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The Table.

pofttes againft Chrift. p. I o the Spirit of God doth really ac

Ufe 5. company the whole word, but in

It is an ufe of examination and a more fteciall manner he doth

triall y from hence may bee accompany thepretiompromifes

knowne whether the foule doth of the G off ell. p # 2 7

rightly cleave to Chrift, or whe Conclu fion 2.

they it doth only difjemble with thefecond concbtfioms this,that

Chrift* p. 16 the Spirit of {trace doth leave a

life 4. ftpernaturall dim and power •

Is is a ground ofcomfort for the ' and ajpiriwall and overpow-Saints againft allcontempt,and : ring venue upon the foule,and

difgrace, againft all troubles, thereby doth bring it unto

miferies, and perfecutions that Chrift. p. 28

the world can caft upon 1 hem. Conclusion 3

p. 20 The third conclufion isthis; that

Secondly, againft all temptations the Spirit of grace in thepre-

of Satan. p..a2 mife working thus upon the

, Doflrine 2. hearty it caufe.h ike heart to

the faithfull doe enjoy fitch an clofe * with it in the promife.

union with Chrift, that they are P-1%

one Spirit with him. p. 25 Part. 2,

For the opening of this Dotlrinr, The fecond particular is the or-

two particulars are to bee d;f der of this union, whether the

covered. leleever is knit to. the humane

Partic. 1. nature of Chrift firft,. or to the

The firft Particular is 1 the man divine,. - P-%9

ner hoiv the foule comes to bee life I.

one Spirit with Chrift. p. 2 5 InftruHion to informew,that the

and this doth confisl in three fmnes of the faithfull are mar*

(ondufions. pi ^$ vellom hainom in Gods ac-

Copxlufion 1. count, becaufe of their union.

^the ■ fiift ccmluftm is this, wm p.- 4^

The T able,

life 2. they are. p#49

// is an ufe oftriall, wiser ehy s Uf C j t '

man may fee, what (pint moft It is a word of exhortatitin to men of the world are of: dofe with fuch, as Chrifi as their foules clofe with hmfelfe doth chfe withall. Chrifi,and'.'receivehim, fo p ~l

A TABLE OF THE communion that the Soule

hath with Chrifi from the union with him, out of tliefc words;

i C o r. i. 30.

Butofhimareyein Chrift Jefus, who is madetmtous mfedomejrighteoufnefie, fan6tification 3 and redemption.

Dotfrine r. Lord lefiu Chrifi for every

THe D-oftrine from thefe faithfull foule. p. 66

words is this,that there is a Partic. 2.

conveyan:e of all fairuuall As there is enough in Chrifi to . grace from Chrift,to alithofe. f.fply all the wants of his that bekeve m him. p. 63 saims, fi Chrifi doth fupply. The _ Tenure of this conveyance unto them whatever is moft difcoverethit felfe in thefe fit to the need of every pore particulars. . samt 9 ' xL&~

Partic. r. vmk. 3,

We firfi particular is this, that Is this: As the Lord Chrifi dmh ■ there is fully enough in the communicate what is fit... fo

X 1 u-

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he doth fveferve what he doth life 4.

bestow and- communicate to ft is an ufe ofexhortation,ordi*

thebeleevmgfoule. p. 73 reBion > t0 teach theSamts >

Partic. 4.

Is this : the Lord doth not onely

preserve what grace, he doth

give,but he quickens the grace

hemaintames. P«7^

Partic. 5

whither togoe to fetch fuccour andfupply, of what ever grace they want: Chrift is made ail in all •. why then away to the Lord lef us Chrift. p.99 Queftion.

Is this: As he quickneth what he But.yau will fay, what courfeor maintaines^o he perfects what means fhall we ufe to get thefe he quickens. P-77 " things at Christ s hands?

partic. 6. Anfvver.

/; this: the Lord at la ft doth The meanes are two: Vkft,eye rvnvoyLi aVl the <rrace, he hath the fromfe doyly, keep it with-perfeBel ?-79 in view. p. 104

\Xf c 1. Secondly,you muft labour to yeeld

It is a word of lamentation, and the Souk 'to the power of terrour to every unbeleeving theSpirit,andtothevertueof creatureunder Heaven 5 here grace which is in Chrift. they may fee the mifery of p. *°9

their condition. p. 81 Now this particular conveyance

Ufe 2.

It is a ground of comfort to all the Saints of God, that have inter eft in all theriches of this ffoodnelfe. P- $4

Ufe ?. It 4^ a word ofinftruttion to teach every Saint to lie dome in the dust,that they all might glory in the Lord. p.? I

of grace from Chrift,it is done two wayes^ partly by imputing, partly by imparting, p. 113. and they are both in the Text : Chrift is made righ-teoufnejje,or juftice,that is Joe doth juftifte afinner by imputation, and Chrift is made fanBiftcation, and redemption •' 'that is, lee doth redeeme

and

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and fanciifie a [inner by com frerable to Gods justice, and

mumcation. ibid. agreeable to the exaUnejj'eof

Doftrine. the L&n% and for which a man

God doth juslife a beleeving way be condemned, that can-

foule, not for what he hath or notjuffifie a man: but it is

doth, but onelyfor what Chnft fi here \ therefore the) cannot,

hath done for him. p. lid juslife. p.H?

In the opening of the point,, two Hie iv

things are to be cleered: It is a ground of confutation of

Firft, what it is to jit si if e: the Church of Rome,that holds

Secondly, what is meant that God the formallcaufe of the juffi-doth not juslife any one, for • feat ion of a finner, it is the

what he hath or doth. p. 11 6 frame ofholinefje wrought in

To juslife it is a wordofjudici him,, not imputed to him. p.

all pro ceeding, when in a legall \ 5 %

manner', the Iudge doth pro Hie 2. nounce a man free,, and doth it is a word ofconfolatidn, and it

acquit him. p. lid is a Cordiall to cheer t 'up a

Secondly, God doth juslife a mans heart, and to carry him

poore (inner, not for any thing through all troubles whatfo-

hehath or doth : The meaning ever can betide him, orjhall

is this, no grace that a man- befall him. ibid.

hath, no duty that hee canper life 5. formfor which a-s the material It is an ufe of exhortation: will

and formallcaufe of our ju si i nothing doe the deed, but a

feat ion, God doth pronounce Chnfl why O then above all,

any man to bee righteous, p. labour for a Chrtfi more than

117 all; labour to prize a Chrift,.

Reafon 1. p. ^7

That which in m measure is an-

A .TABLE

The Table.

ATABLEOF THE Soules Iuftification,

out of thcfe words :

2 Co R. 5. 33.

For hee hath made him to be finne for us, which knew no finne, that wee might bee made the righteoufnefle of God in him.

OVt of tbefe words, two Do&rine it

things are to bee ope I^Bifcation,isanaBofGodthe

wfji . t Father, upon the beleever. p.

Ftrjf, the defcription of ju r ^ ?

s^ifcation : Secondly \ the Tor the clearing of the doBnne,

opemngofthe defcriptton. p. 1.particularsare to be opened.

ya . r .. l Z 1 Particular 1. '

Ust^cation,it uan aBofGod The firft particular is this, why

the Father upon the believer, is it called anaB of God the

whereby the debt and fmnes of Father I Anfw. Fir(l,becaufe

the beleever are charged upon the Father was the party that

the Lord fefits Chrift, and by was properly offended, p. 13 5

. the merits and fatisfaBion of Secondly, becaufe the Father is

Chrif imputed to thebeleever,. the Fountaine in. the Deitie*

hee is accounted ju ft, and fo p.i?7

*r acquitted before God as Particular 2.

righttotit. ibid, why his an aB of God the Father

upon

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upon the beleever $ Anfwer. poore finner, above all the ac-Becaufe it is a trmfient aBion cufations of finne, Satan,, or

that pafjethfrom God upon the the envy of the world, p.

creature, and fo doth worke *45

thereby a change and altera Vile 1 .

tion upon the creature, p. // is a word of direction to all the

13 9 Stints, to appeate to the fudge

The charge;bat is wrought upon of the Court in their judge-

the creatures, is two wayes. mem. p. 148

Particular t. Ufe 3.

TbeLordisfai-dtopaJJea worke Itis a ground of terrour to the

or an aBion upon the creature, wicked, and to allunbeleevers y when bee puts fome kinde of that they.have no fhare in this

abilitie upon the creature, point of justification, p.

either fprttuall, or naturali: * 54

as when the Lord makes a Do&rine.

,. wicked man, a good man: an Chrift Iefus never yeelded the

adulterous man, a cbafle teaft improvement of heart to

man : and this wee call a no finne,neither didhe rver^ com-

■ turall change, became there is mit the leasv fmne in h is life.

a gratiow frame put into the P* * 59

heart. p. 140 Reafon I.

^Secondlyjbe Lord is (aid to make Looke into the nature of our Sail change upon the creature, viour, and it was pure, p. when he takes off fome relati 15 £ ons, and reft efts, which the Reafon 2. creature had,aniputs upon it Looke into the Office of our Sa~ other refpeBs : and this is viour, and hee wjs without called'amoralUhange.p. 140 fmne. p.ito life 1. Ufe i.

It is a ground of admir die com It is a word of exhortation to the

fort to beare up the heart of a fdthfull to conform their

J A hearts

The Table.

/"" o/o^.'fo nwWw the R ca fon s

nen God the Father doth charge m b this at the hands of Mm

Particular. i. ^ ,„, . P- »77

Reafbn 3.

^i^' ^tbeUrdBtuM/i herein u abundanth fefas ChnB made a m,tua!l magged the love and £

W asfioullbeleevejhould ufe r

fc j&W: «**[ «* M /, « 4 w d of .nBruHion to

fhouldmie them beleeve. p. ther hath lataUhy ftmesupon

iw: 1 ' 7 ° c , hr >ft>'he/id}e no, thou take

Particular a. ,&. /,„* fci „ ,/„ m

Our Savtourhavtng undertaken pi So

flace of all thofe loft fheepe. appcare in thefe foure con^

Particular 3. Conctofion 1.

Our Savtour havtng put him. Every beleever. is bouni to fee

Memo the room of a [inner, and examne theRnfull carri-

the Law mmproeeedsmthfull ageofhts foule, arito judge

fcopeagvnBhm. p., 75 that it bath power to tnfke

rt,.,.,"?™. 1 ', , himgudne, andalfotocm--

Tbatwhch the Lord lefwchrifi demebtm. p.i8a

The Table.

Conclufion 2, How far re a beleever may not

Every beleeving foule juttifiea r , charge bimfelfe with his fin, ought to acknowledge that it may kee conceived in thefe tm were righteous with the Lord conclufions. to, let out his wrathagaintt Conclusion 1.

him, though not to-condemne A beleever fljould not in his him, yet to dtjfraB him. p. judgement conceive/tor in bis

185 heart be ferfwaded, that any

Conclufion %, finne, norall bis finnes- fball

Every beleever accepted, andju- ever bee able to fatten the

fifed, in and through Chrifi guilt of fnne upon him, fo as

by the Father, yet hee is thus to caufe revenging jujiiceto

far re bound to charge his fins proceed again tt him, to his

: upon himfelfe, as to maintain condemnation. p. i£ 2,

' in his owne heart a fenfeof life 2.

the need that he hath of Chrifi, It is a word ofterrottr to allun-'as well to continue his re- beleevers,they are dettitute of fpe% and acceptation with all hope of the pardon of their Cod, as to bring him at fitfi finnes, p.197

into the love and favour of life 2,

God, p. 187 it is a word of exhort at ion to the

Conclufion 4. Saints: was Chritt made fin

Thus farre the Saints of God for thee ? then be thou- content ought to goe in chargingjheir to bee made ft)ame for him. owne foules with their finnes, p. 2 00

fo far to fee them, and to bee life 4.

- affecled with them, as to bring It is a word of comfort to all the their hearts to be truly carri- faith full: lear.ne to cattail thy ed with hatred againtt them^ fin: on the Lord Iefm Chrifi. and with resolution to get Do&rine 4.

power andfirength againji The Lord Iefm Chritt fuffered them, p. 18£ fety*. whatsoever'punifjjments

A 2 divine

i Mody done^r in Joule alone \ or in both. '

Anfiver. Christ did properly And immediately Jtfpr the wrath of God

f^J^Joherpjsboundto nbyfauhfnlnejje. p ^ ?

Ufe f.

*fa bujbule as veUas hmdid m fcd , UiC *'

nr. r L » "Pi ™*% nfifh-Popfb

p. t^ 9

fly Purgatory.

p.288

tt& 1.

U**fa was the Lordlejmdri-

U/c 2.

ry /»/<; /W- y>„ w ^^ •■ and if bat bee may exveB from

Reafon 1. Is taken from the divine juBice

7 1 I Mwers: you have

tnward.or onward, fovea*. notproperjy bee calledpi m ^ TFt'^ifmtSefaLb-WM chafiiJemems.p. 2 S 9 life 3.

oxely Jut die, and agreeable

"the divine jufice of Gol

h *»W fime. p.28?

Reafon a. *

/J * tttatfiw the office ofchrifi

:: ~ r * w . y on nave heard the treafures of mer~

"nd the death of our Lord *J*thrift l a i d ¥*

•hem, andtake them all f„ jmr comfort, ? J° r

FJNIS.

i

IT {

■

*waam«sHaw«*>

Severall Treatifes of this A u t h o u R.

' T H L u J lcevers preparin§ f,x Chrift '

f Revelations z j. 17. I Corinth. 2.14. ' ^Eze&tel 11. ip. liafcij. 42.

If*«*»a.0.j,4,,,*. «/<>#» tf. 44.

* Jhc foules preparation for Chrift or a Tf« ttfeofContrition, on 4& ,. ^ Tr ^

5 TheSouIesunion with Chrift, 1 Corm.e 17 o^ C S 1 r j o aefitfi ' 0m Uni ° nw '*Chn ft ; 7 Ic^^ ,fication '^nSam 01l so„

8 Con 7^/10.33.

JonPfalne u f. 29a ^ermoflj Jon Proverbs i . 2 g, 2 p.

ff

i-FTTTV fc/WV VlRV WffVw

•iiittffiffti

^4^ #?«* *#* ^^ ^W 4 ^^ £**** & V& &W fi.'js c$£ && cfa e$»

THE SOVLES

union with Christ,

i Cor in. 6\ 17.

H<? fto is joynedto the Lordjs one Spirit,

E told you that the application of the merits of Chrift, confifts efpecially in tvro things:

Firft, the preparation of the foule for Chrift. Secondly, the ingrafting or the knuting of the foule to the Lord Jefus Chrift.

Of jfhis preparation wee have heretofore largely treated .-partly in contrition, where the fbule is cut off from finne: partly in humiliation, whereby the fbule is cut of from it felfe • wbere-by the Lord rafes the foundation of all carnall confidence, whereby a man refts upon his owne privileges and performances, and makes his fer-vicesbis Saviour; either the foule teeth no need to depart from finne, or elfe it thinks it can helpe itfelteoutof finne: when both thefeare remo-

B ved

The Souks union with Chrift.

ved from the foule, then it is fitted to receive the Lord Jefus Chrift.

Secondly, the foule comes to be ingrafted into Chrift: and that hath two parts:

Firft,the calling of the (Inner $ or the putting of the foule into Chrift.

Secondly, the growing of the foule with Chrift: thefe two take up the nature of ingrafting a (inner into the ftock :

Firft,it is put into the ftock.

Secondly, being put into the ftock, it growes together with the ftock: thefe two things are anfwerablein the foule. The former of thefe two wee have largely treated of, and fully finifhed in the great wcrke of vocation, when the Lord brings the (inner to himfelfe by the call of mer-cie, and the voice of the Gofpell: we are now to proceed 5 and we have made feme entrance into the fecond 5 and that is the growing of the foule together with Chrift: for though the graft be in the ftock,yet it cannot be fruitfull,unle(Te it grow together with the ftock: now this growing together is accomplished by two meanes:

The firft is the union which the foule hath with Chiift.

The (econd is aconveyance of fap,cr fweetneffe, or a communion with Chrift, and all the trea-fures of grace and happmefle that is in him : then to make up the growing together of the graft and the ftock jFirft^the graft is put into the ftock. Secondly, there muft bee a communicating of the moifture that is in the ftock, to the graft, and

fo

The So tiles union with Chrift.

Co they grow together j otherwayes it growes rot at all, but withers away: now wee are firft to defcribe the nature of the worke in generall 5 and then we willdefccnd to particulars, and the (eve-rail parts of it: now wee will define this union fblarre as it concernes our purpofe, not intrenching into particulars.

It isfuchajoyningofthe faithfull foulein fuch a meanes to Chrift, that it becomes one fpirit; thele are not by way of collection to be gathered, but they are plainly exprefTed in the text: and two points of doctrine I meanetoproiecute: the firft point is from the firft part of the text,

Every true beleeveris joyned unto Chrift: the i.DoSlr. word in the originall is, glued j he is glued, he is waxed;He is firmly and neerly combined and knit to the Lord Jefu9 Chrift.

The fecond part of the defcription,is the fecond point in hand.

He is fo joyned unto the Lord,that he becomes 2, DoBr. one fp.rit: as the adulterer and the adulterefle is one rlefh ^ fo he that beleevesin Chrift,is lb neerly joyned to him, that he becomes one fpirit: Co we lee the verfe offers two doctrines :

Firft, that a faithfull foule is firmly and neerly knit unto Chrift.

Secondl/, hee is fo knit that he becomes one fpirit.

But firft of the firft doctrine.

What ever by way of companion can be allea-

ged, concerning the neere combination of one

thing with another, they are all tyed to this knit-

B 2 ting

The Souk f union with Chrift.

ting of the foule to Chrift : looke what a friend is to a friend $ looke what a father is to a childe ^ wh.at a husband to a wife 5 looke what a graft is to a tree 5 and that is neerer than a husband to a wife: nay, goe yet farther, GaUt. 2.2 o. what the foule is to the body 5 the foule is not only knit to the body, as one member to another, as the hand is knit to thearme,and the arme to the fhoulder; but the foule doth communicate it felfe univcr-fally thorow the leaft part of the body: fo the Apoftle faith, chrift if the very foule of a beleever^ I live, yet not I, but the herd. Iefus liveth in met y fo that looke as the body liveth by the fbule, the foule doling, and communicating,and qujekning of the fame, fb Chrift is in a Chriftian,and fpeaks m a Chriftian, and enableth a Chriftian to the performance of that he doth 5 hence the body of the faithfull is called Chrift, 1 Corin.vi. 12. but we will open this a little further in two paflages: . Firft,the carriage of the foule in this doling. Secondly,the manner how it doth clofe. The carriage wee (hall defire to difcover in three particulars, which may bee exprefled in a graft, when it is put into the ftock: and I fay, therein obferve three particulars:

Firft, there is an exercife of theekments that are in the graft upon the ftock, and are fb farre mingled one with another, and doe fb farre clofe one with another,that they become one.

Secondly, the graft joynes to the ftock, and none other. Thirdly, they doe not oncly a&thus, but are

bound

The Soules union with Chrift.

bound one to another: and this makes them aft anfwerably to thcfe three particulars. There is alio an exprcffionofthe knitting of the fouleto Chrift in three particulars: .'

Firft, the foule gathers up it fdfe, and all its ipirits, its faculties, that doth exercife in the worke thereof upon Chrift, and that makes the foule to grow unto the Lord : when the foule turnes the promife into good bloud, it doth not only chew the mear,but difgeft.it,and it becomes good bloud: a true beleevcr gathers up all the faculties of his foule, and irnployes them upoa Chrift: hope expects Chrift, and defire longs for Chrift, and love and joy imbrace Chrift, and the will clofeth Chrift ^ thus the foule fettles it ielfe upon Chrift, hoping, expecting, longing, deft* ring,loving,embracing ? looke as it is with a woman that kneads dowgh, if there be two parts of it,the moulding and the kneading knits them to* gether,and makes them one lump: (b there is the moulding of the foule to the promife, hoping,and defiring,and longing, and chufing$ faith kneads all thefe together, and knits them unto God, and drawes the (bule to him.

Secondly, the foule is fatisfied with Chrift, and the riches of his grace 5 the beleever doth repofe his confidence wholly thereupon: Prov. 5. ig. that which makes the love of a husband increafe towards his wife, is this, Heeit fatitfitd with her breaft/ at all times, and then bee comes to bee ravijkd with her love: if a husband hath a loofe heart, and will not content himfelfe with the wife of his

B 3- , Mfc

youth, but foath his back doores, and his goings out • this makes a breach in matrirooniall affection ^ but when he is fatisfied with her brefts, he is raviftied with her Jove: fb hope hath an expectation of mercy, and is fatisfied therewith, defire longs for mercy ,and is fatisfied therewith 5 the will clofeth Chrift, and it is fully fatisfied with him ; and if it were to chufe againe, it would ehufenone but Chrift: thus fuck thou up theconfolations in the promi/e, and be fatisfied therewith, and then thou wilt grow there upon j but if you will bee retting here, and ftayingupon the contentments of the world,thts is weakecon-fidence,and drawes the foule from God.

Thirdly, the laft thing is the binding of the heart upon both thefe^/z. the keeping of the heart to the exercife of the promife, and to bee fatisfied with the promife $1 Coloffl 23. Ifyee continue in the faith 5 being grounded and fetkd, fo that a man doth ftake downe his heart to the promife, and holds hope, and defire, and love, and joy,and the will unto it: it receives all Chrift, and none but Chrift, and ftayeshere, and continues fcere for ever: this fame covenant that bindes the foule to Chrift, is that which makes the union becweene Chrift and the foule: thus we fee how the foule carries it felfe in this union.

Thefecond thing confiderable, is the manner how it 13 done, and the qualitie of this union: and this we will difcover in three particular^

Firft, it is a reall union, but it isfpirituall, you

maft not conceive it <( grofly ? as if my body were

v joyned

The Souks union with Chrift.

joyned to Chrift j but there is a reall union which is fpirituall: there is a union betweene thenature of Chrift, God ana 1 man, and a true beleever: thac which I defire to declare is upon this ground, to difference this union from that which Divines are deceived mj viz. that it is an union more than in bare notion and apprehension oftheminde$ for what ever a man conceives, his underftanding elofeth with it 5 as whatever I apprehend,I clofe with that; there is a conveyance of the thing into my minde, and I clofe with it : now the union of a beleevers foule with Chrift is more than this: it is not abareapprehenfion, a wicked man will goefarreintheapprehenfion of Chrift; but this union is fomewhat more, and I call it a reall union, becaufe there is a knitting and a doling, not onelyof theapprehenfion with a Saviour, but a doling of a foule with a Saviour.

Secondly, I fay this is a totall unio.i,the whole nature of a Saviour, and the whole nature of a beleever are knit together: firft,that it is a reall union, all the places of Scripture doe intimate as much : what the branch is to the vine, the foule is to Chrift: now they are more than imagination 5 fo what the husband is to the wife.the foule -is to Chrift. Now they are more than in under-ftanding ;for a man may conceive of another woman, as well as of his wife ^ but this is another union, whereby the perfon of the one is knit unto another : the bond of matrimony knits thefe two together. This is the frame and guife of knitting the foule to Chrift, it is no bare apprehenflon but

wee

The Souks union jwffr Ghrift.

wee feed upon Chrift, and grow upen Chrift 5 and are married to Chrift: Hofea 2.30. I have married thee to my felfe, in truth, in judgement, and in right teoufnejje.

Secondly^ fay it is totall in Co much that Chrift is the head, and abeleever, a member; in both thefe regards they are joyned: Chrift is the head of the Church, not onely according as he is God, bnt as hee is God and man 5 and abeleeverisa member not onely according to his body, but according to his body and foule: now whole Chrift being the head, and the whole beleever being a member, therefore a whole Chrift, and a whole beieever muft be joyned together,

The third is this, this union isinfeparable: le-remit 32.40. The Lordpromifeth to mah$ an everla-fiingco<venant withthehoufeof Zfrael, and I will never part away from them to doe them good : fo Pfdme 89.3 3.34. It is fpoken there concerning Salomon as I conceive the Pfalmift faith, If he finne again]} mee 3 I wiUfcourgehlm, and I will vijtt him with Jlripej'y neverthelejje^ my loving kindnejje I will not take away from him, nor fuffer my faithfulnejfe te faile my covenant 5 / will not kreake> nor alter the thing that is gone out of my mouth : maike that the Lord out of faithfulnefle doth eftablifh thee to him in vocation, the Lord hath made a covenant with the foule in vocation, the hand of the Lord layes hold upon the foule, and brings it home 5 now though the Lord correct the foule fharply, yet willhenot leave it totally and finally 3 it is infeparably knit to Chrift $ what can k

be

The Souks anion with Chrift, f

be, what (hall it be, that can feparare a poore (Inner from Chrift ? if Satan could have hindered him from comming to a Saviour, hee would have then hindered him from cornming to a Chrift, when he had his greateft dominion over him: if finne could have let him when a man had nothing elfe but fin, he would not have forfakcn that and liave beene brought home to Chrift. If the world could have prevailed, Chrift mould never have pluckthim from its, but when Satan had his greateft power over him, when a man was nothing elk but finne by nature, when the world molt prevailed ,yet then God by his good Spirit pluckc thy heart from finne and leJfe: that fouleis mine, faith Chrift, Satan muft give way, and (hall not kinder it: that foule is mine, faith Chrift, finne fhall not let it from comming to mee: that foule is mine, faith Chrift, and the world (hall not ftop the worke of a Saviocr^and if Satan in the height of his malice, and the world in the top of its force, could not prcvaile to keepe the foule from Chrift. then much Lfle (hall thefe be able to pluek ■ us from a Saviour: the point then is undeniable, that the foule is really,'totally and infeparably knit to the Lord Jefus Chrift.

We may here take notice of the high and hap- vfe I. py privilege of poore creatures; how ever the poore Saints of God are defpifed and contemned of the world, yet they are received into covenant with the Lord; they are made one with Chrift, and are of the blood royall: and this is the greateft privilege that can bee ; this ihould beare up

C the

the hearts of poor e Chriftians ; yee are now in the very gate of Heaven, nay let raee fay as the Apo-ftle fpeakes. and I fee no reafon why a man may not fay that hee is in Heaven in truth, though not in that meafure and largenefTe of glory he (hall be afterwards, i Thejf. u 17. The happincfle that a Chriftian (hall have in Heaven, is this, HeefhaU be ever with theLgrd left* ^ Heaven were not Heaven, ualefTe a man might bee with Chrift there : the place doth not make a man happy, but the onion with a Saviour that makes him happy 3 and to be joynedto Father, Sonne, and holyGhoft, that makes him happy, and the beleever is now knit to them,and therefore muft needs be happy-Bent . 3 3. the laft verfe>as he faid of the people of Ifrael, fomay I fay of all faithfull foules, Hypy art though Ifraelfitoh the text,n^o is like untothee, faved by the Lord.thejhieldofthyhelpe, and the [word of thy excellency ; (b may I fay, Happy are ye, oh beleeving (bales, who is like unto you? yee are favedbyGod, and are married to the Lord Jefus Chrift, and are the fpoules of the Saviour of the world $ and he that is the Judge of the world, is your Husband, your beloved, and you are his : let nothing therefore difmay your hearts. ffi a. The fecond ufe is that of terrour, and it is like a thunder-bolt, able to breake the hearts of all thofe that are oppofite to them that beleeve in Chrift : that which I would have allconfideron is this, that the perfecution of the Saints is a fin of a high nature, it is amofthainous abominable finne in the fight of God, how ever the world

thinke?

thinkcs not (o of it, yet they (hall bee fare one day to finde: I know men thinke not thus, because haply the law of man provides not in this cafe to punifti thofe thajt oppofe the Lord Iefus Chrift, and the power of his grace, becaufe haply the Magiftratedoth not s or haply cannot fame thofe that fct themfelves againft thofe that feare God and trample upon them: therefore wicked men make the Saints of God the marke of their malice, and the aime of their rage, and all theit indignation is bent that way, they glory in what they have done,and threaten what they will dosj they will hang and draw,and quarter within them-felves: this is that which the proud fpirits of the world make their maine prize, and they thinke thereby to procure praife unto themfelves, and great preferment in their owne eyes this way : let me ipeake a little to thefe, you that are gnilty of this finne,fee thecompafleofit, take notice of the reach howfarre this rebellion goeth: I would wifh the(e men thatperfecute the Saints,I would have theunderftandthecompafFe of their courfe, how farre their wicked practice extendeth, it is not againft a delpifed.Chriftian- no, let thera know it, their rage and malice afcends up toHea-ven,and offers violence to the Lord Iefus Chrift, and they labour what they can to plucke Chrift from the right band of his Father, and they en-devour what in them lies to (hed his blood, and takeaway his life: let all know that have beene profefled oppofers and dead haters of the Saints of God, let them know they are indited of high

G a trea-

1 W ■ 111 . .i n .,

treafon, and chat in a moft haincus manner againft the Lord of Heaven and Earth, againft the Lord Iefns Chrift, the Redeemer of the world : I would that theje men would not cozen themfelves, for God will not bee mocked: they profefte they love Chrift with all their hearts, and they will doe any thing for him, but rhofe nice fellowes, thofe fpruce fellowes, it is thofe tjjat they hate to the death: doe you (b indeed } thou haft faid enough then,for thou hateft Chrift in hating their, and thou perfecuteft Chrift in perfecuting them: Efay 57. 2i.i3.tvhwhafttfou tefroachedandblajphemed, faith the text, and againft whom hafi thon exalted thy voyce, and lifted up thine eyes en higl .<? even againft the Holy one oflfrael: and in the 2 8. verfe, i know thy abode, and thy going out, and thy comtningin^ and tly rage againft me: lb that how ever Senacherib aymed at Hezefya onely, and thofe that profefie the truth, yet the Lord takes itasdonetohimlelfe: he that knew their hearts and their malice, hee faith, J know thy rage againft me, it Was againft the holy Ofie of Ifrael that they rayled. Wicked men perfecute the Jives of belee-vers; now Chrift lives in them, and thou hateft the lire of Chrift, and perfecuteft the life of Chrift: ABs 9, Paulhadgotten letter t from the Synagogue, and hee would have haled to prifen all the Saint J of Cod that profejfed the Name of Chrift $ row if a man had come to Paul, and asked him* Paul why doe you perfecute Chrift •, hee would have beene in great indignation 5 what, reverenced AMf/, learned Paul, zealous Paul j what, hee perfect

fccatethe Lord ofjife? why, Chrift proclaimes it,hedoth fo, and hceputsit toanupfliot, and ends the controverfic, and puts the queftionout of doubt, lam lefus faith he, wfmm thoupzrfecuteji; as if he had faid, Poore foole $ thou knoweft not, and I perceive thou thinkeft knot, but I receive the wound -> the foot is prickr, and the head com-plaines. I would have a man make the cafe his ownc, and be his owne Judge: If any man mould pretend friendship to you, and profefTe hee loves you, and tells you hee tenders your perfon, but yet hee will torment your body^ and hee loves your headjbat yet he will cut off your arrae: there . is no man foweake 5 buthe would loathfuch curfed kinde of diffimulation: a man cannot love the head and hate the member 5 love the perfbn and torment the body: juft fo thefc men deale with the Lord Iefus Chrift 3 Gods faithful! bcleeving fervanfs arc his eyes: Zacharie 2.8. He that touch-ethyoujenchetk the apple of mine eye 5 they areflefn of his rleih, and tore of his bone : thou that pre-tendeft to love ChAr, and to tender the head, . andinthemean timeloathefthis members, and his poore Saints 5 know that thou doftnotperfe-cute the Saints fo much, but thou perfecuteft Chrift much more: but haply thou wilt (ay 51 am no drunkard, nor no whore-monger; I tell thee this finne is worfe than drunkennefle., or whore-dome: the text faith, that Herod was aninceftih u * 1 ^ siuperfin, and married hk brother Philipsmfe y bat he added this finne above all the reft, hee put uhts in prifon 5 therefore all that heare the Word ;$ € § of

ofc God: if a man did fee an inceftuous wretch in the congregation, whom humanity, andreafon, and natute doth loath, we would abhorre and da-reft him, nay every man knowes that it deferves death. Looke upon thy owne fonle, and lay thy hand upon thy heart, thou that periecuteft the Saints: thy finne is greater, and thy condemnation (hall befarre forer than inch a mans: hence it is that God threatens fuch men with the heavieft judgements: Pfalme 82.5.itisfpokentherecon. cerning Doeg h we may fee the ftory: 1 Samuel 2 2. When Abimltch gave Dwid jhew-bread andGoliahi [word, Doeg faw it and told Saul, and afterwards flew eighty fiveperfons of the Priefts^ now this Pfalmift made this Pfalme againft this man : and he faith, Thy tongue devifeth mifchiefelik afharp razor'working deceitfully,and God [ball likewife deflroy thee for ever; Hefhal take thee amy^and pluck thee out of thy dwelling place ,andom of the land of the living . becaufehe did oppofe himfelfe againft Abmelech, therefore the Lord would not let him go without a punilli-menttnay as God threatens the foreft punHhment againft fuch perfons 5 fo the Saints of God by their prayers fet themfelves moft againft them: Pfalme iip.^.tet themdl be confounded and turned backe that have ill willatSion y neither doe they that got by fay, The blejpng of the Lord bee upon you: the pooreft man that lives, that is in the meaneft place,if he walkes in anhoneft calling, the Saints wifha bleffingto him; but they that oppofe the Saints of God, the Saints corfe them in the name ©f the Lord: it is true, Iconfefle,wee muftbee

Wary

wary and wife, but being wife and wary, it is a thing wee may and mould doe. David by way of Revelation knew who were implacable and obdurate; though wee know not this, yet aiming at none in particular, but onely in thegenerall, at thofe.wio bee incorrigible s the Saints of God curfe them, and that bitterly in all their defires that they put up to God 5 nay the greateft mdite-ment at the day of judgement proceeds agsinft finners becaufe of the perfection of hisSatnrs, becaufe in them they perfecute Chrift himfelfe 5 they teare out the very eyes of Chrift, and rend his heart in peecei: lad. 14. The Lordcommeth with thufands of bis Angels to execute ysipment up-on-aM and to convince all that are ungodly amongst them of all their ungodly deeds which they have com. mhted, and of aU their hard fteeches which ungodly finners have pken againjihim: Matthew 25. the latter end,D'/w* f f om mee^ je cur fed, I knwyewn Iwatinprtfon^andyevifitedmeenots, I was naked, and yc closed me not: why, Jefos Chrift is gone to Heaven, and haply they never faw htm : but faith hee, in that you did it not to one of theft , yee did it not to mee. Now Divines reafon thus, that all the doome that (hall paflTe upon the wicked at the day of )udgement,(hall goe in this tenure: became ye have not done this and that- and if thofe (hall bee condemned that did notvifit the Saints when they were inprifon: if thofe mail be damned that did not cover the naked what (hall become of thofe that teare their hearts, and rend the clothes off their backes?

the

the Lord hath not onely torments for them here, but he hath devils in hel to torment rhem for evermore : Therefore let me fpeake a word of advice to thofe that are guilty oft his great finne of per-kcuting the Lord of life $ goe afideand reafon with > oar fouies, and parley with your hearts,and think with your (elves. Oh poore foole that I was, it was not any poore Chriftian, any poore Saint that I hated, but it was the Lord Jefus Chrift, the Lord of life, and of glory, that I perfecuted, that I would have pluckc out of his Throne $ I would have tore his flefh offhis body,and rent his members afander ^ and alas, I never knew it; ie was not the Saints I oppofed, but the Lord Jefus Chrift. I fpeake not this to countenance faction, my aime is at thofe that perfecute religion and fancYityof life. yr e 2; For examination and triall 5 we may hence fee who are thole that cleave unto Chrift,asaIfo tkofe that are falfe and difTemble with Chrift, which pretend great love, and profefle great kindnefle unto our Saviour, and how much they refpecl: him, an J how neere Chrift is to them. Fr^m the former Destine, you may dilcover whether this be trua^faife: hce that is a true beleever, and knit fo to Chrift as never more to bee (eparated and parted 3 he takes up the whole ftrength of his foule, and bottoms it upon a Saviour; heeisfan-ftiried with the freenefleof his grace, and is re-folved for ever to cleave unto him, and beftow himielfe upon him: he that truly beleeve*, is thus knitjthusjoyned to the Lord Iefus Chrift: looke

as

as ic is fomecimes with a mightic branch of a tree, or with the armeofa mans body, however the bough of the tree maybe rencfometimes 3 and haled afide by the violence of the rempeft.orby the pulling of a mans hand, yet ic will hold by the body, and when the hand is gone, ic will goe up againe : fo it is with a faithfuil fou!e,he fo cleaves to Chrift, that he will never be parted from him, he will never be feparaced,what ever provocation or oppofition comes to the comrade : the belee-ving foule is (bmetimes rent and {trained by the weight of perkcucion and temptation, and with the violence of corruptions 5 but asfcone as the temptation and the weight h gone, ic clings to Chrift againe $ and as the bough, take away the hand, and it will rife up againe: fo whatfoever teraptacionscome,or corruptions come, or oppositions betide, yet it will not be pluckt off from the Lord,and though it may be fwayed afide, yet icgrowes to the Lord : cherefore chefiift of Sa» muel 10. 26. it is (aid, The hearts that God touched did cleave unto Saul 5 fo it is with a beleever, thofe that are famous in the eyes of the world, and have profefled great kindnefle to him, in the time of .per(ccutiont' ey will flyc off 5 but thofe wbofe hearcs God hath fully couched, they will follow Chnft, notwithstanding all oppofition ; as it is with the needle of a diall, it may be ftirredand moved, but it will never reft cill it come to the right place againe: foitis wich che foule that is knic to Chrift by faith, cjiough he may be ftagge-ringand doubting, yet he will never be quieced,

D till

^"■^— " ■ * *— ——■. —

t g The Souks union with Chrift.

till he come to be faftned the right way to Chrift 5 bat others there are that cleave fainedly to Chrift,and herein it will appeare^either they will off when occafion fares, or elfe wither in the very worke of the profeflion of the Gofpell, though they continue therein : fbme there be that fall away wholly from their profeflion $af this fort are thoufands of your common prote-ftaut?, that are only knit unto Chrift by peace and profperity s there are millions, if the day of trou^' ble Ihculd come >atid fire and (Word (hould come, and make them make proieflion of their faith, they would flie off from their profeflion, and they would leave the Lord, and the GofpelJ, and all in the lurch, becaufe they are not knit unro Chrift by faving faith. In the fecond place there are others, who though ihey doe not fall away totally, yet notwithftanding thty wither, and die,and come to nothing; and thefe are your cunning and clofe hearted hypocrites, thofe that are knit to Chrift, and grow to him by fbraehelpe, and fuc-cour, andaffiftance, whicnthey have from him, by which they flourifhj grow greene in the profeflion of the Lord: tb&rc is a generation of cunning diflemblers. and clofe falfe dealers w:th the Gofpell, that grow to Chrift by fome helpe they receive from him, and that makes them make a glorious (hew in the profeflion of the Gofpel^btit yet if God take away thisafliftance, they wither, and die, and fade, and vanilla: looke as it is with the haires of a mans head, or with the leaves of a tree 3 the leaves grow to the tree, and the haires to

the

TheSouSs unUn with Chrift.

the head, but they gx^ow not fbmuch upon the fubftanceof the body, nor the leaves upon the fubftanceof the tree, as the arme and the branch doth, but they grow onely by themoifture that comes from the body, and the moifture that comes from the root: or looke s s it is with a wen in a mans body, it is no pare of the body, but it growes out of the fuperabundant humors of the body, and that feeds the wen, and increafeth it 3 but if the body grow weake and feeble, and that humour be taken away^it withers and comes to a drie skin : juft fo it is with thefe curfed clofe hearted hypecrites^s the hakes and leaves grow, fo they grow to the Lord Jcfus, namely ,the Lord vouchfafcth fome fap and moiftare, and feme afc fiftance to the performance of forae fervices, but they never grow to the fubffonce of a Saviour, they never grew to the holinefle of Chrift, they never had the Spirit of Chrift powerfully prevai-frig with them : as it is with the wen, fo it h with thefe glorious hypocrites, that can vent themfelvts very glorioufly, they are wens in the profelllon of the Gofpell, they looke full bigly, and ftare every man in the face, and to the appearance of the worM,are men of great account^but if once the Lord take away his affiftance from heaven,they are like leaves upon the tree, if they fall not, yet they wither away : I have oferved fometimes, you (hall have drie leaves ftay upon an oake tree,till new ones come againe: fo thefe; haughtte hearted hypocrites, they will take up a kinde of a dying courfe of profeffion in the way

D z of

ft

20 The Soules unionwub C hrift.

of life arid falvation,, but they never come to bee oppofers and refifters of God and his grace, till there comes lome to bee wifcr and ftricter in a Cbriftian coarfc than they, and then hee fals away. j^.Vfi. Is it Co that the faithful] foule 13 thus ncerly knitted to Chrift, as the member to the body, or the branch to the vine? then all you that beleeve in Chrift, obferve from hence a ground of flrong confblation, againft all ihe contempt of the world^and the mifery that can beride 9 and agaiuft all the temptations that Sathan can lay againft you,to caufe yon to fall finally, or totally.

Firft,itisa ground of great comfort and consolation to carry up the foule, and lift up the heart againft all the contempt and difgrace,againft all the troubles, andmiferies, and perfrcurions, that can betide or befall you,or can be caft upon you, in this wandring pilgrimage of ycurs : when a Chrifttan begins to turne his face heaven-ward, and goe home to the Lord, then all his friends flie away,and depart from him: David complaines, that his honours ftood afarre off, and hee was a mocking to f fee enemte, "and a contempt to thofe that were before neere unto him $ fo it will bee with you, nay, it is fo with moft that live in the bofbme of the Church : how often can many of you fpeake of it, when the Lord hath given you a heart to walke with him,and depend upon him? how often are you made the orF-fcouringof the world } your carnall friends deteft your perfons, and fcorne your fecieties; why ? raife up your

hearts

hearts, with the consideration of the former truth 5 yee chat doe endure it, or may feare it, comfort your felves: doth man ca(t you off? doth mancaftyou out> Chrift will receive you, why then are you diicouraged ? what though the fer-vant frowae, if the Mafter welcome ? what though we be not with the wicked, if we be w;th Chrift, and Chrift with us; why are we then d\C-contented ? it is that which comforts a party that marcheth againft her parents minde, when her parents frowne, this comforts her heart, ihough (he hath not their love and fbciety, yet (he hath the love and company of her husband, and thgt contents her: fbitis with every beleevmg fbule, you have matched againft the minde of your car-nall friends, they would not have you take that courle ^ Oh then they tell you, Woe and begge-rie will befailyou ; well, though you have matched contrarie to the mindes of your carnail friends, or mafter, or husband, yet comfort rhy felfe, though thou haft the ill will of an earthly husband, yet now God will be a husband in heaven, thou maift fing care away, and bee for ever comforted and refre&ed: it was that which God himfelfe gave for a cordiall to cheare up. racob; in that long and tedious journey of his, whenhee was going into a farre countrie, Genef. 2 8.14,15, when he was going from his owne countrie, and had no frends to fuccoar him,the Lord met him, and faid,r witlgoe with thee^ and keepe the* inaUpfo-ces whither thou foeft, and I wW bring thee back hit1 this land, and I will never leave thee, umiu J have

D 3 dom

^ done that, which I [pake unto thee of; this was that

which lifted and bare up the heart of the good man, though hee could not but expect hard dealings why yet faith the Lord, IwiUfoe with thee, and never leave thee j thinke of it, andconfider of it ferioufly, what a ground of confolation may it be, when we (hall wander up and downe, and goe into caves 3 and holes 3 arjd dens of the earth; when wee (hall goe into prifbn or banifoment, and friends may not, nor will not goe with us, yet Chrift will goe^Efay 43, 2 When thoupajfeft thorow the waters J will be with thee y and throw the rivers 9 they (Jjall not overflow thee; when thou milkefl tho-row the fir e^ thoufoalt not be burnt, neither jlhiS the flame kindle upon thee \ a man cannot fave his wife fometimesin the water 5 though (hee bee ready to be drowned $ a man cannot goe into the fire to helpeher, though (he be ready to be burnt 5 but Chrift will be with thee in the water, and in the fire, that is, in the heavieft trials and fcreft troubles : what can come to us, if Chrift be with ro> if miferie, and forrow, and trouble bee with us, if Chrift our husband be with us,, what matter } he is the husband of his fpoufe, and the Saviour of his people, why (hould wee then bee dilcouraged ordifquieted ?

Secondly, as it is a ground of comfort againft all opposition and troubles $>f the world, fo it is a ground of comfort to ftay our (bules againft the fierceneiTe of all temptations, whereby iatan labours to plucke us from the Lord Iefus Chrift; and our hearts finke within us, and we (hall (wee

fay)

fay) one day perifh by the hands of saul^ by the hand of the enemy attempting, and corruptions prevailing^ cleareyour hearts and know, though temptations may outbid your wcaknefe, and corruptions may outbid your abilities, and wren you would doe good, evill is prefenc with you, and finne cleaves and (ticks clofe to you : why cheare your hearts with this confederation, that you have Chrift thar flicks do'cr to you than your finnes. and this fhould cheerewp weal.e and feeble ones: 1 know what troubles you^were I a3 ftrong as fuch a chriftian, had I fuch parts, and fuch ftrength of faith • and (haJi fuch a poore little one as I am, beare the brunt of persecution, and indure in the time of perplexkie: Why con-fider though thou canft not helpe thy felfe, yet Chrift cm : and know this that Chrift will not lok the leaft member, he is a perfect Saviour: the Lord will not fufftr Satan to rake thee away from him, nor fuffer his love to bee taken from thee z Rom.8. the two laft verfes,ic was the trmmph of the holy Apoftfe Paul; Iamperfwaded (fafthhe) that neither dt-ath nor life, nor Angels^ nor Principalities, nor power r\ northings prefent^ nor things to come^ nor height, nor depth, nor any other creature^ fh&Ube able to feparate ue from the love of God which is in Chrift fefit* our Lord; when health is fcpars* ted from thy body, arid light from thyeyes,and ftrength from thy feeble nature, yet remember, that when thy body is feparated from thy foule, the Lord will not feparate his love from thee, neither from thy body in the grave, nor from rhy

fbule

ioule when it is departed our or tny body,he will love thy body in the grave, he loves the duft of h's Saint&,and he will uke thy foide up into heaven ^ therefore tiiem up thy heart, and comfort thy ibule in the confideration of Gods good-nefle. 5. vfe. LaCHy, are the Saints knit to Chrift thus firmly ? then it fhews us our done -, we ought to take notice of the goodneffe of die Lord vouchfafed unto us; hath the Lord advanced you thus highly ? then walke worthy of this advancement, it is theufethat the Apoftle makes, wdke worthie ef the catting where unto the Lord hath called you . are ye the members tfChrift ? why then behave your felvet as the members of chrift' are you joyned thus needy to Chrift? then carrieyour felves &s befeemes you $ let the dog return to his vomit, and thefow to the wallowing in the mire • but let the Saints that are knic unto a Saviour, walke worthy of that mercie, and union,and prerogative that God hath vouchfafed unto them ^ it is a fhame to fee, that fervants of Chrifts family, and the plants of his vineyard doe walke after the converfationof the world : what manner of perfbns ought wee to bee in all manner of holinefle of converlation ? we are knit unto Chrift, and therefore ought to be holy, as he is holy ; pure,as he is pure : wee ought to doe nothing,but that which may befeeme and content a Saviour 5 but ye will fay,the world will hold up their handsatus, and their mouths will bee open againft us ^ why God hates the world, and ye are redeemed from the world, yee are called out of

the

Tht Souks unnn rpith Chrift.

*5

the world, therefore live not as if ye were in the world, but as God hath called you to live with himfelfe In heaven, your converfation mould be fuch, as if yee were in heaven: I would not have a Saint of God tamper with the leaft diftemper, or be addicted to any bafe eour(e 3 buc walke exa&« ly before the Lord.

Thus wee fee a faithfull fbule is knit unto Chrift : now that which followes is this j it isfo knit 3 that it is made one Spirit. The point we named before, it is this: The faithfull injoy fuch a union with our Savi- 2 Dd&. our,thatthey are one Spirit with him.

The point is difficult, and the myfterie great, and beyond the reach and roome of that little light I injoy,onely wee (hall bee defirous with fo-brietie and modeftie to communicate what (hall be moft futable to the minde of God 5 not being unwilling, but defirous to heare any advice from another concerning the fame: thedodriEe then is 5 abeleever is fo knit to Chrift, that he becomes one Spirit: for the opening whereof,becaufe it is a deeoe myfterie, (uftermee to deale plainly and punctually, and that I may exprefle my thoughts, and communicate what I conceive, fuffer mee to discover two particulars :

Firft, the manner how the fbule comes to be one Spirit with Ghrift. Secondly ,the order thereof. Thefe two we will labour to cleare fo farre as we are able:

\ Firft for the former: the manner how the foule g

E comes

comes to be one Spirit with Chrift, it is an on-deniable principle, and confeiTedby Divines on all parts, that the foule comes to be one Spirit,by the powerofthe Spirit on, Gods part, and by the power offaithonthe beleevers parc^ they con-fefle that theSoirit of God workes upon a bclee-ver, and the beleever goes out againe to God by faith: but wee have nowonely the rermes in the generall, if we come to the particular examining of theft and aske a weake foule how the foule comes to be one Spirt,by the Spirit on Gods part, and by faith on our part, wee are as far to fecke as wee were before, andmoftof the congregation, ean underftand little of it. This is our mifery,we content our felves with termes in the generally and never cracke the {hell that wee may fee the kernell: wee never dive into the truth, that wee may fee the intent of the Spirit therein; there-foreforthe opening of the point, viz. the manner how the foule corns fo to be knit toChrift, as to be made one Spirit: (not denying any thing of the former truth, but holding thereto; wee will open it fo far as our light ferves us. '$ueft» If the queftion then be, how the foule by the fpirit on Gods part, and faith on the fbules part, comes to be one fpirir. "Anfa That which I intend to fpeake, I will caft into

three particulars, or three conclufions : *onclu{. I. The firft conclufion is this, know that the ip ; -ritof Godj the hoIyGhoft, the third Perfon in the glorious Trinitie, he doth really, andinfepa-rably accompany the whole word : (that is the

gene*

generall) but he doth more fpecially accompany the pretious promifcsofthe Gofpell: the Spirit ff the Lord is in thefe in a more ipeciall manner, thougn kn. ^~ a God every w here in regard of his providence, yetrice i» •_ „ more ipeciall manner going with, and accompanying or u* vVord • and in a more fpeciall and particular fort bee is in the promifes, the foule comes to bee one with Chrift, and to bee knit unto him principally by the promife 5 the law prepares the foule, and the promife that calls the foule, and knits it unto Chrift; God katti appointed his Word, and fpecially the promife for the converting of a (Inner 5 and therefore the Spirit of God goes therewith, and workes thereby, and gives a bJeffing thereunto, according ashee in his wifedome thinkes fit: for he is a voluntary agent, and therefore may ufe the word as he will, and when hee will $ the Spirit doth alwayes worke in the word, but not al-wayes after the fame manner .You make nothing oftheGofpeil, and of the Scripture ; I tell you the Spirit of the Lord God, blefledfor ever, is there after an extraordinary manner, and hardens the hearts of the reprobates, and humbles, and converts and comforts thefoules of his fervants: and whea?not when I will,or you will, but when the Spirit of the Lord will. This is that I take to be the bell: expreffion of it 5 Jooke as it was with the brafen Serpent fet up in the wildernefTe, there was an healing vertueinfeperably accompanying of that brazen Serpent * 3 and it was as poffible that hardnes mould be fcparated from the braffe,

E 2 as

a 8 the Soulet union with Chrift.

as his healing vertue : tor whofoever lookt upon it, healing vertue did undoubtedly and inlepa-rably goe with it, becaufe God had appointed this 5 therefore hee didble(Te this, gH f*w" tedly worke by this: Tu^^ a iSWltn the good Word of th* ^^rra^trie Spirit of the Lord, though he fecood every where, yet hee doth blefle this Word efpecially, and goes with it, and hath appointed it for the falvation of his fervants: therefore when the found comes to the eare, and the fenfe to the minde, the Spirit go?s with the Word when thou heareft it, either to convert thee, or to confound thee : therefore the text h\th 9 yeftijfe necked and hard hearted, yt have re* fijied the Spirit of the Lord: they would have pluckt Ghrift out of Heaven, and the Spirit and all.Now that this is a cafe undeniable, I prove it thus: that word which is able to difcover the thoughts of the heart, and to raife the dead to life, and can comfort a diftreffed (bule,and perfwadethe foule of Gods everlafting favour,that word muft needs have a fupernaturall power goe with ir, for no created power can doe the former things : the Word tels the deepe things of God 3 the Word faith, I am fan&ified, therefore I am jnAified, therefore called 9 therefore clefted: the Word reveals thefe deepe things of God, therefore the fpirit muft needs goe inseparably with it: this is an undoubted conclufion. r*«,ur o The fecond is this, and I take it to bee fome-mmS * what difficulty the Spirit of grace, the holy Ghoft, the third Perfen in Triaitie, working

with

The Settles um»~ ~ ' ' *" anu *Jf

• h n „j --^mpanying of the promife of grace ™lk lalvation 5 it doth therein and thereby leave afupernaturail dine and power, and a fpirituall and overpowring vertue upon the foule, and thereby carries it, and brings it unto Chrift, and there lieth a great weight, andobierveit: The princi pall and efficient caufe in the worke of the foule, to bring ittobeleeving, it isnotfo much any thing in the foule,as a fpirituall affifting, and moving, and working upon the iLnle. by vertue of which working a id motion it is moved and carried to the Lord Iefus Chrift, as thus: thefpi-ritlet in a power to ftirre hope, and it is ftirred and moved » it lets in a power to quicken defire, and it goes % it lets in a power to kindle love,and it flames 5 it lets in a power to perfwade the will, and it takes and chufes: the Spirit moves upon thefe faculties, and by vertue thereof they are moved ,and carried to the Lord: therefore I conceive the ma'me principall caufe of faith is rather an affifting power working upon,than any inward principall put into the foule to worke of it felfe, but the worke is upon the foule: the foule by that power and afliftance is conveyed and carried home to Chrift: obferve it, I will expreffe it in fcverall paflages, becaufe here lies the difficulty of the point.

Then know that the Spirit of God doth in the firft ftroke of faith, as the Spiritof God did upon the waters: Gen. 1.2. the text faith, there was a eenfufed fampe, and the Spirit moved upon the waurs % and [et upon that cmfufedlumpe , fcjhhningandfra-

E 3 ming

ming the creature &ut thereof: (oicis , r! t-^cjpT" ric, (and when I fpeake of the Spirit, I intend thl prooiife too) the Spirit in the promife meeting with an humbled foule now abafed, and ftagge-ring and quarrelling with himfelfe, he is in a con-fuled eftate, hee knowes not what to make of himfelfe, nor of his confuted condition: now the good Spirit of the Lord moves upon the foule, and leaves a fpirituall dint and fupernaturall work upan it $ and the foule by vertue thereof is carried, and fitted, and fafhioned to goe to Chrift: this I take to bee the meaning of that place, ^Bt 2 6. 18. Saint Paid tom fent to ttvrne men from darf^ nejffete itght: Now it is a conftfiion amongft all Proteftant Divines, that the firft ftroke of the Spirit is upon the foule: there is nothing in the foule that can drive finne from the foule, and plucke the foule from finne 5 but the Spirit works this, and the (bule takes this blow, and by venue of that Spirit, the foule is pulled from corruption, and turned from finne: this is a confelfed truth, that the firft ftroke in conversion is not from any thing within the (bule, but it is from the Spirit; nay the fame ftroke doth two things ^ it turnes from darknelTc to light: the lame hand, and the fame ftroke doth both thefe $ as for example 5 when youteare one thing from another, as you teareit from the other, you pall it toyour felfe : he that puis a bough from a tree,as he pulls it from the tree, heepluckcs it to himfelfe: (b the (ame Spirit that workes upon the foule in calling it from finne, it doth worke upon the (bule in drawing

ing it to Chrift: it pulls off hope from the world, and makes it expedl a Chrift'5 it pulls off defire from the world, and makes it long for Chrift $ ic pulls off love from the world, and makes icentertainea Chrift 3 it pulls off the will from the world, and makes it chufe a Chrift 5 fo that one ftroke doth both, and it is plaine, therefore the woike of the Spirit upon the foule muft bring it unto Chrift. The like phrafe wee have, lobn 15. 1 9.1 have called you out cf the world, therefore the world hates you : fo that it is there the fame voyce, the fame fpirit that calls a man from fin$ as ; that is not the way,thou poore finner,the way of pride and idlenefle, &c. that is not the way to Heaven, Now that call as it pulls the fbule from finne, fo that motion and moving,. and fu-pernaturall worke that it leaves upon the foule, the fbule thereby being moved and drawne, it is comming to the Lord : the foule hath not fo much the worke of the Spirit of grace in him, as the work of the fpirit of grace workingupon him, to draw him from evill, and to turne him to the Lord 5 and by vertue of the fame worke heei* drawne from the one, and brought to the other: this I conceive to be the great difference between the .union that Adam had with God, and that which 'the faichfull have. Adam had a ftocke in his owne hand, God made him wife, and holy, and righteous 5 this was his ftocke,he had a principle within himfelfe, either to hang upon God, and fo to bee fuftained, or to Aide and withdraw himfeifefrcra God; he had power either to hold,

or -

or to let goe: he had the ftaffe in his owne hand 3 he might tame unto God, and dole with the command if he would, or he might depart from God, and withdraw himfelfe from the afliftance which hee lent him as he did: but now here is a maine difference in the bringing of the heart home to Chrift in this union, beeaufe the firft ftroke that drawes the iou!e,and brings the loule to Chrift, is nxfrom any thing within, fo much as from tkefpirit without: the hand of Chrift it layes hold upon the heart, and workes upon the hearty aad brings him home to himfelfe • this firft ftroke is from without, wee doe beleeve being framed thereunto, and drawne by the Spirit of the Father 5 the everlaftingsarme of the Lord that appeares in the Gofpell, hee lets it downe, and workes upon the foule, and brings the heart to himfelfe, and fo the heart is brought to Chrift, not from any Principle firft in it felfe, but by the Spirit that workes upon it: when the Word of God comes to the foule, the Spirit of God accompanies that Word, and pals the earthly minde from earthiiaeiTe, and the uncleane heart from his lufts, and faith; Come out 5 thou poore foule, this is the way to a Ghrift that will pardon thee, this is the way to a Chrift that will purge thee$ fo that ray foule moves,but it is becaule it is moved $ my will clo-ieth, but it is beeaufe it is perfwaded: fb that the irft ftroke of this union 13 not from my felfe, but it comes from Chrift* the hand of the Spirit layes hold on me, and drawes me to him: hence in the

third

third place, the union drawes fbmewhatneerer-fbthat wee fee, firft there is a holyGhoft in the promife, and fecondly, wee fee that the Holy Ghoft leaves a fupernaturall worke upon the foule, and brings it home to Chrift.

The third conclusion is this, the Spirit of grace ^Conclut in the promife working thus upon the heart, it cauferh the heart to clofe with it felfe in the promife : the Spirit of God by the promife fo works upon the foule, that it makes the fbule clofe with the promife, and with it felfe in the promife: and this is to be one Spirit, and this I take to bee the meaning of that place, vhilippians 3.12. P^w/faith that be was apprehended ofChrift, as if he Qiould fay^ I was not fo much apprehending.as apprehended: not fo much that he did it, but Chrift in him, and upon him, and by him ,- for I told you the worke of the Lord in the worke of conversion, is upon us, by us, to bring us to himfelfe. The Spirit of the Lord is in heaven, and it is in the promife, and that Spirit in thepromife comes to the foule of a beleever, and leaves a fpirituall worke upon the foule of a beleever, and the foule is moved by vertue of that Spirit, to clofe with that promife, and with that Spirit that is in the promife: I would expreffe my felfe by thefe two compari-fons; looke as it is with the moone, thenaturall Philofopherobferves, that the ebbing and flowing of the fea,is by vertue of the moone, (he flings her beatnes into the fea, and not beiHg able to exhale as the fimne dotb, fhee leaves them tl ere, and goes away, and that drawes them, and when

F they

tl;cy giow wet, they rctuiDe backe againe 5 now the fea ebs and flowes not from any principle in it fe lfe, but by venue of the moone, being moved, it goes, being drawne, itcoaxs ; the moone catting her beames upon the waters, it moves the fea,and Co drawes it feife unto it feife, and the fea withic: Co the heart of apoore creature, is like the water, unable to move towards heaven, but the Spirit of the Lord doth bring in its beames, and leaves a fupernaturali vertue by them upon the foule, and thereby drawes it to it feife: or looke as it is with aclafpeand a keeper 5 take a great clafpc, put it thorow the keeper, and being brought thorow, it clofeth with it feife : fo it is with an humble broken heart, it is like this kee-pet,the good Spirit of the Lord is like this clafpc, the Spirit workes upon the foule, and leaves a fupernaturali vertue upon the foulc,and goeth with that vertue, and puis the foule by the power of it feife, and knits it to its feife, it workes upon the heart in this manner,and clafps the bumbled (inner, and brings him home, and holds him to the promife ,and to it feife in the promife.

Now 1 would contract thefe three conclufions, in the former lermons, into three queftions, to make them lb familiar, thatweake ones, which have any fpirituall grace, may be able to come to aprehend and underftand them ; l,£ueji. I aske therefore, what is there in the promife of theGofpell, or what is therein the Word of God,is there nothing butletters,and fillables,and

fentences }

I

I an(werjYes 5 humaneAuthours have words and A n f w , Sentences, but oh the glorious God, the third per-fon of the Trinitie 5 the bit (Ted Spirit of the Lord Jefus Chrift is inseparably prcfentwith, and accompanying of the protmfes of God -, the words are but the fhcli, but the fubftance is the Spirit of grace; how were your hearts comforted in the time of trouble ? and how were your hearts bro-ken,and brought out from your lufts > Oh, it was the Spirit, for man was never able to doe it, but Lord thy almighty hand came downe from heaven, and broke this heart of mine, and if Chrift that Lion of the tribe of Judah, had not come downe from heaven, this lion-like heart of mine would never have yeelded nor come downe: this is the anfwer to the firft queftion.

What doth the beiecver doe > a«ke your owne i # JPueft. hearts, doe your hearts clofe and meet with the good Word of the Lord ? and doe you fay, Oh it is the good Word of the Lord, my heart con-fented to it,andclofed with it thus >

Oh yes,faith the foule, me thought I was even Anfw. knit to the Word: then I aske againe, was thy heart knit to the Word onely, and the tillable only> and did thy heart clofe with the fentences only ? the foule anfwers, No, the truth is, my eare did re§eive the found, and my minde the fenfe, but my foule received the Lord Jefus Chrift: To m many m received kirn, to them be gave \ power to become thefonnesofGod^ 1 Iohn 12. the words are but only as the conduit to convey the water of life, and the Spirit of grace, but they lay * F 2 hold

hold upon Chrift there, and that it is fo, I prove it thus,did not you finde your hearts comforted *c fuch a time ? Oh yes,faith the (bule, me thinks I fee the Minifters face ftill 9 and when he came ro fuch a point and fuch a paflage, good Lord, mee thought I was in heaven 5 could words, and rea-fbns,and fentences have done it ? No (urely, the Spirit of grace was there, and my heart did dole with the fame : the ftcmaek receives not meatus the dim or veflell doth, but the ftomack doth receive ir, andisfafmedtoit, and hath the fweet-neffeof it, and is made one with it: Iohn 6. 63. The words that ifteake, they are Spirit and life . and this is the exceikncie of the Word, when all the learned Doctors and Schoolemaftcrs (hall have the tongues, but (hall never humble one foule, nor purge nor convert one heart, yet the Word and the Spirit in ir, will doe that which is ufefull and helpfull for thee in this kinde $ the Words that I J}sake, they are Spirit , and they are life, faith our Saviour 5 fo then you fee, you that are ignorant and weake,you fay to your fe!fe,how (hall I come to be knit to the Lordjefus Chrift, feeing hee is in heaven, and I am on earth > Oh buc quiet thy felfe in this,he is in a molt lpeciall manner in the preaching of the Word, and if thou cleaveft to the Word aiightjthen thou cleaveft to the Spirit of Chrift 3, gueft. In the third place I aske, how doth the Spirit of man come to clofe and to be one with the Spirit of Chrift in the promife ? ■Anfip. I anfwer^are your owne hearts able to doe this I

Qt

or is nature, or your wits, or parts able to doe this for you ? No 3 the good Spirit of the Lord wrought upon, and fitted, and framed the heart hereunto, and put this temper upon it, as the workman gives a temper to the knife, and another makes iron draw iron 5 and he doth it thus, he drawes the magnet or load-ftone over the iron,and the vertue thereof makes itabletodraw iron to it feife 3 (b the foule faith, A*as, I doe it nor, it was the Lord'that wrought this heart in mee, I have feene the day, when I could have beene as well content to heare the Minifter preach plainly,as to have a knife run to my heart, but the Lord wrought my heart to it, therefore the Spirit puts that magnet (tone of the mercie and grace of Chrift upon my heart, hee puts this temper upon my heart,and makes it able to dole with it feife in the promife : in 2 Can*. 5.5. when /W there had difputed of his defire to lay downe his life for the Gofpell, and to put his body upon fuffering for the Gofpels fa^ce, he was even weary of the world, and would faine have beene gone, how gat he this temper > why > the text faith, Now he that hath wrought us for the fame thing is Gcd 3 who alfihith given m the earntft of his Spirit $ it is a great while before wee can bee brought to this temper, when all the tWinifters tongues are even worne to the ftumps, and the wicked will bee wicked ft!il,yet the Lord doth worke it: fo then you fee, that the Spirit of God by the promife works upon the foule, and leaves a dint upon the heart, and fo brings the foule by the Spirit to F 3 clofe

*8 The Soukf unionwith Chrift.

dole with it felfe in the promife, and hence you may colled two things for your information in this kinde: t.ColeB. Firfr, that the beleever, being moved by the ftroke of the Spirit of the Father, is made able to clofe with the Father and the Sonne, becaafe the Spirit of the Lord doth fatten, fit, and frame the he art hereunto in this manner; and hence it is, that the foule can clofe with the Father, and the Sonne too 3 why? becaufethe Spirit which proceeds and comes from the Father and the Sonne, is able to frame the foule to clofe with both • for the Spirit hath fomething of the Father, and fomething of the Sonne, and therefore is able to make the foule to clofe with both: i Iohu 1.3. rhefe things have I writtsn unto you, that you way have feUowjhip with us % holy John was afpirituall father unto them, and hee writes to them, that thereby they might have fellowfhip with the Saints, and he faith, truly our fegowjhip u with the Fatherland with his Sonne lefut Chrift ; why doth he not fay,our fellowfhip is with the Father,as well, as to (ay ,our fellowfhip is with the Father and the Sonne ? becaafe it is prefumed beforehand,that a man muft have fellowfhip with the Spirit,before hee can have fellowfliip with the Father and the Sonne $ becaufe it is the Spirit that hath fitted the heart, and framed it, to dole with both. ^ r in Secondly, hence it comes to pafle, that the per-%x$ie*. fon of the beleever may bee knit to the pcrfon of

the Lord Jefus Chrift:'the foot isknic to the head bv the continuance of the order of the body, and

J the

the members thereof, as the foot is knit to the leg .and the leg to the thigh, and the thigh to the body, and To to the head, this is the meaning of that phrafe, lohn6, 5 5. our Saviour prefieth this hard upon the Difc.iplcs,and faith. My flefh is meat indeed, and my bioud it drinke indeed y hee that eateth my fitjb, and drhfyth my bloud, dwelieth in me> and I in mm \ then they begun to wonder at it, and to (ay, How can this be i and yet Chrift fairh,what if you fee the the Sonne of man carrying the body of his flelfa into heaven, you will thinke it more hard to eat my flefti then, yet you mud eat my flc (h then too j how ? it is the Sprit that quick-net h } the flefhpr0fiteth nothing jke words that if peaky they are spirit and life • as if he had faid, my good Spirit is in the word and proraife, clofe you with my Spirit, and then you draw my Spiri^my flefh and my blood downe into your whole naturesf the words that 1 fpeake, they are Spirit and Life 5 that is, my Spirit is in the Word of the promife, tkough my body be gone up into heaven •> therefore clofe you with my Spirit in the promife, and then you clofe with my flefti fpiritually. Thus much for the manner of the union.

Now for the order of this union how this is done, and there the queftion will be this.

Whether the beleeveris knit firft to the hu- gueft,* mane nature of Chrift^or to the Divine nature. I am not greatly willing to meddle with this point in this popular congregation, becaufe there are many wife and orthodox Divines, and godly too, which are of contrary opinion 5 they confefTe

both.

both, but they differ about the order: but that I may bring no prejudice to the judgement of any, Anfvf. I will (hortly (hew you the fumme of thofe arguments, which either fide hold, and will (hew to which I doe incline, and fo leave the point to the judgement of thofe that heare it, to incline to which fide they thinke beft, and thus I (hall wrong none at all.

Firft, fbme Divines, wife,holy,and orthodox, and many too, doe goe that way ; all of them have it from that root: they that hold that the foule is knit to the humane nature of Chrift firft, have two reafons for it. i Firft, fay they,as the Scripture reveales Chrift

to us, fo alfo our hearts embrace him, and clofe with him, but the Scripture reveales the Lord Chrift more often and frequently, in regard of his Manhood, than in regard of his Godhead 3 as in that place, The feed of the Woman jhail breakt the Serpents head, and fuch like : therefore the underftanding firft clofeth with this, and the heart firft receives it: the fecond reafon why they hold this is thus much. 2 If, fay they, all the great works of our rederop-

tion,both fancYification, and juftification, and redemption, were wrought in the humane nature of Chrift, and as by a channell conveyed to us by his htfrrmne nature, then it is reafon that the foule fhould firft clofe with the humane nature; but it is fb that all the great workes of juftifieaci-on, fanSification, &c. were all accomplished in the humane nature of Chrift : for as the text

faith,

The Souks union with Chrift.

faith. He died for our fins, and triumphed over fin and heU, and death: therefore,fay they, it is fit that the foule mould firft clofe with the humane nature of Chrift. and this is the life and pith of all their arguments.

Againe, other Divines, and they are wife and orthodox, they hold this- and though all hold the maioe fubftantiall truths of eternall life, yet they differ in this, they fay the beleever is firft knit to the Deity, and they have alfc two arguments, and th« firft is this:

That which is the maine and the proper objecl: of faith, to that the foule firft lookes, and to that the foule is firft united: for all union comes by operation in this kinde, but the Godhead is the firft objecl: of faith in beleeving 3 the Godhead and the third perfon of Trinity, they are the firft objeds offaith b therefore,fay they, in the whole courfe of Scripture, faith is caft upon the Godhead, as Efay 50.10. Who fo is wife amonji you thatfearctbthe Lord, thatobeyeththevoyceofhis fer* vant ; he that walketh in darkntffe and hath no light let him truftin the Name ofthtUrd, and flay him-felfe upon his God^ all the phrafe of Scripture runs thus: Truft, and hope, and rely upon the Lord. So lohn 14. i^.xerf.Let not your hearts be troubled, yee beleeve m God, beleeve alfo iumeer mnkethis. Now did a man beleeve u P on the Father, as Father onely, then hee did not beleeve. upon the Sonne ; ordid he beleeveondy upon the Sonne, as Sonne, then he did not beJeeve upon the Father, but in that hee beleeves upon the Path r

G and

The Soutet union with Chxift.

. 2

and the Sonne: It is therefore plaine chat he fals firft upon the Godhead 3 and feeing it i3 fo that wee muft beleeve upon the Father, Sonne and Holy Ghoft h therefore we are not to beleeve up* on one of them only, but upon the whole Deny and the divine nature, and all the three Perfons in the divine nature: for as the Schoolemen fay, that which doth appertaine to this, as this, belongs to this and to none other. Now we beleeve in all the whole Trinitie, and therefore wee clofe with all three, the Father, Sonne,and holy Ghoft: and hence it is that thefe Divines obferve, that when we are faid to beleeve in the Scriptures,and in the promife (not that any doe it properly) but 10 farre as the promife hath God in Chnft, revealing, and promifing, and communicating htm-felfe : fo farre we beleeve in the promife, that is, in his faithfulnefle, truth and mercy, revealed in

the promife. . f

The fecond reafon which they alleage isthis:(ay they, that which in reafon muft ftay 8c fatufie the foule of a beleever, it is that in reafon to which the foule muft firft betake it felfe,and upon which it moft firft ftay it felfe. for faith goes out for fuccour, and for good : therefore, that which only canfatisfle faith, to that onely it muft firft goe: the beleever is dead in finnes, becaufe of the com-rn'mionof them, but there is life in God : there-fore to an infinite God the foule comes to worke an infinite fatisftftion for him, which all creatures cannot doe in this cafe, the Godhead prepares the humane nature, and workes by the nu-^ mane

mane nature, and gives power to the humane nature, and makes it abletofufferandtofarisfie, faith fees that he hath offended an infinite God^ and deferved punifliment of an infinite value $ therefore heemuft repaire to him that can oaely repaire in mercy to his foule: therefore faith the Prophet David, Pfalme ijo^.verfe, Hope in the Lord forever, for with the Lord is plenteous redemption: and in Efay 2 6.^.Tr^fiintbeLord for tv<r, for in the Lordlehovah,iseverlaftin£Jlrength$wee haveeverlafting miferies, and troubles, and di-ftempers, but with the Lord Iehovak is everlasting ftrcnph, therefore trttft in him for ever: nay hence it is that our Saviour faith, iohn 17.3. This is life eternal, thai they know thee to bee the very God, and whom thou hafifent even lefus Chrifi.

Now if youaske roe which of thefe judgements 3 I follow 51 anfwer, becaufe I love not to bee as a man that is here, and there, and no where in truth, but Hove to bee as a man that dweis at home, for I am not ignorant that many Divines wife and learned, whofe parts and gifts I reverence, they follow the former opinions $ and for my part I leave a judicious hearer to take which fide he will; but in truth the two laft arguments have prevailed with me, that the heart of a poore finnerbeleeves, and ftayes it felfe, firftly, upon the Godhead, and Deity, and afterwards upon the Humanitie: andmee thinkes the two former arguments feeme not to compel! any mans un-derftanding: for bee it granted, that the former Scriptures doe reveule the Lord Jefus Chri(r 4 and

G 2 men-

The Sofdes union with Chrift.

mention him often as man, yet it is as true they reveale him to bee God, and mention his Godhead, not mentioning at all his humanitie ; but whenfoever they doe mention his humanitie, firftly, k is for good reafbn, partly by way of pro-phecieto foretell of Chrift, what hee mould be, and partly by way of ftory and relation to relate of Chrift what he was^yet this reafon ioferres not that faith muft therefore firftly lay hold upon the humanitie before the deitie 5 but when the Lord ispleafed to reveale Jefus Chrift tothefouiein the way of conversion, then wee muft apprehend Chrift, as God and Man in the point of con-verfion,and then let the queftion be this: whither the fbule (hall goe for that which it wants > Now I fee no reafoa why the fbule (hould firftly goe to the humanity for what it wants and feekes: hence it is that when the Scripture comes tofpeake in the way of converfion, the Godhead is fet firft : as in the iCor. 5 .i<?.God was in cbrifiReconciling the world unto himfelfe^ as God in Chrift reconciles the world unto himfelfe 5 fo God reveales him-felfeto his faithfull Minifters, and fo they reveale him to the people; it wa 1 * the Godhead that was offended, and muft firft of all be pleafed, andun* to that God we muft firft goe for what we want $ fo Ieremy }}. 16. In thofe dayts ludahjhaU be fayed, and Ifrael fbaSbee faved, and this if the Name whereby theyfh iU'call him the Lord our righreoufnejfe: fo (aid the Angell, theyfbaffcaS hit Name Emanuel x which is by interpretation^ God with t* : this is to the firft reafon j now to thefecond argument!

an-

anfwer thus 5 If it bee good in reafou chat wee mult, firit goe to the humane nature for thcfc rea-fons propounded, and if this be fufficient to call my faith that way, becaufe all the great workes are wrought that way 5 then much more feeing the humane nature wasinabfed torheworkeby the divine nature ; therefore my faith muft firft looke that way, becaufe the weight of the worke lies upon the Deitie • the humane nature cannot aflume to take to it felfe this glory, nor bee any way available to fatisfie divine ju'ftice, buc that the Deitie enabled it, and therefore faith muft firtt of all looke unto that. Thus it is confefled that the (bole of a beleever is advanced to a marvellous high privilege 5 nowtheufe ofit is referred to thefe three heads. ' Q

Firft, are the foules of the faithfall come thus v r neere to Ghrift, not onely to beleeve in him, and * to embrace him, but to bee one Spirit with him ? then this may bee a ufe of inftru&ion, and it fliewes to us that the fmnes of the faithfull are marvellous hainons in Gods account, and exceeding grievous to his blcflfed Spirit that hath come fo neere to us, and brought us fo neere unto him* felfe- every finneisasa mountaine, or as a wall of feparation, but the finnes of the faithfull are. noleffcchan rebellion, not onely becaufe of mercies, bonds and engagements, which the beleever hath received, but because a man fecome (b neere to Christ, andnowtocommirfinneand vex him, it muft n^ds bee a marvellous provocation to the Lord Jefus Chrift, and to his good Spirit: he that

G 3 ihould

mould entertaine a friend into his family, or the King into his houfe, or a woman to entertaine a loving husband in matrimony with her, allbafe dealing by any of thefe a man can hardly brooke it Jt was one of my own fubjeft*, faith the King; it was my wife, faith the husband, and it was my friend, as David faith 3 that did eat at my table $ but now to entertaine a profeft enemy, or atraytor into the bed-chamber with the King> and to lodge them both in one bed, this were abominable^and fo the wife not onely to entertaine a whoremonger into the houfe, but alfo to lodge him in the fame bed, this were not to be endured: Oh how his blood would rife againft it, as the King faid of Haman^ Hefter 7. 8. What, wiUhee forcetht jQueenefxfire my face? Now thcrefore,brethren, goe home to your owne foules and behaviours in particular: doft thou through Gods grace and mercy receive this favour at the hands of God, that thou art become one Spirit with the Lord JefusChrift,and wilt thou then receive a company of bafe lufts, and that in the very face and fight of the Lord IefusChrift, and lodge an uncleane fpirit, with the cleane Spirit of the Lord > the holy God cannot endure this, nay,he will not beare it at the hands of thofe that belong to the election of grace : 1 Sam* 2. 17. The fomes of Ely were $rert fimert before the Lord, faith the text, and why ? becaufe they waited upon the Lord, to doe the werkeofthe SanBuarie^ for where the ordinances of the Lord are, there is God himfelfe : therefore Cain in the apprehenfion hereof, (aid %

lam

The Soules union with Chrift.

47

Iamcafi out from the prefence of the Lord, that is from the powerfulbeautie ofiheLord in his ordinances. Now becaufe they were the Priefts and Leaders and they were greater finners, they would outbrave the Lord with their finnes, and commit them in the fight of God, therefore their fin was the grea f er : as in Ezechiel 8.$.The Lord brought the Prophet t9 behold the abominations of the Elders of Ifracl, he brought him into afecret place, aid {hewed him theima^e ofjealoufie, which provoked to )taloH-fie, they did it in the fight of the Sun to provoke him to anger, therefore h is called the im^ge ofjealoujie^s if he had (aid, Let your idols goe to the land ofVrre but will you dare to fet up idols in the fight of God, to provoke him to jealoufie. I befeech you apply this to your felves ; are not wee Priefts, and jthe very Spoufe of Chrifr, and not onely the ; outward Sanctuary, but the Temple of the Lord it felfe is with us; as .the Apoftle faith, Ye are the temples of the Iwing God: Now wilt thou fet up an idol luft,andan idolatrous felfe feekiegheart, and fet it up by the Lord Iefus Chrift > this is a horrible crying fin, and it provokes the Lord marvellous fiercely: it was the colie&ion which the Apo-ftle made a Ihtk before the text, in i Cor. 6. where he faith, fpeaking concerning adultery and fornication, he comes with a gird and a gall to the hearts of beleevcrs, dying, What, {ball I take the members of Chrifi and make them the members of an harUtt God forbid, thats fearef»% : Dze you not know that he which conpleth him felfe to an harlot, k < onebody j {hall I doe thus? no } the Lord forbid ; /

ami

the Soules union with Chrift.

am neere tochrip, let the members of Satan bet made tke members of a harlot, it they will, but you that are the members of Chrift, will you doe fo .<? Confider it, wile thou take the head of Chrift, and contrive wickedneffe with it ? and wilt thou cake the heart of Chrift, and make it a cage of uncleane lufts > and wilt thou take the tongue of Chrift,and make it fpeake wickedly ? and wilt thou take the foot of Chrift, and make it run to all wickednefle > what a f earfull thing is this > (hall the uncleane fpirit be put to the cieane fpirit ? (hall the motions of theDevillbe here s and the motions of the good Spirit of the Lord too } the Lord in mercy keepe you off from this: Ephef.^29, Let no filthy communication come out of your mouth , why, what if there doe ? If there were no greater (innes than thefe, I hope I mould doe well enough: What faith the Apoftle. A Chriftian, and a lier 5 a Chrifti-an, and a (wearer; a Chrift ian, and a bafe vile wretch $ Oh grieve not the good Spirit of God: why? hecaufe by ityee are fealed up unto the day efredemp* tion: the good Spirit of the Lord hath fealed you up unto redemption, and knit you unto hits, and will you rend your (elves from him, and grieve him? if you were not fealed up, and if you had none of the Spirit of Chrift, it were no great matter: but now, Oh grieve not the holy Spirit^ if you doe, you have m fJvation by it . away to hell if you will grieve the good Spirit of the Lord3 if the Lord doe beftowhis Spirit upon thee,wilt thou then grieve his good Spirit? how canft thou, or howdareft thou doe thus ; and difhonourthe

Name

Name of God, looke that place, Matthew 12.44, when the uncle ane Jpirit retttrncs againe to his refb y ; bee findetb it empty ', [wept and garnifhed ; then hee takethto bimfelfe [even other fa irits worfe than him* felfe, and they enter in and dwelt there $ the end of that man is rvorfe than the beginning. It is well obferved by one, that pride and idlenefle fweeps the houfe for the devill • a proud heart which ftayes it felfe up upon its owne abilities,snd Co growes idle,and lazie, and, fecure ; if it be a Miniftcr,or Magiftrate, this makes cleaneworke for the Deviil, you can-rot doe this, but you will grieve the good Spirit of the Lord: Now looke to this, when a man ftayes himfelfe upon his parrs, and gifts, he doth Ktrlegood: you fweep thehoufefor the Deviil, whereas a watchfull painfull heart doth wonderfully pleafe God} itisagood^andapurejineeke, and holy SpiritjWhich God accepts of, therefore be thou Co £o:>: now ycu trut are Chriftians, doe not goe away, and thinke that you have warrant to be idle, and carelefle, take heed of fuch curfed di(tempers of heart ^ if thou art a Chriftian, thou dare ft not doe or fay, as others dare, for the finne of a Chriftian is abominable in the eyes of God, becaufe he is fo neerly united to his blefled Spirit : this is the firft ufe of the point.

Againe in the fecond place, here is a word of \*Vfe. examination and triall, here a man may fee of whatlpirit the moft men of the world are 5 You know not of what Spirit you are> faith Chrift 5 looke how the foule elofeth with, and receives thole that are moft exaft in a Ghriftian courfe: if thy

H heart

heart be eftranged from fuch as doe walke exactly before God,either becaafe he hath given chem parts and giFps, or btcaufe he hath made them humble and faithfull: if the Spirit of the Lord be in the Saints, then the Spirit of malice and of the Dcviil is in thee * Gods Spirit clofah with all the faithfull ones, but thy Spirit cannot cloie with them •, when they are made one Spirit with Chriit, wiit thou be of two Spirits with them? then cither Chrift is.ro bee blamed, crclfe thou art to be condemned for this bafencfle of thine$ either Chritt knowes not how to chufe a good Spirit,or eife thoa arc a bafe vilde fpirit- this is the great finne of this laft age of the world, men are loversofthemfeIves,and not lovers of-God, nor his gracenor Spirit: it is admirable to fee how every one that is wicked, findes favours in the woild, but only thofe that arc holy ,andgracious, and one fpirit with-Cririft: adiunkard is no mans enemie but his owne-and with aduherers you can make marches, and if they were miittherers or theeves, wee have akindeof lamentation for them 5 but wren it comes to a fincere foule, their hearts rife up agiinft, him, with a defpcrace fpleene,snd they (ay,thefe are ihe holy brethren, why what are they ? Oh, faith the Father, he is quite fpoild, I had a fonne which I had fome hopes of, but now he is gone downe the vvlnde, and he will neverbe good for any things and then faith the drunkard, hee was as good a companion as ever lived, and had as brave jefts is make us raerrie withaii, but now he is quite fpohd 3 then

tny

*0*Sowi««««« with Chrift. 51

thy meaning is, that when hee had an ur.deane fpirit,thou didft love him, but now bccaufe he is come to have a neere union with the Lord Jefus Chrift, therefore thou art eftrangrd from hkn 5 then curfed be thy wrath, for it is fierce, 2nd thy ragc,for it is cruell $ if the Spirit of God be holy and good, to which hee is united, then thou art a vilde unholy wretch: I hope now you may know what will become of faclxand fucri in the townes aud places where you Jive/uch 1 meane as are holy and gracious, and yet are hated and dehdidt, eventhofe poore creatures are glued to the Lord Chriftjnay^heyareholynpJncedmen.whkhthe Spirit or God delights in, therefore rhy fplrit is of Sathan, that thou doeft thus malice him 3 Icon-feffeagodiy heart wli have his fits and excursions now and then, like an unruly co!r, and may run wildly into finne • this may befJi a gedly gracious heart, but all this while this is poifon, and the fouieof a godly man fees this, and is wea-rieofit, and is marveiloufly burthened with ir, and faith, Oh vilde wretch that I am,what would I have > and what is he that I cannot love him > is itbecaufethe good Spirit of the Lord is there? (hall I refift the good Spirit of the Lord > and fo commit the finne againft the holy Ghoft ? away thou vilde wretched heart, I willlove him ■ thus the foule labours and ftrives for that exj&neffc and would faine have that goodnefTe which hee Tees id other: it is in this thing, as it h in a man? meat, he that hath an unwholefome ftomack,and teeth that the meat is good, and knowes not but H 2 that

J - - ■ —

5 2 The soalet union mtb Chrift.

that he may cat it, he will not blame the meat, if hee be ill after it, but his ftomack 5 but there are fbme that love to bee eating loaie wais, and fuch trafh as is nacght for them Jor the flomack is vi!de within } and would have as bad as him fdfe: Co out of the pride of nature and felf-confidence thefe diftempers will bee riling in us, but a gracious foule is even fick at the heart, and weary of his lir*e,and he is never well, unrill he hath gotten a purge ; but he that hath the di(eafe, and is fick of ' hatred and malice,looke how his heart is^fb is his tongue,and as his heart is, fo is his carriage : Oh poore wretched creature, what God may doe for him 3 1 know not, bu? for the pre lent he hath the fpirit of the Devi 11 in him $ he is no man bur a toad that can live of p3i(bn,and make a meale of it,and yet his heart never be affected with it, 2 t yfi. In the third place. is man a fociable creature,

and mufl he have forne to keepe company with him hhen in the next place be exhorted to clofe with fuchasChrifthirnfelfe doth clofe withal', chufe fuch companions as the good Spirit of the Lord doth meet withall: doeft thou fee a gracious ilncere hearted Chriftian, that is one fpiritwith the Lord> love him, and let thy heart be one Spirit with him too, and not only the rich, but the poore too,it is that which we have in nature, every man defires to have one that is of a faire nature and a loving difpofition, he is a fit man to make a friend of, and chefe things are nordifcommen-dable$ iti$ftrange to fee when God hath cm the dawes of thefe wolves,how calme and quiet chef

the Sodes ununwith Chrift.

are jbut would you have a man of a good nature indeed ? for as one faith, hee that hach no more than reftraining grace, is no more than a tame Devil!,but would you have a friend of a good nature indeed > for this is the maine of all, then chufe fuch as are one with Chrift, and remember that place, in i Peter I. 4. Wee are partakers of the divine nature^ he that is one Spirit with Chrift, he is partaker of th.2 divine nature, even the nature ofGodhimfelfe, the Spirit of God, and the Spirit ofmeekneflfe, and felf-deniall is in him 5 therefore let thy heart be inlarged towards him, and joyne thou fide with him which is joyned fe* neerely to the Lord: it was the old practice of thofe in Zacb. 8.22. when God (hall honour the jewesj and make them glorious in fan edification and holinefle, and they fhall goe to market, and buy and doe all things holily, then fhalt ten men take hold of the skirt of him that is a lew, and fhaS fayJVe rvtSgoe mthyoa^ forme have heard that God is with -jou $ would you not goe with the Spirit of the Lord Jefus Chrift e Yes, Oh then get yoa to the Saints of God, and get them to your houfes, and lay holdupongraciousChriftians,andfay,I will live and converfe with you, for the Spirit of Chrift is with you.

u » . ■ i i- - 1 vmi'm^nvwrnimmmv

THE

B E NEFTT

FRO M

NION WIT

C H HIST.

By T. H.

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lH

LONDON,

Printed by IobnHaipiland^oi Andrew Groove,

and are to be fold at the Black Beare in S./».;«//

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•iftfiiiffii«tfiitifgvtt t

THE

SOVLES BENEFIT from Vnion with

Christ.

i Corin. i. 30.

But of him ay: yet in Clnifl Jefus, who is made unto w wifdome, Yighteoufneffe y faHffi-fication^and Yedemption t

Ow the fbule of a (Inner (hould be 1 prepared for our Saviour v and how alfo it (hould bee implanted inro him^ being called by the Spirit of God in vocation 3 wee have heretofore fully and largely difcuiTed and concladed that point : then wee eame to the kcond thing, which is the fecond part of this implanting or ingrafting afinnerintothe LordJefusChrift, and it is the growing to of a finner with our Saviour, and that is accomplished and fully brought about by two workes: there are two parts of it, for it is not enough for the graft t© be put into the I ftocic,

«. 3 the Stales benefit from unun with Chrift.

{lock j but it muft grow together with it, if ever there be any conveyance of any fap, or any helpe and ftrengrii, which it may receive from the fame: fo it is with the beleeving foule 3 fauh doth not ©nely bring us unto Chrift, but it makes us grow together with Chrift: and this growing is difcovered in two particular? •

The firft is a fpirituall union of the fcule with eur Saviour, when the foule comes to be united to, and made one with the Lord of life • that wee have alfo handled andccncluded in the two laft lectures.

\ Againe,the fecondpart that accomplifheth and makes up this growing together with Chrift, it is that heavenly communion that the foule doth get with our Saviour, when the ftockofthe merits of our Saviour, and the vertue of his grace is communicated to the foule ; for this we muft rc-member,thit thefe two things make up the growing of the (lock and the graft together: Firft, there muft be an union of the graft with

the (lock.

Secondly.tbere muft be anintercourfe or a communication of the fap in the ftock to the graft: fo it is with Chrift, whatever he hath, he hath for his Church and people.andwhat ever he doth, he doth for his Church and fervaats * fo thauhere is a kinde of conveyance of the venue of his merits, and power of his grace, unto the fouies of thofe thatbeleeve in him, and are knit unto him by a true and a lively faith: wee have done with the union that the foule feath with Chrift: we are

now

now to fpeake of the heavenly and fpirkuall communion, the intercourfe betweene the Lord and the (bale, when the fouleis married unto him. and this is that wee airne at, this is that wee looke at at thi> time; and this I muft cell you by the wjv, that our purpofe is not to meddle with the particulars at this time, but onely with ths general! nature of the communion of the fbule wich Chnft: now for the difcoveryof this worke, wee have cbofea the words of the text now read ujato you, and the (cope of the words it is mainly this$ to discover unto us thedowrieand feofmentof all that fpirituall grace that is conveyed and made lure to the beleeving (bule, being made one with the Lord Jefus: that looke as it is with a man that hath a faire efhre to hirrrfelfe, it is only his owne, but when the wife is wooed, and brought home^Si married > he gives over the right of himfelfe unto her, and if hee make over hi3 eftate unto her 9 (heehath title thereunto: this now is the dowry of aChriftian, the Lord Jefus Chrift is no bad match, you rnuftnotthinkeyou could have done better $ it is a wonder, that ever cur Saviour would take us to himfelfe, or fhew favour to us. but the cafe is deare, if a belee ver be called, and brought home to Chrift^ Ckrift is made to tu mfdome^nd ngbteoufrejfe^mdfan&ifiu-tion, and redemptiony Chrift hath all, and whatsoever Chrift hath, it is all yours, you have title thereunto, and (hall receive fap and bene fit therefrom , if you have hearts to take that good God ©ffers, and you may receive: wee will not now

I a meddle

meddle with 6 thefeverals in the verfe, but thefe two things rauft be fpecially attended to in the words, that we may make way for our {elves in the point we have to trade withall $

F/rft,take notice of the compalfe of that happi-nefTe and fpirituall grace which God vouchfafeth unto his, and it is ranged into foure heads: the text faithj Chrift 4s made mn w wfddme, rigbteeuf-neffe, fanBification^and redemption h all that Chrift hath or can communicate, all that the beleeving fouie can defire or want 3 may be referred to thefe foure :

F\ifk 9 mfdeme 9 th2Lt is,the declaration of the way ©f Godj and eternall happinefle, in and through the Lord Jefus Chrift, which all the policie of all cunning men, and all fubtill pates in the world could never pry into, that wifdome which revealed the fecret things,and the deepe things of God^ the Lord Jefus is made that wifdome to the beleeving fbule.

Secondly 3 Cb/ift is made unte mrigbteoaf-Tieffe^ that is, vvhatfoever guilt Heth upon us 7 whatfoever finne hath beene committed by us, what ever puniQiment wee have deferved a Chrift is made unto us righteoufneffe,to acquit us ofall.

Thirdly^ Cbrifi is made unU m fanSificatioit • the fbule of a poore (inner is defiled with many cor-, captions, and polluted with many diftempers 5 . now Chrift is made unto him fanclification, to. purge and purifie him fFom all thole finnes and di-,

Laftlf a

Laftly, becaufe while we wander up and downe this vale of teares,andin thh pilgrimage of ours, wee fhall bee oppre fled with many ev3ls,that will lye upon us, and death it feife, which is the laft enemy, will leize upon u?, and captivate our bodies in the grave, therefore Chrijl if made unto m redemption^ will take away all troubfe.and wipe all teares from our eyes, nay,hee will breake open the grave, and deliver his Saints from thence. The Heathen to make the Saints of God fure in time of perfecution,they firft flew them.and then they burnt their bodies to alhes, and then threw them into the water, and then they laid Ltt us now fee how they will rife againe 5 alas, poore creatures, why, the Lord loves the very duft\t he very a(hes of his Saints in the grave, and the Lord will rcdeeme our bodies from the grave, and our names from dimononr,and our lives from trouble, and our fbules from (inne, ancf will fet us free from all miferies and inconveniences at the great day of accoun r,» thefe are the foure things, wherein the dowry and feofment of a beleeving' fade eonfifts: I will not now trade in the parti-cdars,but only in the generali,and (hew how that every beleeving foule, tint refts upon Chriil by faith,hath an intereft in thefe.

The feeond thing confiderabie is this, to whom all thefe things belong, and the text tels u%chritf it made all'this to m ; and the truth is, it is made over to all belec vers,there is not one man exemp-ted,n©tone rmn excluded, every beleeving creatine hath a p3rt and portion herein s however

*3

the holy Apoftle crowd3 in for a fhare,and if wee lcoke into the 2 6, 27, 28. verfea, wee fhall fee to whom this belongs, Tt know four callings brethren, hew that not many wife men after theflejK* net many mightie, not many noble artaUedy but uid athcho. fen ibefoolifb things of the world, to confound the wife, and God hath chofen the weake things of the world, to * confound the things that are mightie $ why then to you fooles , why then to you weake things, Chrifi if made wifdome,and rigj)teG%fnej]e,and ftnfti-ficaticn, and redemption 5 to ycu poare ones, to yon weake ones Cbrift is made all this 7 nay 3 !ooke into the 2 3. verfe 5 God hath chofen the Bafi things of the wcrld 7 and the things that are dejpifed\ nay, and the things that are not,, to bring to nought the things that are 5 that is to fay, the off lcouring of the world, the fcrapings, as I may Co fay: looke asa man flings away the fcrapings of things as nothing worth, why (b the parings of the world, you that are nothing in the efteemeof the world, a company of poore bafe (implicians $ ehrifi is made wifdome, and righteoufnefie,andfAnBification, and redemption to them. in a word then bee ic knowne to every beleeving xreature, though he have not a ftrong faith, y'ec if he have but a true faith, to you Chrift is made all that mercie and grace,that the word difcovers, and the Lord hath purchafed^and you need.

Now adde the laft thing, the text faith, Chrift is made all this ; the meaning is, Chrift is appointed, and fee apart, and fitted by God the Father to thispurpofe, to be wifdome and righteoufnefTe,

and

and to the poore, and the bafe, and defpifed, and to the things that are not, God hath let him apart to this purpofe 5 as for the wife, and honourable, and mighty, they muft drift for themfelves, and truft to their ownc ftrength and fufficiencie; but you that are poore and bafe, you that belceve in the Lord JefusChrift, heeis made unto you, all that thefoulecan want.or the heart defire5fo that now then we have done with the meaning of the words, and the opening thereof, fo farre as fer-vethourpurpofe, intending only to trade in the generall, concerning the communion of the graft with the flock 5 wee have fhewed you, how the fouieis made one with the Lord Jefu?, and how the (bole is contracted to Chrift; grid no# wee (ball come to (hew the feofmem*that God hath pomifedj and wee (hall receive at his Majefties hand.

The doctrine is,that there is a conveyance of all D&rine fpirituall grace, from Chriit, to aHthofe that be-kevein ami, ldoubt nor, but evtry man would be content, if he had a fatre eftate, to fee his evidences, and every woman that matcheth with a man,would fee what (he might ho)d her Jelfe to ^ what ifthemsn dye ? and what if his meanes decay, what will hee cftate her in > now fee ycur dowrie, and the point is this, that there is aeon-veyance of all ipirituall grace from Chrift to all faithful! beleeversin the world • well then, you fee the point $ we will adde alittle by way of confirmation, and you (hall fee the confenc of thr Scriptures,how they agree together herein, and

we

we will adde fomewhatalfoby way of explication, to unfold the nature thereof, that wee may fee what thefe invaluable treafures arecfor the proofeofthe point,one or two places will be Efficient to caft the cafe •, Ephf. i. 3.there Vattl blef-feth.God in Jefus Chrift, that hath blefTed us with all-fpirituall bleflings in heavenly places in Chrift; fo that there are bleflings of three forts, all bleflings, all fpirituall bleflings, all fpirituall bleflings in heavenly place?, and all given freely, but it is in Chrift, hee is the conduit that convev-eth this, and wherein the ftrcames of life and grace flow amaine,to make glad the city of God, to make glad the Saints of God, and the foules of thcfe.thae belceve in him ^ heoce(tt is remarkable ludei.) it is called, Commonfalvaiion. by Chrift^ and fo Chrift is faid to be a common Saviour con-feqnently 5 not common to all the world, that every beaft may broufe upon him, arid flnne, and have a Saviour to fave him, but he is common to all the faithful!, common to all beleevers \ that looke as it is in a common or forreft, every dweller,and every inhabitant upon the common hath a Chare therein^ no man can challenge any part of the common peculiar to himfelfe, and fay, This part is Hiine,and no man fhall put any cattell here but 1^ but the common is every mans that dwels thereupon, and the pooreft man may put on his eattell without controlled drive his cattell whither he lift, on to the beft part thereof, and improve it to his beft benefit, without contradiction: io Chrift is a common Saviour, and the

richeft

ricbcft mercies, and the prcToui^^ ~

thegreateft grace and lalvation that is inChrift Iefus,ever y poore belecvingfbule,thou art a commoner and a borderer, and it is a common falva-tion, there is a foontaine fet open for Iudah and IerufaJem to warn ib,thou maift take any, and receive benefit from the greateft and precfonfcft promifes that the word reveales, or thou ftandeft in need of. im. i. g.hee then faith, that God through his divine power hath given unto us aJI things belonging to life and godlineffc, through ^acknowledgement of him that hath called Is to glory and venue, what ever it is a man would have or can need, belonging tolifc or godlineffc hee hath given unto us all things through the acknowledgement of him that hath called us to glory and vertue ; if thou canft reft upon Chrifi: in beleeving, then God will give onto thee all hings through Chnft,beIonging tolifeand god' lineffe ; f 0 then we have the proofe of the point by the joyntconfentof feverall Scriptures; now wee will addeawordor twobywayofexplic*. tion,that we may fee the value of this dowry, that God hath promifed 5 and will beftcw upon thofe that love ana-feare his name: now for the e£

SST pomt ' wee wiii doe thefc two

Firft, we will (hew you the tenure of this cove-nant and how Chrift conveyeth thefe fpirS graces unto us. r **

«», and why he w,]J communicate thus uko us.

We

~Zl the S&ults benefit: from u nion with Chrift. ^

We will firft begin with the former, wherein lieththemarrowand pith of the point: we have fiid, that all blefliags belonging to life and god-lineffe the common faivation of Chrift, belongs to all beleevers, but how (hall wee perceive this > how-is this conveyed to thofe that beleeve in the Lordjefas Chrift > now the tenure of this conveyance difcoversit felfe in feveraii particulars, there are five or fa of them in number :

The firft is this, there is fully enough in the Lordjefes for every faithfuli foule, that whatever grace, or whatever mercie hee (hail ftand in need of or want, there is nofcarcity,thcreisno kindeoffcantneffe in the Lord Chrift this way j in all other graces in this world, in all temporal! things when anyeftate is to be imparted, it isbut in feme particulars, either money muft bee paid fuchaday^orlandmuftbepoiTeiTed when fucha partie dies, but there was never any man could make fiich tenure, as if a man mould make a feof-mentto his wife, of long life, and peace, and grace,and faivation, it is in no mans power to doe this 5 fome men have a great deale of good things in this world,and many have little befides 5 and againe y all men have not an all-fufficiende-to fop-ply and luccour a man according to all hisnecef-fittes * but here is the excellencie of this dowry, that whatever it is the foule wants or ftands in need of, the Lord hath it in himfeife, and will communicate it to the foule for his good- Colof. a. 3, this is that theApoftle implies, In ybom y M±hc s m^tbamfmesofmfdomeandboh»epi * and

The Settles benefit from union with Ghrift. 67

' ' ■» — ! 11 . + '

and marke the value and worth of the phrafe 5 hee doth not fay, great fommes of holinefle, and wifdorae, and mercie, and the like, but the freafures, and not fome treafures, but all : the richeft men in the world, that have the greateft eftates and treatures, one mans eftate lieth in lands, another mans lieth in goods,another mans lieth in money, but no man hath all treafures, but in Chrift are all the treafurrs of all mercy, and all companion, of all grace and falvatioo,whatever is needfull for us, and may be beneficiail to thofe that beleeve in him, and reft upon hfm by a true and a lively faith 5 and however the fbule may thinke this treafure may be (pent, and this foun-taine of mercy, and companion drawne dry, and can my finnes be pardoned ? and my corruptions fubdued ? Chrift doth prevent thisalfo 5 we may fpend what we will, there is ftill enough tofpend upon j Ephsf, 3. 8. There are infearchable riches in CbrisJ 5 as who fhould fay,Thou knoweft no em*, thou findeft no bottome of the vileneflfe of thy heart,that doth pollute thee and defile thee, why there is no end of the riches of Chrift,no bottome of the Ocean fe 1 of Gods msrcy,that may comfort thee and releeve thee upon all occafions 5 lobn 3. 3 4. the text faith, chriff received the Spirit above meafure^ as if Chrift would prevent the cavils of a poore creature, and pluek upadifcoura-ged heart 5 when the finner thinks, my finnes are out of me ifure fmfulljand my heart is out ofmea-fure hard; why thinke and remember, that in Chrift there is mercy oat of meallire aiercirull, K. ^ and

and grace out of meafure powerfull, there thou fhalt fee bloudy Manajfes,. idolatrous Mnnajfes % abominable Manaffes, in the Lord Jefus he hath received the pardon of all his finnes 3 and yet there is pardon enough for thee too; there thou male fee Paul a perfecuror,and the bloudy jay lor • there is that power in the Lord Iefus, that crimed the pride of the heart of P^and that brake the heart of the bloudy jay lor, that flood it out a long time, the earth fhooke^nd the prifon (hooke, and the doores ftevsr open , hee flood ftili all this while, at laft the Lord made h 5m (hake and all, as well as the earth $ why, and yet there is power enough for thee too . in Chrift there is fulneffe without meafure, take you may what yon will, there is enough ftiil for all; Epbef. 1 laft verfe, the text fairb,that Chrift is the head of all his church, and the church is his body, and what folJoweth? even The fulnetfe of bint that fiUeth all in aU things^ that is, heiils all his fervants with all that grace andmercie, and companion they need, 10 that there is a fulnefle in the Lord Jems, and there is enough to fupply all the wants of a beleeving creature, and to releeve him in regard of all thofe neceflities that lye upon him *.that is tkefirft.

Secondly^as there is enough in Chrift to fupply all the wants of his Saints, fo in the fecond place Chrift doth fupply unto them whatever is fitting for them, there is enough for every Saint of God,andthe Lord doth fupply whatever is moft it for every man, whatever is moft proportional kleto the need of a poore fbnle, and toxheplace

and

■ ■ ■

The Souks benefit jrem union with Chrift. 69

and condition wherein God hath fet him ; this is thelimitsof Gods bounty, whatever may fupply my need or fie my place, that God hath fee me in and called meto,tl:at Goj fupplies andgives fuf-ficientgrace and enereie, anfvverable thereunto. I will open the point at large, becaufe it is fome-what difficulty looke as it is with a wife father that hath a fairc eftate, and hath enough for his children, and thofe that depend upon him, and is willing alfo to beftow abundantly upon them according to their occasions 5 this is the wifdome of a wife father,he will ftock his childe according tethe calling wherein he is 5 fo many hundreds will doe no more than ferve one man in that place whefeunto hee is called, whereas fo many fcores haply will ferve another man 5 if one man hath JefTe, hee cannot trade h if another man hath more,hce cannot ufe it, hee hath more ftock than hecan employ $ the merchant that ventures farre, hath great employments, many thoufands will fcarce furnifhhim: but a poore man, as a weaver, or a fhoomaker, or the like, many thoufands are more than hee can ufe in his trade: again e, the wife father confiders, if the childe bee a fpend* thrift and in debt, there is more required to fee uphim,thanhimthatis but now going-in to the world,or haply aforehand: fo Chrift as a wife father deals with his faithful! tervants, there are many of Gods faithrull fervants, which are advan. ced, fometo greater places in the Church, Come iftthe commonwealth, fome godly Magistrates,-andicligJousMiniftcBinow there is a great deals;

of wifdomc required for a Magiftrate that ftands in the face of the world, and in the mouth of the canon 5 to accomplim great things for the glory ot God, and the good of his Church; (b aMinifter* a little grace which is fufiicient to lave a mans (buk, is not enough for him to trade withall-j fbme againe are leaders and commanders, as matters of families 5 (bme againe are able Cmi-ftianSj which are fit to bee helpful! unto others 5 againe, feme are caft behindehand in a Chriftian courfe, vvho,before God opened their eyes, and difcovered their finnes,and brought them home, they lived a riotous courfe, thole old arrearages of pride and loofhefle many yeares together^ a man is wonderfull in debt in this manner 5 now to bring home men a finner, "and to pardon fuch a flnner,and to fan&ifie fuch a fbnle,thereis a great deale of mercy required^and a great deale of grace required, there are many proud-hearted, and many ftout-hearted,as Beelzebub himfelfe, that take up armesagainft God himfelfe, and ftand in defiance agaiaft the Lord of holts: now anfwerable to their conditions and corruptions, anfwerable to their debts and bafe courfes, when God will bring fuch a creature home unto himfelfe, bee hath anfwerably ftrange blovves for him 5 as it is faid ofNebuchadnezer, the Lord humbled him mightily $ fo when the Lord comes to meet with an old loofe adulterer, and an old bafe drunkard, and a fturdy perfecutor as Paul was, an ordinary ftroke will not doe the worke, therefore as he had a great deale of mercy for Pml 9 fo hee had a great

deale

deale to doe before hee could humble P*w/, hce flung him off hi9 horfe, as he was polling to Da-mafcus, and might have broken his neck: againe, men fbmetimes are driven to great trials and ftraights, as when God cals men to great trials and furferisgs; nowGod dorh apply to every man, according to his eftate and condition* he tbatGod hath (et as a commander in his Church, as a Mini-fter to teach, and a Magiftrate to rule, and a matter of a family, Gods fits graces unto them, according to their eftates, the Lord rakes meafure of a mans eftate as it were, and fuits him propor-tionably with all graces neceflary for his condi-tion:againe,they that are meaner and poorer 3 they fhall have wifdome, and fan&ification 9 and redemption, but anfwerable to their conditions-that is obfervabk, Bpkef. 4.1 6. Paul there calling our Saviour Chrift the head of the Church, and his faithrull fervants the members of this head, hee faith, By whom &Uthe members being knit toge-*kr,according to their effe&uali working in their meafure they receive increafe 5 as for example, in the body fb much life and fpirit, as belongs to the ringer is in the finger, but there is more in the arme than in the finger, and more in the bulk of the body than in the arme, that which fuits with facha parr, it hath it, and that which fuits with fucha part, nature beftowes it, there is not fb much in the finger, as in the hand, nor fbmuch in the hand,as in thearme,nor fo much in the arme, as in the body, becaufe it is not futable and proportionable 3 nature will not doe it, God will not

fiirTer r

furfer it: fo force Chriftians are armes in the body of the Church, ibme fingers, fomelegs 5 feme are ftrong Chriftians, thatbeareup a great weight in profetfion, (tout, and ftrong, and refo-lute^and the like: now the Lord communicates all grace and mercy futable for every mans place and condition $ thou that art a finger, fhalthave fo much grace as befits a finger ; and thou that art an hand,thou fha»lt have fo much grace as (hall (ave thee, and is fie for thy place 5 but another is an arme, and hee fhall have more,' buc all (hall have that which is fitting ; therefore the text faith, ChriFt is made unto m wifdome., righteoufnejfe^ fanBi-ficatio# r and redemption ; that looke as a mm that makes a garment, hee takes meafureof thc.man for whom he makes it, and fits every part according to the part of the body, the arme of the doublet is futable to the arme of the body, and fo Chrift is made righteoufnefie and fanctification toallpoore beleeving. creatures; thou art an arme in the body of Chrift, hee is made fo much wifeforae and fancYification to thee, as will ferve thy turne 5 thou haft had a great many finnes 5 and haft beene a rioter and a roifter before God opened thine eyes, and brought thee heme to him-felfe: why, there is great mercy in Chrift futable to thy finnes, there is mercy in Chrift to juftifie* thee, if thou haft never fo few finnes, and there is mercy enough in Chrift to juftifie thegreateft finner, if hee can but beleeve in the Lord Jefus Ghrift 5 and this is the fecond paflage in this article of agreementjin the tenure of the conveyance

of

^Joules hnejit from union mrh Chrift.

of grace from Chrift to the To^eTthcTordhST enough for a|I, and he doth communicate what is fat and proportionable to every mans eftate and condition.

The chhd thing is this, as the Lord doth com-municatc whatis fic,fo hedorhpiefetvewhathee doth beftow and communicate, and give to the beleevmg (bule,. hee doth not give grace to tie beleevrag farfe, and (here Jeave him 3 and let him manage his cdate 7 but when hee hath wrought grace in the foule, he preferves it, and noun&eth hisovvne worke. Pfit. r5. 5. there the Prophet Djvtd faith, The Lord is the p&rthn 9 fmne inherit tance^andbemnntMntthmjht h he doth nor only give him his lot, bur he rxamtaines his lot: it is a companion taken from the children of Ifrael when they came intothe land of Canaan, it wa' divided to every tribe by lotjisotvGod did not onely'bring themtato rhe land, and give them their lot, but he maintained that lot, he defended them, and releeved them from the fury and rage or tneir adverfaries,that went about to take a«* a7 that which God had beftowed upon them 5 now thePralmiftfauh, The Lor its apportion, Indhee ytintmmh ny ht ; every beleev/cg (oule fcath a lot and portion in Chrilr, fo much grace, aid ho-Iincflcvnd fo much aflTurancejiiGHr the Lord dorh not onelyg[ve this, but when you are weakeand recole, the Lord keeps your grace, andprefwes your grace which hee hath beftowedupon you 5 therefore Chnft is faid to be the prcferver of his <-nurcn//«fc 1. njo» that arc catredstdfanBifieJ,

L preferved

preferved by lefm ChrUi ^ Ghrift is not only the giver of grace,but he is the preferver of hisChurch, and that is the meaning of that phrafe, when our ■ Saviour had implanted grace in the heart of feflff, he did not only plant it by his Spirit, but he watered it by his prayers, that it might not wither away, / have prayed, that thy faith fails *0/-,hee did net only give him faith, that was not enough, but he watered his faith by his prayers, that it might not withered dye>,and decay • i Pet. i. 4, hence It is faid, that hee preferves m by the power ef God through faith unto falvat'm $ and faith keeps the foule, and Ghrift keeps faith, faith is the hand that layes hold upon Ghrift, and Ghrift layes hold upon faith, and wee have a kingdome preferved for us, andheprefervethus fcrir, and this is the pith of chat phrafe, PfaLi. the text faith, Tberighteous man is like the tree planted by the rivers Jide s that brings forth fruit in due fetfon, ythof leafefhatf not fade - he doth not fay, his fap fnall not wither, but his leafe (hall not wither, not onely that gracious difpofi don of heart which is wrought fhalJ never decay in the Saints of God, but a zeaJous profefiion fhali never decay in conclusion $ hew ever a tree be nipt with the'cold andfroft, yet in concludon it will bud forth agaire: fo the fap of grace that Ghrift workes in us, and conveyeth to us, being planted by the fount aine of the Lord Jefas in diemidft of perfection and fiery trial], they fnali grow humbie 3 antfmeeke, and holy in defpight of what can befall them, for a Chriftian Is not conquered w lea hee lofeih -his lik, but

when

when he iofeihnfegwct^ai takes manthwfc ' tedmtociptwitie, infoTurkie, into Algeir, or . the like,theaime jfhim that takes him, isnot to take tmy his life, but to make him denv h; sco . Jours,.id commander, and if heecan make h mi doe this, thenheconqaershim,but if heedyeun-derttehandof the tyrant, if hebemore abJero mod tor 'hss commander and cotmtrie, than h- is

todt.vehimfromit.ifhecanbearemip.ryb-ttcr than hcecn inHift it, then heeb ftOtcdnqS bntconquen, fo it U here, a Saint of God is ne! ver mattered, before his patience bee mattered*

able to beare mifery, than the enemy to lay mife!

red in rhl S f"3 ht ^ e h0ld > he h ™ «nqire, red in tnis cat, but he is 3 conquerer: therefore the Place is excellent^ 5 8.8.1eehow the S prefrves his people, hee is laid to be the who!* army ot his fervants, (howev« there bee many ftorms, yet ehe rivers of water m.ke dadI tS peopieotGod) the text faith, TfyriJ^e

IZr , > ( when a *" n dorh w ^ffcuprightly and fincerly, wee mutt prefume, that a man if in a combat, for why doth hee fpeake of the re, ward elfe) there are two parts in a battell . firft the w» 8 «d, wh.ch is the former part of rhbatt 111 ■ Secondly, the rear-ward, which is the LfodeX of thecatrell; notvChrlftisboth thefe, vou (hall have enemies before you in the Km^ffiSa ftallhave enemife behind,- you toWeyouin

the rear-ward, now righceouindfe (ball gee before thee, that is the vant-gard • and the glory of the Lord fhail be thy rear- wird>?hat is, God is alt about his fir vanes, the vant-gsrd before them to (uccourtrurn, and the rear-ward behisde them to relee ve them t, Co that he doth not onely give grace,buthemaintainesand preilivesthat grace he gives to the (bales of his femurs.

The fourth part of the tenure and conveyance of grace to the faithful! foule is this ( and I fpeake but only in the general!) the Lord doth not ontlf prefetve what grace hee give?, but hee quickens that grace he maintains, he drawes forth that ability heebeftowes, hee puts life unto that ftrength and faecQur which hee vouchfafeth to worke in the hearts of his children ^ hence all thofe places are marvellous pregnant, God giveth the will and thedeed,fo that icis not onely tbehavingjbut the doing.that wee have need of from God} and?**/ profeffetb, that hee hath not onely grace from Chrift, but he lives not, but Chrift liveth in him, if Chrift did all in him, and this is that wee (hall ohferve, Luke i. 74. That hee would orantus ,faith the text, thai being redeemed from we band of out enemies, we might firve him without feare $ rake no-tice of two things here, Firft, that the Saints of God are redeemed and juftified by Chrift, and nowonewouldthinkeamanthatisjuftified, and hath Chrift.msght trade for himfclfe, no^but that he would grant us,that being redeemed from the hand of our enemies, wee might fei vc him w+th-cutfbre, it is one grant to be redeemed, and it

is

— t— ■ ! ■'-.--ij>rt

The Settles benefit from unim with C hrift. 77

is 3 new grant to ferve hina without feare • as it is amercieforGod to beftow ability before wee hive it, foicis a mercy to quicken that abilitie which hee vonchfafes, that wee may honour him by it^nd he may honour himfelfe by us ^therefore it is a moft pregnant place, Colof i.laft verfe,vvhcn p »/\vas there labouring what hee could, yet as though hee had nothing, as though hee did no-thing,he gives all to God ^ for marke the manner of the fenfe of the words., fyhereunto, faith he, / alfo labour and ftrive? (the word in the original! fi^nirles, I fweat at it, and take great paines) ac* cording to bis working, which worketb in mt mightily •■ Pad laboured and ftrived; but how comes this about? his ftriving is by the working ofChrifr 3 and by his working he works 5 as who (hould (ky y It is grace I have any grace, ft is heeafliftingjit is he CG-operating,it is he accompanying,(I know not what to lay) it is his worke works, and hee works mightily in ebem that worke and ftrive to advance the glory of God : (b then we have thofe foure particulars 3 that in reafon almoft mighe fatisfie any man ^ what you want, Chrift hath 5 what w fir, Chrift will beftow^; if you cannot keepe it,hce will preferve it for yon 5 if you bee fluggifti, hee will quicken it in you ; what would 5 you have mo*e ? one would thinke this were enough,but that nothing might be wanting, take apaflageor two more.

Fiftly,therefore as he quickens what hee main*

tains,iohee perfects what hee quickens, hee doth

uot only inabk us to doe what we (houId, ; but he

j2 The Soulesbenefit from union with Chrift.

makes us make worke of it 3 and he brings to perfection what he beftowes, Heb. 12.23. there the texefpeaksofthefpirksofjaft and perfe&men, hee begins the worke, and never leaves, till hee makes the worke per fed; it is Chrift that puts a mans weapons into his hands, it is Chrift that teacherh him to fight with thofe weapons, and it is Chrift that gives him the viaory in that fight 3 i Cm fa 15. 55. O death where vthyftini? O grave where is thy viBorieJ the fting of death is finne, and the ftrength of finne is the law,but bleifed be God 3 that hath given us Victory through our Lord Jefus Chrift $ the weapons are Chriits, and the fight is Chrifb, and the victory is Chrifo. he will noronely bring yon into the field, and put weapons into your hands,but give ycu the victory and all: you Saints of God that finke under the MerceneiTe of temptations without, and corruptions within, hee will give you grace,hee will give you weapons.andyoa(ball triumph over all your enemies 5 therefore Ephef. 4, i3.1t is faid, Hee wWbring his body to a perfeB fiature • all the Saints ofGod are compared to members, now looke as it is in the body, every member doth in-creafe,sccording ro its meaflire, till it come to its full bigneiTe • foit is in the body of Cfariftjall the members thereof fhall increafe, till they come to be perfect: hath God given thee a heart to looke toward? Zion? and haft thou any intimation of his lovt) then though the word and mesnes may faile,he will provide help and raeanes, he will never leave thee, till thou art a perfeft man and

woman,

woman, till thou haft attained to bee a perfeft member in the body of the Lord Jefus Chrift • there is no withered bow in this flock of the Lord Jefus Chrift,but as he gives grace, fo he wiH bring it to perfeaion in its meafure, God will never leave thee till hee hath brought thee to that perfeftion he hath appointed: now a man would think here were enough, but yet a little further and then lam asfarre as lean goe, my thoughts can reach no higher.

Sixtly, then when the Lord hath perfected that grace hee hath beftowed upon us, then when a man comes to the end of his dayes, he crowns all the grace he hath perfected; it were enough,and a childes portion to give us grace, and vonchfafc us mercy, but when wee come in heave*, when he hath given us weapons, and taught us to fight, and made us conquerors, then he will crowne us, and is not this enough } but fo it is, 2 Tim. 4. 6 Have fought a goodfight , ihavefinifhed my courfe from henceforth is laid up for meacrowneofalory and not for me only Jut fir alithfe that love thearfari^ pfmcommtHfrhe makes usworke,andherewards us for what hee hath wrought in us 5 heinablesus todoethefcrvice andheepayesus our wages :in tnefecondcommandement, the test faith,/ wi'J Shewmercteto thoufandsof 'generations, in them that love me % one would thinkc now, that they whHi loved God defcrved mercy, no, I will mew mercy, what you doe, it is all from Gods mercy if you love God, it is mercy, asd if God cro;'ne tnarmercy.it isk>veaifo. 5 foPaultiath, The Lord

Jliew .

fhew mercy to Onefv£horui.Jor hee releeved mee^ one would thmke that this would have merited evcr-lafting life^ no, the Lord (hew mercy, hee hath refrefhed mee in my trouble, and done fervicc of love to mse, andgloiy to God, now the Lord (hew mercy to him; Co that the Lord gives os grace, and hee crowns that grace hee gives, hee make? us worke, r and hee rewards che worke* hee gives us the victory >and he makes us triumph,and be more than conquerors ^ thus then we have the tenure of this conveyance: and now I may read your feofment to y ©u, you poore Saints of God, you live beggarly and bafely here, yet this is the beft match that ever you made in the world, you are made for tver,if you have a Saviour^t is that which will maintaine you, not onely Chriflianly, but triumphantly -,}ou(hall have enough her', 8c tOD much herearter,if too much am be concaved or received ^ what you want Cbrift hathjou need not goe a begging to other mensdoores^ Secondly, you need not thinke be is churlilh and unkinde, but whatfoever you need, and is fit for you^he will give you^but yai muft not be male• part and fewer with the Lord Jefus^nd fay. Why have not I thisas well as others? no,you (hall.have what is fitting ^ Thirdly, he will mainraine what he gives ^ and fourthly, he will q aicken what hee maintains $ and fiftly, hee will pcrfeft what hee quickens ^ and laftly, he will crowne that he perfects, hee will give you an immortall crowne of glory. We have read now the ftofmerit of a faith-full foule, and yon fee what you (hall have from

the

the hand of the Lord Jefus 5 wee fhould now come to the rcafons-of the point, but that time will prevent us, and wee have had the pith of the point already, in opening the tenure of the conveyance of grace to the bcleeving foule, we will therefore , pafleon to the ufe of the point.

Is it thus then > te w 5 faith the text, torn 5 who j yfi are thofe } I pray, inquire of it; looke into the 26. vexfejTouknowyottr caging, that is, thofe that are called, thofe that beleevein the Lord jefus Chrift $ to us, thefc are the people mentioned, thofe are the perfons intended ^ therefore in the firft place it is a matter of lamentation and cam-plaint, which wee (hall in a word intimate, to thofe to whom it belongs, if all this good be appointed for all the fervants ofGod, and only the fervantsofGod,f©r the called, and none but the called,then it is a thunderbolt, able to breake the heart, and finkethe foule of every unbeleeving creature under heaven, and make him (bake at the mifery of his conditioned the evil! that mail betide him: you that are in the gall of bitternene, and in the bond of iniquicie, that hare ftood it out with Chrift, and hecould never prevaile with you, but you would take up your owne cour/cs and hee hath come, and called, and knocked will that proud heart never come ? will that drunken wretch never bee reformed } you that are fuch, whatever you be,! fay, know thi?, and know itto your forrow, and trouble, and vexation offpirit, you are fhuteut from fharing in, you are cut orT from partaking of the riches ofthe grace, and the M plentiful!

plentirall redemption of the Lord Jefas Chrift to this day,you that are unbeleevers, I fay,to this day you are in darknefie, your mindcs were never inlightned,tothis day the guilt and curfe of finne lyes upon your confciences,aad the pollution of finne lyes upon your foules and defiles them, to this day condemnation hangeth over your heads, John 3.18. He that beleeves not, u condemned already, and he jhaffnever fee li^ht, hut the wrath of God dndeth on him\\ befeech you obferve it,this is that which one would thinke, (hould cue a mans conference, and be a corafive to his foule,whatfoever he doth,wherefoever he is, we thinke this (hould crufb all his delight,^ that beleeves not^fyaU never fee light ; hee may fee his gold and the profits of the world, and hee may fee his friends, and the comforts of this life, and then hee hath his portion v all you drunken unbeleeving wretches, all you ftubborne, propbane, malicious creatures, you have your portion, much good doe you with your ibps, you have your part, but there is no medling for you with the confolation and redemption that is in the Lord Jefus Chrift: the text faith, He it made to m $ you poore Saints of God, doe not fuffer them to fcramble, and take the meat off the table,he was made to us, take you your portion, and God refrcfli your hearts therewith, but you that are unbeleevers, have no part nor portion at all in this rich revenues and precious dowrie that God vouchfafeth to his Saints, I know what they will bee ready to fay, but they couzen therofelves ^ we are haply naught, and oot

courfes

courfcs are vile, but yet I hope there is mercie"" and fan&irkation, and redemption in the Lord Jefus Chrift : aye>it is true,there isenough_, there is rich mercie,ehat is more, and there is plentiful! redemption, I tell you that too 5 but this is thy mifcrie, thou poore creutury, thou baft no part nor (hare therein, when a man that is hungrie (hall Tee all dainties prepared, when a man that is almoft ftarved, (hall fee abundance of provifion, wardrobs of clothes to cover him, and abundance ©fmeattorefrefhhim, and yet oneftarves, and the other fcmilheth 5 this is the greateft miferie of all,to fee meat and not to eat it, to fee clothes and not to put them on; now the Lord open your eyes, and prevatle with your hearts, rhere are many unbeleevers, there are a world ofunbeleevers but now take notice ofit, this will be thy miferie' beeaufe thou (halt fee whole treafures of mercie counted out before,mercie for Manajfes ,and mer-cie for Paul, and mercie for the bloudy jayiour, and mercie for fuch a rebellious finner,that humbled himfelfe before God,and no mercie for thee there isplentifull, rich, abundant redemption in the Lord Jefus thrift, but thou (halt never partake thereof 5 when thou (fa It fee AbrabAtn^n& ifaak , and Ukob y and a companie of poore creatures goe into heaven at the day of the refurre-&ion, when thou (halt fee a companie of poore creatures goe up to Chrift, and receive mercie, and great redemption, and thou (halt goe without, this will bee gall and wornvwood to thy foule, and ftrike thy foule into everlafting de-M 2 (paire,

fpaire, therefore the Lord open thine eyes, that thou maift come in, and receive mercieat his Ma-jefties hand: now you have your (hare, now (rand by, and let «s fet the bread before the children, that they may take their part a!fo,and be cheared and comforted: then }on that*are beleevers in the Lord,you that are called atteed to your (hare, andfitdowneandeat, and bee refrefhed, O my well-beloyedjreceive what comes, and be happie in receiving it, %<Vft. Ths fecond ufe therefore is a ground of comfort, and tbat is the proper inference and collection from the former do&rinc^is it fb, that the Lordjefus Chrift conveyeth all grace to all be*. leevers,to all his poorc Servants from day to day > then y®u that have a (hare therein, and have metered: toall the riches of Gods goodneffe,let this be a cordiall to cheare your drooping hearts, and ftay yoar fbules, notwithstanding temptation^ notwithftanding perfecution, notvrithftanding opposition, notwithftanding any thing that may befall you for the prefent, or any thing you may kare for the future time^cheare up your drooping fpirits inthe confideration hereof 5 and be for ever comtartedjfor ever conterited,ifor ever refrefbedj you have a faire portion, what would you have? what caa you defire?what would quiet you ? what will content you ? would the vvifedome of a Cbrift fatisfie yeu ? would the fan&ificatlon of a Chrift pleafe you ? would the redemption of a Ghrift cheare you>you complaine your hearts are feardj and your finnes great, and your felves mife

rable*

iable,and many are the troubles thatliefapon you: will the redemption of a Chrift now fa,tisfie y©u > if this will doe it, it is all yours 5 his wifedome is yours, his righteoufoeffe is yoars, his fan&ificati-on is yours, his redemption is yours, all that he hath is yours, and I thinke this is fufficient, if you know when you are well : therefore goe away cheared, goe away comforted, Ghrift is yours, therefore be folly contented. I would not have the Children of God drooping anddi(maid, becaufe haply of the policy of the world, their parts are great, and they reach deepe, and in the mesne time your parts are (mail, and your igno-rancegreat, and your memories feeble: 1 Vet, 11_. Be not thou troubled, fa not thox d\fcontented,becaufe of that which they have ifau mntejl: for know, thy portion is better than theirs 5 the wifedome of Ghrift j is better than all the policy of the world • the fancYifleation of a Chrift, is better than all the reformation, and all the trickes of all cunning Hypocrites under Heaven -, the redemption of a Chrift, is better than all the hope and fafetie the world can afford: this is thy part and portion, therefore be thou fatisfied therewith: the wifdome^ faith lames, that is malicious and envious, and the like,it is earthly, carnaS, fenfaaB, and deviBfb $but the wifedome that is from above, it isfirft pure, then meeke, then abundant in gsodrrorkes: one drop of this wifdome of a Chrift, is better than all the wifdome in the world: art thou a poore creature, and knoweft Chrift to bee thy Saviour, and haft an intimation of the love of God to be thy Fa-M 3 thcr?

ther, and the Spirit thy Comforter > thy knowledge is more worth, than all the knowledge of all the great Cardinals, and mightie Popes, and learned Clearks, upon the face of the earthy a dram of gold is Letter than a cart-load of earth, it is H'tle, but it is precious $ fo it is here, a dram of ip'ri.uall wifdome,it is golden wifdome, it is heavenly wifdome, it is able to make thee wife unto falvarion ^ a dram of that wifdome, though it be little, is worth a thouland cart-loads of that dung-hill, carnall wifdome, that all the machivilian Politicians in the* world can have or improve- therefore quiet thy felfe, and content thy foule, that it is fufficient, that what thou wan-teft,Chrift will fupply untothee,doft thou want wifdome ? Chrift will be thy wifclome; doft thoa want memory ? Chrift will be thy remembrance^ haft thou a dead heart?Chrift will inlarge thee 5 whatever is awantingon thy part,there is nothing awantingonChrifts part,buthewill d© whatfo-ever is fitting for thee$ therefore let nothing hinder thee from that comfort that may beare up thy heart in the greateft triail, but I know what troubles you : the poore foule will fay, h Chrift wi£ dome to me ? that is a like matter,did I but thinke that, were my judgement convinced, and my heart perfwadtd of that, I were fatisfied 5 What I ? what fuch abafe creature as I am > let nor that bafeneile that hangs upon thee, nor the meanes of thy condition that troubles thee, discourage thy heart, for that cannot withdraw Gods favour from thee, nor abridge thee of that favour and

raercie,

mercie, that is tendered unco thee in the Lord Jefas Chrift, all the bafeneffe of the place where* in thou art, and the m*anes of thy condition cannot hinder thee of tins favour. looke upon the text, to whom is this promile made ? to whom doth the Apoftle fpeake ? He is made tousy to us bafe ones, to us foolifh ones 5 thou art ignorant and fooIifli,bee it fo 5 thou art bafe and weake, grant that • defpifed in the world and made nothing ofjconfeffe that,and all : nay, thou art not inxhine owne account, nor in the account of the wwld,there is no regard had of thce,no value put upon thee in thiftiature; why > marke what the tlxt fmh,Ged hath chofen thefoolijh thingsjhe urease things, the bafe things 3 thedejpifed things , nay, the things that are not j to whom is Chrift made wif-dome? to youfcoles^ to whom is Chrift made ftrength? to you weak ones, to whom is Chrift made honour > to you bafe ; to whom is Chrift made fonfrification and redemption } to you that are not in the world : thou haft nothing, thou ^ caaft doe nothing, it skils not, God the Father hath appointed it unto thee, and Chrift hath hropght it • therefore be cheated herein,though

• thoii beeft a foole,Chrift isjable to informe thee 5 though thou beeft bafe, and weak, and miferable,

\ Chrift is able to fuccour and reieeve thee, and (anftifietha«f>ule of thine, therefore bee fully contented, and fully ferJed with ftrongconfola-tion for ever : but you will conft.fle, it is not my bafeneiTe that hinders mee, bur my corruptions that oppofe the worke of ^racs in my fonle, and

that

g g The Swlet bemfitfrom union mth C hrift.

"that will be ray banc,Iknow that God is able to doe what is needfull, and Chrift is willing t© doc whatheisable,tothofethatbeleevein him, and reft upon him, but this proud heart oppefeth the workeof his grace, and the operation of his Spi* rit, myraindeis foblindc, that nothing in the world takes place, ray heart isftill polluted, and my diftempers ftill hang upon mee, nay, fome-times my foule is wearie of the good word of the Lord, that would pluck them from me,infomwch that I could almoit bee content to pluck out «y heartland will the Lord (he w mjrcie to mee, tlat oppofe mercie > and will the t*T d make mee pa-taker of his redemption, that refills the worke <* his redemption? I anfwer, God hath appointed Chrift for this purpofe, and Chrift hath under-\ tooke this worke 5 therefore if God hath appointed it and Chrift will worke it, who can hinder it? thy ignorance cannot hinder the Lord Jefus Chrift ; if hee will teach thee, hee will isilighten thy bltnde minde, and convince that ftobborne * heart ofehine $ nay,all the corruptions under hea- ^ ven cannot oppofe #i* worke of God* heefcath apposed it,and heejjkth power to pull dowhea % flout ftomack, and tie hath power to fanftiffc* polluted heart} corruptions are many, and te*ri>, : tations fiercest if he will redeeme,whocan de- f ftroy ? if he fancVifie, who can pollute? if he >u-(title, who cancondemne? thisisthewerkeofa Saviour,if Chrift will doe it,none can hinder it 5 ifGod hath appointed it, nothing can let it 5 but

it is thaworke of a Chrift, and God hath appoint

ted

ted it 3 therefore cheare up thy heart in the confa-deration hereof: you that are the Saints of God, caft offall thole cavils and pretences againft the power of Chrift and his grace,and goeout of your ielves 5 and fee the privileges that God vouchsafes unto you, and rea(bn thus with your felves; It 19 true,Lord, my heart is naught, and I have no power, my mindeis blinde, and I havenowif dome, but lkr.ow that Chrift is made wifdome to mee, and then haft appointed the Lord Jefus Chrift to be made wifdome and fan&ification to the foule of thy fervant: though fm pollute me, yet Chrift can fanaifiemee j though the guilt be great, yet the pardon of a Chrift is greater than tneguilt,and where finne abounds, grace abounds jmnch more: therefore lift up your felves, and cheare up your hearts} and goe away comforca-' ly 3 what is awanting God will give, what hee ,Jyes he will maintaine,what hee maintaines hee wjl&uickcn, what hee quickens hee will perfect ana he will crowne you 3 sfnd your grace,and all } in the kingdorne of heaven for ever $ what would you have in this kinde? nay, let mee fpeak one thing more, Hee is the redeemer of his Servants, What is that ? why, theScripture faith, the laft enemy of all is death, and thatis the airue*of all the*vicked, that is thewojftfney can doe'., now Vint Matthew Chrift faith,, Thou art pier, and L this rock will I build my church, and the gatet tfhaUnotprevaileagainst- thegatesVhell, tsthat> it was the fafhion among the Jewes, as our feffions and aflifes are, kept in the market N place,

i

place, fo their place of meeting was at the gates, fo that when he faith, the gates ofhettfloatlnotpre- • vails agafaBit 5 his meaning is this,when Beelzebub, and all the Devils in hell (hall joyne together to deftroy the Church, all the policie of all the Devils in hell mall not prevaile, the worft they can doe, is to bring them unto death, but Chrift will beeredemption unto them 5 art th©u in captivity ? he will free thee; art thou in perfection? he will deliver thee $ nay, when thy body (hall lye downe in the grave (though the Heathen faid, when they had burnt the bodies of Gods Saints, and thrownethem into the water, Let us now fee how they will rife againe; they were deceived) thou muft be contented, for Chrift will redeem that du£, and fay to the earth \ Give up,and to the fea, G!ve up thy dead, deliver up the bodies of my (ervants, let their finews and bones eosne together, and body and foulc; (hall come together, and enjoy faappinefleinhea^ ven together for evermore: if then neither the guilt of finne can condemne us, nor the filth of finne pollute us,ifneither mifery nor perfecution can hurt us,thcn goeaway, not only comfortably, but triumphantly into perfecution and prifon, into holes and caves, and dens of the earth; Chrift will bee all in all imto you in grace here, an|l in glorie hereafter,therefore let this comfort yon. 3. Vfe* In the third place, it is the ufe the holy Gfeoft here makes, Is it fo that there is a conveyance pf all grace from Chrift to the beleever> hee efoih

what he doth by him^and hath what he hath from

>

him } then k is a word of inftru&ion to teach us • all to lye downe in the duft } let no man gbrie in man, bu: let him that glories glorie in the Lord, this is the maine collection the Apoftle inferres, God b.itb chofen the fiolifb and baft things of the world^ that no man might glorie in fltjh ^ as who fhould fay, it is not my parrs, but Chrift 3 it is not my abiltties^bat mercfe; it is not what I can doe, but what Chrift will performe : therefore if Chrift then bee Author of all wee have or can doe 5 let him receive all the honour and praiie of all we have or doe; doth the Lord worke all our workes in us and for us ? then let him receive the tribute due to his Name, and take nothing to ,your felves: away with that proud heart that bars God of his honor and praife, and of the due which indeed belongs unto hirn.and ought to.be performed by all his fervants: doft thou thinke the Lord I will beftow all his favour upon thee, and worke / all for thee, and thou inthemeane time pranke up thy felfe„ and lift up thy creft? no, I charge you, you Saints of God, as to know your owne privileges to be thankfull for them, fo to know your owne unworthinefje^and to lie downe in the duft, and be aba fed for ever, and to give God the honour due unto his Name : Revel. 4.8. The foure and twentie Elders fell downe, and laid downe their crownes at the Lambes feet, and (aid, T 0* onely art worthy to receive all } honour b and glory, and praife 5 If wee bad a thoufand crownes 3 never fo much honour, and riches., and credited abilities, fling away ail at the foot of Chriflr, let him

N a have

have ail the praife, thoaart worthy Lord, we are unworthy thy ainftance, wee have received thy comfort thou haft continued, and thou art worthy of all the honour,in that thou haft bcene pies-fed to workeany worke in us, and by us, tothe praife .of thy Name. The Apoftle was marvellous tender to meddle with any thing belonging to the Lord 5 as lofeph faid to his miftreffe in another'cafe, when {hee tempted him to folly 5 My mafter hath given me all he hath in his houfe, fave thee his wife J how then jhali I commit this vfickednejfe £ This was that which wrought oponthe heart of Iofefh, and prevailed with the fpirit of lofeph % being his matter was marvellous kinde ; &U that hee hadin his hettfe was h& 3 fave onely his wife 3 and that* was requifita and reaionable : fo it is with the foule of a Chriftiaia, all is yours 5 you fhall have wifedome, andrighteoufneflc,and fancTification, .> and redemptions but let God have the glory ofit, that onely he referves for himfelfe: My glory 1 will \ not give to another ^ my grace and mercy I will give to another, but my glory Iwitt not give to another $ why j give it him then, and fay. Not unto m Lor d^ not unto w, but to thy "Name be the praife: When your hearts begin to thinke of fome credit, and aime at fome bafe ends, ( as it was with Herod when the people cried out, The voyce cfGod 3 and not of man, hee tooke it to himfelfe, whereas he mould have rebounded it to God ) hath God vouchfafed mercifully, and gracioufly tohumfele your (bales, and make you feekehim > hath hee given you any abilitie of prayer and -conference ?

remember

remember when your foules begin to rake any honour and credit to themfelves, away with ?r 3 doe not rake ic $ NM to m Lord, not to m, but to thy mm be the glory: thou workeftail, thouprefcr-veft all, thou art the Author of all, therefore thou (halt have the p&ifc of all 5 b:?at ii backe againe, ■ and rebound it to the Lord, from whence all help and afliftince came ; therefore Saint Paul wa3 marvellous (hie and tender in this kinde, Hath the Lord gwen met all but his glorie <? nay, I have Chrift,andgrace,and heaven, and happineffe, all but his glorie $ will nothingbut that concent me > whathanghtie high nrinded Devils are wee ? will nothing ierve us but the croyvne on Gods owne head ? if you can fecke God, and have abilitie to. performe dutie, yourauft juftle God out of his throne,and (et his cro«'ne upon your head 5 what monftrous pride is this ? deale wifely therefore as lofeph did, and as Saint Ptul did, Gal. 6. 14. mw God forbid, whats that? tht lfb<mld glorie many thitsgifw: in tbecroffe of'Chrift^hereby the world is crucified unto me^and I to the world j let not the wife man glory in his wifedome,iet not the (hong man glory in his ftrength, let not the Minifter glory in his preaching nor the people in their hearing, God forbid wee lliould glory in any thing but in Chrift; as who mould fay, the Lord keep us from it, and prefcrve us from it, Chrift onely referves theCrowne tohimielfe, bee will doe anything for us, worke any thing in us, and by us, and this is all the glory a Chriftian hath, that Ghrift will cue him, and doe any fervice by him* 3 all

N 3 the

the SQule'i\ benefit from union with Chrift.

the glory of the Lanchome, is the candle: fo lee us glory in nothing bac Chrift, and walke fo humbly, that a man may fee nothing but Chrift $ let your a&ions manifeft it, and let your ipeeches declare it, and hold out Chrift and mercy. grace hath done this, and mercy hath done this ^ that men may fee not us, but Chrift in ui, and glonfie him for that which is donebyus: Ic was a marvellous fweet difpofition of fpirit, which the holy man D void had, when the Lord had inlarged him, and the people to give liberally toward the Temple, 1 Cbron. 29. 14. it is a fine pafTage, he lifts up God, and liethdownehimfelfe. as when a man lifts another over a wall,hee that is lifted up is feene, but hee that lifts him doth not ap* peare: So David lies downe upon his honours, andkingdomes, and parts, and abilities, he appeared not, botthe Lord appeared: markewhat the Text faith, rhUe is honour, and power, and praife for ever : when the Lord inlarged his heart, and the hearts of his people,to come freely, and give liberally, he gives God the praife s But nho am /, Urla^d what is this people, that F&i* fbwldfi give us hems n ofer ft freely 9 as who fhouldfay, thou art a bleffedGoi, asd Iapoore worme 5 thou art a glorious God, and wee are bafe creatures; all is chine, and all is from thee 5 as who mould fay, the gift is thine, and the action thine, the ability thine, and the worke thine, and what are we that thcu (houldft worke by us, and honour thy felfe in us, and give us hearts to

doe thee fervice ?

Ttie

The heart is thine, and the worke is thine, and all is thine ^ when therefore thy heart findes any (uccour from God, any affiftance in the performance of duty, if it begins tohftupitielfe and foy, aye this is fomewhat, then checke thy foule with that of the Apoftle,ipta* haft thou^whuh thou haft not received? what, bragge of a borrowed fuit ? who did this? let him that did it receive all the praife 5 doft thou doe any thing ? Chrift in-ables thee $ doll: thou increafe in any holy fer-vice } Chrift inlargeth thee: thou haft all from free mercy, thou haft nothing, but that thou haft received : therefore I conclude with that of the Prophet Zacharie 4 8 5 9.fpeaking there of the building of the Templej the Text faith, the fame hand of Zorobabel that laid the fir ft ftone, fhdUay the laft ftone: hee laid the firft (tone and began ir, and hee laid the laft ftone and perfected it, and all the people cried grace 5 not Zorobabel, but grace: fo k ought to bee with us, as it was in the mate-riall Temple,- fo ire the Spiritual! Temple, as In the outward : (bin the inward building of the foule, from the beginning of humiliation, to the end of falvation 5 from the beginning of con-verfion, to the end of glorification ; from the loweft ftone of the one, to the topftoneof the other: the fame hand that iayeththe firft ftone, layeththe laft ftone, it is all from Chrift- therefore when Chrift gives what is wanting, and maintaines what hee gives, and quickens what hee maintaines, and perfects what hee quickens,

lee

lee all fa v, Not I,not man, not raeanes,but Chrift

hath done all this; hee that is the Author of all,

let him have the praife of all : in Chrift, from

Chrift, thfough Chrift, and by Chrift, is the

phrafeof the Apoftle : Romans u. 30. to him

bee praife for evermortiffcn Chrift, hee is thefoun-

taine^from Chrift, heeds'the Author ^through

Chrift, hee is the meanes, and by Chrift, hee is

fhe affifter ^ it is all from Chrift : therefore let

us give all tohim, that wee may bee no more in

ouf felves, but that hee may beeaHinallin

us ? and doe all by us,that he may.doe all

in all unto us, when wee (hall

bee no more.

Cor.

tm soules benefit from union with Chrift.

97

I Co R. J. }c*

/Ffo of^odismadeuntomT^ife^ dome, and righteonfnejje, and fanBification, and redemption.

Here is a conveyance of all fpiri- _, a • mall graces from God.pnro all be-DMnne ' ieevers; for the explication of the point, wee difcovered the tenure of this conveyance, and that appeared in fix particakfc. The gift is this, there is a fumefleof ail grace in Chrift, whereby htre is able to fopply whatsoever is needful! to all thofe that belong unto him* it is not with Chrift as it was with Ifaac^ when he had bJcfled lactb, Efau-c&me andfaid,'%? thou but one ble^myfatkr, bletfemec, even weealfo my father: no, there is enough in Chrift for all beleevers: that mercy which pardoned Manaffes, ftubborne Uanaffes, idolatrous Manafes, that mercy is ftill with Chrift 5 thit mercy that broke the heart of the bloody jailor, that ftood it out to the laCt t, the earth (hooke,and the bouJts brake in fonder, and the prifon doores flew open, and yet the

O heart

heart of the bloody Jay lour ftood (till, was not moved one jot $ at laft the Lord made him tremble too, and his heart fhooke as well as the earth fhooke $ why the fa me mercy isftill in Chrift to pardon thy finnes, as well as Mwajftj finnes, the fame Spirit can bumble thy foule, as well as it didbreake the heart ofthecruelijaylour.

Seconoly, as there is afulnerTeof all grace and mercy in C h-ift to fulfill all the wants of hispoore Saiuts, fo Chrift doth iupply unto them whitfo-ever he ieeth may be moft fit and convenient for them, whatfoever is moft proportionable for a poore foule, and for the place which God hath called him* for the condition in which he hath fet him to carry him through the difcharge thereof, mail bee beftowed upon him: lookeasic is in the body of a man, every member hath fo much Ipirits and blood in it, as is fit and necvifary for it, but the finger hath not fo much as the arme, nor the arme fo much as the leg y juft fo iris here in the body of Chrift ; fome Chriftians are legs, fomeare hands, fbme againe are but fingers, in the Body of Chrift: the Minifters of God, and the Magiftrates they have need of a great deale of grace, abundance of mercy, abundance of fuffi-ciencie to helpe them in the difcharge of their great and weighty duty, but every one (hall have what is fit for him. i Thirdly, as Chrift hath grace enough for all,

beftowes enough upon all, fo heemaintainesthe grace wh»ch he doth beftow, hee doth no: onely give what we want., but maintains what he gives.

Fourthly,,

Fourthly, he quickseth what he maintaines. 4

Fifthly, he perfects what he quickneth. 5

Laftly, he crownes the grace that he hath per- 6 fe&ed, he doth the wcrke in us, and thenrewards us for the worke.

The firrl ufe is an ufe of mourning and iamen- vfc 1 tation, it may pierce the hearts and finke the foules of all unbeleeving creatures under Heaven 5 Chrift is wifcdome, but not to thee ; Chrift is ju-ftification, but not to thee 5 Ch?ift is fan&ificati-on and redemption alfo, but not to thee 5 thy horrour of heart, and thy guilt of finne and pollution of conference, remaine ftlll upon thy foufe to this very day 5 therefore no comfort to thee.

Secondly, it is a ground of comfort and con- 2 folation to all the Saints of God, though you are weake and feeble, and have no wifedome to direct you, no memory, no parts, no fufficiency, why Chrift is made wifedome to you (boles, Chrift is made righteoufhefie to you unrighteous : you know your calling $ not many wtfe, not many nobfe, but God hath chofen thefeotifh things of the world to confound the wife thereof.

The third ufe is a ground of humiliation of 3 Spirit: Let him thit glirmb, glory in the Lard-/laboured, faith Saint Paul, not I, it was through the might oflefm Chrifltfat(lengthenedmefhrowb the pace of Chrifi that enabled me to it.

The laft ufe is an ufe of exhortation or dire&i- 4 on, namely we hence fee whither the Saints of God mould goe to fetch fuccour and fupply of

O % what

leo The routes benefit from union nnb Chrift.

what ever grace they want, and perttfrionancHn* creafe of what they have already, Chnft is made allinaiko his fervants- why then away to the Lord Jefus, if you will have any thing ; hee cals and invites, ReveLtisn 3. / counted thee to bay of tnte eye fidve 9 if thou bee an accurfed man, buy of Chrift judification ; if thou bee a polluted creature, buy of Chrift fanetificarion: / counfe/Jtheeto buy of me eyefalve: there it is onely to bee had in that (hop,therefore goe thither for it. It was the relbitidon of the Prophet Dwid, Pfalme^i, with thee is tbs weit-fpring ifiifc and in thy light jlja 11 wee onely fie Ugh: it is not here to bee had in your hearts, nor in your heads, nor in your performances, nor *n the means themfelyes, but with thee is the Well of life : yea, 'tis there, *tis not here in our (elves, *tis onely in a Chrift ro bee found, onely from a Chrift to bee fetched and received j improve all meanes, wee mould doe fo ^ ufe all helps, we ought to doe fo ;but(eeke to a Chrift in the ufe of all, with him is the Well of life 5 but you will fay, if Chrift bee made unto us wifedorne, and lighteoufnelTe, and fancVificat!-on, and redemption, why have not the Saints of God that grace they ftand in need of, and thole mlargemears, in prayer, and holy fervices, which tl ey crave and deftre ? they feeke and have not, they pray andobtaine not ; why ihe truth is, wee doe not goe to Chrift for it, weefiekefer tlx living among the dead, wee never came where it grew, where it was made,your hand is in a wrong box, you are come ro a wrong place, grace was

never

never tmde here. If a man mould come out of France, to buy fillets or velvetsh rein England, every ma would tel him you are come to a wrong place for thefe commodities, they are not made here • if you would have broadcloth, andfaies, here you may have 5 but as for filkes and velvets, they are not made here: (b you would have grace out of the means of grace, why grace never grew there. The Sacrament faith, grace is not in mee 5 Prayer faith, grace is not in me 5 hearing faith, grace is not in me: we indeed convey grace,buc it is not originally in us -, Chrift is the fountaine of grace, Chrift is made unto us righteoufnefie, Chrift is made unto us fanclification and rederop* tion, tnefe tell you wee have heard of the notice /ace, we have heard fuch a rumour, fuch a re. pore, chat there iswifedome, and there is grace, and there is mercy,and (andification,and redemption » but the truth of it is, it is not in us, it is in Chrift onely to be had, hee is indeed made unco you righteoumefle, and fandtificacion^ goe then to him for it, and there you may receive it, this is the reafon why that after the ufe of all meanes, after the improvement of all helps and opportunities, our mindes are ftiil blinde, our hearts ftiil ftupid, and the means prevaile not with us,worke not upon usforourgood^wecometo the Word, and rerurne as bad as ever, proud before, and jproud ftiil • covetous before, and we are as covetous ftiil, polluted and dead hearted before, wee remaine fo ftiil, and continue fo ftiil: why alas, grace originally was never made here, away to

O3 Chrift,,

. .r

Chrift, hee is the (hop from whence all grace is to bee had, wifedome, and righteoulntiTe, and all is in him, there you muft have it: but you will fay, will Chrift be made wifedometo me that am fo ignorant, to me that am fobafe? will Chrift bee made fanftification to mee that am (b vile and fo filthy > to mee that am fo defiled and polluted ? why,let this incourage you, hee is wifedome to (uch as are polluted, hee hath chofen the bate thirf|s of the world, and the things that are not 5 bee came not to caUthe righteous^but finners to repen-tana.) hee came not to call the wife, butthefoo-lifti to inlighten them ; all that thou haft to doe, is to take it, wifedome is made for thee, and fancVification is made for thee, and redemption is made for thee ; if thou wilt but receive it, it is thine owne, it was made and fit of purpofe for thee : Looke as it is with a father, hee fends his -childe to the taylors (hop, tels him the cloth is bought, the money paid, the fait made for him, onely bids him goe fetch it, and put it on: this is our folly, and it is cur mifery alfo, wee either thinke to purchafe or to come grace out of our owne abilities $ I tell you no, you rauft goe to the (hop, it is bought and made already, onely put on wifedome, and put on fan&ificatian,and it is yours.

Ah, but you will fay, what is the reafon if Chrift have fo much grace, ihat his fervants have fo little, if this bee (o, why is it thus ? As (hee fpake in another cafe, If the Lord be made wife-dome to the fculesof his fervants, if the Lord

Ielus

Iefus bee made lan&ification to the foule of a p >ore (inner $ why are wee then fuch fooles nor-wituftanding all the wifedome of Chrift: why are wee fuc;i polluted wretches after all the meanes of fancrification voucbfafed to us: If Chrift bee fa rich, then what is the reaibn we goe fo tattered, and are fuch beggeriy bancrouts in our Ohriftian courie 3 fuch beggeriy prayers , fuch beggeriy duties , fuch beggeriy performances.

I anfwer, it is not becaufe Chrift will nor vouchfafe abundance of grace to us, hee offers it freely : ob, every man that witf, let him come and take freely of the water of the Well ef Ufa not a fpoonefull, but a whole backet foil, and that freely too, nay God hath bound himfelfe by an immutable oath, Hek 6.that we might haveftrong confi-lation j nay the Lord commands, injoynes his fer-vants, to abound yet more in wifedome ■• yet m§re and more in patience^ yet more and more in holy* neffe.

Secondly, againe I Qy, the fault is not in Chrift, where is the faurrrhen ?

Ianfwer, it is ia rhine,owaefeh%-wi!d pride,, and fturdinefTe of heart, and haughtinefTe of fpi-rk 5 you thinke you are never weli s but when you are complaining of your finnes, and quarrelling with your owne foules, your mindes are blinde, and your hearts are hard 5 and dead,and untoward, and therefore you fling away the ptomvfe, and caft Gods kindnefle into his face againe. I tell youicishoniblepriJe,becaufe w*ecannot have

what;

what wee would in our owne power, wee will notgoe to Chrift for a fupply of what wee want * you complaine you want fuch grace, and you are peftered with (uch corruptions, why thankeyour proud venomous heart for it $ ifyouhaveit nor, if you want it ftill, the fault is your cwne, you will not repaire thither,whereunto you may have fuccour and receive fupply upon all occafions ; Chrift would give it, but you will not beftow the fetching of it 5 no matter therefore if you never obtaine it.

But you will-fay what courfe (hall we take,what means (hall weufe to get thefe things at Chrifts hands ?

Firft, eye the promife dayly,andkeepe it within view, within the ken of the foule ( as we ufe to call it) be fare the promife of grace never goe out of fight of the foule. Looke as it is with a childe that travels to a Faire with his father, or goeth into a crowd, his eye is alwayes upon his father: he bids him doe not gaze about and lofemee, the childe is cirefuil tokeepehis father within fight 2nd view, and then if heebee weakeand weary, his father can take him by the hand,and lead him, or rake him into his armes and carry him 5 or if there beany thing hee w^nts, or would have, his father can buy it for him, beftow it upon him; but if the childe bee carekffe and gazech about this thing and that thing, and never lookes after his father $ hee is gone one way, and his father another he cannot tel! where to finde him: whofe fault is k now ? it is not because his father would.

not

The Settles benefit from union with Chrift. 105

notbe withinhis fight, or becaufeheecould not keepe within the view of him, but becaufe hee out of carelefnefle loft the fight of his father : therefore bee fure alwayesto eye the promife; you know, as long as the game is within fight, the hounds run amamej fbl would have the foule make a prey of the promife: for fothephrafe is in the originall, that wee (houid feeke the Lord, and hunt after (Thrift, and feeke the game it (elfe, the promife it felfc, from day to day. It is the advice of the Prophet Bfay 50. Lake up unto me, aUyee ends oft he earth t boke up to mee, and jour fins flo all bt pardoned\ looke up to mee, and your foules fhdffbe favedi> looke up tome^ andyoufbillbeefan-Bifyed: It is not enough for a man to have a conduit full of water, and to have the ftreames run abundantly, continually, but he muft put his vef-fell under the fpout, and then he (hall bee fure to receive abundance of water: fo it is with the pro-mife,itis not enough to (a^Cbiiftiswiiedome, and Chrift is righteoufheflc, but it is not thus with my foule: why,put thyvefTell under the fpout then, and looke up unto Chrift in the pro-mile. This is that the Prophet David refolvesof, / will lift up mine eyes to t\x mOumaines : from whence commtth my helpe : what is meant by mountains there ? you know the Temple upon the mount of Moriah mow in die Temple in Gods ordinance is Gods pretence rtherefore faith theProphetD4t/*W, / mil lift up mine eyes to thofe mountains of mercie 7 tho(e everlajlingmercies ; J will looke up to God in hit Ordinances ^ from whence commeth all mybelp,*$ who

P (could

4

loS The Soules benefit from union with Chrift.

mould fay grace comes not from a mans parts, grace comes not from a mans abilities, but Icoke up to God from whence it comes, looke to thofe moanraines of mercy that will fuccour you, look up ro a Lord Jefus that will iupply all your wants, that will furnifhyoa with all grace, looke onely to him for all, for he onely is the Author and giver of all . looke as I have obierved it, there is a foolim conceit that hath beene bred by fome curious nice brains, that they have perfwaded themfelves they can make the Philofophers ftone, the nature of which is to turne all metall into gold, which is utterly impofiible • for the Mines of gold are in the earth, and Godcontinu-eth them by an ordinary courfe of his provi-dence^but all the men upon earth can never make gold by any Art or means in the world. To turne the nature of one metall into the nature of another, it is a kinde of creation, therefore beyond the reach of any man to dee it 5 they may trie and trie, and fpend their heart blood and all, but it is all but loft labour: So it is with our foolifh blinde deluded hearts, and diftra&edfpirits ^we thinke to make gold, and to coine grace out of ourowne powers, andparts, and abilities, I tell you, you can never doe it while the world ftands 5 no, no, you doe but lofe your labour: goe to the Mine of gold, the Mine of grace, goe to the God of all mercy, away to the Lord Jefus Chrift, I fay, he is made unto us wife-«lome, andheewillinformeus^ hee is made unto us righteoufnefiTe, and hee will acquit us ;

he

liee is made unto us grace : goe to him therefore, and hee will communicate all grace unto our fouies. Looke as I&cob faidto his Tonnes* when the famine was fore in the Land of Canaan, hee fent his fonnes into Egypt to buy corne, that they and their little ones might not famifh ; and marke how hee calls upon them, Why jhnd yets here gazing one upon another .<? I doubt not but then they were laying their heads together, and plotting and conferring, faying, the famine is great,and the times dangerous, and wee are miferable now; but oh, what will become of us afterwards, if thefe times laft? now the Lord help us, now the Lord bee mercifull to us and deliver us, what meanes fhali wee ufe ? what courfe were wee beft to take ? In the mean time Iacob calls upon them, trhyftand you here gazing one upon another I array ^ get you dotme to Egypt pre-fently, and buym food$ you will never get provision to fuftaineus, by plotting and talking one with another; you will never get any corne to fuftaine you,by looking and gazing one upon another $ no, no,downe to Egypt with ail fpeed, there corne is to be had, that we and thfethat belong unto m may live and rot die ^ fo it is with the fouies of Gods children,the poore diftreifed heart partly through {he Devils cunning and fubtiltie, partly alio through our owne ignorance and folly, wee ftand gazing at our corruptions, and we begin to thinke and wonder what will become of us; no means prevajle, no mercies melt, no judgements humble, noreproofs awe us, the famifiegrowes ftrong,

P \ my , v

my corruptions fierce, and my cafe heavie, that I know not almoft what courfe to take • why ftand you thus gazing after this fafhion ? what, doe you thinketoget grace upon thefe termes, by difcou-ragements and difqmeting your felves,and vexing yourovvne hearts thus ? No, no, away to Egypt, to thepromife of life, to the Lord Iefus for help and aihftanee, and then you (hall have mercy and grace abundantly beftowed upon you, and that freely with your money in the mouth of your lacks againe, you fhall have grace that you need, and fufficiently beftowed upon you: Looke as it is with Eliah, when he was to depart from Elijba, and bee taken up into Heaven, E.lifba craves one thing of him, and that was this, i Kings 1.9 .That the Spirit ofElias might he doubled upon Elifha^ now marke how E/wfcanivvcred; Thou haft asked a hard things faith hee, neverthelejj'e, if thou canft feemee when I am taken from thee 9 it jhall bee granted n thee %

Now fome Interpreters haveobferved,and that very wifely, that it was not fo much the fight of Elias, as the fight of God taking up of Elias that fhould doe this 5 as if hee had faid, wouldft thou have a double portion -of Gods Spirit vouchsafed unto thee, becaufe many miferies" are like to-come in upon thee» great and heavie troubles, and fore persecution is approching 5 what courfe then is to bee taken ? why, fee God taking up of £/wj.that God that tooke up Elias, and that God that wrought grace in the heart of Eli as, fee that,' God,and be within the \kw of that God, and thy

requeft

requeft fhall be granted to thee 5 the colle&ionls "

faire i ib I lay here, if thou wouldft have a double portion of grace, doe not goe to prayer onely,doe not goe to hearing onely, doe not goe to the Sacraments onely and barely • but oh fee a Chrift, and looke upon a promife, and then thou (halt have a double portion of wifedome to informe thee, a double portion of falsification to cleanfe thee, a double portion of grace, and power, and, ftrength, againft thy corruptions, from Chrift conveyed and communicated to thy foule: and this is the firft rule.

Thefecondruleisthis,asvvemufthaveaneye 2 dayly upon the promife, fo wee muft labour to yeeld the foule to the power of that Spirit, and to the vertue of that Grace which is in Chrift, and would worke upon thee 5 doe not onelv eye a Saviour, and behold grace in the promife, but yeeld thy felfe and give way to the ftrokeofthe promife, and to the power of the fpirit- that by the power thereof, thou maift bee inabled to doe what God requires. 2^.3.18. TheholyApo-ftle, difputing there how men fhould bee tranf-formed into the glorious Image of God ; or as the word is, metamorphofed from one degree of°-Io-nous grace unto another s more holy, and more meeke, and more patient, and more heavenly minded : Hee that was cold before, fhould novv become more zealous ; he that was faint hearted before,fhouldnovv become more couragious-how is this d jne ? even as by the Spirit of the l 0 rd faith the Text, as if he had faid, it is not by your fpirits

P 3 that:

>>

l7o~ the Sanies benefit from union with Chrift.

that this miift or can be done, doe not thinke that you can matter your owne corruption?, or that you can pull downe the di(tempers of your owne hearts, and get what grace you lift 5 no, no, it is not your fpirits can doe this, it mult bee the Spirit of Chrift, asby the Spirit of the Lord, fo the Apoftle. The phrafe of the Prophet David is fweetin this kinde, Teach me the way unto thee ; thy Spirit is good s as who mould fay, O Lord, my fpirit is a naughtie fpirit; my fpirit is a proud fpirit; my fpirit is a prophane fpirit- myfpintis a weake fpirit- my fpirit is an ignorant and a blind fpirit- but ohjthy Spirit is a good Spirit,thySpirit is a blefled Spirit: by the vertue of that Spirit, Lord, teach me the way to thee,and let it lead me into the land of uprigtitneffe. We know,a child that hath his hand to write, if he will not be ruled byhimthattcacheth him, but will take the pen into his owne hand and write after his owne fcau-chino- falhion,he will never write well,nor make a letter handfomly as he mould do-but let his hand write by the mans hand, and that will guide him, and that will teach him quickly to write well in a fhort time : To, wouldft thou have thy heart framed aright ? why then keep thy foule under the hand of the Spirit, and thou malt bee guided by the vertue of that Spirit of God, and moved and inabledto accomplish the good pleafure of the Lord,and receive whatever grace thcu ftandeft in need V. I have obferved it fometimes upon, the Sea • looke as it is with the mariner that is going dowiie the ftieame, if the winde bee faire, will any

man

man pull downe his faile and let it up againe Y why no, for he doth but trouble himfclfe, and tur-moyle and wcarieth himfelfe, and troubleth the boat too with keeping f'uch a pudder, and mifTeth the gale of winde and all 5 therefore a wife mariner, he will let up his faile, and hold out his fail, that it may take the gale of winde fully, and fo goe on fpeedily ^ all that he hath to doe is to keep his fail fpred, and to catch the winde: your only courfe is to fet up the faile, and attend the gale of the Spirit to comfort you, attend the gale of the Spirit to affift you • hold thy heart, and fprcad to the Spirit, that it may catch the gale of grace, that it may blow upon thy foule, and by the ver-tue and power thereof thou fhalt bee tranfported comfortably, and carried on cheerfully to walke in that way which God chalks out before thee : as for examples fake; Imagine thy heart begins to be peftered with vaine thoughts, or with a proud haughtie fpirit,or fome bafe tufts andprivy haunts of heart, how would you bee rid of thefe ? why you muft not fet up and pull downe, and fet up and pull downe, quarrell and contend, and bee difcouraged: no, but eyethe promife, and hold faftthc-rcuponandfay, Lord,thou haft promifed all grace unto tfiy fervants • why therefore take this heart, and take this minde, and take thefe affections, and let thy Spirit frame them aright according to thine owne good will 5 by that Spirit ofwifedome, Lord infotne mee 5 by that Spirit of fandification, Lord ckanfe mee from all my corruptions^ by that Spirit ofgrace ? Lord quicken

and

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112 The Sautes benefit from union with Ghrift.

and enable me to the diicharge of every holy ier-vice, thus carry thy felfe and convey thy ibule by the power of the Spirit of the Lord, and thou malt finde thy heart ftrengthned and fuccoured by the vcrtue thereof upon all occafions: Rom.8.26. the Text CaithytbeLawofthe sprit of life hath freedmee from thelaw offmneand death: the meaning isthis, you muft know that finne is a tyrant • now a tyrant when he wins a citie, hee fwears all to his lawes: fo finnewillfwear thy foule to his lawes; pride faith, I will have thee proud • 1 will have thy heart unchafte, faith uncleanneiTe; I will have thee intemperate, faith drunkenneflfe: now by the Law of the Spirit of life God will free us from the law of fmne: the Spirit of Chrift in the promife, it takes away the power of the law offline; the Law of the Spirit of meeknelTe, takes away the law of the fpirit of pride ; the Law of the Spirit of puritie, takes away the law of the fpirit ofuncleannefle; the Law of the Spirit of holmeiTe, takes away the law of the fpirit of prophanenefife ^ and fo in all other di(tempers of this nature, this onely fhewes us how to run over all. Gather up now, and fo conclude this pafTage : Eye the promife daily, yeeld thy foule to the Spirit of the Lord in the promife, let that have his full fway, refift not thofe good motions the holy Spirit puts into thee, and that is the way tc have all grace, and help and afliftance communicated unto thee : and thus much may fuffice to havebeene fpoken in the generall touching this conveianee of grace into the heart: we come now to the fcanning of [the particulars. This

This conveyance it is of two kindes, both in the Text: Chnft conveyes his grace two waves. partly by imputing, partly by imparting : they are the termes of Divines, and I know not how to expreffe my felfe better 5 but thus if you will, partly by imputation,partly by communication : This is that I would have you to take notice of in the generall • they are both reall, but one is habitually both thefc,both imputation and communication exprefle a reall worke of God upon the foule, but the laft onely leaves a frame and a ipirituall abilitie and qualitie in the foule • the conveyance by imputation doth not, it leaves a thing morall eas we ufe to terme it.) Thefe two, imputation, communication, are both in the Text ^ Chnft is made righteoufneflc, or juft ice, that is, hee doth juftifie a finner by imputation, andhee doth fan&ifie and redeemea finner by communication ^ hee conveyes and workes fome Spirituall abilitie, and leaves a Phyfi-call change ; when the Apoftle faith , Cnrift is wade juHice^ that is, hee doth juftifie a finner by imputation, when hee faith', Chrifl u made sanBification^ and Rcdemytidn^ that is, by way of communication • hee delivers the foule from the pollution of finne, that is, fanctifi-cation • hee delivers the foule from the power and dominion of finne, that is, redemption -This communication it is a Spirituall habit, or a fpirituall power, or a ipirituall qualitie or abilitie ; (take which you will) left upon the

Q_ foule..

foule. We will begin with the former, touching the imputation of Chrifts righteoufneiTe to a foule, whereby the (inner comes to bee juftified : this is a point then, which I take it, none mote neceiTary, and yet none lclTc underftood, none lefle ftudied, none more miftaken than thefe two great workes of jiiftification, and fan&ification. I fpeake it by experience, Chriftians aged and experienced, yet here they faile in the very cate-cheticall points, and it drives many of our beft Divines to a ftand • we will open it a little : this jiiftification wee terme a conveyance of the merits of Chrift, by way of imputation : but what is the meaning of this word, by way of imputation ? Thus you muft conceive it, this is' the main thing I would have you looke unto f Imputation is this, when that which another hath, that which another doth, is accounted mine, is fet upon my fcore as though I had it, as though I had done it, this is Imputation. I have it not, I doe it not, another hath it, another doth it,and it isaccounted mine,and reckoned mine in courfe of juftice. Now in the point of communication it is otherwife: becaufel have fomething, fome-thing is wrought in mee, fome qualities and habits • for it is not a morall thing, but a phyficall alteration by the power of grace implanted in nie, which I have, fo that imputation difcovers two things. Firft,that I have no help in my felfe in what I have, or what I doe. Secondly, it im-plieth that fomething which another hath and doth, it is in concluhon made mine, and I have

the

The Soaks benefit from union with Chrift. u*

the benefit thereof, as well as ifl had it, as well as if I had done it. Itis an old companion that Divines ufe, and there cannot bee abetter toex-preflfe the full nature and the meaning of the point now in hand. Take a debtor now arrefted, impri-foned, and he cannot pay the debt • another man comes, and will be his iuretie : now marke this, another man payeth the money, another man fan's fieth the creditor in thebchalfeofthe debtor ; the creditor acquits this man, cancels all his bonds, lets him out ofprifon, confeffeth he hath nothing to fay to him, nothing to charge him withal], he is fully fatisfied,hehath given fiim full content : why the debtor paid no money to the creditor himfelfc, but becaufethe furetiepaid ir, therefore the payment is counted his, as if the debtor had paid it: this is the very nature of imputation. Wis Itaketo be themeaningof the firft part ofthe Text, in which now a little I mcane to trade: the Text faith, He is wade unto m rivhteouf nefje s that is,God in Chrift doth juftifiea bclee-Jeeverby way of imputation, though hee hath nothing in him felfe,though Jjedoth nothing of him-felfe whereby tobe juftified in Gods account, yet God will juftifie him through the Iuftice of Chrift imputed to him, and counted upon his fcore: fo that imputation implieth two things. Fir ft, that a man hath nothing, can doe nothing. Seeondly,thathe is juftifiedby fomething, Chrift hath, and hath done for him, the point then is cleare, andthat is this. God doth juftifie abeleevir. g fouIe,not for what DoBrim

Q^z he

he hath, not for what hce doth but onely for what Chrift hath, and hath done for him: I fay Chrift ismadeunto usluftiee, God the Father dothju-ftifie abeleever, onely in and through the merits ofChrift.

For the openingofthe point, wee muft firft enquire what it is to juftiHe. Secondly,what doe we meane when as we fay hce is made juftice for no-thingamanhathordoth. Tojuftifie,inthephrafe of Scripture,it dothimply two things: Firftto ju-ftifie, is to make a man juft, and this is very fel-dome ufed in Scripture: I meane thus to put fome holineffe, or fome gracious difpofition, and fome fpirituallfacultie and abilitie into the foule, andto make a man juft: as when an ignorant man, is made a wife man; when a prophane man,is made a pure man h when an uncleane man, is made a righteous man, and (b really changed : this I take tobe the meaningof that place • Revelation 2 2 .1 I. Bee that if juft Jet him bejuflflill 5 anihee that is unjuft, let him bee unjujlflill : as who (hould fay, when God hath beftowcd all meanesupon him, and vouchfafed all mercies and encouragements to him, if yetforall this nee willbc unjuft, let him be unjuft ftill,let him bee for everunjuft: There is no hope of him, but hce that is holy, let him bee more holy, let him increafe in grace, but wee doe not take it fo now in this Dodrine.

Secondly, to juftifle, it is a word of judicial! proceeding, when in a lcgall manner the Iudge doth pronounce a man free, and acquit him, and proclaime it as if he were, and faith the law hath

nothing

nothing to doe with him, he doth pronounce hee hath not offended the Law: now this is oppofite and contrary to condemnation, and this I take to be the meaning of that place, and it is a pregnant one • but this gives us great light and infightinto the place: he that )ufti$eth the wicked and condemns the juft, they are both an abomination to the Lord : to juftifie in the former fence, is to make a wicked man a good man; and is hee an abomination to the Lord?this were a grofle folly: no,but the meaning is this : he that acquits any man as guiltleffe that is guilty, this is an abomination to the Lord. Thus wee fee the firft word opened, fo that when we fay God doth juftifieyou, our meaning is not this, that God fends grace or holinelTe into you, for this istheworkeof fan&ification; but God doth juftifie you, that is, hee doth pronounce before his Tribunal!, that his IufticeandLawis fully fatisfied, that hee will lay nothing upon your fcore, require no fatisfa&ionat your hands,but he willfully and freely difchargeyou of all your fins which you have committed.

Secondly, againe, God doth juftifieapoor fin-nernotfor anythinghehath,notforany thing he doth : marke that, the meaning is this ; no privilege that a man doth enjoy, no part of wit, under-fhnding or memory, or any thing that way: nay, I fay more, there is no grace that a man hath, no dutie that he can performe, for which as the material land formall caufe of our justification, God doth pronounce any man to bee righteous. If a man could weep out his eyes in forrow, if a man

Q_3 eould

118 The Stuks benefi t fr9m union with Ghrift.

could hunger and thirft for Chrift, more than for his daily bread, God would not juftifie a finner for alithefe things. how doth God then juftifie a man? why he juftifieth a fmner,for what Chrift hath done for him, the furcty hath paid it,and he accounts it ours : a man is juftitled by imputation onely, notbyanyaftion: thofeare necefTa-ry concomitants, not reall caufesof our juftifi, cation.

But you will fay,is not a man juftified by faith, and is not faith a grace, and hath not a man that ability wrought in him by God.

Ianfwer, true the Lord doth juftifie a man by his faith, buthee doth not juftifie him for his faith 5 that is, faith is the hand that layes hold npon the obedience and merits of Chrift, and it is for his merits, not for our faith, though by our taith wee are juftified : a man lives by faith, not rhat fa/th nourifheth him.

As we ufe to fay, a man lives by his hands,not that his hands nourifh him,but his hands labour and his labour procures money, and his money provides meat, and by his meat he lives i but be-caufe his hands are the means to get it, his hands are the means to obtaine it, therefore we fay hee lives bv his hands : Iuft fo it is here, a man'is ju-itihedby faith in Chrift, not that faith will acquit any man under Heaven, but becaufe Chrifts merits are through faith received and applied to us,and fothrough Chrift we are juftified: fo then wee heare the meaning of the point: Phil. 7 9 marke the Apoftlcs two phrafes, That I may bee

found

fffiffkbtbim^wt having mint ownerighteoufnet which Irofthe Law, but that which is of the righteoufnejfe offaith in Chrift, rrfiicb it of God by faith : there is but thefe two rjghteoui neftes in the world. Firft, a mans owne righteoufneile which hee hath wrought, and God hath given him, and the duties which he performes and this is the righte-oumeffc of the Law ; now Pauldoth profefTethat he is not jujftified by this, but onely by the righ-teoufnefle of God, that righteoufnefTe which is in Chrift, that righteoufneile which is imputed to him from Chrift, he labours to bee found in that righteoufneile, for by that he fhall be juftified.

The ground and reafon of the point is this, that which m no meafure is anfwerable to Gods lu-ftice, and agreeable to the exa&nefTe of the Law and for which a manmay be condemned,that can-noi Juftifie a man ; but what ever a man hath or doth, all the gracesof God wrought in him, and all the performances done by hirn,there is that imperfection or blemifh even in them, for which God may juftly condemne him: therefore a man cannot bee juftified thereby : this is an undenied ruie of the Apoftle, whatever condemne/ a man, cannot )uftifie a man, but the Lav condemnet a man for what he hath or can doe : therefore it cannot jufti-fiea.man. There is no grace in a man, nodutleto be performed by a man, but if God will looke into itaccording to the ftri&neflfeand exa<ftnefTe of the Law, he may juftly condemne him for it i that I prove, Gal. 517. every Saint of God hath thefe two things, the sfmt Ixftingagainfi thefltfh, ^nd

the

*a° Tfj * Souks benefit from unio n with Chrift.

tbeflejb lufiing againft the sprit \ and thefetwo are contrary: In the beft of Gods fervants there is flern, and a luft of the flefh to hinder them from holy duties : fo there are twolawes, the law of the mmde,andthelaw of the members, the Law of God requires that a man fhould bee perfe&ly holy without any ftaine of finne, perfeft in the performance of dutie without any blemifti or ftaine therein, but every gracious man hath a ftaine of pollution in his foule, that is one thing. and a ftaine mhis performances, that is another'thing -therefore no mans dutie, no mans abilitie orfuf-ficiency cannot juftifie him before God' It is that the Apoftle Paul crieth out of, Rom.j x , A law tn bis-members rebelling againftthe law of his minde. fo that the cafe is cleare, if it were thus with holy Paulas hee profeffeth of himfelfe then muchmoreofthe beft Saints now, for that'they havenotmore gracethan Faulted: therefore they cannot bee juftified for what they have or doe Takealame limme, as the lamenefTc ufthe legge will make every motion of the leg* lame, a man cannotbutgoe lamely : foitis with thefouleofa poore firmer, whena manhathalame heart,a corrupt fmfull heart, all his adions will bee lame his thoughts lame,and his fervices lame- fo that neither heart,nor life,nor adions,are in aright frame all are impure andweake: I appeale to your owne confciences in thiscafe, would you be willingto appeare before Gods Tribunall with thofe prayers, and thofe performances of thine, and juftifie thy felfe by them, and fay, Lord thou canft not

Jay any thing to my charge, the Law of God can bring inditements enough againft thee, to confound thee 5 nay, we condemne our felves in this cafe: thefe dead hearts, and thefe blinde minds, and this want of faith, (hall the Lord then acquit any man for that which he condemnes himfelfe ? Ifthen the beft and moft gracious Saint hath fin in the frame of his heart, and finne in the beft of his fcrvices, then neither ibule nor fervice can bee anfwerable to the Law of God, and he cannot bee juftified thereby: but the beft of Gods fervants not only before grace, but after grace, in the bell: hearta man hath, thebeft a&ion heedoth^ther£ is weakneffe in the action: therefore they cannot juftifie a man, therefore we muft be juftified onely through the merits and obedience of Chrift:thoii eanft not doe, Chrift hath done for thee y thou canft not fufrer, Chrift hath futfered for thee ; in him thou art iuftified, through him thou fhalt be faved. So that when the fcule of a poore finner, fhallappeare before the Tribunall of the Lord, and juftice comes to put in a plea againft him, Chrift fhall ftep in and fav. Lord, for this.poore fbule ftiat beleeves in me I have died; for this poore foule I tooke the nature of man upon me ; therefore let thy juftice bee fully fatisfied with what I have done for him: well then faith juftice, goethy way, I have nothing to fay to thee: the Lord makes a proclamation, Be it knowne to all men and angels, Lacquit this foule; there is no imputation of fin he hath committed, no failing in any dutie (hallcondemne him, this is the way ofjuftification. R The

the Souks benefit from stnis* with Chrilh

The firft ufe of the point is this, we have here a $ ground of confutation of the Church of Rome:

I will nor accufe them, wrongfully, but lay the charge upon them according to their own words, and it (hall appeare how they have wholly perverted the -wile-dome of the Lord, in this great point of juftification, look into the 5.Seffion,and the /.Chapter of the Councell of Trent; you that are wife and have read it, obferve it; you that never did read it, I will read it to you: the words of the Councell are thefe,which is aconfirmed doctrine, and unto which they are all bound generally to fubfcribe,& is taken for the do&rine of the church of Rome: the words run thus,That the alone for-mall caufe for which a (inner is juftified in the fight of God,it is juftice implanted,^ new quality of grace and holines wrought in the foule,and not the merits and obedience of Chrift imputed to thefoule. Imputation argueth that I have and doe nothing, but another hath, and another doth for mee, and imputes it to meet die Church of ^omeprofefly holds the contrary, and punctually point blanke in the force of contradi&iomrhey aTe the very words of the Councell,the alone for-mall caufe, and that which gives life and being to the juftification of a finner j it is the change and frame of holineffe wrought m him, not imputed to him, this is profeily contrary. .

It is a word of confolation, and it is a cordiali v l* l tocheareupamans heart,and cany himthrough alltroubies whatfoever can betide him, or fhall befall him. This doftrine of Juftification it

(eems

fcems to me to b e like Noahs Arke, when all the world was to bee drowned: God taught Noah to make an arke, and to pitch it about, that no water, nor winds, nor ftormes could breake through, and fo it bore up Noah above the waters, and kept him fafe againft wind and weather : when one was on the top of a mountain crying; Oh fave me, another clambring upon the trees, all floting, and crying, and dying^there h there was no favmg, but for thole only that were gotten into the arke: Oh fo it will be,you poore foolifh beleevers, the world is like this fea, wherein are many floods of water, many troubles,much perfection: Oh get you into the arke the^Lori Iefus, and when one is roringand yelling, Oh the devill,the devill • another is ready to hang himfelfe, or to cut his owne throat ; another fends for a Minifter, and hee cn-eth, Oh there is no mercv for me, I have oppofed it'. get you into Chrift, I fay, and you (hall bee fafe enough, I will warrant you, your :fotiles (ball bee tranfported with confolationt© the end of your hopes.

This was that which comforted Saint iW,and made him bid defiance to all the world: Rom. 8. s 3. who Wait lay a«y thing to the charge of Gods eleft I as who mould fay, mall all the angels in Heaven, fhall all the devils in Hell, (hall all the men upon the earth, fhall finne within, fhall anions without? it is God onely that juftifieth, not for anything we have or doe, but for Chrifts fake : This is that I conclude withall ,this one doctrine affords fupply in all wants, and courage in all trill 2 als :

124 The Styles benefit fr«m union with Chrift.

a's: I know what troubletbyou, will this blinde minde never bee inlightned ? Ithinke I fhall never be able to conceive of the truths ofGod aright, how can the Lord accept of mee, whenlcon-derr.ne my felfe ? how can the Lord (hew any favour to mee, when I fall out with my felfe, and wonder that I amnot in thebottomlefi e pit?iuch abafe heart I carry about with me, and fuch a polluted converfation, and yet live, and not in hell; I have thought fometimes God cannot beluft, if he doenotcondemne me-why I fay art thou bur-rhened with thy finnes, and doft thou goe out of thy felfe for the pardon of them- ? why goe away comforted, the Lord will Juftifie thee r not for thy workes, but for Chrifts merits : thou haft committed all iniquitie, Chrift hath performed all right eoufnefTe; thou haft nothing of thy felfe, Chrift hath enough for thee; and thou art not juftifiedj for what thou haft or doft, but for the Lordlefus fake: lookeup to him therefore, and bring him to Gods tribunall to anfwer for thee, that when Satan fhall bring in his bils ofindite-ment againft thee, and fay, what doe you hope to goe to "Heaven ? doe you not confider the finnes which you have committed ? doe you not remember the bale courfes which heretofore you have taken up andpraftized > doe you not know diat every finner muft die ? wiry anfwer Satan again,all this is true : Ay,but remember the Lord lefus, it is true I can doe nothing, but Chrift hath done all for me; what canft thou fay to the Lord; kfus ? though I have offended, hee hath

never,

never offended >, though I have finned, yet Chrift hath fully fatisfied s I have defervedthe wrath of God, why Chrift hath bore the wrath of God: My God, my God, why haft tbouforfakenmee t He was once forfaken or God, that I might bee for ever accepted of God : goe thy wayes therefore comforted and rcfrellied: the place is admirable, Jfaiah 43. 25. Thou haft made mee ferve with thy fmnes, and wearied mee with thy rebellions, but I,evek J, amhee that Ihtteih out all thine im^uities, and will remember thy tranjgrefions no more ; The Lord takes notice of this ; are there any wicked ? they are as bad; are there any vile ? they areas finne-full 5 they tired God with their wickednefTe; All you poore drunkards, you trie God with your drunkennene ; you prophaners of the Lords day , you tire God with your prophana^ tions> ; and you fwearers, you trie Chrift Iefus with your oaths- and hidious blafphemies that you belch forth againft him upon all occafi-ons :. you would wonder that God ihould fave fuch as- you, and truly fo you may well enough j for it is a wonder,. it is 2. miracle indeed^ but if you can goe out of your felves r and finnes^ and goe unto Chrift. and reft upon him, the Lord iaith,. / will blot out all thofe abomination' of yours: andil^/V/33. 32. compare both thofe places together, / will forget all your (innes, even for mine owne names fake r as who fhould (ay, it is not for your fakes ; no r no, bee it knowne to thofe ftout hearts of yours,it is notfor your parts, or gifts, or graces, no nor it is not for all the fer-

R 3 vices

vices wee can discharge, but it is onely for mine owne Names lake that I will pardon you, and remember your finnes no more, remember thy pnde.and ftubbornneffe no more, remember thy prophaneneffe no more, remember thy vanity and ioofeneffe no more • remember thou to bee humbled, and the Lord will never remember thy finnes any more: Satan it may bee will come in and accule thee, here is a Sabbath-breaker, Lord condemne him : no more of that, Satan, faith God, Chrift hath fuffercd and fans tied for him ; no more therefbrejD£that, kt mee heare no more of thofe things, I have forgotten them , faith God, this will cheere a mans hearr at that great day.

This alfo is a ground of incouragement to us, againft all the trials that can befall us in the courfe of the world: we fee that innocencie go-eth to thewals, no man can ftand againlt envie, and hatred, and backbiting : why though you finde hard dealing here at the hands of wicked men, though you be accufed herewith falfe fut-mifes, andtalfe accufatipns,and{landerous fpee-ehes, yet fct one againft the other, you fhall never bee condemned hereafter; There is no condemnation to thofe that are in Chrift ♦ there may bee perfecutions, there may bee accufations, there may be oppofitions here upon earth raifed againft thee ^ why yet goe on cheerily, there is no condemnation in Heaven: if God acquit, let men condemne • if God approve, let men difallow: nay Jaftly, here is confolation even in death alfo ;

what

what though your bodies bee deprived of your (exiles, and you leave all, when you returne again it is but onely thus, Comeyee bleffed of ^Father, you that are beleevers, you (hall bee tor ever

Thethirdufeis of exhortation: will nothing ^3-doethedeed, but a Chrift? why, Oh then a-bove all labour for a Chrift, more than all labour to prize a Chrift, never let thy heart bee quieted, never let thy foule bee contented, untiil thou haft obtained Chrift. lake now a malefactor, fentencc is patted, execution to bee adrm-niftered upon Him, fuggeft any thing to him,how to be rich, or how to bee pardoned ; how to bee honoured, or how to be pardoned: Ay, faith nee, riches are good, and honours are good, but oh a pardon or nothing: ay but then ypumuft leave all for a pardon. why take all, faithhe, andgive me a pardon that I may live,though in povertie- that I may live, though inmifery, though in bcggery } this is the nature of fuch a poore creature: bo it is with a poore beleeving foule, there is but one way, every man hath committed finne, muft iur-fer for his finne :the fentence is paifed, every man thatbeleeves not, is condemned already: what would you have now ? thou faift thouwouldeft haveapardon,but wouldcft thou not have riches, <x friends ? the foule faith, Alas, what is that to me to bee rich, and a reprobate; honoured, and damned: let me bee pardoned, though lmpove-tidied, letmeebeejuftified, though debated-though I never fee good day befide: why then

labour for a Chrift, for there is no other way under heaven: get a broken heart, get a beleevm°-heart, but oh above all, get a Chrift to juftifie thee, get a Chrift in all to fave thee. If I could pray like an angell, could I heare and remember all ihe Sermon ; could I conferreasyet neverman fpake, what is that to mee if I have not a Chrift ? I may gee downe to hell for all that I have or doe, looke into your foules,and obferve your lives and conversations: when a man hath prayed, and hee findes his tminde dull,. his heart awke and untoward, his thoughts wandring and roving; why, thinke with your felves, doe wee condemneour felves for the duties wee doe performe, and judge our felves for the fervices wc have difcharged^nd yet doe wee thinke tobe acquitted by the Law of God: Oh, therefore above all intreat the Lord to give thee a Chrift, that hee may juftifie thee here, and fave thee everlaftingly hereafter: Phil. 3. 8. J count all things dnfj'e and dun* in comparifon of a Chrift: Paul was a proud Pharifee, learned Paul, reverend P 4///, a man of admirable parts- yet faith the Apoftle, That I thought to hee game, was lojfe to wee,yea dung anddogfmeat in comparifon of a Chrift ; ycadoubtlefte, and I doe icount all things \om, that is, not onely my parts, and credit, and privileges when I was a Pharifee, but the beft dutic that ever I did, the beft fervice that ever I performed, I account all as dung and dogfmeat in the point of juftification, in refpe<5t of the Lord Ie-fus Chrift .-gracethereforeis^ood, anddutiesare good j feeke for all, we (hould doe fo; performe

all,

The souks benefit from union with Chrift. j 29

all,vve ought to doefo • but oh, a Chrift,a Chrift, a -Chrift in all, above all, more than all. Thus now I have fhewedyouthe way to the Lord lefus, I have (hewed you alfo how you may come to be implanted into the Lord lefus; and now I leave you in the hands of a Saviour, inthe bowels of a Redeemer 3 and I think I cannot leave you better ♦ theworftis paft, now you are come hither :Rom. 5.9. If you be fa&ified by his deaths then much more fba&you befaved through hi* righteoufnes^and merits. You whofe eyes God hath opened,whofe hearts <jod hath humbled, and whofe foules God hath called home to himfelfe, you are now in the hands of the Lord ; goe your way, and when you fee hell flaming, and the devils roaring, and the damned yelling and crying out, looke backe I fay and fee this ditch out of which you are efcaped • looke upon the pit which you were going over: you may bleiTe God, and fay , wee are paft that, thofe dayes are gone, wee are paft from death to life : ABs 20.32. when Saint Pad was togoe away from them, and for ought hee knew fhould never fee their faces more, why yet marke what hee faith to them :, Brethren, I commend you to God, and the Word of his grace, that is able to build you up, and give you an inheritance among thofe that are fan&ified: as who fhould fay, God and his Word was the beft Commandment he could put them over to: as who fhould fay, Ptiulsmfk depart, and P^/muft be imprifo-ned,and PWmuft die s fo that now hefhall bee with you no longer to teach,to informe, to dired

S you,

~ ^u butthegoodWord of the Lord endures to

comfort for ever, to cheere for ever, to aiTift, re-fredvfor ever thole that are weake and dilcoura-sed I put you over therefore to a good Word, to an everlafting Word, I commend vou to a blelfed and a living Saviour, who will ixcwith vou for ever, by the immutable amftance of his bleffed Spirit: I leave you in the hands of your Saviour, that when the head of your Minifter haply (hall Ue full low, or death overtake him, why yet remember I have put you over to a Saviour. Ohlove this Word, and love this Chrift more than all, prize this Chrift above all, and he will preferve you: and this I will wifhyou, that you would keep your felves clofe to this good Word, that will informe you, and to this bleffcd Saviour that will {npport you from day to day.

THE

£.T» cif ^ cs» cjp c^vi j^;^ c^» «^a a;& &;& cjp &?& cf^ c&a

THE SOVLES

Ratification.

2 C O R. fj'2f.

For he hath made him to be Jin for us : which knew no finne ^ that we might be made the ? ighteoufheffe of God in hwz^ m

Or our more orderly proceeding herein,you may remember that I (hewed you before, for what a man is not juftifi-ed. Now wee come to handle for what a man is, and may bee juftified 5 and this I conceive, fo farre as my light ferves mee, tobee in the words of the Text • for the Apoftle having (hewed that God was in Chrift reconciling the world untohimielfc, and not imputingtheir (ins : Now in this Text heefhevves the reafon how this: comes to paffe, namely God laid their finnes to Chrifts charge, and made him finne for us, that knew no finne. Its no wonder then though God did not juftifie a poore firmer, for what hee had

S 2 and

The Soules I unification.

2

and did, and though hee did not expect perfed ri^hteoufnefle at their hands, for, Hee hath made him to beefinnefor nf, which knew no ftnne y that wee might be made the right eoufneffe of God in him. For our more orderly proceeding, I will doe two things.

Firft, Ivvilldifcoverthe Dodrine of Iuftifica-tion, in a defcription: Secondly, I will open the defcription.

gueft. l. For the firft, If any man askeme what Iuftifi-cation is, it is this briefly :

Answer\ Iuftification is an ad of God the Father upon

the beleever, whereby the debt and finnes of the beleever are charged upon the Lord Iefus Chrift, and by the merits and fatisfadion of Chrift imputed to the beleever - hee is accounted juft, and fo is acquitted before God as righteous. There are foure particulars in the defcription.

1 Firft, it is an ad of God the Father, upon the

beleever.

2 Secondly, the debt of the beleever is charged upon our Saviour, God the Father followes (as it were) the fuit upon the furetie, and not upon the debtor: both thefe are in thefe words of the Text, Hee hath made him fmne for a*, which knew no fmne.

3 Thirdly, the fatisfadion of Chrift is put over to the beleever, and fet upon his fcore,as in thefe words, That wee might be madetherighteoufnejfeof Cod in him.

4 Fourthly, by this means, the debt on our fides being laid upon the Lord Iefus Chrift, and his

righte-

righteoufneiTe being applied to us, God the Father acquits us, aiufpronouneeth u s righteous by a legall courfe of proceeding s as in thefe words, That rvemiqht bee made the rtghteoufneffeofGodm him: fuch a righteoufnefle as God the Father willvvorke in us, and will accept of us. As when the wife is betrothed and married to a man, all her old debts are laid upon her husband, and the law meddles no more with her: and fecondly,all his lands,at leaft the third part of them are made over to her. What fhee hath in point of debt is put over to him: fo all our fumes and debts of corruptions are laid upon Chrift, and all the rich fefments of grace and mercy in Chrift, are made over to a beleever, and hence a beleever comes to be acquitted and juftified before God. From the firft part of this defcription, the point is this, luftificationis an ad of God the Father, upon DoBrme,

the beleever.

It is an ad that paffeth from God the Father, upon the beleever. For theproofe of this point there are three verfes in the fame Chapter, which make itgood,the 18,19^20. verfes,and foon to the end of the Text ; in the 18. verfe, hce faith, All things are of God, which hath reconciled m unto himfelfeby lefw Chrift • of God, that Is, of God the Father, and yet more plainly in the ip.verfe^ God was in Chrift, reconciling the world unto him-felfe, not imputing their fmnesto them. Now what is meant by God in thefe two verfes ? the old rule of Divines is this ; that wherefoever you finde the Name of God put in pppofition to

7 S 3 I e f us '

lefus Chrift, it rauft not be taken eflentially, but perfonally, tor the Father. For it were almoft an abfurd thing, to lay that Chrift were in Chrift reconciling the world unto himfeife : therefore the Apoftle implies thus much; God the Father was in Chrift reconciling, and God the Father by Chrift, reconciled the world unto himfeife : and then in the 20. and 2 1 . verfes, he faith, Now then we are AmbajJodors for Chrift, as though God did befeech you through us 5 we pray you in Chrifts feadthat yee be reconciled to God, that is, to God the Father • for he hath made him finneform, which knew no finne: and another proofe is in the 3. of Saint Iohn, 14. 15. and fo to the end of the 18. verfe : it is an obfervation of wife Divines, and good Interpreters, when our Saviour comes to trade with Ni-chodemus about eternall life, hee doth not onely content himfelfe to fpeake of him felfe alone, as he was Chrift the Redeemer of the world, but he iets him yet a little higher in the T4. verfe, hee faith, As Mofes lifted up thebrafen Serpent in the wilderneffe, [0 muft the Some of Man bee lifted up , that whofoever beleeveth ?s himfljould not pe/ifh, but hare eternall life: A man would have thought that this had bcene enough, but hee ftayes not here, but he puts him one pin above all thefe,and faith' For God fo loved the world, that hee gave his onely begotten Sonne for it, that whofoever Leheveth on-him might not penfh, but have everLiftina life: as if hee had faid, there is not only a Chrift prepared and fent, but God the Father alfo loved the world : here is the higheft ftaire to ftay up the heart, fo

that

The Souks luftification. j*j

that the point is plaine and fure enough. Now let us make it cleare, and that I (hall doe by answering two queftions :

Firft, why it is called an ad of God the Fa- gu S ft, I% ther?

Secondly, why an ad of the Father upon the gu e ft; % beleever ?

For the former, why doth the defcription fay, ^ueB, t. it is an ad of God the Father ?

I anfwer, it is an ad of the Father, not-exclu- Anfwer, ding the Sonne, or the worke of the holy Ghoft, which muft both bee underftood : it is an ad of God the Father upon the beleever, bur it is through Chrift: there are thefe two grounds or reafons, why it is given to the Father.

Firft, becaufe the Father was the .party that R€a f a!J lt was properly offended : the Father is the firft perfon in the Trinitie, and he was diredly offended by Mam{mne h it is true,, the Sonne and the holy Ghoft were offended too, as being friends with the Father, and having a relation to the Father, and aiweetfellowfhip with the Father • but the. finne was,diredly againftthe Fa^ ther, and indiredlyagainft'the Son,andthe holy Ghoft.The groud of the point is this,it wronged that worke of Creation, wherein the manner of the worke of the Father appeared in a fpeciall manner, and the manner of the worke.of the Son appeared in redemption, and the manner of the worke of the holy Ghoft appeared in fandifica- . tion : fothat God the Father was the firft in the worke of the Creation, the Sonne fecond in the

worke,-

worke of redemption, the holy Ghoft third in theworke of fan edification: Now creation being the worke wherein the power of the Father did mod (hew it felfe, Adam falling away from this, did principally wrong the Father, for his manner of worke appearing herein: therefore Adam did herein goe diredly crofTeto God. Excellent is that phrafe, i John 2.1. Little children, thefe things write J unto you, that ye finne not • but fome may fay,what ifwedoefinne ? why faith hee, we have an Advocate with the Father, even lefus Chrift the Iutf. Now no man faith, wee have an Advocate with an advocate, no, for that wereabfurd : for no advocate pleads to another advocate, but he pleads to the partie offended, for the partie which hath offended : now in that the Apoftle faith, We have an Advocate with the Father, even Ie~ futChrift: It is plaine that God the Father was the Pcrfon diredly offendcd ; the itfue then is thus much s The Father being the Creditor, and the Perfondire&ly offended, the Lord lefus Chrift became our Suretie, and the creditor doth require the debt at the hands of pur Suretie, and acquits the debtor • the creditor requires this, but the acquittance comes mainland properly from the Father, becaufe the debt was due tohim :fo that God the Father is the Creditor, the Sonneisthe Suretie, the poore flnner, is the debtor, the holy Spirit is the mefTenger, that brings the acquittance from God the Father, and faith, loe the Father hath accepted of thee in his Sonne, the Suretie hath paid the debt for thee, and fee here

is

The Souks /unification.

ni

k the acquittance for thee • fo that though the" holy Ghoft doth bring the acquittance, yet the Father muft give it: This is the firft rea-lon.

Secondly, wee fay that Iuftification is an act xw„„ -» of God the Father, becaufe the Father is the J fountame m the Deity, as Divines ufe tofay,in all the vvorkes that are done by the Deitie the Father is the firft : for as the Perfons are in their being, Co they are in their wot* king: The Father in order workes before the Son and the holy Ghoft • the Sonne workes not before the Father hath wrought,and the holy Ghoft workes not before the Father and the Son have wrought. Hence it is that anions are given ' efpeciaily to the Fathcr,though not excluding the Sonne,-northe holy Ghoft ; but yet howfoever they are all equall in their working, in regard of time, yet the Father is firft in regard of order. A malefactor is now arraigned and condemned, and the pardon is to be begged, and none but the Kings fonne,the young Prince,can have a pardon, his abilities are onely able to carry him through .thevvorke • the Prince begs it,the Favorite brings it, but the King onely grants it I fo it is here, the Lordlefus Chnft is the Sonne of the everlaftins Father, and the Prince of peace, and hee it is that begs the- pardon of his Father, hee fends ir to us by the hands ofthe holy Ghoft, but only theFa-ther grants the pardon. When the ibule hath long beene humbled and felfe denying, andfaid, Lord forgive the trefpaiTes of thy feryanr, and

T yeelds,

" o " The Soulcs I unification. *

IJO _ _ -; '

""yeelds and layes downe the weapons of defiance,

and falls at the footftoole of the Lord- Ielus Chrift, and rowles it felfe upon his merits 5 then the Spirit comes and faith, thy finnes are pardoned, thy perfon is accepted, I bring thee this nevves from God the Father 5 God is now reconciled to thee, in and by the Lord Ielus Chrift: now the Father is the King that grants this pardon, the Sonne is he that begs % and the Spirit is the meffenger that brings it. Now you fee how itis an ad of God the Father. -

e>ue& t. Secondly, I come to (hew why it isanaa ot

*- ' God the Father, upon the beleever.

'Antotr Thereafons of the queftionarethefe, we muft

J tinderftand that the aaions of God are of two

3 Firft there are fome anions which doe remam in God' which are confined within the compafle of hisowne Councell, and goe no further and they are immanent aaions, they ftay in God and goe no further. A man may conceive in his mind what herefolves todoe in his heart • whether nee will doe fuch a thing.or no, and no man can tell what he intendstodoebuthimielfe. but if aman will praaife anfwerably according to his pur-pofe then he doth exprefle the worke outwardly, which he intended inward ly, and now hee workes uponthecreature, and makes it to receive fome impreflionof that good which hee kept fecretly inhimfelfe. There are fome aaions which re-maine in God, as the decrees and F^pofesof Gc4beforethefoundationoftheworld,andtney

The Souks Its ft ideation. \a*

thus much of the reafons why I call k an ad of Cod the Father upon thebelcever.

The proper fruit of this Doarine is. this • Is it yf e I , lb, that juftifieation is an a6t of God the Father upon the beleever ? then it is a ground of admirable comfort to beare up the heart of a poore {inner above all the accufations, and all the power and the policies of our enemies againft us T or the intendments of the wicked to hurt us: remember but this, that God the Father juftifies, and this will bee a cordial! to beare up the heart againft whatfoever the world, or the devill, or the wicked (hall lay to the charge of a beleever: If thou art juftified before Gods tribunall in Heaven, why fhouldft thou care, or feare, or bee troubled ordifquiered, when thou art condemned by the wicked upon the earth ? this juftification on Gods part can wipe away and fcatter all the clouds, and all the accufations on mans part: I Cor. 4. i. $.Itis required of the difpenfirs,. that every man be found faith fill, hut as for mee y . 1pajfe very little to bejudged hy mans judgement: the word in the original! Is very, excellent, I paffe not to bee judged by mans day h men have their dayes of meeting and of judging* and their dayes of rioting in" the afehoufe , and in the brothel-houfe , and there they can toffe the names of Gods Servants up and downe, and they fit upon their names, and lives, and liberties, ancF they raife what reports they will - the'fe are the * drunkards dayes, Snd the malicious mans dayes,. there they fit and give their doomes what they 7 5 will'

■ 1 ' ■

14 4 T ^ e Soules testification.

wiildoetofucha Chriftian, and to fucha Mi-mfter, but niarke what Saint Bml faith, ' ipajje not for wans daye.f, it is no more to mee'*than the da ft oftbeballance, or the drop of the bucket • but hee alludes to another day, to the day of 'judgement • #hed the Lordrtiall judge all the world, when hee that is holy^ jkail bee approved of and acquit ted^ and bee that is vilde and wicked fhall bee condemned I looke to thatday. Were he not worthy to be' begged for a foole,that (hould goe away troubled and difquieted,becaufe a company of drunkards had condemned him upon the alebench, when the Judge had cleared him upon the bench of juftice : therefore fteele your faces againftall the malicious accufations of the wicked : let them fit and condemne thee upon the alebench if they will, fo long as thou art acquitted in heaven, herein bee for ever cheared through his mercy. It was that which made the holy Prophet fo marvelloufly confident in Ifaiah 50. 8. 9. and to throw downe the gantlet faying, Hee is neer that juftifies mee, who will contend withmee I fee whether you can fet your foot to^mine, vow for vow> and word for word: who is mine adverfary , let him come neere: behold the Lord God wUlfuccourmejeho will condemns meilo they all fhall wax olios a garmentyhe mothball eat tbemup, they fhall vanifh, and fhall not be able to appeare at the day of accounts • nay the moth fhall eat them up, nay the wicked fhall fay in hell as the wife man faith, we fooles thought this mans life mad;iejfe, and wee pa ft our judgements upon ihefe frecife fellowes that muft ever and 'anon bee in a cor*

ner

m

• . ' ' III* ■ III ■■ I

The Soules I unification. J4 -

nerto veepefir their fumes ; but wefinde now thai wee arethefioles that have negleBedgrace, andfalvation and happtnejfe, which now they enjoy for ever. If a man had a cafe to bee tried in the Chancerie, if the Lord Chancellour were his friend, hee need not feare any thing, for the Lord Chancellour would fuffer nothing to come in againft him, but would caft them all out, and heare none of them • io you that are beleevers, and have a friend, and a Father that fits in the high Court of Chancery in Heaven, howfoever there are many which would be medhng with you,yet your Father is the Judge of the Court,andhe will dirtionour all thofr that leete todifl^onour you: It is the ground of that blefled boldnehe which the Apoftle concludes with himfelfe, not onely that the thing fhould not bee carried againft him, as Rom. 8. 33. but that all fhould be for him: wh § jhaS lay my thine to the charge of Cods chofen I it is God that it

f't i H th ? § ates of Hdl bee f <* open, and BeLebub and all the Devils come roaring out againft him, and let the wicked rome thatbeare him ill will, ..ancj, let all his finnes come and his owne co.nfcience too, yet hee need not feareany thing: the ground is hence becaufe it is Cod that juftifies . hee doth not lay , they ftall never prevaile again-ft Gods fervants, but they fhall not plead asainft them : and hee doth not fay, they fhali not condemne them , but they fhall not accufe them: as hee faid, ABs i 9 . 38. The tm is *p*n, and there an Deputies, let them accufe or

V plead

"J7g ' The Soules I unification.

flead one againft another • fo that here (hall not bee fo much as pleading againft a poore helee-ver ) hecauie God the Father hath juftified him. Now the ground of this comfort lieth in three particulars, or it affords a threefold consolation.

Firft,becaufe God the Father hath all things to doe with the foule of a beleever: all the fuits that are to bee made againft a poore foule, they come from God,and if hee will ceafe the fuit, who can follow it ? if he will lay hee is (atisfied, and well apaid, then who can take any advantage againft the foule ? Looke as it is with the Lord of a ma-nour, haply hee hath an ill neighbour lives under him, and doth him much damage many wayes, and the Noble man at laft isrefojvedto follow the law againft him: therefore the poore man comes in and defires pardon of all that hee hath done ami fife, and promifeth never to doe the like, and the Gentleman out of his noble difpofition acquits him,and forgives all: now imagine fome of the fervants come in and raife clamours and complaints againft him s and all the fervants of the family are againft. him ' well, the poore man makes rheufthis anfwer, I have wronged none of you, therefore if your Lord bee contented to acquit me,I care not what you fay,I have not wronged you, neither doe I feareyon: this is that which mould chear up our hearts inflnitely,thatGod the Father is the Lord of the manour, even the Lord of rfie .vhole world, and if therebe any tranfgref-fiandone againft thy neighbour whatsoever, hee

is the Lord of the manour, it were no offence to {kale, but that he hath forbidden it • and it were no offence to bedifobedient to Parents, but that hee hath laid, Honour thy father and mother, &c t The goods of thy neighbour are the Lords, and the dammage that is done, is againft the Lord . Now •! God the Father doe mercifully acquit you, and faith hee wili pardon the breach or all Ins Commandements, if God acquit us, what need wee feare or care what the Devill fayes agamft us ? it may bee the Devill will come in and commence a fu it againft us,and fay^what^you be laved? yes, thats a likely matter, are you not g^i'tie of this and that? well, brethren, we have done the Devill no wrong, againft thee onely have lfinned,(ht\i D avid, it was againft the commands of my good God and his holy Spirit, ft was a-gamftmy Father and my Redeemer, and they will pardon my finne: God faith, / mil forgive aU that rvrong done to me, then let the Devill goe and fhake his ears: lookeas it is With a creditor, if he hath gotten the furetie infuit,he will acquit the debtor, and if the debto?>be acquitted^ll the bailiffes in the world can doe him no hurt-, and hee faith, I am out of your debt and danger ; fa it is here, God the Father is the Creditor, wee have wronged God moft infinitely, wee owe unto God all that wee have, but yet hee hath blotted out all our iniquities : therefore if the Devill follow the fait, it matters not, The Lord faith, I will rememb"- h if ftnnes no more: therefore t^e De- ' ■ villcan p^rfue him no flirthe.r.

V 2 Secondly,

2 Secondly, there can bee no court in the worid

can a'ter our juftification: if a man be righted in a lower court, a higher court may call it over againe and overthrow it, but this is admirable confolation, doth God the Father acquit us in Heaven ? then let the Devill goe and appeale where he will. A man never appeals from a higher court to a lower, but from a lower court to a higher: now all your finnes are pardoned, and you are acquitted in Heaven: therefore goe your way comforted, and let the Devill appeale where he will, no man can reverfe it: The mercy of the Lord and hisfentence endured) for ever : you know it was Saint Pauls plea, when hee (xw that the Jewes were maliciouily bent agaicft him to have his life, he faid,, No man may deliver me unto them y I appeale unto Cefar: he faw hee mould have hard dealing there if hee were committed to them, therefore he appeals unto Cefar: fo we,we have had our cafe tried in Heaven, wee have Cefars judgement feat to goe unto, the fir ft perfon of the Tri-nitie is our Father, "the Creditor hath made it good unto us by the witneffe of the Spirit, that eur iniquities are pardoned,and that he will heare no more of them: therefore goe away for ever cheared and comforted.

yk a. Again in the fecond place we have here a word

of direction : Is God the Father the Judge of the Court?then let me fpeaka word to all hublc brokenhearted finners. when you have many Judges to fit upon you in your owne heart, bee fure that

you

The Sduhs luftificmon. jAf

you bee not judged by them, but repaire- unto God the Father ,and get his fentence upon them, and whatfoever hee fpeakes, fubmit unto it, and bee coctented to judge your felves and your eftatesaniwerableby it, This is the great mifery of many poore creatures, that as many miferies as they have, fo many Judges they have : fome-times their feare fits upon them, and then they are damped : fometimes their fufpition fits upon them, and then they are marvellouily difquieted; and fometimes hope fits upon them, and then they are a little comforted: Oh brethren and beloved in the Lord, bee wile now for your fouies, and put your cafe to be tried onely by the Lord, and not by every one. Wee would count him a mad man, that having a cafe of weight to bee tried, fhould commit it to an enemy that hates him, or elfe to an ignorant man that hath no skill < at all in the bufinefle, no wife man will doe it: but hee appeales to the Judge of the court, and , lets him caft the caufe: juft lo it is here, there are many of you, fome there are I am fure, that have a fight of your finnes, and fometimes you thinke that God will certainly commence the fait againft you: what, fo many finnes within mee, . and fo many corruptions to follow mee, and oppreffe mee ? certainly my heart is naught, are you fo ignorant to commit your caufe to bee judged by them ? your ca-rnall reafoii is an ene-Hiie, and your owne hearts are weake, and not able to underftand:therefore go toa higher court, and lay with your felves,! care not what the world

V 3 faith

t t * The Soules 1 unification.

faith,and what carnall reafon iaith, I.paflenot? fpeake thou, Lord, a word of comfort to my foule, and if his word bee for you, then bee for ever comforted and quieted, and looke onely to the judgement of the Lord, and to none other • it is in his hands onely to pafle fentence, and to condemne,as hee feeth fit in his righteous judge-mentrtherefore ftand to the fentence oihimjvhofc word m't&ftm-i} and fhalfftandfor ever as mo{mtZi-on\i a plaintifrehave a cafe to be triedinthe court of jufticejie cares not what the difpute of the lawyers be: One man thinkes thus, & another thinkes thtis,&another would be paiilngfentece,and faith, thus it niuft be; he cares not what they fay, hee knowes that they are not Judges, but hee ftayes till the Judge comes,and he quakes and trembles till he heares what the fentence of the Judge will be. Now therefore be as wife for your fpirituali eftates, as you are for your temporall eftates: Pfalme8$.&, I will hearken what the Lord will fay, difputing there of the miferies and troubles which were like to befall the Church of God, and himfelfe too : he ldokes up to Heaven, and faith, / will hearken' what the Lord wiflfay, far hee fpeakes peace to his people: looke not what fenfe and feeling, and feare and fufpition fay, for they will fpeake killing words, and will tell you that your condition is naught and damnable : what, all this vildnef!e,andbafenelle,and ftubbornnefle, and yet gee to heaven ? that cannot be : Good brethren hearken not to thefe, for they are not the Judges of the court, the fentence muft come

from

from God, and remember//.w God mil fyeakepeace and comfort unio bis people ^ hee will comfort your diftrefled confciences : and therefore let not 3a-tan, nor your owne diftempered hearts beheark-nedunto, for though they fpeake never lb much terrour to your confciences, yet God will juftifie you : it is the ktertie which the law allowes, and every man will take it to himfelfe, if hee know the law, when a man is queftioned for his life, he will not call himfelfe upon every June, but hee will take the benefit of tjie law-and if there comes in one that is an ignorant perfon, or one that is an enemy of his, he may juftly except againft them,, and put them out, and hee will fay, Good my Lord, doe not caft away a.poore man for no caufe at all,, I except againft thefe men of the Ju~ rie,they are mine enemies, they have fought my blood, many yeeres, and they have informed againft me, and feeketo take away my life, and I can prove it, and the reft are ignorant, and cannot under (land the matter j good, my Lord, let me have a good June: this the court of ju ft ice allowes,, and every man will bee lure to take it to himfelfe, as occalion fer'ves: in A3s 28.19. Pa/tl was conftrained to appeal unto Cefar, and therefore hee faith, Chap, 2 >. 10. 11. / (land at Cefars judgement feat^ where I ought to be judged. You fee beloved, how wife men are for the good and fafetie of their bodies, oh be much more carefull for the good of your ionics, and hazard not your foules upon every bafe Jurie- ftand not to -the-trial!, of temptation, feare and fufpition, butap-

peak

j-2 The Soules Itt&ifimiorr.

peale to the great God of Heaven, and fay, Lord itisanunjult Jurie,you fcelenot thefe abilities, and you feel not this affuranceof Gods love, and when corruption beginnes to ftirre in the heart, then earnall reafon faith,if a man hadgrace,could he have all thefe corruptions ? if I had any grace, it would not, nor it could not be thus with mee : Oh complaine to the Lord that they are an un~ juft June: looke up to the Throne of mercy, and have your caufe heard there, and fay, Lord, thefe havebeenc my profe^ enemies, the Devill, and this earnall proudfroward heart of mine have beene deadly enemies both to thee, and to thy grace, and to the good of my poore foule: and as for feare and fufpition, they have betrayed my comforts, and cut the throat of them, and many a time have taken away the hope of eternall life from me : and as for my weakneffes and infirmi-ties,they are too ignorant, they cannot parte righteous judgement becaufe they know not what belongs to grace here, or happineflfe hereafter : therefore appealeto the Lord, and fay, you ftand at Gods mercy feat, let mercy doe what it will with you, and mercy wilf certainly fave you,and let mercy be for ever honoured, and be fure to lie downe at the footftoole of mercy : If thou art content to goe to God, and depend upon mercy, andletitdoetfhat it will with thee, then mercy fhall certainly fave thee 5 if thai wilt come to beleeving, thou art fure to bee acquitted : let the Devill come in againft thee, and plead, and fay, Lord,wiltthou acquit fuch a man that hath been

adefpifer of thy grace and mercy; and the world faith, to my knowledge he hath clofed with mee and hath forfaken thee, and then faith confeience, I have told him of many finnes, but hee would never reformethem . therefore Lord give Juftice againft him: then the Lord makes anfwer, and faith,It ski! snot whSthe hathbeene, If hee mil come to me^ andbeleeve i& m^ and repent of hit finnes^ I will freely acquiihim of all that he hath done amijje: therefore avoid the court, Satan, take this as an everlaftingrule, and you fhall finde it by experience. If a man might have all the favour in the world fhewedhim, and have his owne friends to palle fentence againft him, and have his beft duties and fervices to plead for him, if hee fhould commit his cafe to them to be tried by them, he would be for ever condemned by them; there is fb much pride on the one fide, and deadhearted-nefle on the other fide, and fb much wandring in your prayers, that they would cry to God for wrath and condemnation upon you : i CV.4.4. I know nothing by my felfe^yet am I not thereby justified : you muft appeale to the Father of mercies, or elfe you willnever beacquiited by them.-there-fbre ftand to that judgement of God, whofe judgement muft and fhall ftand, when the fentence of finneand Satan, andcarnall reafon fhall be overthrowne.

The caufewhy many poore humbled broken felfe-denying hearts goe drooping and difcoura-ged, it is becaufe they have a bad Jurie goes upo» them, and they dead their owne hearts, becaufe

X they

they appealc not to that God, who is willing to acquit them through the mercy of the Lord Je-fus Chrift.

ObjcB. But fome may object and (ay, how fhall I

know whether God will juftifie me or no >

Anfaer, Foranfwer hereunto,lookewhatthe word faith • if the word acquit thee, it ¥hall ftand; and i£ the word condemne thee, though all the men in the world acquit thee,yet thou (halt be condemned.; to all that belerce not inmy Gofpfl/fiiallbeconfufonfoith the Apoftle :and the words of Chrift are, He that beleeveth not y is condemned already: therefore looke what the word iaith,and cleave to that for ever.

Pfe ?. I ^ n tne tn ^ r( ^ P^ ace fr° m hence we have a ground ofterrour to the wicked, and it is like a thunderbolt to breakethe hearts of all unbeleevers, and it is able to cut the (inewes of all their comforts, and to linke their foules to Hell, to thinke that they are unbeleevers: I fpeake not to thofe that have fome doubtings and troubles arifingin their hearts, but to fuchas never yet beleeved in Chrift, howfoever a man may have parts, and gifts, and be advanced, yet that which will beas gall and wormwood to the foule is this, thou ihalt never bee juftiried. When Simon M^gta would have bought the gift of the holy Ghoft with money in Atts 8. 21. Saint Peter anfwered him, thy money perijh with thee: and furthermore,, he cuts him up to the quick,and fakh^Thou art pit in thegallofbittemeffe^ thou haft no fhare nor portion in this matter : fo you unbeleevers, you have no fhare in this point of juftification, 1 Peter 4.17.

9

The Soules /unification, j * •

If judgement, that is, temporal! judgement begm at the houfeof God, that is, at the Saints of God which be-leexein the Lor.d Iefiu Cbrift, then what mil the end be of all that obey not the GofpeU of God^ andbeleeie not in the Lord Iefm Chrih Z fbf it is all one in the phrafe of Scripture : If a beleever doe come to heaven with much difficultie and trouble, and perplexitie of heart, and the fhip is all broken, and hee comes to heaven with much difficultie, then what will the fhare of thqfe men bee that have no part nor portion in JelusChrift ? they can ruffle it out with the b$jf for a while, and the men of the world doeadmirfe at them, and acquit them many times, the people of God being deluded with their fmooth carriage, and fair fhewes, and having a charitable opinion ofthem,they do acquit them: but marke the end of it, thou maifl be admired and acquitted here, but thou fhalt bee for ever condemned hereafter: the fentence is gone forth,and it {hall never be revoked : Heb.$. 1 8. To whom fivare hee that they fhotdd not enter into his reft, but unto them that obeyed not 2 You muft thinke the Lord is highly difpleafed, when hee fweareth that fuch a man mall never fee his face with comfort, nor come to Heaven 5 hee f\vears y and when the fentence is paft, it is unchangeable, unalterable: So Hebrewes 6.lj. God o willing more abundantly to fhewunto the heires of premife the fta-llenefj'e of bit Councell, bound himfelfe by an oath: When the Lord would eftablifh the heart of 4br*h4nt y he tooke an oath ♦ as it is among men, an oath puts an end to all controverfies: fo if the

X 2 Lord

Lord once fwears, it is done in Heaven, never to bee altered more, and therefore aske them this queftion : What are they, and what may wee thinke of them that God fwears againft ? certainly they are unbeleevers, God muft make a new Gofpell, and muft forlwear him(elfe,orelfe none of thefe unbeleeving perlbns fhall ever come to Heaven. Hence it is that the Apoftle makes the thing almoft imporfiblc, That God cannot fair annnbeleever: Aom. I I. 2$. And they aljo if they abide not in unbeleefe y fhall be grafted in • for God is able to graft them in againe : as if he had laid, the poore difperfed unbeleeving Jewes may alio be faved, and receive fap and Cwcct from the grace of Chrift, if they abide not in their unbe-Icefe: It is as much as to fay, if they doe abide in their unbeleefe, God is not able to graft them in 5 and the Apoftle faith> God cannot deny himfelfe, he will not croiTe the courfe of his providence, for never an unbeleeving wretch under Heaven : Hee hath [aid it^ and iftherebceeveraDevill in hell, thou (halt be one, if th®u continued as thou art: Therefore you that are convinced in your con-fciences, that yourobey not the Gofpell,nor fub-mit to the grace of God in Chrift, confidcr with yourfelvcs whether it be good continuing in that eftate or no o : when the wrath of God hangs over your heads"ready to fall upon you : lee your mi-fery therefore you poore foules, and take up that lamentation of Reuben^ Gen. $7.19 • when his brother lofefh was fold to the Ifhmaelites, the childe is not yonder ^ and /, rvhither fha/i I goe 2 io fay

thotv

The Souks /unification, je-

thou, my comfort is loft, I am an unbeleever,and therefore I, whither fh.a!l I goe Z and I poore foule, whither jhall I goe -^ If I goe to the Law, that con-demnes me; and if to the Gofpell, that I have abuied; it' I goe to God the Father of mercies, he will not acquit me: and therefore whiiher fhaH I goe I I can goe no whither but to hell, iflre-maine ftill in my unbeleefe, therefore bee any thing rather than anunbeleever,for if thou art fo, and continueft fo, the Lord hath fworne thy mi-feryand deftru&ion: John 3. the laft verfe, Hee that beleeveth not, the wrath of God abideth on him: If thou continueft ftill in thy unbeleefc, there is nothing to bee expected but the fiercenefle of £ods wrath and indignation to be powred upon thee: Thus much for the firft Doiirine.

Now before I come to the mainepr@pofition^ let me take up one point bytheway^ to prevent all falfe and wicked furmizes: the Text faith, He hath made him finne for m, that knew no finne : now when the Apoftle faith, Hee hath made him finne fir us, why, may fome fay, had Jefus Chrift any finne ? no, faith the App&k.abhorre fitch thoughts for ever: therefore to prevent all furmizes that may prejudice the Holineffe, Honour., and Puri-tie of Chrift, let mee lay downe a point by the way,and the queftion fliall be this :

I What is it to know no finne ? QueB*

Knowledge in Scripture , implyes two Anfwer. things.

Firft, a bare worke of the under ftanding, when 1 weoare able to pierce into a thing that is offered

X 3 to

,-g The Soules luftifcation.

to us, and are able to fathom what is offered to our view: and thus Chrift did know fmne, and thus to know finne is not evill: The Minifter knowes finne, when hee preachcth againft finne • and thus God himfelfe knowes finne, and thus Chrift knew finne,and he was able to fathom the vildneffe and loathfomneffe of finne, but that is not here meant,

Secondly, there is another, namely an experi-mentall knowledge, that is,when from fome good that we have or doe receive, or any good that we doe of our felves, or fome evill that we doe commit, or fearing fome mifery to come upon us, wee read the nature of the good and the nature of the evill: as when a man hath a finfull diftem-per of wrath and paflion, and hee knowes the nature of his anger and pride, becaufe hee obferves the venome of it in his owne fpirit: this is expe-rimentall knowledge, and they call it fo, becaufe we read our owne difpofitions, and thereby wee judge the nature of it, by judging our felves i The Phyfitian knowes the difeafe, and therefore he is able to apply medicines accordingly, but hee knowes it not experimentally • as wee ufetofay, fucha man never knew what povertie meant, and luch a man never knew what the gowt meant, that is, he never had it; and fuch a man never knew what a prifon meant, that is, hee never was in pri-fon : This is" the meaning of it in this place, Chrift knew no finne, his heart never aife&ed any, and himfelfe never pra&ifed any: therefore he knew no finne by his owne experience, yet by

his

' ————«^——— f » . , ■ ■■ i

The Settles Iu&ifcation. 159

his infinite vvifedome being God, he wa* able to Jinde out the venome and vildneffe of finne: So the point which I obferve by the way is this:

Our Saviout Chrift never yeelded the leaft im- DeBrlne^ provement of heart to finne, neither did hce ever commit the leaft finne in his life and convention*: our Saviour Chrift knew no finne at all by experience; this is that which all the types and facrifices of the old Law did fignifie, which were alias fo many feverair testimonies of the holi-nefTe and puritie of the Lord Jefus Chrift : therefore he was called the Lambe without ble/nifh : and k was prophefied of him in Efay$ 3 .$.That he had done no tvickednejje^ neither was deceit found in his mouth: and his enemy Pilate faid, Ifinde no fault inhim at all: and our Saviour himfelfe/aith, the Prince of this worldcommeth and hath nought in mee^ that is 3 no finne^ John 14. 30. The arguments are briefly thefe.

Looke into the Nature of our Saviour, and Reafon, the Office of our Saviour, looke into his Man-hood,ashewas perfeft Man, for the feed of the woman was overfhadowed by the Holy Ghoft, aadwas purged and fanctifie^, and.the courfe of original! finne was ftayed, and when the body was framed,the Godhead dwelt bodily in Chrift, and all the fulnefle of grace was in him ^ then the point muft needs bee cleere, that there was no evillin him,nomutabiiitieto incline to any evil, nor no power could prevaile with him to draw him to any evill; Againe, looke into the Office of our Saviour, forhe that came to be a facrifice

for.

€>

for finne, muft needs want finne, orelfehecouid not be a facrifice for finne : To the point is cleere: we come now to the application. prfg i. The fir ft ufe is a word of exhortation, and it

ought to provoke all you that are faithfull, and are" beleevers, to conforme your hearts and conversions anfwerable to the heart and life of Chrift : did not Chrift give the leaft improvement of heart to any finne, nor pra&ife the leaft: iinne in any meafupe? then goe thou and doe like-wife, be thou like thy Saviour, that thou mayeft have fome evidence that thou haft a title unto him : It is that which the Apoftle makes as a fpeciall colledion, Have no fellowship with the unfrmtftdl mrkes ofdarkneffe y but bee you followers of Codas deare children: Ephef. 5.1, Chrift had no . finne, nor fellowship with finne; let his courfe and practice bee thy copie: But fome will &y, what, vvould you have us to bee Saints here on earth ? how can itbethat we fhould know no fin, when we have fnch a body of death hanging upon us? yes,wemay know no fmne,thougb it doe hang about us: the Apoftle doth not fay, equall God in holine(fe,but imkate Urn ; and he doth not fay, follow him /My, but even as deare children: Now though the childe cannot goe fo faft as the father, yet he will follow as faft as he can, and when hee hath done what hecan, then he cries to his father tohelphim,andcarrie him to the journeyes end ; and fo ought we to doe, nay fo we will doe, if we are true children and not baftards : the Father is infinitely full of holiflcffe : Fellow G»d as deare

children^

The SouUs I nBijiCAtun. Mlren, doe what you can, and thenTwTTTTT -to .ruble you to doe what y^SSff"?" »'as the pradice of the Prophet oZd ph£

Wbaf.er.hee: therefore in the 1 1 9 . & ,'

™£b> ^«.-asifheehadfaid, IknoTvl T rcqmreth it, and it is my dutie to ^.J^T Lord, and take Lord, and carry LoXhv n P " fervant, and lead mec into the KSS

kedin.7 V^™ ^es thatX'^c kedone touch you not: hee doth not fivhee will nor entertaine ir, but he will not keen Lm

Diac, ^ T n0t ; hofe diftempers, nor the Placenoroccafionsofthem, I willmeddkwith

^ *hem

The Souks Iu&ifycte'tm.

-^^^^-[^n^to^ne them,I havedone i *wtoo much already, if they come Iwil not vedd • and if they follow, I will flee. I have read an old ftory of a man that was earned away S by a harlot, at laft the Lord meets him aXpened his eyes, and humbled his foule, and

Sufthimoutorbis to f » llcORdltlon = r t n y a dav after the harlot met h.m againe and the manWould not looke on her arJ fteebegan to fc t todneffeupon him, and faid I am (he you know wee have had much fiveet dallmce together Oh,but faith be, bleffedbe God, lam not I that is, I amnot the man that I was before : fo mould we, though wee are. noth.ng but finne Snawre,andknownothingbi« corruption yet

if the old fluffiimneffe and ftubbornnes of heart, and haughtintflethat we have too too much reeved !f they come and fay, we arethedarhngs that have had much fweet fellowflr.p and communion w«h you, make them anfwer and fay, 1 a^ROt the man,I will have no more to doe with

«L Let every heart be here incouraged not to SSftbSU^Pffinne oroftheworld Set will fay itisWcodtobeetooho!y,and tSedfe -make anfwer and fay, I "nnotbee toXlv lefus Chrift knew no finne; the heart and Hfeof JeVus Chtift is thatwhichwee ought

t0 NKcomS'mam propofition^ndthat ■£■ hS the debt Of the finner is charged up-onmr'Savtour: fo faith the defcnption, and fo ZmM of the Text: conceive here riu.

much, that our Saviour had the debt of a (Inner charged upon him, partly by imputation, and partly by perfonall performance,he did periorme the payment perfonally,the debt was by imputation, but the payment was by rcall and perfonall performance: and as our finnes and debts were made his by imputation, fo the payment was his really laid downe,and fuffered for us: Two things I mult lay ctowne before I can open the point:

Firft, what is meant by finne. . Secondly, why Chrift is faid to be made fin. Firft, what is,meant by finne ? *

I anfwer, finne fo farre as it concernes our pur- A } pofe, is taken two waves. * mr *

Firft, the breach ofthe Law, as any guilt when a man is fubjed to the Law.

Secondly, it is fometimes taken for the facri- * fice of finne $ for fo the punifbment in Scripture is fometimes called by the name of finne, as Leviticw 5.15. If a man finne and trefpajj'e through i^norance^ heefhall then bring unto the Lord for a tre f[ A j} e °ff er w& a Tamme withoutblemijh : If any man offer a gift for the finne which he hath committed, for fo the word is injthe original 1 • if hee offer a facrifice, becaufe ofthe guilt of fin which is upon him: and foGen^.j. If thou doe ft ndt n*// y finne lieth at the doore • that is, punifliment lieth at the doore: now in what fenfe it is taken here in this place, it is a point of great difficulty amongft many Divines: fomethat have had a new way for juftification, they have hadalfba «cvv way for to interpret this place: but in my

Y 2 judge-

The Souks luftificMon.

lo<|i _■- _ ^ _

judgement it is to bee taken in the fir ft fenfc, though the fecond alio muft bee included, and cannot but be colle&ed from the former,and not oncly the former, but alfo latter Divines carry it this way: the argument here in the Text feemesto beecleare, andthereafons out of the Text are three : ;

Firft,looke at the oppofition that is here be-tweene finne and righteoufneflfe • God made Chrift finne fir »*, that we might be made the righteoufrejje of God in Chrift: that finne is here meant which • is oppofite to that righteoufneflfe which is here mentioned-, but the facrifice of fmne is not oppofite to thc'righteoufnefle here meant, but the breach of the Law that is oppofite to it: therefore righteoufneflfe doth imply the profeft opposition to finne in this place,finne being profeft-ly oppofite to righteoufneflfe.

Secondly, if wee lookeat the comparifonand proportion betweene the firft part of the verfe, and the laft part, For as Chrift was made righte-oufnes to m ; not that righteoufnes which we have, but that which hee had, and which is made ours bv imputation; fotChri-ft alfo was made finne for us, not that Chrift had finne, but heetooke our finne by imputation: fo that I reafon thus; That finne is here meant, which is fo imputed to Chrift, as his righteoufneflfe is imputed to us :but not the fufferings or punifhments of finne is imputed, but the guilt and the breach, Chrift did really and perfonally fuffer • and therefore hee needed nofuch imputation for fuffering, but for

the

The Soules Iuftifie&tim. j£e

the breach of the Law which hee never did, that onely is imputed to him.

Thirdly, let us take what they give, and grant that Chrift is our facrificc for finne, that very grant infers that Chrift alfo muft have finne imputed to him ^ for hee that did really pay that which was due on our parts, and which the ju-fticeof God exacted as a due payment for what we had committed, hee muft alfo have the debt imputed to him; for otherwife to make a man pay the debt which hee hath no relation to, and cannot be charged withall, this ftands not with juftice; but God the Father exacted payments and fufferings from our Saviour for our finne-and therefore hee charged our Saviour with our finnes ; As for example, a creditor fues the furetie, and forceth him to pay the debt; why? becaufe hee ftands charged with the debt, for when hee entred bond with the creditor, hee became furetie, and a debtor to pay the debt, and the debtor was acquitted: but now he that never was bound for the money, cannot bee forced to pay the debt: fo that altthines confidered, it is evident that our Saviour was made firing that is, that the finnes ofthe whole world were fet upon-his /core.

Secondly, what is it to bee made finne ? It is not to be meant,that Chrift had any finne of his owne, no more than we had righteoufnefle • neither that God the Father did make him finfulJ, thefearehellifhanddevillifh blafphemics: but we muft underftand it fo, as may ftand with

' Y 3 Gods.

D»Bri»e.

The Soults Iu&i fomm. Gods luftice,Hohnen*,Chr.fts puritie,&c.Gpd JteFater charged all out finnes upon the Lord SChiftbylmpinarion: butifyouaskeme, ivhv doth the Text fay, ,hmbemMmf,nne«d IZfZer ■ the reafon is this, becaufc our Sam-X dTnot bearethe finnes of any one manm ^ticulat, but he bore thefinnes of all the world:

Re evils which they had committed, we* cha Red upon our Saviour and God the Father foUo 8 wes tVefuitupon the furetie, and accounted him as the debter, and as one that was gudneof arthofefmnes.becaufeheehadtakenthemupon

f°„ , he p^int of Dodrine henceis this: hl Gol theXte did tmpute all the finnes of all the world to the charge of our Saviour.

All vou that are debters to the lord, confi-

det of Hf a man had forfeited his bond, and

£25 payments to make, if hee knew any

SnEould become a debter tor him and

woufd W*edebt, ohhow would he rejoyce!

Now weaUldebtersand ftand bound toGod

♦wfr*r rake notice of the point, God the ta-

tte cteged alXfinnes of all ih f ftitbfeU^

fay the faiflvfull; ^tt'gggg. rnnie fiimtforui laithtnert-poi'^v/ c t UofvuS' Utve he would be fare to have fomc oi that mcr SSSSin another place, fM*«~»£* {Lets whereofI m Aufi : hee, mgroffeth mercy teife>rcfb.;ouhar^e»taa^ ua-

beleevmg wretches .bee packing,/* ^^

made jinne for w, that is, form beleevers: fbthat none of the faithfull are exempted from the benefit of this Do&rine ; Cbrift was made fime for aery belea-er^ for every beleeving creature in the world that can but reft upon Chrift, and can touch the hemme of his garment: it is not the

featnefle of your faith, but the finceritie of your ith, that helps you to come within compaue ot this point. Fprtheproofe of this Dodtrinecon-fiderthus much : this is a truth of the Scripture undeniable, and that which hath from age to age becne delivered to the people of God, all the offerings and facrifices of the Law doe (hew fo much, and all the types of the Law doe teftifie fo much, as in hevittcm 1.4. compare it with Leviticm 5. 5. in Chap. 1.4. he faith, The offender tyall bring the burnt offering without blemifhy andhee fhall put bis hands upon the head of the facrifice^ and it fhall bee accepted of the Lord to bee an attonement: and in Chap. 5.5. when he hath finned in any ofthefe things ^then he fhall come andconfeffe that he hath finned therein 3 this was the legal! ceremony : now what is the fubftance of it > the facrifices were types of (Thrift, hee is*the facrifice without ble- • mifh, without iinne, and trie offering up of the facrifice was the beleeving upon,and tlie tendering of the Lord Jefus Chrift to God the Father by faith, and this muft bee done at the doore of the Tabernacle: the meaning is, he is a common Saviour to all beleevers, that as it is in a common ground, every one hath a fhare ink, and every Borderer though never fo poore, may come and

put

4i

put on and feed his cattle as well as the beft: fo here every poore belcever may come a»d feed upon the Lord Jefus Chrift : therefore the A-poftle in the 3. verfeof lude cals it the common fdvation • not common to all the wicked and un-bcleevers, but to all the faithfullthat border upon the promifes, and doe beleeve in them, it is common to them all • and the man that offered the facrifice was to lay his hand upon tfce head of the facrifice, and there to confefle all the finnes of the children of I fracl; this was the unburthening himfelfe of his finne, and laying it upon the head of the facrifice the Lord Jefus Chrift ; that fo what wee are notable to beare, hee maybeare for us, andanfwer divine juftice for us $ and Co there was another ceremony, Leviticus 16.2 1. Of the fcape goat, there were two facrifices to bee offered, the one was to bee a burnt offering, and the other was to efcape ; Aaron was to put his hand upon the head of the live goat y and to confejfe over him all the iniquities of the children of Ifrael, and their trefpajfes , putting them upon the head of the live goat, and fhall fend him array by the hand of a man appointed into the wilderneffe 5 fo the goat fh'all beare upon him all the iniquities to a land not inhabited: and the other was to be offered tip for a burnt offering: this was the type; now the intendment of the ceremony was this; the goat was the Lord Jefus Chriftjind when Aa^ ron did put his handr upon the head of the goat, and confejfe over him aS the iniquities of the children of Ifrael, and did put them upon the head of the goat*

it

The Soules I unification.

it was thus much, God the Father did charge all the finnes of all the world npon the Lord Jefus Chrift, even of all, from the beginning of the world to the end of it, and did put them all upon the Lord Chrift • and howfoever he was a facri-flee for iinne, yet hee was a fcape goaf, and hath, efcaped out of the hands of hell and death, and is now in Heaven, and with him all beleevers mall efcape from hell and death, by the power of his merits.Further ye fee how the Prophet expounds the Lzw^Efay 55.4, 5. tre thought himaffiiiledand buffet ted for bwfelfi, but he was wounded for our fins^ and broken for our iniquities ; hee was negle&ed amongft the wicked,and they judged himas fmit-ten for his owne fmsfiut he was wounded for our fins imputed to him^ that wee through him might bee eafed thereof^ and therefore the Text faith, Hee bore our -iniquities: and me thinkes it hath reference to the fcape goat, and it is that which the Apoftle doth peremptorily fay, Heb. 7.Z2. He was ?nadeafurc-tte#fabetter covenant : Now the furetiehath not onely the payment to make, but hee is accounted as the debtor • the debt is laid to his charge, as wellas the payment is required, thus the point is proved : Now for the better difcovery of this Doctrine, let me doe two things :

Firft, I will mew after what manner God did this, and what is the behaviour of the Lord,when hee chargeth the finnes of the faithfull upon Chtift...

Secondly, I will mew the reafons of it, why God the Father did fo, whereby it fhall app eate,

Z that

that it is reafonable,and it doth wonderfully mag-ni fie the Juftice,and mercy of God. gw #. I. For the firft, if a man a'ske me what Cod the Father doth, when hee chargeth the finnes of the fakhfull upon Chrift ; Anfwer. I anfwer, this ad carries three things in it, or

God brings about the workeby a threefold act. 1 Firft, God the Father, and the Lord Jefus

Chrift made a mutuall decree and purpofe, that fo many fnould bekeve, they fhould bee faved-. And they did not only purpofe this, but they did make a mutuall agreement betweene themfelves, that the Lord Jefus Chrift fhould take the care of thofe foules to make them beleeve, and to fave them by beleeving, and the Lord Jefus Chrift undertooke the worke according to their corn-pad, God the Father faid, / mil have thefe children faved^vA Chrift faith, / mil take thecare of them: Iohn 10.14,15,16. Its ftrangeto fee, how our Saviour there fpeakes of his Office, in the 14. verfe, he faith, / am the good 'Shepheard and know mine^ and am knowne ofmne, that is, I know thofe that are committed to my charge and'knowledge , even as the ffiep-herd knowes his [heepe .-'but how doth the Lord Chrift know, who God the Father will have to be faved ? looke verfe 15.^ the Father knoweth me^ fo know I the Father • and wee have agreed amongft our felves, that fo many fhall bee faved: The Father hath faid, / will have fo many foules fa-v^,and Chrift faith, thofe foules fhall bee my care and charge :andinthe 16. verfe, hee faith, Other Jheepethavealfo which are mt of this fold • them aJfa

mu$

,« •».! ■ « ■■

The S&u les Iuflifcation. 171

muft I brings and they jhall heare my voyce: when the"

Father hath revealed,that fo many in fuch a place, and fo many in fuch a place fhall bee faved, then the Lord Chrift undertakes the care of them, and he calls at fuch a doore, and faith, I muft have that poore drunken creature, and he muft be hum. bled and broken hearted, and he muft belccve,and he calls at fuch a doore, and flndes the adulterer in the armes of the harlot, and hee faith, I muft have that unclean wretch, I muft bumlle him for hk finnes, and I muft make afefaraiionbeweenebim and hUfmnes: A good fhepheard will have a care of his (heep, and will fetch them wherefoever they be; as it was with David, He did fetch bisprey from the mouth of the Lion: {0 though there were never fo many baits to allure a man, yet if the Lord Chrift intend to fave him, hee will fetch him out of the mouth of the Lion. and he faith, that pore fide is mine, I have taken the charge of bim,and therefore I muft have him, and he muft heare my voice, nay he fhall heare my voyce: Many times you have turned the deafe eare upon Chrift, and hee calls and knocks, and yet that will not fervetheturne, un-tillhee breakes in upon the fpule byhorrourof heart: therefore God tne Father commits the care of all thofe wandring foules to the charge of Chrift, and hee will have them by one means or other: As it is with a Husbandman thachatiii a great flocke of fheepe, and he faith to'his fonne, loe, I commit the care of them to thee, loe here they are I would have thee tobecarefull of them, tfce number thou knpweft, and thexnarke thdi

Z i feeft ?

feeft, then the forme concludes with the father, and they enter into agreement, and the fon faith, I will feed and kccp*thofe fhecp: lb it is with God the Farhcr,and the Lord Jeliis Chrift; God the Father gives all the names of all the faithfull from the beginning of the world to the end of it. and faitb,alf thefearc my children ? there is a poor creature in fuch a blinde corner of the countrie which I muft have faved, and in another place there is another bale drunkard which I muft have faved,that I may make the world to wonder at it-the foundation of the Lord ftandeth fure,and hath this feale, the Lord knoweth who are his, the Lord hath elected and called them, thats his marke • and therefore our Saviour Chrift nnder-takes the care of them, and God the Father looks that all thofe that are committed to the care of Chrift, fhould bee faved- as in John 17. 12. OfaH that thou baft given we, b ave I loft none^ but the chdde offerdition^ that is, he was a wolfe, and no fhecp, and a lion, and a cunning fox, and none of my charge, but of all that thou baft given mee hove I loft none) all you poore ignorant and weake Chrifti-ans, little lambes^ that cannot helpe your felves, Chrift will not loie one of you • but though you are never fo mean and poore, the Lord will carry you in his armes, and bring you to ever Lifting life: 1 Cor. 15. 24. Then [hall the end be, when the hordlefvA hath delivered r/p the Kingdoms to the F other ^nd fhal fay,Father,thou haft given me the .charge offo many inEngland,fomany in Spain, fo many in Alia, fo many in the Palatinate, the

Lord

Lord Jefus Chrift (hall deliver up the whole number to God the Father.

Secondly,' our Saviour having undertaken to keepethefe,he addrefleth himfeiie totheworke, to ufe thofe means by which hee may keepe and fave them,and that he doth thus: he puts himfeife into the roome and place of all thofe poore loft fheepe of his, and tfr& is the difficultie to open this to you that arc wcake. Now what is it to be put in the roome and place of another ? Chrift doth willingly fubmit himfeife to the power of the revenging juftice of the Father, that whatfo-ever the taw and Juftice of God required at the hands of the faithfull, that doth Chrift ftand un-ro and will anfwer it all, as thus: the debter is taken and imprifoned, and they that are his friends defire fome releafment for him; now upon confutation, and conference with the creditor, it is agreed that fuch a man fhall undertake to«hefp him, and to free him from all the extremitie that he lies in for the debt, and hee muftdoe it by one ofthefe two waves, either hee muft breakethe prifon,and forefcue him by ftrong hand, or elfe he muft yeeldand fubmit to what the Law rehires, and is due to the creditor . and the creditor faith, if you will bee content to become deb-a$r, and acquit him of the debt, if you will enter bond with me to become a pay-mafter of the whole debt due tome, then I am content to free him : Now the man that thus yeelds himfelfe 3 to what the power of Law and Juftice can do againft the debtor, thajt man becomes a furetie for him,

Z 3 he

he will bee as one that owes the money, and that muft pay, and the Law proceeds as fully agamft mm, as againft the debtor: the debtor did perfo-nally owe themoney,and lay inpnfonfor it, but the luretie is as one that hath forfeited and muft pay* hee fubmits himfelfe to the power of Law, ; and 'juftice, thatlooke what the Law requires ot a man forfeiting and owing, hee is content that the Law require it of him. Juft fo it is here, the {inner is this debtor, and Chrift undertakes for him by a mutiull confent betweene the Father and him, and hee yeelds and fubmits himfelfe to all the power of Juftice, that looke how the Law accounts of a finner, it fhould account of him : Now the Law of God accounts of this man a* one that hath broken the Law, and deferved eter-nalldeath,and Chrift fubmits himfelfe to thefe, the Law requires doing and flittering, and thrift is contented to undergoe all thefe for all that fhallbeleeve: as G^.4.4,5. when the fulneffe of time was come, God fern forth his onely Sonne made of a woman, and wade under the Law, that he might re* deeme them which were under the Law: the meaning is this, lookehowwewereunderthe Law, fo was Chrift under the Law for us, that fo he might re-deemethofethat were under the Law ; the Law laid guilt to our charge, and the Law did con-demneus,and the Lord" Chriftwas content to be under all that commanding, revenging authority, which the Law had over us, fo that now Chrift is come into the roorrie of all the faithfull: hence is that fpeech olLmher % which the Papifts fo * much

much cavill at; hee faith our Saviour was the greateft tinner of all the faithfull that ever was upon the face of the earth, not that hehadanyijn of his owne inherent in him, or committeddy him,but becaufe all the fins of all the world were ■charged upon him, and Chnft put himfelfe into the roome of all the world, thatlooke whatsoever the Law required of any, the fame it required of him ^ and what the Law accounted of any, it .accounted the fame of him.

Thirdly,our Saviour having put himfelfe into 3

the roome of a llnner, the Law now proceeds with full fcopeagainft him, and God the Father "nay juftly proceed according to rule, and may ju&ly exprefle the power of his revenging Jufticc upon him: and hence it is that God the Father ; accounts of Jefus Chriftas a tinner, and proceeds againfthim, and condemnes him as a firmer, and doth require of him whatfoever hee requires of a "fiimey^Lfirmer muft doe or die, and Co muft rhe * LordChrift, Lecaufe bee hath put himfelfe into the roome of a finner. As it is with a creditor^ liaply the debtor growes a bankrupt,and flies his countrie, the creditor cares not, for, faith bee, I will lay the debt upon the fureties backe, fuch.a man was bound for him, I have him tiill in my cheft, and it is as good to mee, as if the debtor him&ife were able to pay me: 10 it is here when poore tinners wrong God, .andwound his Spirt, and difhonour his Name, and tranfgrefTe his Lawes,and they are not able to anfwer him one of a thou|and v though they fhould goe to hell

for

The Soules luftification.

"font- now God the F ather faith, I muft be righteous' I will lay all their finnes upon the Lord Jefus Chrift, he became a debtor, and undertook for them, and therefore I will require it of him, as well as of them. Thus much oi the fir ft part of the difcovery of this point, that God the Father charged our finnes upon our Saviour, and that Chrift charged them upon himfelfe, they both make a compad, that poore loft man (hall be favcd, and Chrift fubmits,and is contented to beare their finnes, and to have the Law proceed asainfthim.

: Now I come to the reafons why God the father doth charge the finnes of all the faithfull upon Chrift : the reafons are three, and I realon from the explication thus: RcafoH i. Firft, that which the Lord Jefus Chrift did willingly yeeld and fubmit himfelfe to without finne, that God the Father might lay upon him without any wrong, and might charge it upon him as due debt j I fay, what the Lord jeius Chrift did willingly fubmit himfelfe to, without any diihonourto himfelfe, that God the Father might juftly charge upon him ^ but our Saviour did willingly fubmit himfelfe to the divine |u-fticeof God the Father, to take their finnes, and to beare their forrowes, and to bee m the roome ofa finner, he came voluntarily in pur roome, and therefore being under the Law, and being our fcapegoat, the Father might juftly lay and charge our debts upon him, becaufe hee had takenthem upon himfelfe: he that will enter into bond with * the

< '■ ' J ~" —

7lv «SW<*.f IuHlocation. \yy

the creditor, and free the debtor, it is very equal I that the creditor proceed againft him, as againft the debtor.

Secondly, the juftice of God requires this at Rea r on lft the hands of JefusChrift, towit, f that he fhould notonely fu&r for finners, but alio take the very guilt of finners upon himlelfe by imputation, and bee in their roome. And that the juftice of God doth require this at the hands of Chrifty may thus be conceived :

The anger, juftice, and feveritie of God, were manifefted in the fall of man ^ for when man had finned and fallen, then anger and juftice began to worke, and now Ad&m faw God to bee an angry and a juft God- now the glory of thofe attributes appeared, and now all the complaint ftands upon mercies fide •, and therefore mercy appeals to the great Court in Heaven, and then it faith, wife-dome, and power, andgoodneffe, have allbeene manifefted in the Creation; and anger and juftice, they have beene glorified in the fall of A-dam : but I have not yet beene manifefted; Oh let fome poore fbules bee comforted and faved, that they may know there isa mercifull God, and then the cafe is debated, onely juftice^ fteps in, and takes it felfe as wronged: It is true, faith juftice, it is fit that mercy fhould bee honoured, yet it is not fit that I fhould bee wronged: muft my glory be injured? would you have a company of finfull rebels pardoned and'forgiven, when they have thus abufed holinefle, and goodnene, and refifted the Will of God ? nay, except they I

Aa be

be punifhed, I cannot have my due: mercy muft be honoured, but yet juftice muft not be wronged. Now God is a juft God, and hee muft give-every one their due; glory to whom giory^be-longs, and juftice to whom juftice belongs .-juftice muft not be offended, but muft bee appaid 3 and have its r ight: this is the controverfie,there-fbrethe Lord Jefus Chrift fteps in, and makes up all even on both fides ^ and there is a way devifed whereby juftice may bee fully fatisficd, and yet mercy magnified,and fo much the more is mercy magnified, by how much juftice was wronged: Then Chrift comes in and faith, that juftice fhall punifh allunbeleeversj and fo it fhall befatisfied for all the wrong done to it, and mercy (hall bee magnified uponthebeleeving foules, becaufe the beleeveris not able to beare divine juftice him-felfe: therefore Chrift Jefus is contented to bee accounted guiltie, that juftice may inflict pu-niOiment upon him as deferving it • for other-wife, to punifh the innocent, and to acquit the guiltie, will not ftand with juftice J Now there-tore that juftice may have his due from him, and yet doe him no wrong 5 therefore he was content to be accounted guiltie ^andthough hee were innocent, yet he was contented to bee accounted nocent. Now if God in juftice require punifli-ment of our Saviour, then the fame Juftice muft; account our Saviour as guiltie, otherwife, hee Should punifh the innocent, which he cannot in-juftice doe : but God the Father did punifrf Chrift Jefus 5 for juftice is fatisfied by the punifh-

ment v

merit, therefore it is requifite that he fhould bee under the Law: alfo God in jufticemuft account him guiltier, that in jufticehe maybe punifhed : fo the iiTue is this; If God the Father doe in }u~ ftice punifh Chrift, then it is required that hec fhould bee accounted as guiltie, and'under the Law; but the Father did doe it ^ therefore he did account him as a finner, and as guiltie, and did lay their finnes unto his charge.

Thirdly, the third argament is taken from the Reafin 3, love and mercy of Jefus Chrift, which abundantly is magnified herein, in taking upon him the roomeofa finner: for whatfoever the Lord Jefus Chrift could doe for a poore finner without iinne,that hedid doe, in the pardon of finne 5 but this Chrift might doe without finne • and in doing thereof, might exprefle abundance of love, not onely to lay downehis life for us, but to vaile his innocencie for us : hee w&s accounted a rnalefa&of anda firmer for us,thisis the highell pitch of admirable love that can bee; for the lower the degree of his abatement was, the greater was his love: for it is one thing to die, and it is another thing to vaile his honour and holi-neflfe,and he that was Godequall with the Father, to be accounted as guilty of fin, this argues marvellous mercy and love, therefore it was fit that it fhould be taken.

The firft ufe is a word of inl%uition to all die Vfc *♦ faithfull of God : they are to learne this point of whedome. Is it (o that God the Father hath laid thy finnes upon Jefus Chrift ? doth the guilt

Aa 2 of

t / o

The Soules Iu^'tfcation.

.of them lie there, and hathChrift taken them, and the guilt ofthemAjpon himfelfe,ar.d the condemnation due unto the fame • then doe thou not take them from him to thy felfe-. Therefore what the Jewes did with the facrifice, fo doe you with a Saviour, Leviticm iC. 2 1. when Aaron came to offer up the fcapegoat, he laid both his hands upn him with all his mighty and he put all the jinnes eflfrael upon the head of'the livegoat . The Hebrew Writers obferve three things in the Words: Firft, hee laid on both his hands mth all his might: Secondly, there was nothing betrveene the hand of the offerer and the facrifice which was made: Thirdly,. he muff confeffe his finnes, and the fmnes of all. the If raelkes over thegoat , and fay, Lord, I hav* tranf-grejjed, and have committed this and that iniqmtir, ^ but now Lord I returne to thee, and bring an offering % yfattonement, and I befeech thee good Lord to accept it; So let this beethe guife of the heart of every faithfu'll Chriftian, when hee would have quiet and eafej i£ ever you would have acceptance withChrift, then carry him with thee to the Father, and let your foules reft upon him with all your ftrengtb, and unbutthcn thy felfe of all thy iinhes, and the guilt of them, and put them upon the Lord Chrift: commit thy foule to him, and then for ever expect grace and mercy from him, and refolve of this, that the Lord Jefus Chrift which was made guilty for thee, will make thee guiltlefie ; and hee that was condemned in thy roome, hee will acquit thee in his mercy and ' goodneffe.

But

But fome may hereobjeft and fay, is not this aground of comfort, and a ground of loofeneife, for drunkards and earnall libertines : Jfor they may fay, why ihould wee not live rnour finnes, feeing Chrift hath taken the guilt of them upon him, and will deliver us from them; they thinke they maybecareleffe ofwhatfoever they doe,and fing care away, never to be troubled for, nor affected with the burthen of their finnes and rebellions any more, becaufe Chrift ftands charged with their finnes, therefore they may throw away the care of them. Thus, as I may fay with holy reverence, they m ake Chrift a ftale for all their finnes: therefore let mee fhew all fuch loofe libertines of this laft age of the world, what fond conceits they have: I meanethe Anabaptifts,but fpeciallythe Familifts, who thinke it is unprofitable for a beleever to trouble himfelfe for his finnes, and to goe up and downe with his heart full of griefe, and his eyes full of teares 5 and they thinke it unwarrantable andunlawfull,and therefore they grow carelefle of finne, and fearlefle when they have committed finne : hath Chrift undertaken for im,fay they,then why fhould a beleever take finne to himfelfe ? This is thecurfed opinion of the Familifts. There is an unfpeak-able, and an unmeafurable meafure of comfort in this Doctrine for all the people of God, and theotherfucke as much poyfon from it. I have borne a fecret grudge againft this doctrine of theirs many a day, but I could not tell how to meet with it, neither doe I love to meddle with

A a 3 itj

at, till I meet it in my diih: therefore to prevent thecavils of the wicked, that a canaUfacart may not prefume of the mercy of God in JefusChrift, and alfo that the poore finner may not burthen himfelfe with needlefle feares, nor with his finne more than God requires, fuffei me to clearethc Dodrines by laying open two :hings; ^g*eB. U Firft 3 how farre a finner may and ought to charge himfelfe withhis iinne, -and how Farre hec maygoe. $ue Ft. % . Secondly,how farrea finner fhould not lay M* flnne upon himfelfe, nor charge his folly upon himfelfe • and this will touch and difcover *he bounds and limits of the free grace of God, and will open the way that wee -may walke therein with comfort.

For the former:

*" l The °l ueftion heregrowes how farrea beleever that hath an intereft m Chrift, may charge him* felfe with his finne. dnfwtr. I anfwer for the manner of it, it fhall appeare

in thefe particular rules or conclufions.

1 Firft, every beleever under heaven, both the weakeft and the ftrongeft, even hee that hath the ftrongeft meafure of grace, is bound to this, to the uttermoft ofhis power to fee and examine the finfull carriages ofhis foule : whether diftem-pers inwardly, or ungodly practices outwardly: he is bound to confider of them, and to judge of thele his finnes,and every of them, knowing that even the leaft of them is fufficient to make him guiltieof eternall death, and to bring condemnation

The Soules Iu$fo$cation. li*3

tion upon him ^ as heemuftfec what his finnc is, io he muft judge that it hath the power to make fcimguiltie, and alio to condemne him, fhould not the Lord by the power of his grace prevent it. Every finne in h'is owne nature, and power, doth and will procure guilt and condemnation to the foule, by the finne committed, urileffe the Lord in mercy doe prevent it, and Chrift by the power of his merits ftop the power and condemnation of finne, as the Apoftle faith, Rom. 1.3 r. which men thwgkthey knew the Lo.ro ofGod, horv that they which doe thefe things are worthy of death: that is, that in the lea ft finne which a man eommits 3 there is a fitnefle in it to make a man guiltie, and it hath a powerto condemne him, unlefle the Lord did marvellous gratioufly ftop the power of corruption: as the Text faith, the repenting Church fhalljudge themfelves worthy to be condemned: every Jfinner may fay of every finne he commits, that there is enough in it to damne him, if God fhould deale with him after his owne-defervings* If I fhould be left to the power of my pride, and malice,&hatred,&deadfyeartednes,it were enough to condemne me for eve*.The, wifePhy fitian that lees his Patient is in a pluri fie, will fay, here is enough in this man to kill him, if I fhould neglect him but a few dayes, it would kill him : but now if the Phy fitian lets him blood, hee flops the power of it, that Co the corrupted blood cannot bring death upon him: fb every finne that a man commits, both the diftempers ofthe heart inwardly, and the abufe of the means ofgrace

and

18^ The Soules luftificatiop.

and the pra&ice of finne outwardly, there is enough in that plurifie of finneto takeaway a mans comfort and happineflc, unlefie the Lord be pleafed to hinder the condemning power of them, that they cannot hurt us : therefore the fumme of all is this, as every beieever muft examine his owne heart and life, fohee muft judge the nature of finne, and judge himlelfe worthy to be condemnei: i Cor, A I. 31 Jfrve would judge our, felves, we fhould not be judged, that is, i£ wee con-demne our felves, and judge our felves worthy to be condemned for them : I fay not that a man fhould fay, that the Lord will condemne him, but that he is worthy to be condemned for them, and he deferves condemnation. Every fiery Serpent in the wilderneue had a killing nature in it f and if it did not kill, it was not for want of power in it, but becaufe the vertue and power of the brafen Serpent ( which was a Type of Chrift ) tookc away all the killing power of the fiery Serpents: this is the practice of the fou'e whom the Lord hath truly brought home to himfelfe : zsEzekiel 1 6. $6. after they werejuftifiedinGods fight, then jhallthej remember their evill wayesfiikh the Text,and be ajhamed^and never of en their mouths more, when I am pacified towards thee for aH that thou haft done: Though God hath accepted of a poore beieever, yet bee muft fee his finnes, and lay his mouth in the duft, and never pranke up his heart more, but walke humbly before the Lord y and though hee is accepted and pardoned, yet hce fkall judge himfelfe worthy to bee condemned:

ned: This is the firft conclufion.

Secondly, every beleeving foule juftificd, and 2 having an intereft in Chrift, ought thus farreto acknowledge his finnes, as that it were righteous with the Lord to execute his wrath againft him , and to takeall the advantages againft him: and howfbever the Lord will notcendemnehim, yet to let out his wrath againft him; though not to condemnehim, yettodiftra&him: This is that which lob makes to be the ground of that bitter complaint of his, and made him fitdowneindi-ftra£tednene of heart, under the heavy difpleafurc of the Lords wrath, that though God would not damne him, yet when the Loid takes away his loving countenance, and lets in his indignation into his foule, to his humiliation, terrour, and vexation ; this funke him infinitely, and this God might doe to every beieever under Heaven, lob 13.24,2 6. why hide si thou arvay thy face^ and takeft mee for thine enemie I God feemed to bee difpleafed with him, and to frowne upon him, and carried himfelfeto I obis an enemy : and in the 2 6.. verfe^ Thou writes!; bitter things againft me^ and make'&mee to inherit the finnes of my youth: The old lufts, and the T old brufes of his youth, whereby he had dishonoured God, thoughthefe were pardoned before,yet Godrenewes them,and puts in the fuit againft him the fecond time, and makes the finnes of his youth to bee inherited by, him 5 that looke as the land defcends to the hei r e, fo the Lord made the finnes and vanities of his foule to be poheffed by him, and brought

Bb out

HT

out all his abominations out of record, Thou writeji bitter things agawft me, that is, the Lord tooke all the advantages againft him chat might be, and faid, Remember the dd lufts of thy heart, find the vanities of thy youth ; and this made him like a drie leafe tojjed too and fro : as verie 2 5. Oh how eafie were it for God, if hee fhoutd but report to a mans confcience any little finne, that was committed the night before, and fetit on,and fealeit to the heart, it would drive the ftouteft heart under heaven to defpaire : PfalweSS. 15. Thy terrours have I fuffered from my youth upwards, and I have beene difkraBed with them ■• Lord, why caffeflthouoffmy foulel t am affliBed, and ready to die. It is certaine,and I have knovvne it, that the moft ftouteft heart, and rebellious lion-like di£ pofition, that fets himfelfeagainftGodandhis grace 5 if God let him but fee his finne, and fay, this is thy pride, and thy ftubbornnefTe and rebellion, it would drive the ftouteft heart under heaven beyond it felfe; nay, to utter diftra&ion t of minde, Pfalme 40.1a. Innumerable troubles have taken hold upon me, they have fo compared me about, that I am not able to lookeup : Every finne is like a great bandog that is muzzeld, and if hee bee once let loofe," he will teare all in peeces: fo the Lord fbmetimes muzzelsamans corruptions,and keeps them under, and if the Lord doe but now* and then let them loofc, then they pull a man dovvne; and hence comes all thofe pale lookes, anddifcouragements of foule, thcfe are they that will thus worry a man: Thus every beleever mu ft

acknow-

acknowledge that it were juft with the Lord to let looie his finne, howfoever not to condemnc him, yet to make him live at little peace or quiet • and hence it is thatthe Prophet D avid przks fo againft it, Pfalme 51.9. when he had committed thofe two great fins of adultery and murther. -though God after his confelTion had fealed to his foule the pardon of them, yet hee went with broken bones ; and therefore he faith, Hide awayhy face from my finnes, and put away ail mine Mq'Mies^ as if he hadfaid, lookenotuponmy finnes as a udge, doe not follow the Law againft me, let not my finnes, or my perfon bee onee brought into the Court, or bee once named, but lookeupon the Lord Jefus Chrift for mee, and for his fake blot out all mine iniquities.

Thirdly, every beleeveraccepted and juftified in and through Chrift by the Father, yet hee is bound thus farre to charge his finne upon his owne foule,and lay them fo much uponhimfelfe, as to maintain in his owne heart a fenfe of the need that he hath of Chrift, as well as to continue our refpcA and acceptation with God, as to bring us at firft into the Jove and favour of God: Indeed if we could quit our (elves, and cleare our hands of any fin committed by us, itwerefome-thing, then we would be ready to fay as the people to leremie, we are holy, we are lords , we will come no more at thee: No it is neceflary, feeing Chrift is yet in the worke of the mediatourfhip, that wc iliould fee a dayly need of him - this is the rea-fon of that great complaint o(David,Pfal. 51.1.1.

Bb 2 *

*88 The Soules litftifycation.

a man would thinke that hee would havebccne comforted, and gone away cheerfully, having the pardon of his fmnes: but marke how hee cries, Have mercy upon me oh God, according to the multi-tffde ofthycompafiions y wafh away all my tranfgrefi-. ons: wajh mee throughly from all my tranfcreftions, and purge mee from my finne. Hee had not onely need of Chrift before his converfion tojuftifie him, but he had need of Chrift now to continue theafTurance of his ju unification • it is not a drop, but a bucket full of mercy 5 not a little mercy, but a whole ocean : Lord, I have had a great deale of mercy for the finnes of my youth, and I have need of a great deale of mercy ftiil to waiTi away the guilt of my finnes: this the Law required of every man that did offer facrifice, as they were to offer their dayly facrifice , fo wee have dayly need of Chrift, and therefore wee muft have a dayly recourfe to Chrift : therefore the facrificer was to lay his hands upon the head of the facrifice : Even fo doe thou lay thine hands upon the Lord Jefus Chrift, and reft upon him, and thou malt findeacceptance with him, this is that which fometimes chears iip the drooping heart, and bears it up in the midft of all the waves of wickednefle, when he fees the vanitic of his mind, and the deadneiTe of his heart, and frothinelTe of his fpeech ,and now finne, and then finne, and in every thing finne, as you cannot but fee and eonfefleit: this ftands the poore finner in ftead when hee confiders this, and faith, though I am dayly finning, yet there is a Saviour in Heaven^

and

and mercy and grace in him r that I may be comforted therein for ever, Hebrewesj. 25. Hee if able to fave to the mtermoRythofe ihat come to God by him: It implies thefe two things, notonely from all finne, but alfo at all times; notonely from the finnes of your youth, but alfo tothe ut-termoft ofyourdayes: the reafon is, hee lives for ever tocbe it • this is the chearing of a poore {inner, and this wee ihould labour to maintain, andtokeepe the fight and fenfe of our finne, though our finnes endure for ever, our living and finninggoe together, and we ftill continue tobe as finfufl, and lazy, and idle, as ever; yet fee a need of a Saviour that lives for ever, and hee is able to fave for ever : He hath not onely beene a Saviour in times paft, but hee is ftill; you may haply live many daies, and therefore goe to Chrift which liveth for ever, to pardon and to intercede for the comfort of the fcule. The wife man faith, Proverbs 2 8.15. He that confejjeth and forfaketh (hall finde mercy: the originall runs thiiSj confefling and forfaking findeth mercy, the beft of Gods people have their finnes, their pride, and other diftempers : therefore labour to fee thy finnes, and to fee thy need of Chrift, that thou maift finde pardon for them.

Fourthly, thus firre the Saints of God ought 4 to goe in charging their ovvne foules with their finnes ; fo farre fee them, and bee affected with the,m,as to bring thy heart to be truly carried with hatred againft them, and withrefolution to get power and ftrength againft them; lay thy burthen>

Bb 3 upon

upon thy owne foule, that thou maift be affe&ed with it, and be carried with a hatred to k, and a rcfblution to get moreftrength and power againft it: Famous is that example of D avid herein,and this was the caufe of his practice • it is a conceit of the Families, that if he had once gotten the afTurance of Gods love, he might have gone away cheared, but though the Lord had pardoned his finne, yet he would not pardon finne in him-felfe : the Lord fhewed mercy to his fou.'e, but yet he would not fhew any pittie to his finne,but {hewed all the hatred and revenge againft it, that pollibly he could: As the Apoftle faid concerning the inceftuous Corinth, Te fhould ra. her have forrowed, that the finne might have beene removed • had you borrowed for your finnes y then you would have refitted them • And when heehad fhewed them their tranfgreffions, and convinced them of their finnes, fee what fruit it wrought in them, in 2 Cor. 7. 10. For this jhing that yee have had godly forrow, what great care it hath wrought in you-yea, what clearing ofyourfelves • yea, what indignation 5 yea, what feare, what zeale, what revenge ', &c £ The Familifts fcomfully\and finfully inquire and lay, why fhould a^beleevergoe drooping, and mourning under his finnes and corruptions, and have his eyes full of tears, and his heart full of griefe, feeing Chrift hath pardoned all,as though a man did become a Mediatour to himfelfc? their demand is weake, and their fcorne is hellifh, and therefore I aniwer them thus : If there be a daily need thatfcvery beleever fee a neceffitie of

Chril%

Chrift, then there is a daily need to repent and forrovv for iinne ^ for if he aunt he more ian&i-£edj then he muft bee more mortified \ therefore he muft daily fee his finnes, or e! fe hee will never fee a need of Chrift, nor repent, nor bee more fandiried nor mortified : Againe, if everv beleever muft expreffe his love unto God daily, then he muft hate every thing that is evill. I hope you will confelTe that every belee\er is bound to love Jcius Chrift, therefore he muft hate finne -and if hee muft hate finne that hee may not commit it y then hee muft mourne for it when it is committed. If a man have any goodnature, it will worke trouble in his heart,, to thinkethat hee fhould finneagainft fo good a God h thus farrea Chriftian ought to goe, and muft goein the charging himfelfe with his finne.

Now inthefecond place the queftion is this, gue&.i. how far may not a beleever charge himfelfe with his finne • this is that which hath bred alithefe vaine conceits in the fpirits of thofe Familifts : I fay no more therefore but this, they make Chrift not a King of Saints, but of linne ; there is great weight in it, and,admirable comfort, i£ Chriftians would but be perfwaded to make con-fcience of the word of God. You that are weake not onely be perfwaded to liften to the word, but alfo make confcience of what is revealed cut of the word : now how farre hee may not charge himfelfe with his finne, may bee conceived of in thefe conclusions.

Firft 5 a beleever fhould not in his judgement r

conceive^

conceive, nor in his heart be perfwaded that any finne,nor all his finnes fhall ever be able to faften the guilt of {inne upon him, fo as tocaufe revenging juftice to proceed again!! him to his condemnation, it he ferioufly repent, and amend, and forfake his old vvayes : for hee muft not in his judgement conceive, nor in his heart thinke that ever finne repented of {hall be able to faften guilt upon him fo, as to draw out the execution of juftice againft him: It is one thing to be worthie of condemnation, and it is another thing to faften guilt and condemnation upon him, as many poore creatures will fay, I mail be condemned, and I fhall one day perifh by the hands of Saul, and thefe finnes will beemy ever-lafting deftru&ion : take heed what you doe- for if you are beleevers, true penitents ^ youfinne highly m fo doing, and flying, vvalke as humbly as thou wilt, and lay thy mouth in the duft, and fpeake not a word more, and fay, it is mercy that thou art not in hell • yet know this alfo, that all thy finnes, and all thy pride fhall never bee able fo to faften guilt upon thee, as to draw out Gods juftice againft thee ■ llnne hath a power to make us guiltie, and to'condemne us, but it fhall never faften its worke upon thy penitent foule: re-: member that ftory of Saint Pawl, ABs 5. 28. He went and gatheredup (ticks with thereftofthe company to make a fire, ( for hee tooke no great ftate upon himfelfe, being but a poore tent-maker) and there came a viper out of the heat, and Uap on his hand: by and by the Heathens they proclaimed

him

him to be fome notorious malefa&or,fome mur-therer,whom though he hadeicapedthe Sea, yet vengeance nath not differed him to live: but marke what the Text faith, Heejhooke off the viper into the fire> and had no hurt y this viper would have flaine him, being a deadly venomous creature,, but Paul had a promife before, that if he touched any poyfonfull thing, it fhould not hurt him. This is the admirable happinefle of the Saints, and fervants of God: oh that they were perfwa-ded of it. Ail thy pride,and envie,and malice, and covctoufnefle, all thy finnes are of a poyfonous viperous nature, but if thou art a beleever, if a true penitent and convert, thou haft the promife, that the fting of the Serpent, finne fhall not hurt thee, it is taken off from thee, and laid upon the Lord Jefus Chrift, and therefore fhake oft the guilt of all thy abominations, andgoe on cheerfully and comfortably to Chrift,and yet humbly too ; and praife his Name that hee hath beene pleafed to take that guilt of finne upon him, which thou wert never able to beare: therefore, thotTghallthy pride, thy rebellion and other fins fhould come in againfi thee , as the finnes of ManaJJex, if thourepenfeft and forfakeft them, yet they fhallnever beable to faftenany guilt upon thee to condemne thee. Looke as it was with the three children, the fire in its owne nature was able toburne them • therefore/^ that put them in were consumed by the flame^ but the three children had no W* .the Lord ftopped the power of the flames, that it burnt onely their bonds, but not one haire of

C c their

their head was fienged, nor there was no (me/I of fire upon them ; it was not becaufe the fire would not, or could not,butthe Lord ftopt the acting oftfre fire. So every finne is able to fatten guilt upon thee, and to condcmne thee, but upon thy repentance, the Lord hinders it in the acl: • and therefore though finne doth lend the wicked and impenitent downe to hell to frie in torments, yet it (hall never fend thee downe, nor fatten guilt upon thee: Thus it was likewife with Daniel, Chap.6. 2 2,2 5,24. when he was put into the Lions denne, the Princes of the king Darius had a fpleene againft X>^/V/,becaufe he was a holy man, and had gotten fotne intereft in the kings favour, and they could get no hold againft him, but in the matter of his God ? now hee that loved God better than himfelfe, He opens his window boldly to-wards Ierufalem,profefing Cods truth when hee was, called to it, therefore they went to the king to have him to becafi into the den of Lions, according to the decree • now he was cafi into it, and though the Lions were hun-grie, yet God fhut the mouth of the Lions, they had power, and were able to hurt him ifihey had not beene retrained, but God had fhut up their mouthes that they could not hurt him ; but when the enemies of Daniel were cafi into the denne, the Lions did ware them all topeeces, before they came at rhe bottome of the denne they rent them inpeeces fuddenly :■ whats the reafon of it ? they haa as much power before, and were' as able and as hungry before, but the Lord ftope their mouths, that theycouli not devour Daniel: Tuft fcit is with the fumes of the penitent, and the

finnes

finnes of the impenitent ; the finnes of the one, though they are of a killing, and a Lion-like nature, w ( for the wages of every finne is death, and there is condemnation ink)yet the Lordfiovs the mouth of the Lion,, hee takes off the guilt and condemning power of finne,that though it hath power in it felfe to condemne, yet it cannot dee it ; but now when it meets with an impenitent unbe-leever, the malice of the malicious fhall kill him, and the pride of the ambitious {hall one day rend his heart • but it is not fo with the fins of the penitent beleevers, their finnes have teeth indeed, and power to make a man worthy of condemnation,' but they fhall never faften condemnation upoh him; this is the meaning of that place, Romans 8. 3. That which was impoflible to the Law to doe, in as much as it was weake, becaufe of the flefh, God fending his^onely Sonne in the fimilitude of fmfull flefh and for finne, condemned finne in the flefh: It is an excellent place, and hath much weight in it, and howfoever there are many interpretations of the place, yet I will follow that interpretation, which I nowexpreffe, that it was impoffible for the Law feo acquit a man of finne, becaufe he cannot keepe the Law, and therefore he cannot bee juftified by it: but how comes it to paiTe then, that the Saints of God are delivered ? The text faith, Chrtfl tooke flefh on him, and it was (infill flefh by fimilitude or imputation," not actually by commiffion -, the nature of our Saviour had no evill inherent in him nor committed by him,but hee was only a finner by imputation,

Cc 2 and

— ■— m —■— — ■,......■-- ■ ■ —i ■ ■ , -,„ ... ,, — .- ,—. 7——

and then he condemned finne in the flefh,what is that } it is a law cafe, and Maf^r Calvin hath it. excellently, he damned finne, as a man will fay whenhelofeth the fuit, hee fell from his caufe, and from his plea which he made, he loft it utterly j fo Chrift taking upon him our nature by imputation, he made finne lofe its claime which it would make to the foule in this cafe, hee that breaketh the Law of God is guiltie, and fhall be condemned by it: but this man hath broken the Law of God, and therefore is guiltie of condem-• nation thereby: Now Chrift takes off thefe^nd

feith, It is true 9 hee isguiltie of fmne^ and worthy of condemnation^ tmleffe another be contented to be guilty for him, but I have undertaken the guilt for him y and have paid the debt for him » and therefore this foule is free from fnne y thou haft nothing to doe rvith thk foult^ neither flialt thou condemne him. Obferve it, when all your {innes fhall mufter in upon you, and come from Eaft to Weft, faying, thou art

fuiltie of pride, guiltie of malice, &c. and {"halt e condemned for them y make anfwer and lay, it is tfue,Lord, I am fb,but Chrift hath taken away the guilt and condemnation, and I have repented of my finned: therefore, finne, thou haft nothing to doe with this foule of mine, C hrift hath taken it and redeemed it, and therefore I leave it with him:: This is the flrft concluiion.

yfe 3. In the fe<x>nd place wee heare what the Do-

ctrine faith, that God the Father charged all our finnes upon Chrift, and that they fhall never

con-

concfemnetbe penitent and faithfully then what will become oi he faithleflfe and unbeleevers, thinke ye ? THs truth is like a thunder-bolt,and it is aule to i "hake the hearts of all unbelievers, and to dal : them all in peeces: Hence it is evident that every obftinate unbeleever is deftitute of all hope of fuccour and pardon of his finne: confider of this all you that are unbeleevers ^ you tnuft pay your owne debts, and beare your owne burthens. I know your hearts cannot but teftifie that the condition of fuch poore foules is very miierable • it is that which foraetimes comforts a man, that either hee hath good friends that will belpehim, orehehee hath means of hisowneby which he is able to relieve himfelfe • but he that hath no reliefe of himfelfe,nor cannot exped nor hope for any, this man finks downe in forrow, becaufe hee knowes there is no way in the world to help him: This is thy condition right, thou that art an unbeleever- what?to be.caft out of hea* ven and earth too, this is miferabIe,robe forfeken of God &: of man too^that no means in heaven nor earth will ftand him in (teed for his good,whileft hee thus continues. (Jonfider of this, you that make nothing of the finne ofunbeleefe, though'-you have fome care of other flnnes; whither will you goe for fuccour inthat great dayofaccounts ? will you goe to the Saints? they dare not; will you goe to the Creatures ? they cannot • will you goe to the Lord Jefus Chriftphewill not fuccour you; If you goe to any of the Saints to fee if they will take the guilt of your finnes upon them,

Cc 3 they

f$8 The Soules /unification.

they fay we have too many inabilities to procure pardon for any one finne, and never a Saint in the world dares to meddle with the giult of anothers finnes, and therefore they dare not meddle with them 5 but they fay as the wife virgins did to the foolifh ones^Matth. 1 5. ?.When the foolifti virgins faid, give us of your oyle, for our lamps aregone out± not fa faid they, left there bee not enough for you and us too, but rathergoe unto them that fell\andbuy for pur felves: Even fo, if you goe to the Saints, and fay, I pray you undertake the pardon of my finnes, and rebellions, and beare you the guilt of my finnes, becaufe you are holy and righteous. no, fay they, we cannot, fo all the creatures cannot fuccour you. If all the creatures in heaven and earth fhould confpire together to fave you from the burthen of any one finne, they could not doe it: nay,the creatures become your accusers • the bed whereupon thou haft committed fo many abominations, and the alehoufe where thou haft beene drunke,and haft blafphemed 5 and the habitation where thou dwelleft, and all the creatures groaneagainft thee, under the burthen of thy abominations: zsJlom. 8.22. Therefore they wil take nomoreguilt upon tbem,than what they have already,they are too weary of the weight of what they fele alredy:but though the faints dare not, and the creatures cannot favevou,yet there is hope in heaven,&therc is help to be had inChrift. well were it with thee, iflhou hadft any fhare in that Chrift 5 but this is rhar which will finke thy heart, that there is no hope for thee there:

what

what doft thou talke of grace and of mercy, when thou haft oppofed ihe Gofpell of grace, and of mercy, and thou continued in unbeleefe ? this is the he ght and depth of the mi fery ofallunbe-Jeevers,that there is no hope for them in heaven: This was that which the wicked faid, when they infulted againft David in Pfalme 3. 2. There is no belpefir him in his God: what they faid of 'David falfiy, God faith it truly of thee, there is no help for thee in God h there is mercy in Chrift, but thats thy mifery,for there is none for thee, being an unbcleever: Pfalme iS. 41. David there ex-prelfeth the miferie of the wicked, Beca-ife the Lord leaves them in their troubles , they cried, but there was none to fave them ; yea y even unto the Lord, but he anfwered them not: Thats thy eftate right, though thou calleft to heaven, and to Chnft, and to the God of mercy, and to the merits of Chrift, yet they .will not helpe thee : thou haft many finnes, and thou fhalt beare them every one : Now thinke what your finnes have deferved, and how you will be able to beare them, when all flefli ftiall appeare before God: then the Lord will charge all thy finnes upon thy foule, and'thou muft beare. and if every finnedeferves condemna-tion,then how wilt thou be able to beare all thofe condemnations that are due to all thy fins which thou canft not number, even the dregs ofvenge-ance,and the bottome of the cop of the Lords iri* dignarion. Chrift in/ohn 17.9. fpeaking of the faithful!, and 'how hee praies to the Father for them , he faith, I fray not fir them of the world, birt

fir

. for thefe y whom thou haft given met out of the world: When a poore unbeliever (hall come to Jefus Chrift, and (hall intreat him to fpeake a good word for him, when hee hath never regarded his perfon, nor accepted of his gracious offers of mercy, and (hall intreat Chrift to pray for him, no, faith Chrift, I never prayed for the obftinate-ly wicked : now if Chrift will not fpeake a good word for thee, doft thou think e that hee will pardon theguilt ofthy finnes upon him? nay,he only pardons the guilt of the finnes of the faithfull-but as for thee, thou muft bcare thy finnes, and fuffer for them for evermore. yfe 9 The third ufe, is a word of exhortation, and

inftruaion^toall the faints and faithfull of God ; i£ Chrift were content to bee made fin for all the faithfull,thenwhat muft you be contented to doe for your Saviour ? was he made finne for thee ? then be thou content to be made fhame for him ; be thou willing to beare the (name, and difgrace, and reproach that comes unto thee for the Name of Chrift ; be content to be accounted the filth, and off-fcouring of the earth ; bee not evill doers, but be contented ta bee counted as evill doers: i Cor. 4. 13. wet are persecuted, and yet wee pray ; we are reviled 9 and yet vee blejje . we are accounted m the off-fcouring of the earth,ttmill this time: So doe you, bee content to beam any fhame that is unjuftly kid upon thee, for thy Saviour,which was accounted a finner for thee ; AHs 24. 14. S. iWwas refolutein it, andfaid, after the way that ye sallherefie, worfkip I the Lord God of my Fathers ;

nay,

nay, hee prefTeththis upon the hearts of Gods Children. Hebrews 13. 12,13. Speaking in the 1 j.verfe, that Chrifi tooke our (innesupn him^ and went out of the citie, and was flaine without ike ga;e? he faith in the 13. verfe, Let m therefore go e out of the Camv to him^ bearing our reproach • be not afraid to be icene in a Chriftian caufe, nor to be difgracedfor it, goeout boldly andrefolutely, harden your faces, andfteel your hearts again ft ail iuch things,and let the dogs barke,and the winds blow, and the waves, roare, goc you out of the Campeforhis honour,bearing his reproach comfortably ; he hath borne finne for theq, beare thou ihameforhim.

Fourthly, it is a word of comfort and confo- pfe 4. lation, to all the faithfull ; be thy fmnes never fo many, and the guilt of them never fo great, yet Jearnethis skill to caft it all on the Lord Jefus Chrift, eafe thy ownefbule of it, and hurle thy care on him that careth for thee : This is that which I would have all the faithfull wary of, not to make their miferies more than they fhould.

Now Chrift not onely tooke our finnes by imputation,but alfo the payment of the debt was really difchargedby our Saviour . he laid downe the payment of the debt, and fuffered the punifh-ment really : though I doe not conceive this to be directly intended, yet it may be inferred from the words of theTe<t,in the former point,' Chrift was charged with the finne* of all the faithfull - and now Chrift did fuffer their pains, and underwent the whole punifnments which their finnes requi-

D d red,

r

red, {o the point of Do&rine from hence is this : DoHrine. The Lord Jefus Chrift furrered fully whatfo-ever punifhments divine juftice required, or were defervedby the finnes .of the faithfull.

I ground this Do&rineout of the Text thus ; the text -faitb, Chrift was m adefinne y that is, he-bad our finnes imputed to him, and therefore bee muft bee made a facrifice for finne, and beare the piwifhment 4 of finne: If Chrift became a debtor for us, then hemuftalib lay downe the payment of the debt, onely here remember this ^ confider the bounds and limits of this mercy of the Lord, it is limited onely to the faithfull, they onely (hare therein, and are partakers of that benefit that comes by the fufeings of Chrift.

To prove this Do&rine,looke Hebrewes a. 17. compare \t\\it\i Hebrewes ^.^.Inchi^^ Ay.the text lakh, wherefore it behoved him to bee made like unto his brethren tn all things: and in chap.4. 15. He was tempted in til things like unto u^ftnne onely excepted h for there were no punifhments excepted, as appeareth in the former place ; therefore in Efay 53.5, *, 7,8. tjie whole chapter is a full defcription of the punifhments of our Saviour, and you (hall finde thefe three degrees of it in the afornamed verfes, Hee mas ftneken, and fo ft rid en-that hee was wounded, and fo wounded that hee was bruifed for our tran[grefons • and then in the 6. verfe,it is very pithily laid downe,^// wehkefheep bavegone astray, and the Lord hath laid upon him the iwauitutfut all h that is,t he prim foments of wall;

they

they were laid, that is, God made all theforrowes, and all the punifbments of ail the faithfull to meet uj ox our Saviour. It is a terme taken from warrc, when an army is levied out, every towne and countie fets out io many men, and they al! meet at fuch a place fuch a day : lb every faithfull foule lets out miferies,and mans out afHi(5tior$s,and they all le-vie out an army of forrovyes,and they all meet upon our Saviour : all thofe finnes and miferics of the godly from one end of the world to the other, from ea ft to weft, from north to fouth, they runamain upon our Saviour,and befiege the , ibuk and body of him, and they lie. heavie upon him, the chaftifement of our peace was upon him 5 that is, it overwhelmed him for the while, and made him cry out, My God, my God, why haft thou forfakenme ? Another proofe of this point is, Gal. 3.13. The text faith, Chrift hath redeemed m from the curfe of the law,being made acurfefor us • as it is wtittenyrurfed be every one that hangeth on aire^ He that was made fuch a curfe for us as the Law did require, and fuch a curfe as wherein the Law was fatisfied,even he was made a full curfe for us 3 and bore all the punifhrqent due to us 5 but hee was made fuch a curie as the Law prefigured,and wherein the Law was fatisfied • and therefore he muft needs beare whatfoever the Law required 3 : and therefore I may fay to the faithfull foule, as Paul laid to Philemon concerning Onefimw, if he hath hurt thee, or omeththee ought, fet that upon m} [core • fo lakh our Saviour ,whatfoever punifbmems the faithfull have deferred by their finnes, I will beare

Dd 2 h

it and anftver it: Now for the opening of the Dextrine, give mee leave to open thefe three cjue-ftions :

gutft. I. Firft, what were the kindes of punifhment which Chrift did fuffer, and how farre did he fuffer them?

ghieft. ». Secondly, when did thofefufferings begin,and when did they end >

Jgucff.l. Thirdly, whether did he fuffer them in foule, or in body, or in both ?

guest* i. FM > wnat vvere tDe P uru foments that our Saviour fufrered, of what kinds were they ?

•Anfeer. For anfwer hereunto, hee fuffered the pains of

the firft death • by the fir ft death, I mean the death naturall, when the frame of the body and foule was taken downe, and thofe two old familiar friends were parted : this deathour Saviour did fuffer, but if you aske mee how farre lie did fuffer the death naturall, let me anfwer it in three con-clufions. 1 Firft, whatfoever apperraines to the fubftance,

and the' effentials of the firft death • that is, the defolation of foule and body, that our Saviour Chrift did fuffer; for that onely was threatned unto Adamby reafonof his fin,therefore Chrift needed notto furfer any thing,butthat which was threatned in Genefis 2.ij. The curfe threatned was this. In the day that thou dofl eat thereof^ thou jhalt die the death : the curfe doth not mention many deaths, nor doth it punctually fet forth any one death ♦ but whatfoever death it is, it is left indifferently to the choyceof our Saviour: this I

fpeake

fpeake to wipe away a carnall cavillthat is caft upon this truth,by fome chat would diminiili the Offerings of Chnft. If Chrift did fuf&r punifti-ment for all, then why was heenot ftoned with ftones, as Steven was ? and why was hee not fawne in peeces, or burnt, or the like ? The force of the argument followes not, our Saviour was not bound to differ many deaths, nay, the curie doth not intimate any one death in particular,but onely death in the generall: Now, fay they, if our Saviour fuffered all the punifhments of the faithfull, then hee fuffered io many particular deaths : the argument is falfe, for. looke how Adam being in the root of all mankinde 5 and committed finne . Iooke what death he deferved,that death our Saviour was to furfer, and it was required of him, and this death our Saviour under-tooke^ but when Adam had committed finne, there were not many deaths denounced ; nay,nor any one particular death, but onely death in the generall • and therefore death in the generall being onely threatned,death in the generall our Saviour was onely bound to fuffer.

Secondly, though the curfe doth not require any one particular death, and fay, thou fhalt bee ftoned, or fawne in peeces, or die like yet that the Lord might mew the hainoufnefle of finne, which deferves the worft death of all, and to ex-• prefle the greatnefTe of the love of Chrift that was contented to die in that manner, and that God the Father might mew his juftice in punifli-mg of finne ; for this end God the Father ap-

Dd 3 pointed;

pointed it, and Chrift undertooke it to die the death of the croffe, a moft fhamefull, and bafe death, onely appropriate to the bafeft malefactors ; now Chn ft did willingly fubmit himielfe to this, and God the Father did lay this upon Chrift, that finne might appeare to bee moft hai-nous, and that finne might be hated, and Chrift might appeare moft merciful 1 and gracious, and holy in loathing finne, as Phtlpjvans 2 . £, 8. Our Saviour being equail with ike Father, and thought it no robbery fo to be> yet he humbled himfelfe, And tooke on h;m the for me of a fen-ant, and became ebedientto the deathmen the death of the crojfe. 3 Thirdly,thofe difhonourable infirmities which

befall men became of the inflrmitie of the flefti, becaufe they cannot avoid them,and thofe difhonourable cruelties which are laid upon fomemen, as to bee torne in peeces with wilde horles, our Saviour had no need to fufFer thefe.

1 Firft 3 thofe diilionorable infirmities,as the rotting of the body in the grave, and returning to its own proper elemets,the body of Chrift did not fo

2 Secondly, fome againe are malicioufly mannered with difhonourable. cruelties, they arepuld the flefh from the bones, and burnt to afhes,&c. None of all thefe did fall to our Saviour,thefe are perfonall things, they belong not to the nature of man, and therefore it was no way requiftte that Chrift fhould undergoe thofe kinds o{ death : marke thefe two palTages to open it a little, ABs 2. 27. quoted out oiVfdme 16. 10. Thou wilt not leave my foulein hett^ neither wilt thottfuffer thine

holy

holy one to fee corruption i Now the Saints of God doe fee corruption, but this was a difhonourable infirmitie; for Chrift though he iurfered for us, yet hee railed up himfelfefrom the vildneffe of the grave, and faw no corruption, and therefore it , was no dishonour to him : I&hn 19.3 3 5 3 £. when the fouliiers found our Saviour dead> they brake not bis %r,that the S cripture might befulfilled which faith, not a bone of hi?n jhall bee broken : Whatfb-ever difhonour our Saviour Chrift did fubmit himfelfe unto, he was willing to fuffer. but what was not by Law required, and what was not fit for him to fuffer, that Chrift would not fuffer the Jewes to doe unto him, for the Law did not require this inthe curfe, that his iegsfbould bee broken, and therefore Chrift would not undergoe it : this is the third conclufion.

From the former truth that our Saviour Chrift rfe I. did die this naturall death, I gather thus much ; itis a marvellous fweet cordiall to all the Saints of God upon their ficke beds • it is a ground of ftrong confolation ( as the Apoftle faith ) to beare up the hearts of Gods people m the day of death,that they may liftjup their heads with comfort, and looke grizzeld death in the face with courage and boldnefle . for the death of Chrift hath taken away the evill of thy death : therefore be not thou troubled with it, nor difmaid by it • there is no bitternefle in that pill, nornovenome in that cup to thee, for the poyfonis gone, therefore bee not you troubled with it \vhenfoever God fends it upon vou • for the fharpeft death

of

of a Saint of God, is like a humble Bee that hath no fting in it, which a childe may play withall, and not be hurt: and thus Saint Pa r d plaid with death, i Cor. 15. 5 5. Oh deaths where is thy fting $ as if he fhouldfay, the wicked fearedeath,becaufe the fting is in it to them ; but that fting is taken away from mee, by the death of the Lord Jefife Chrift: when Chrift went downe into the grave, he fugered it^ and made it fweet,and eafie as abed of Downe lor beleevers to reft upon. There are three privileges which every beleever may challenge upon his deathbed: the fir ft is this :

Firft, every beleever may and fhould under the authoritie of mercy, challenge mercy, and in the vertueofthe death of Chrift he fhould boldly lay downe his life. 1 Thef. 4. 1 6. The dead in Chrift fhal/rife firft} that is the value of thephrafe, in the vertue of the death of Chrift wee die alfo; that as he dicd,&: by his ovrne power rofe againe: fo alfo wee die, that wee may rife againe. The Saints of God die that they may bee like to Chrift, and be raifed againe, and fo bee for ever happy with Chrift - this is the particular good that the death of Chrift. communicates to the faithfull ones, 1 Cor. 15.3$. Thoufoole, that which thou fonreft, it is not quickned^ unlejje it die • itmuft firft be corrupted^ that it may grow againe into an eare of corne; the meaning is, a man therefore dies, that he may rife againe, the body muft lie downe in the duft : 1 Cor. 15.53. This corruption muft put on incorrupt ion '; and this mor talkie muft put on immor-taluie : Now corruption cannot put on incor-

ruption^

ruptiqn, nor mortalitie, cannot put on immorta-ktk, fo long as wee are here : the body of Adam could not be madeimmortall ofit felfe,tbe frame of it would not affoord fomuch, for Adams body needed meat, and it had it j but immortall bodies need nofood,but live by the power of Gods Spirit: therefore Chrift tooke downe the frame of this nature, that hee might make it a more eXr cellent frame. It is therefore faid, that a Chri-ftian dies rather in the authorise of mercy, than juftice^ that as Chrift died and rofe again, fb Chrift will have all his fervants die, that hee may of a corrupt nature, and a mortall body, be an immortall body ; he will make it immortal], which nature it felfc,. no not in its perfe&ion, could not doe : this is the firft privilege.

A lecond privilege which beleevers receive is this, the death of the beleevev puts an end to all his finnes, and miferies,and forrowes • that when the fouleand body fhallpart in funder, then fin mall depart from both 5 and when they goe out of this life, they mall goe from allthem'feries of this life : we fhall never bee more peftered with lufts,and corruptions, we fhallneverbee drawne from the Lord more, Satan is no,v bufie, but when the Saints of God die, there is a feparation from all ilnnes, from all forrowes, from all temptations, never to be aflaulted more; this is the meaning of that place, z Cor. 4. 10. Every where we beare about in our bodies the dying of the Lord ifc fry hat rhelfe alfo oflefm may be made manifefi in our mwtall bodies: the meaning is this, Chrift by his

E c death

The S&ules IuBificAtiw.

death did fubdut* finne, and now by the forrowcs-and troubles he iufeed, and by the power of his death 3 there is a total! feparation made from fin inioule andbody: therefore wbenasin the power of Chrifts death, we can lay downe thefe bodies, then are we feparated from finne; this is to beare about in our bodies the dying of the Lord Jefus: this is quite contrarie in every unbeleever, for death natural! in an unbeleever is but the very beginning of all their other plagues 5 they fip of Gods vengeance now, but they fhall have the full cup then : finne in them now is reftcamed,. but then their finnes {hall take full pofleffionof them: Satan now doth but tempt them, but then he fhall take poffetfion of them; as it is faid of the rich foole in the Gofpell, This ni^ht fhall they fetch away thy fouli, and then as they fhall bee for ever plagued,, io they fhall be for ever finfull r nothing but finne fhall be in them, they fhall be altogether proud and forever proud,they fhall be altogether malicious, and for ever malicious, and the devils fhall drag the foule of the. wicked out of the body downe to hell forevermore,and there fhall tyranize over it forever: but on the contrary it is not Co with the Saints, the end of their life is but the beginning of another 5 they go$ from a vale of teares, to a haven of happinefle.

Thirdly, the death ofthe beleever is a mean to bringand eftate them into the full pofleffion of all that happinefle and glory, which heretofore hath beene expected, and Chrifthath promifed ^ now it.fhall be attained: the time now comes,

when

The Siules Iuftificati$n.

when the Saints of God flail have no : n^e~tears~ w their eyes, nor fin in their foules, nor forrow in their hearts • when they die,then their fins and for-rowes die too ; youfhal never be dead harted more. Oienyou flial have holines inful poflTeflion which 10 long time you have longed for . it is now only ini expectation, and you hope and looke for it

ki 5 the L ° rd wiU P Ut wifedome into your olinde mindes,and holinefle into your corrupted hearts, but when death comes ltwill bringyoirto the fruition of all that holinefle and happinefTe , J*j this is done by the death of the Lord Jems' 2>nria\ i Uhn $.i.Wee are new the formes of'Ga^ but it dotb not appeare what we jbail bee, and weknom that when hefhaff be mademanifefl, we (ball bee made like him: that is, like to him in all holinefle, and happinefTe, as hee is altogether holy, and altogether happy : now you are children, but onely in nonage, now you are onely wives betrothed and you goe up and downe in your rags of finne* but when the folemnizationofthe marriage flail be in the great day of accounts, then we (hall be like him• and hee will make us altogether holy and hee will fill our blindemindes with knowledge, and poflefle our corrupt hearts withzll pu-ntie, holinefle, andgrace,foar as thyfoulc (hall be capable of it, and flail bee needful! for thee : what, are you unwilling to goe to your husband ? the wife fometimes receive* Jerrys from her efpoufed husband, rtiec we'comes the mefllrger, and accepts the tokens kindly, and reads the let* ter gladly^nd will not part with his tokens above

Ee a any

any thing: but oh, how fhe longs to injoy him-felfeinhisowneperfon,thisis herchiefeftdefire, to be pofTefTed of him, and to have his company alwayes : (o the Lord Jefus Ghriftis yourhui-band, he died that ye might live 5 he is afcended up into heaven, and hath made paflage for you ; you have many intimations of his mercy,and many fweet fmiles from heaven, faying, well,goe thy way, thy fins are pardoned, and thy foule fhall be faved 5 thefearehis tokens,and I hope you will lay them up by you,& make much of them,but when will the time come that I may injoy my Saviour? Now Ihave a little mercy, and a little holinefle, and a little pardon of finne • but oh that I might injoy my Saviour fully : Now it is quite contrary with the wicked; the death of the wicked is a means to fhiit them out of all the hope they had of receiving mercy,for when death parts foule and body, then there is no more cards and dice, no more lufts- the adulterer fhall no morefatiffie himfelfe with his unclean lufts, the drunkard fhall not then bee drunke, the blafphemer fhall not then blafpheme fo as hee was wOnt to doe for nothing, but he'fhail lie and blafpheme God for fomething, and his foule fhall bee full of (pods vengeance , this is the death of the wicked: the death of the Saints is like a ferriman to convey them over to eterflall happineffe • but the death of the wicked is as a hangman to bereave them of life and falvation too: death to the faints is as a guide to* convey them to happineffe, but to the wicked, death is as a Jailor to carry

them.

them away to the place of execution. And thus much briefly of the former part of the anfwer> namely that ourSaviour differed the death natural.

- Now our Saviour did not onely fuffer in his body, but he furfered in his foule alfo, you may conceive of it in two particulars :

f irft, there is a reall withdrawing of the fenfe *

and feeling of the mercy and companion of God a ftopage as I may fay, andatakingoffthe fweet operation of Gods love and favour from the foule, when that fenfible refrcfliing and conveyance of the mercy and kindnefle of Gods countenance is turned away from the foule : : this is a part ofthe fecond death, and this is the paine of loff^ that is, thepoore (inner lofeth that fweet influence of that abundant mercy, and compafli-on, and that fweetneite that is in all thofe glorious attributes which foould fill the foule with fatisfaftory fweetnefle and content; as "thus f : fometimes it pleafes God to difcover thofe pains of hell unto his fervants here on earth, and hee brings them, by the fuburbs ' of hell, that they'" ' may know what it is to-bee in heaven, and alfo what itis to commit finnefo again ft a gracious God, Pfd^^i,t2\ ■Ifdidmmmebnff, hmcafi rutoffahn As if hee had faid, God hath fakeri away, the fweet fmiles of his coimtcnancefrom the heart of David, and this was a part of the. fecond death ; pt thbukeMeftibe WjM ofmvprater: I><nM\\as now infomediftrcfie,fiyrcafon ofthe withdrawing of the favour of God from hi*

Ee 2 fouler

~5#ile : this is thefirft part of the fecond death, a Secondly, when the fierce indignation of the

Lord ieizeth upon tjbe Joule of a poore creature, when the Lord fets open the floodgates of his anger and wrath, and fils the foule unfupporta-bly with his vengeance: Pfil.43 . 2 . why haft thou taftmecoffi and Pfalme 51.11. Caft me not away outofihyprefence, &c. The Lord teemed to call him away, and to fend him packing, and hce fee med to bee caft away in his owne apprehenfion ; both thefe you fhali fee concluded on in lob j j>. 24. Thou mteft bitter things agatnft mee y and hi-deft thy fate aveay from me> and takefi meefor thy enemy: The Lord not onely went away and hid him, but he made lob a Bur, that fohis arrowes might come againft him pell mell, and he let all his difpleafure fall upon him with might and maine 1 fo then there is firfta reall withdrawing of the fweetnefTeof the mercy of God from the foule: and fecondly, a reall infli&ing of the indignation of the Lord, and that fils thefoule ofa poore creature. gue&. 2. Now the fecond queftion is this, how far our Saviour fuffered thefe paines : To this I anfwer, that fo I may carry the caufe with as much plain-nefle and Rakedneffc as maybe, that each poore creature may get fomething, give mee leave to anfwer the queftion in thefe conclufions, one will make way for another. onely here let mee tell you thus much, that I mean onely to make declaration of the truth of the point, and the argument fhall be afterwards.

Firft,

Firft, it is poifible that fomc painesof Hell may be fufteredin this life, and therefore the living and being of our Sauiour in this life, is no hindrance,but that he might undergoe them. This I lay to prevent a weak plea of tome thatdefire to tie and intail all the pains of Hell to another life, and the place to be Hell, and they thinke that no man can fuffer the pains of Hell, except, he bee in the very place of it 5 againft which-cavill, this truth doth profefly march, for the timeand place are but common circumftances r the main fub-ftanceofic, is not in regard of time o^ place, but inregard of the fierce difpleafure of Gdd, which feizeth upona creature* and the veine of vengeance which is let into his foule, if Cod would be prefect with a man by his favour, though hee were in the place of Hell, yet he mould bee as it were in Heaven: as Efay 0 o. 3 3. Tofbet is prepa-tedof old) the burning thereof is. fire and much wood r and the breath of the Lord as a river of brim ft one doth \indle it: fe that wherefoever the ftreameof the brimftone of Gods wrath feizeth, there is Hell: againe, the place is no part of debt, and therefore it is no part of the payment, but the paimentofthe mony that makes the fatisfa&ion: This is that which is fpoken concerning^ Adam y Thou fhalt die the death : hee doth not fav, thou flialtgoe to Hell : the wicked goe to Hell be-caufe they cannot pay, as thedebter goes to pri-fon,becaufe he cannot pay the debt: all that lattice requires is this, to have payment • heedoth notfay thow flialt goe to Hell, but becaufe rh<*

wicked

f \

w icked cannot fotisfie the juftice of God,and an-fvver the Law, therefore they areiimpriioned, and cooped upinhell,anditmaybe moreplain thus-there are many reprobates in. this life, that have notonely hell m expectation, but thev have it (o far in fruition- when the Lord wounds the fpirit, and the terrours of the Almightic incampe a n nand ftab him to the very heart, and they are in the very beginnings of hell. Now becaufe the wicked cannot beare the wrath of God, but they would brcake under it; therefore they muft die, that they may be made immortall, and be able to furferall thewrath of God forever: butpur Saviour niay as well'pay the debt -in mount Goko-tha, as in the prifon of hell.

Secondly, fome paines of hell were-endured, and may be endured, by our Saviour, and yet the unic n of the manhood with the Godhead might ftill be untouched, and noway in the world bee blemimed, though there were a feparation, and a withdrawing of the fenfeof the fveetnelTe of the favour of God, yet this was not the reparation of the union, butonely of the loving countenance of the Lord, the humane, nature faw not nor felt not thofe gracious fmiles which formerly it did, yet hee was ever united to the Godhead,and ever fupportedbythe Godhead, and hee did ever reft upon God, this doth cut in funder the cavils of Beliarmmr.^s itwas with foJh he was able tograp-ple with a great deale of Gods wrath by faith ; andtlierefore he faith, Though thou kiU/ne, yet mil Itnrtin tfee h Gods killing anger, agd frfosZV&i

fting.

The Soules IuffificarU». %\j

{ting flood both together in this in the meafure of it: Now if a poore faint of God can doe it, and is able to beare the intimations of Gods wrath, then much moreChrift, being God and Man,might doe it,and yettruft in him, and never bee feparated from him in regard of the union of the fowle of our Saviour; for as it is with the death natural! in the body of our Saviour, as the body of our Saviour died, and in dying, fuffered death naturall, as an erfed of Gods wrath, God fmote him • howfoever the body died the death naturall, yet the Godhead was ft ill united to the body of our Saviour in the grave, and brought foule and body together againe; fo that the union with the Godhead is ftill maintained. fo it is here, die foule of our Saviour might be feparated from the fenfe and fweetneffe of Gods favour and mercy, and yet the union betweene the Godhead and the Manhood bee ftill maintained; as God might leave the body to the death naturall, fo he might leave the foule to akindeof fuperna-turall death, and the foule might want the fenfe ofthe fweetneiTc of the favour of God, and yet thcunionnotbe brokejyoff: for why could not our Saviour beare this cur fe, as wellas any other part of it, and not be blemtflied ? this brought punifhment upon our Saviour, but it puld not away any grace which hec was pofleft withall: obferve thefe three particulars herein:

Firft, the Godhead in thedeath of our Saviour was faftned and united infeparably to the maRhood,and did fuftaine and fupport the manhood. Ff Secondly,

Secondly, the Godhead did prefervetbe manhood from corruption,.and did Maine and fup-port the Manhood.

Thirdly, the fenfe and fvveetnefle, and the feeling operation of Gods mercy, and favour unto the fbule, was retrained from both, and the wrath of God ieized upon both.

Thirdly,our Saviour fullered paine in his (bule as ne was our Mediatour in our roome, and in our ftead, and as he had our finnes imputed to him: The Manhood bore the fufferings, and the Godhead fupported him in the fufferings : this con-clufion I thought good to adde, to meet with a ftrange dream of Bellarmine^ and that is this, faith hc^ if the Lord-Jefus Chrift did fuffer the wrath of God the Father then the guiltlelTe fhould have beene condemned, and the innocent puni-fhed • and how can God doe this ? or how can our Saviour fuffer this ? Is not God the Father unjuft,.to punifh the juft ? and Chrift unwife,to fuffer as unjuft, being juft ? lanfwer, it is a filly vveake cavill,therefore take but thefe two refpe&s with you, and you iliall fee it will bee plaine, for as Chrift was in himfelfe£on{idered,he was guilt-lefle, and therefore approved of, and beloved of the Father : but as hee tookc our finnes, and our guilt upon him, hee was accounted as a {inner, though he was not a (inner, and he tooke our fins on him by imputation; and therefore no reafon but he fhould fuffer them,andthepunifhment of them, not in regard of any finnethat hee had or did-, butbecaufe it was imputed to him ♦ there-

fore

The Sodes I unification. ?I

fore God the Father condemned hirnlTgiiikle^" fo rims the phrafe of Scripture, Hee fujfered for *ur fwnes^ and the chaftifemem of our peace was *f-onhim^ and by his ftripes we were healed: he fufre-red not for any finnes that he had committed,but for the condition of all finfull nature imputed to him, and thefe divers refpe&s wee doe pra &ife for ordinarily \ye are bound to love a creature as God made him, and then to hate him as hee makes himfelfe finfulf, the Judge goes to the trial! of a ififi print, and his fonne comes before him in the perfon of the debter: now though the Judge love him as a fonne,.ytthewillcondemne him as a Cwaie ; the Judge loves and pittics him in one regard,but yet heepafleth fentenceagainft him in another regard : So it is here with the Lord Jefus Chrift, when God the Father ftands upon the tribunall of juftice, and was pleafed to follow the fuitagainft the partie offending, our Saviour fteps into our roome, and fubmitshinv felre to the cenfure of the Father, and as we were accounted, fo he was content to bee accounted. and as we were to fuffer, fo he was content to fuf-fer for us : God the Father loved him as he was God,andholy, and innocent • yet he condemnes him, and lets m his wralji upon him as he was to beareour fins, for God the Father might love Jefus Chrift, and yet give his body to death uaturall: fo God the Fathet might love the foule of our Saviour, and yet give it over to painc fu-pernaturall; al! the world confefleth that it was without anger that Chrift died, and yet the Fa-

F f 2 thcr

The Souks Iu&ifcfition.

ther flew him : this conclufion helps us to the interpretation of that place, Matthew a7-4f • M ) GoL ms Cod, why bafl thou forfakenmee I He was a Father to our Saviour: and our Saviour a Son

to him. , M , .

Fourthly, whatfoever pumfhment proceeded from the Father, our Saviour tooke it upon him-felfe • yet fo, as neither his fins deferved it, neither did he finnc in bearing of it, nor yet was; hee overwhelmed in bearing of it, as the wicked are which are damned, butheewreftledwithit, and overcame it . hee firft tooke upon himfelfethat fhould have come upon a beleever • when the wrath of God comes out like a Lion to take the finfuli fons of men from off the earth, and the fca of his indignation flowes in amain, then the Lord Tefus Chrift fteps in between the wrath or the Father, and the foulc of a beleever, andhee bears all, Uhn 18. u. when Peter would have refcued our Saviour from the highPriefts, Our Saviour fatd^frjfer it to bee fo y fut uf thy fwrd tnto itspUce- fhaUim dnnke of the ctywhtcb myF*, thfrjriveth me todnnkeofl hee doth not fay (hall I not fip or tafte of*he£up,but,/M / not dnnke .fit I that is, hedrlnkes the cup of wrath which was prepared for poore ? Hhners,cleane oft h therefore EU»6%. a.heefsfaid to tread the*>me-prtj]eof TfJZslrlh alone fr did fqueefe it all out:ob-fervetfeefe explications in thiskinde, and know thus much, that the want of the fenfe and feeling and operation o9 Gods love, and the feeling of the ifid^itttion of Gods wrath m it feifeconh-

dered, it is not a finne, but fofar asour finnes dcferve this wrath of God, and deferve this reparation, and fo far as we out of our mfidelitie daft the fwectnelte of Gods love, we fin m this kinde-but none of all this befell our Saviour the bare want of the one, and the fenfeofthe other is not a finne, but we fin inbearing it. It is a fvyeet ob-fervation of the Schoolmen, that our Saviour cried, my Gad, my God, even in the lone o.the fvveetneiTe of Gods favour . and when Chritt complaines, and fweat water andblood,yea clods of blood, fo that his heart broke within him under the fierce indignation of the Lord: this fierce indignation may be attended two wayes^or there are two things in it: I fay in the feparation or Godfromthe foule, there are thefe two things to be attended: Firft,awant of that grace,and hoi i-ncue, andconfidenee, whereby the foule mould clofe with God,that howfoever God goes away, yet the foule mould follow him, as Iacob did after the Lord, when hee faid,r wiUmt let thee^t, unlefletkvi blejjc met' Now it is one thingwhen Godgoesaway, and it is another thing when we pufli him away: therefore that want of grace^nd holineuc, and confidence, whereby the foule fhould cleave to, and clofe with God, this is one thing which caufeththe feparation of God fronvus: tfois is on our part.

Secondly, there is another worke on Gods part, that howfoever the Toule ftands God ward, andChriftward,and it cleaves to him as /^did that would truft in him, though he kild him : yet

Ff 2» Goal

V'

God may withdraw the (weet refrefhing operation, and the fenfible conveyance of his mercy and compafTion from his foule, and hefrownes upon him„ and plucks away the hold, and Jets in his indignation upon him : the fir ft of thefe two can never bee without finne, and it is a hainous finne when our foules fit looie from God, and when we fhall leparate our felves from the mercy and goodnefTe of God, and are weary of Gods preface in his ordinances, as many wicked men are, and are weary of the promiies, and fay as thofe in lob did, Depart from u.< ? for wee defire not the know-ledge of thy w ayes : this is a curfed finne, and this never was, nor could not be in our Saviour: but now that the Lord may plucke away the fenfto£ his love and favour, and take away the operation and conveyance of his mercy : this God may juftly doe as he feeth good: this was not a finne in lob, that God did take awaytfee fenfe of his Jove and mercy, and feemed to be his enemy,buc it lob had gone away from God, as God did from him, then he had firmed, but hee held God ftill .-this was not a finne in A>£,that God did thus for-fakehim, though haply it was through his finne deferring it : ail this did" befall our Saviour Chrift,and yet he was full of holineiTe, and hangs upon God,and faid<, My God^my God^ why haft thou forfakenme I And God was angry with him, be-, caufe he had our finnes upon him • but the firft of thefe was not in Ghrift, hee did not depart from God : the fecond was inflicted upon our Saviour, and that might be juftly 5 this ads much

light

light to thofe paflages; thofe two ardent petitions of thofe two worthy lights, Mofis and Saint Paul> Exodus ^i. 32. M 0 fes perceiving that the Lord was ready todeftroy the Ilraelites for their iinnc, he faith, Now if thou pardon this finne^ thy Mercy fa all appeare^ but if thou wilt not^ then raj'e mee out of the bookeofltfe which thou had written : and in Rom. 9. 3. Saint Paul forefeeing the rejection of the Jcwes,and that God would throw them away for iixtcen hundred yeeres together y the good man feeing the difhonour that was like to come to God, Sc the utter deftru&ion of the people of the Jewes, he faith, / could even defire to befeparated fromChrifj&to be cut. offfrotn the Nation of the Iewes i . that they might not beforfaken of God: Now fhould a man pray to be removed out of Gods pretence, and to be Separated from God for ever, and to be cut off fromGod,and to be feparated from Chrift Jefus? no, fortius were finfull •' either it fignirles. that Paul fhould have his heart loofened,.and fit loofe in his affections to God, and to Jefus. Chrift: this Pami did not pray for, for it is a horrible fmne,and it is an argument he hated-Chrift andhimfelfe too. Now fofarre as it implies our want of Jove to God, and our want of depending upon God, it is a fearfull fmne, and thefe holy men did not defire it: but this is the meaning, they were willing to have fufrered the want of the fenfeand feeling of Gods love and favour for the. prefent: though they would have loved and clo-fed with God ftill, yet they would have beene content to want the. fenfe of Gods love, that.

God^ .

The Souks I unification.

Gods dory might have beene advanced, and the falvation of the Jewes furthered:■ fo it was here with our Saviour Chrift, for howfoever according to his humane nature hee did feare the death natural!, and the wrath which hee faw comming upon his nature, and therefore he fcid,*/tf **/*/-fible, let thts cup paffefrom tne y he might doe it, and God by reafon required it, that a manbelen-fible of mifery, yet accordingto the hohnefle of the will of the Father, hee did not pray agamft thefe, but prayed for thefe, and for the bearing of the punirtiment: for he was fent forthis end, and it was apart of the Mediatourlhip: this is the meaning of that place, Iohn 12.27- ™" ) h * a r ' f* % Father (ave we from this bwre I no Jmt therefore came I unto this houre . that is, ^the houre of death • He came into the world forthis end,andtheretore, he fubmits himfelfe: Thus much for the opening of the firft part ofthis conclufion ; that wnatlo-evcr wrath fhould have come forth from the Father upon the faithful!, Chrift didbeare it all.

Nov? the fecond part is this ,Chnft fo bears it, that his owne finne never defervedthis wrath of God, nor hee never finned in bearing it, neither was he overwhelmed in bearing it,but he wreftled againft it, and overcame it: it implies two things, and it prevents another cavill. <

* Firft, the paine ofthefoule comes either from a caufe without, or a caufe within,or from both : If a man were to goc to hell, it came either from his owne finne deferving it, or from Gods wrath infixing it, or from both ; now Chnft did

fuffer punifhments in his foule, but not fo farre as they came for his owne finne ♦ thecaufc from within is finfullanddetcftable,butthc caufe from without is holy and righteous 5 therefore all that •which came from God* wrath inn" i&ing punifh-ment, ail that ChriOTid fuffer vyas fo ; but the wicked have a caufe of finne within them,and that Chrift having not, htf needed not to fuffer, and becaufe he had no finns in him, he did not fuffer all pains of hell s heefuffered the difpleafure of Gods wrath, but yet fo much ofthepunifhment as came from fin committed, that our Saviour did not fuffer. •

Secondly, a poore creature bearing Gods anger, he hath notonely Gods anger feizing upon him, but alfo it overwhelms him, becaufehee is not able to beare it: the plague prevails again!* him, notonely the wrath of God lies upon a (inner in hell, but it crufhethhim there, that he can never goe from it: and this Divines call the absolute damnation, fuch a damnation as overturns a finner in hell, and crufheth him there for evermore. The reafon why a finner never comes out of-hell, is this h becaule his fufferings are not infinitely fatisfiable, according as his finnes have beene infinite to provoke God • for as Adams^ fin was infinite andprovoking,becaufe it was againft his Godhead, fothe fufferings muft bee infinite 2 now the fufferings of Chrift were of infinite value, but Adams fufferings were not of an infinite nature: Chrift bore the wrath of Godand wreftled with it,and overcame it,and came out from under

Gg tDe

the heavk difpleafure of God, and why ? becaufc they were able to fatisfie an infinite God, who was thus infinitely wronged by the finne of man: therefore the fuffcrings muftbeof an infinite ft-tisfying nature, as you fhall conceive thus: a finite finne of Adam committed againft God, was infinitely provoking, but the furrerings of Chrift were infinitely fatisfying, and lb aniwerable in proportion to what divine juftice required- this was the meaning of that placein^&f tji^jvbom Codratfedtf dndhofed the formves of death Jecauje it was not fofible that heefhotdd bee holder* doivne of death • and it is the meaning of that place, i Coy. 15. 54. Demh is foal/owed' if iHTiHori^Chnfiendures riraih and overcomes it; and John 16.10. Chrift mti cmvince the frwld of finne y 4nd ofrighteoufnejje^ why of righteoufnefle ? for I gve unto the Father • and why dothheegoetothe Father? becanfehee hath paid the debt to the'iu term jl: heedidfatisfie juftice to the full, for had he not fatisfied juftice, he had beene kept in the grave till this day, and wee had beene condemned • but now heehath borne and fatisfied all, therefore hee muft come forth to immortalitie and glory. Remember thefe conclufions, and think thus, hath my Saviour done all this for me ? well, I will remember if, and. thinke upon it,and 1 win lay it by raee for ever.

The fiftconclufion followes.a^d that is this i

The defperationof a damned foule in hell,and

the eternitie of torments, they are no efifentials of

the fecond death, and therefore they could not,

nor

«-' 0 . ■■" - <■■■■■- * ■ .....-._ —■ ■ , „

nor ought not to be fufced by our Saviour : this Hay to ftop the mouthsof all Popith Jefuites, and efpecially ot'Bellarm^ whothinke to caft a great fcandall upon Cthin and others in this kinde : let mc open both the partsof it $ firft, the damned in hell defpaire jthereiore,(aidi£<?#4m/#<*, ifChrift fufferedthe pains of the fecond death, lie did defpaire, and did fufferthe painesofhell for evermore. Oh foolifh creature, who will be fo wicked as to fay thus > Therefore that you may fee this cur fed opinion, confider two particulars in this defperation;

Firft, the nature of defperation, what it is: l

Secondly, I will fhew that this defperation is a tio part of the fecond death.

Firft -ofall; for the nature of ir, what it is: de- * fperation as the word carries it, is to caft away all hopeand expectation of any good • this is properly to defpaire : For if there be any good things w ith us, then we are feid to have them in pofTem-on, and fruition *. but if good things are abfent from us, then we arefaid to expeclthem, and to hope and wait for them^and hope faith it may be othcrvvife: this is thatw.lnch bearesup thefoule in the moftheavie brunt: But for hope, the heart would breake/aith the Proverb : and it is true indeed, in the greateft miferiesthat can befall us, and when we feele nothing, nor finde nothing, nor have nothing in fenfe, yet hope faith it may be otherwife, and though now I am flnfull and miferab'e, yet I may bee pardoned, and though now in the gallof bitterneffe^yet I maybe purged

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"JTg* " Tbt Souks Justification.

and fan&irled^ and though now I am a damned creature, yet I may bee fuccoured and delivered. This is that which fometimes bears up the heart, and it is that alfo which beares up the hearts of the wicked many times here upon the earth:when the Lord lets in the horrour of heart,, and filsthe foule with his indignation, his heart would finke, but that a little leane ftarved hope fupports him, and he fees that Gods will is not yet fully revealed, but that he may be faved : and he faith, this confeience may bee quieted, and this foule may be faved, andthefe fins may bee pardoned - now defpaire is the quite contrary,whenthe foule hath no good in expectation, and that which cuts the heart firings of a mans confolation, and plucks amans comforts upby theroots, as hee hath nothing for the prefent, fo all means and wayes o( gettingany good are cut off, andthenhe cafts off hope, and never lookes to God more,becaufe he never lookes for mercy from God h and then hope goes out and faith,Oh when will it once be, cafinot thefe finnes bee pardoned, &c ? And at laft hee fees there is noway of getting any good, and therefore hee never.lookes for mercy more, butexpe&s hell and damnation, and cries out, I am damned, I am damned: This is defpaire, and this is the nature of it.

Secondly,this defpaire is not any part or eflen-tiall property appertaining to the pains of the fecond death, whether we lookeat the withdrawing of the fweetnefTe of Gods love, or whether wee looke at the infU&ing of the wrath of God

upon.

upon the foule, this is no part of them r for be-fides that which Divines will obferve, namely, that all punifliments are paflftons, and they fufter them ; but defpairc is a worke of the creature, and it'iflfues from himfelfe, and the creature doth it, and therefore it cannot properly bee a punifh-ment,norany part of the fecond death-but befides all this which they obferve,this defperation fo opened, it is fo farre from being any part of the fecond death>as that it is not axonfequent which nextly followes from the fecond death, but from the weakneflfeand finfulnefle of the creature. Defperation is not any effect flowing immediatly from the wrath of God upon the creature, but it proceeds and comes dire&ly and immediatly from the weaknehe and finfulnes of the creature. Imagine thztyee faw the Lord Iejus Chrifi commtng in the clouds with thousand thousands of his holy 4 K -gels y and the thrones were fet up, and adfiejh appeared 5 the jheepon the right hand, and the goats on the left handy and the Lord tefus Cbrift pajjeth thedoome, and the fentence agaM ibem> faying, Goeyee curfed into txerh&ing fire : Now when a poore damned creature feeth that the fenten.ce is gone,, and feeth the .good wil of God pafs'dupon him,and thepower of his wrath now to bee expreft to the full againft him,and he apprehends the will of God now ful-fild never tobe croft more, and the decree of God is now expreft never to bee altered more, and he c feeth the gates of hell now fealed upon him, and that tfce Lord hathcaft upon him tbetombftone of his wratb,and.tbat he is buried under the power

Gg. I ©f

of the fecond death, and now he feeth the time is gone, and the jufliceof God can never bee Milk lied more, and this power of the Lords wrath can never be removed : Oh the time was, that I had the word and the power of it to quicken me, and to informe me, and the Spirit of God to ftrivc withme 5 and then there was lome hope^ but now the decree of God is mad<s unrevokable, and this wrath I (hall never beare, nor never remove.Therc is now no word, no praying, no hearing, no conference, no mercy, nor faivation to bee hoped for, and fo the foule lookes no more for any good, beeaufe the Lord hath fo peremptorily fet downe Jiis doome- thas the foule breaks under the wrath of God, and is not able to fatisfie,and the wrath of God can never bee removed, the fire will ever burne, and the worme w ill ever gnaw, ahd now the foule cafts off all hope • and this is the meaning of thofe phrafes, 2 Pet. 3.7. and in the 6. verfe of the Epiftle of lude, where (peaking of the devilsjthe text (aith,71^ art reserved in everlafting chains under darknesjo the judgement of the great day: the devill is hopelefle, he hath no hope of goo<^ nor (hall never receive any good: but our Saviour Chrift that was able by the power of his God-j head to fufrer this wrath of God, and to (atisfi? juftice, and tofupport himfelfe under this wrath, and to come out from it^ he hath a certaine hope to pleafeGod the Father, and to have everlafting blifle and happinene with him 5 there is hope with our Saviour, becaufe he can beare and (atif-feand come from under this wrath. Take a bafbn

of

of water, and caft it upon a few coales of fire, and it will put them clean out, but throw the fame baton full upon a great fire,and though it may damp it a littlest firft, yet it cannot quench it, but rather increafeth the flame, and makes it burne the fader : whats the reafbn of this, that it qnench-cd the little fire, and not the great fire ? it was not firftly and nextly becaufe o£ the coldneffe and crofneffe of the water to the fire, for the fame water was as cold upon the great fire, and as croffe to the nature of the great fire • but the little fire was too wcake of it felfeto bearethe coldneffe of the water, and therefore it was quenched ; but the great fire was able to beare the coldneffe of the water, and therefore it was not quenched: foit is here, tfe wrath of God is like this water, as David faith, All thy reaves and billowes have faffed over me>, t^hat is, the waves of Gods indignation, and the dcean lea of Gods wrath: when this falsupon a pobre weake finfull creature that cannot bcare this, but breakes under this wrath, and cannot take off the vengeance of the Lord, but finkes under it; this creature defpaires of all helpe, not becaufe oft he wrath of the Lord firftly, but becaufe of the weakneffe, and thefinfulneffeofthe creature that could not beare the wrath of the £ord : and hence he defpaires, and thefoule faith, tilas, lam weake, ar.d a poore finite creature, and this wrath of the Lord is ofan infinite vigour, I fhall never be able to beare it, nor to get from undent : therefore I defpai^eand caft away all hope of helpe ; but the Lord fefusChrift being per-

v feci:-

fe& God, andperfe& man, having a great flame of holy affe&ions kindled in him by the fpirit of the Father, this did atfiflhiro hereby to bcare the wrath of God in his foule,and not onely was hee able tobeare it,butto overcome it ^ and although hee were toned up and downc in the fea of Gods wrath, yet he was not drowned h and though hee fipped of the poyfon, yethe was not poyfoned: therefore he bore the paines of the fecond death, and overcame them, and did not defpaire h heex-pe&edto receive good,becaufe he knew he fhould have good: thus our Saviour, lobn i?. Jo. when he had fo deeply drunke of the cup of afrli&ion, he (aid, now it if pnifhd^ that is, now the fierce indignation of the Lord is over. Take a little ehilde or infant new borne, and lay it in a little ftreame, if no man come to fuccour it, there can be no hope that it will live, not properly becaufe of the water, but becaufe the ehilde is weake, and not able to keepe it felfefrom being overpowred by the water : and therefore there is no hope to have reliefe for it -, but let a ftrong man come, and he will not be drowned by the ftreame, for hee is of height and ftrength either to wade thorow ir, or elfe to fave himfelfe by fwimming: fo there is the ftreame of the indignation of the Lord: Now God will not help a poore finfull creature, and he cannothelp himfelfe,therefore the ftreame will deftroy him, and there is no hope, for he is never able to free him(elfe,becaufe God will not, and he himfelfe cannot-but the Lord JefusChrift that hath skill and power, becaufe he is God, as

well

The Settles luFtipcsmn. 233

well as man-therefore though he beare the wrath of God, yet becaule heeis able to wade thorow it > and to beare it: therefore it is that he will deliver himlelfcj and all us with him. Thus ye fee that defperation ii a confequent that followes from the finfulneffe andweaknes of the creature, and that it is no part of the fecond death. The fe-cond part ofthis conclufion followes, and I de-fire it may bee attended to by all you that are wcakc ones 5 for this objection doth put many Divines themfelves to a (tend, and yet the cafe is very cleere fofarre as my lightandline ferves me.

Secondly, the eternitie of the punifhments,fay they, for if Chrift fuffered the pains of the fecond death, then hee muft be in hell for ever. It is a weakeand a finfullplea; I fay our Saviour might and did fuffer the fecond death, and yet not the eternitie of it: I befeech you to take notice of two things herein.

Firft you muft take notice of the difference betweene the death threatned, and the death de-nounced,andbetweenethe torments of hell :alfb betweene the eternitie o£time, and the circum-ftances of time, that may bee altered and changed, as the debt or punifhment is fully fuffered or not fuffered: As for example, the time of a mans lying in prifon is no part of the payment, but he doth lie in prifon becaufe hee cannot pay the debt: as thus • A man is in prifon for a thou-fand pound, & he muft lie in prifon ten years,be-caufehe can pay but ahundreth pound a year-but »ow let & rich man come that can difcharge the

H h pay-

payment within ten monetbs, or ten dayes,or tea houres • it is as well if he doe it in ten houres, as if he did it in ten years, nay it is better done: Juft fo it is here, the debt is this • In the day that thou eatefl thereof, thou jhalt die the death : the punilh-ment is death, and every poore creature muft die the firft and fecond death: Now becaufe a poore creature cannot fatisfie Gods juftice in this hie, (for if God fhould but ]et in the power ot his wrath in this life into the foule>and fill the foule-with his fierce indignation, it would kill a man even in this life)thereforethe Lord by death takes away a poore creature, and drags him downe to hell he doth arreft him by confeience here, and faith, Thou haft finned and deferved wr*th, and thou canft not beare my wrath here ♦, therefore thou (halt die and be made immortal), that thou maift beare it for evermore-becaufea man cannot pay it now,thereforehe is paying of it: to all1 etcr-nitie, forhce is never able to pay andfatisfiefcr the whole fummerbut now the Lord jefus Chrift hathcaflh ready at hand, and is able to lay downe the payment for all the, faithfull to the full: Iiee kyes downe the life n«urall,and heealfoiufrers the pames of the fecond death \ therefore hee is able to deliver himfelfe,and all thofe that are his rfel. Firft of all,hath our Saviour thus fuffered^nd

hath he ftepped in betweene the wrath of God theFather and the faithfull ? Juftice faith, that foulehath finned, and muft be damned, and an-ecr faith, I muft breakeout againftthat poore foule i then the Lord Jefus Chrift fteps m and 5 faith

faith, I will beare all, and undertake the fafisfi-ingof all s I will beare all thofe punifhments due unto them: you that are bclcevers and have a fhare in Chritt, unto you I fpeake 5 labour thou from hence to fee the hainoufnefle of finne, and to hate ir, becaufe it hath brought all this evili Hpon thy Saviour, and would have brought the fame upon thee, had not the Lord Jefus Chrift ftepped in betvveene thee, and the wrath of the Father .Oh looke what thy fin hath done unto the LordJefusChrift,andfeeif you can love it,&take contentment in the comiflion of k :Let me teach you how to do it: fend your thoughts afar off,and lee our Saviour in the garden crying out, and faying, My (bub is exceeding heavie unto the death, my foule is even befit wiih firrowes • oh watch And pray: And alfo when he was in that bitter agonie in the garden, Andhe frayed yn mire earnejtty, and hee ^retched out hisprayers^ihat it broke his heart almost ; behold the teares in his eyes, and the clodded blood that came from him, and his foule was al-moft broken within him, under the fierce indignation of the Lord : and he fell upon the gromdjml yet all this would not defc the deed: follow him to the croffe, and feeing him attended with the fouldiers, and pierced thorow with a fpeare; fee then if thou caaft love thy finnes that have done all this; and further, when you have feene him thus nailed to the crofle, and pierced thorow with a fpeare, then if you have any hearts of men 8 < I doe not fay of Chriftians) liften a while, and here thofe hideous cries, My God y my God^whyhaf

Hh 2 the*

thou forsaken me I Oh brethren it went very heavy with our Saviour i Now imagine that you heard thofe heart breaking fighes which broke the heavens, and let them breake thy heart too: Oh goe your wayes home I charge you in the Name of Jefus Chrii\and anfwer yourowne hearts, or rather anfwer the petitions of our Saviour,, and fay. Lord, w hy haft thou forfaken ? Oh Lord, it was for my pride, and my contempt of thy word, and my.defpifing of holy dutdes,andfbr the reft of my finnes, I fhould have beene forfaken, and thai waft contented to bee forfaken for me. Oh can you confider of this and love your finnes ftill, which have brought all this miiery upon a Saviour ? if you can love your fins- now ,doe • and if you can harbour that pride and ftubbomneffe in your hearts which would have pluckt the heart out of Chrifts body,and his foule from his body, then doe ; can it bee poffible that men fhould harbour fmne in them,, if they did but know what it hath done to them, can you fee itand not hare it ? Oh behold that finne which hath caufed God the Father to be angry with thy Saviour, and'doe thou hate it, and let thy foule for ever loath thy finne which hath caufed Chrift thus to doe, to come downe from heaven, and to bee tortured by wicked mifcreants,andtocry oxt^My Godjny 6od y why haft thou forfaken met and as fin hath caufed God the Father to punifh thy Saviour, fo goe thou and be revenged upon thy fin, and fay, Oh my pride,- and my ftubbornnelle, and ray loofe-Keife, and uncleanneflfe, arid bafe dru&kenneflc,

thefe

the/e were the nailes that pierced his hands and. his feet, they piereed his iacredbody, and puid the wrath of. God the Father upon his foule; therefore let mee bee for ever revenged of this proud ftubborne and rebellious heart of mine, and let mee for ever loath my ilnne, becaulck brought all this forrow upon my Saviour.

Topreifethis ufea little more, I charge you brethren, as ever you had any tender love unto Jefus Chrift, or any regard of your owne comfort, goe your waves, and bee forever caftdowne and humbled for tholeevilhvaiesofyours,which have brought our Saviour to fucha gulfeofmi-t iery, and to be angry with thofe finnes that have made God the Father angry with the Lord Jefus Ghriit, and take thoir revenge upon that proud ftubborne heart that brought all this miferyupon thy Saviour : This is thecourfc of humanitie a-mongii men; if a man knew of any one which had murthered his father or his friend, whom he highly regarded andhonoured, nature fhewes us thus much, that our hearts would rife againft the man, and you would not bee able to brooke the fight of him, and you cannot endure to fee him in your companies 5 . and if law and confeience did not forbid it^ you could be contented to give him his deaths wound, and to bee his bane, and you would cry out againft him, Oh he hath murthered my father,or my deere friend, and though you would notrunupon him and kil him,yetthis every one would doe, he would follow the Law

Hh 3 to

j jg Tfo* Souks I unification.

to the.uttermoft,and if all the law in the land will deit> lie will have him hanged • and if he might have it put to his choyce what death hee fhould die, lice would chufe him a death as bad as hee could devife j and if he might he his Executioner, how would he mangle him,and fay, thou waft the death of my father, and then hee would give him one blow for this, and another blow for that- and fay, thou wretch, thou haft taken away the life of my father., i and I will have thy life: Now is a man thus inraged, and is the heart of a man carried with iiich. violence unto him that hathmurthe-red his father^ or his firknd, and that for the lofle of the. naturall. life 5 Oh then how fhould your hearts bee tranfported with infinite indignation, not againft the man, buteven againft the £nne, which is the caule of all this,and which is wholly oprx»fite againft God; and not onely becaufeit hath taken away the life of the body of our Saviour, but alfo made him undergoe the w rath of an everlafting father; your firmes are they that have thus tlaine the Lord Jefus Chrift, the Lord of life: Therefore follow thou the law againft thefe (ins, and raife hue andcrie after them, and bring them to the Seffions, and iet them before the tri-bunall of God 3 andcrie jufticeLord,juftice againft thefe fins of mine • thefe (lew my Saviour, Lord flay them 5 they have calcified my Saviour,Lord crucifie them • let me have life for life, body fot body, and fbule for fbule: thefe are the fins that have taken away the life from the body of our Saviour, and tooke away all comfort from his

foulc,

foule, Lord take aivay their life: thus purfue thy fins,and never leave, them, untill thou feeft them bleed their laft:ne\erthmke that thou haft power enough againft corruption, nor never thinke that thou doft enough againft them, but give thy corruptions onehacke more,.and confeffethy fmnes once more, and fay, Lord,this pnde,and this ftub-bornneffe Lord,and this loofeneffe of heart Lord, thefe are they that kild my Saviour, and I will be revenged oft hem, and herein conftder this, when your hearts are inclining to any corruption, or to any temptation of Satan $ and when thou findeft thy foule drawneafide to any fin, and when thou findeft fome temptmgs unto corruptions and ftirrings of curfed lufts," it is good then to have ah a&uall confederation of what fin hath donetothe Lord Jefus Chrift,and reason thus with thy felfe and fay, thefe fins were the death of my Saviour h and (hall they be my delightpthefe fins did pierce hishands,and wounded his foule,and fhallthev give contentment to my foule ? the Lord forbid* did thefe finnes plucke teares from his eyeSj and blood from his heart, and {hall I make them the delight of my heart? the good Lord in mercy forbid it i were it fo that our hearts were fully and throughly perfwaded that all the vanities of our mindes, and all the lufts of our hearts, and all the diftempers of our affe&ions were thofe that ftabd the Lord Jefus Ghrift,and wounded him to the heart- itcouldnot bethat we mould fodelight in them, and lavifh out our foules and affe&ions-thereupon, nay^ndc eriely Chriftianitie will doe

if 3

it, but nature and reafbn will even compeil a man to doe the contrary, could liee but reafon thus with himfelfe,when corruptions tempt him, and occafions call him, and lay thus with himfelfe 5 was.it not enough, and more than enough, that the Son of God came downe from Heaven, and fuffered Hich grievous pains, but t hall I againe crucifie the Lord of life, and {hall I againe pierce thoie bleiTed hands of his, and pierce that blefled fide of his, and all goare his facred bcxiy with ray uncleane (ins, and force him to crie out againe, by reafbn of my finnes which I have committed > this is more than brutiih, and more than favage; I befeech you in the bowels of the Lord to con-fider well of it: you know what Chrift. faid when Saul perfecuted the poore Saints at Damafiw, Sdul, Saul, why perfecuteft thou mee I It pierced the Lord Chrift,when any of his members were pierced, ^Etsp. 4. but now for flichas beleeve in Chrift, and looke for mercy from Chrift, confi-der how neerly it will touch him, and trouble him; not onely to have his members pierced, and perfecuted, but alfo to have his good Spirit grieved, and himfelfetdbe wounded. Imagine you heard the Lord fpeaking, as the Church did in Lament at ions 1.12. Is it nothing to you all^oh yee tharpajje by^ is there any [orrow like unto my forrotv £ have you no compambn at all upon a Saviour > what, will ye {pit in my face ? what you ? what and to a Saviourtoo? and will ye pierce my fouie by the corruptions of your hearts^and by the actions of your hands? thus the Lord Jefus Chrift

per-

periwades you to fee fin, and to abhorre and hate etupon all occasions; and therefore let us anfwer the requefts of our Saviour, and not {hew our felvcs defperately wicked to pierce him againe, and to renew his fufrerings.

In the fccondplace,did our Saviour fuffer thefc Vfc * • paines ?then fee here the ftri&nefle of Gods ju-fticc : Oh that exact precife feveritie of Gods proceedings without exception of any mans person ; God puts no difference, although hee were his 4 Sonnc, butheelayes punifhment upon him. This is the rcafon of that exa& dealing of God, in Rem. 2.?. Tribulation andanguifb fhallbeeupo* the pule of every one that finncth^ and why ? becaufs Cod is no refpeBer of petfons ; as verfe 11. thats the ground of it 5 and it is not onely expreft, but itis alio proved undeniable, Rom. 11. 22. Behold, therefore the bountie and feveritie of God • towards them which have fatten, feveritie • but towards thee, bountifulneffe : remember Gods juft proceeding againft the Jcwes, and therefore it is, that the Apoftle citeth all the proceedings of Gods judgements, not onely again/t the heathens that never knew him, or his enemies that alwayes oppofed him,but even to his friends fiichas he had (hewed much favour and mercy to : if they finne, they fhall be deftroyed for their finne. But oh the juft exa&nefle ofthe juftice of the Lord,how feverely juft he is J for this exa&ncne is not onely upon the wickedyind open profane, but upon his ovvnc deare children, and they that have had his ordinances, as in Amos^ the Prophet fhewes what fa-

Ii vours

T7^ The Souks Justification.

voursthey had received, in regard of the means • but yet fee how fevereiy the Lord, punifheth them : but behold the miracle of juftice in the Lord Jefus Chrift hisonely Sonne,in whom his foule delighted : our Saviour that had but the fhadovv offinne,hadallpunithments laid upon him in this kind: Now anfwer me whether God the Father bee not a ftri&Godor no, and a juft and righteous God that would thus dealc with his oncly Sonne. A man would have thought if any thing in the world could have flopped the band of Divine juftice,that it (hould not proceed from God the Father, then Chrift he might have done it j for hee had all that ever any one in the world could have r If the excellency of the per-fon of our Saviour could have done it, or theho-lineite of the foule of our Saviour, then he might have beene exempted from punHnment,. yet all thefewere not able to doe it,becaufe hee was a furetie • but vet a man would have thought that thofe teares of blood might in fomc meafure moderate the matter.- could not thofe fervent petitions of his, have had fo much as fomeabatement of the puni{hment/when he cried out faying, Faiher^ifit bepofablejet thiscuppajfefrom met and then againe tb" fecond time, Father, if it bee poftble, let\his ctppafje from mee ; nay the third tim^fatber^ifit beepojsiblejet this cup faJJ'efrom me. The Son of God was now upon the rackc with it, if it be pofible, let this cup pap from mee^ let meeonely have a fip and away, and fo let it paflefrom mee, purely if anything could have ~' " ftopped.

flopped the hand of divine juftice, then Chrift might have done it, but God would not, nor did not abate our Saviour one drop of his indignation, but Godinfli&s it all, and Chrift-futters it all: behold therefore if this bee not a juft God • heare and feare all you that heare the good word of the Lord this day; you that thinke that Chrift is made all of mercy, it is a God of your ownc imagination, and your owne deviling; it is not that God which is the Lord of heaven and earth, it is notthe God of hoafts, the Father of the Lord Jefus Chrift: Oh fay poore ignorant people, he is a very mercifull God, and full of companion* it istrue,hee is mercifull indeed, but know this alfo to thy terrour, that God is ftn<2, and precifely righteous : you thinke to put off God with a few good words and lazy wifhes, and with a Lord have mercy upon us -and if you can have but an houres time before your death to cry Godmercy,ohthen you thinke all (hall be well, and God will goe away with any thing; and be-caufeyou fuffer a little punifliments and arHiai-ons in this life, therefore you thinke tobee freed from them altogether hereafter : no no, know thou (halt not carry it away fo : indeed thoil haft troubles and ami&ions here, but thouOialt have eternitie of torments for ever in the lite to come : if tkou ftill continueft to bee a liniuli wretch, and an unbeleever, there is noway with thee, buttobearethy owne plagues andmiteries hereafter: when thoufeeft the Sonne of God himfcifecorre&ed, doft thou thinke to goe tree ?

Ii* lf

if God would not bate our Saviour any thing of it, doft thou thinke he,will abate thee any thing? againe, our Saviour had our fins onely imputed . to him. but thy fins thou haft committed them thy felfe, and canft thou thinke to efcape, that art proud, and ftubborne, and malicious, and Heft and liveft in thy fins, and doft wallow in them, and allow of thy felfe in the commilfion of them ? no^furely God will not fpare any. blafphemer, nor unclean wretch,nor profane perfon under heaven^ if he did not fpare his owne S©n,he will qot (pare thee, but hee will infli<5fc upon thee the fharpeft punimments that can bee imagined : therefore now if God bee fo fevere againft finne, then let youraffe&ionsbc anfwerable thereunto 5 doe you pitie none that are finfull, not onely (laves, but in a childe, a fon, a husband- let us labour to get a heart full of hatred againft fin in any of 'thefe, nay though (hee were the wife of thy bo-fome,or thy childe, or thy decrefriend^, if thoi? feeft fin^in them, bee fure to punifti it^ efpccially you that are in places of authorise, intowhofe hands God hath committed the fword of the Magiftracie for the execution of juftice : You that are Gods vice-gerents upon earth, doc you-as God himfelfe hath 'done, and: walke in his way, andTo bee blefled in whatfoever you doe : / faidyeare\Gods faith Davidy every Magiftrate^. every Juftice in the couritrie, and every Mafter of a family ; ye are Gods, that is, ye have the Image ©f God put into you, and therefore fay thou with thy felfe in this manner $ would Godfuffcr

a*

_

The Soides IustificAtio*. 245

afwearer,orablafphemcr, or a prophaneperfon, or a drunkard,or an adulterer,to goe unpuniftied ? and would God fuffer a prophaner o£ his Sabbath, and would not reforme him ? then whatlb-cver is amiffe in thy owne foule, or in thy wife or childe,orfervant, if it be in thy place punifh. 5 if not, then hate it to the uttcrmoft: If God doth hate fin even in his owne deare Son, though aflu-mcd oneiy, then let thy heart bee alfo carried' with a hatred for evermore againft it: Thus much of the firft queftion,what the kindes of punifh-ment were which our Saviour fuffcred, and how far he fufTeredthem.

Secondly, when did our Saviour begin thefe ®u e ft % futterings, and when did he end them ? To this I anfwer thus i

Our Saviour Chrift begun the pains of thenar Ahfi*r~ turall death from his cradle,to his grave.-I am not ignorant of the diverfitie pf the judgements o£ Divines in this point- but that which'I conceive to be moft feafonable is this, hec be<nin to die, as foone as hee begun to live, and thatupon this ground ; l O0 ke to the curfe that God hath threarned, Gen. 2. 17. & the day that thou eateft thereof, thou jhalt die the 'death . fo that Adam began to be a-debter, and muft beea fufferer from the yery beginning of his fin j and fo all the fons ot Jidbn,. they have no fooneran entrance into life, but they are dying: Themeamng is this as thou eateft thereof thou fta!t die . thatsthernW ningof the text as it is in the original!; 4*AfcJkL wafiom the beginning of thy \if c . Now when

% *£ The Souks Iuftificauon.

our Saviour became a debter, heemuft alfo become a paymafter, and he muft keepe the day >f the payment : juftice requires this, and they that are taithfull doe and will keepe this : now oar Saviour was agood paymafter, therefore the day of his humiliation was the day of his diffolution; hee had forrowes and miferies even untill his departure out of this life: nay, not onely die cur (e required it, but alfo daily experience makes it good ^ looke upon our Saviour as foone as ever he was borne, there was no roometo bee had forhim in thelnne, bm hee was laid in a manger in the ftable • and not in a cradle neither, but in a cratch : and Herodyhe fought his life too^nd in his riper years, he fuffered hunger,andcold,and backbitings 5 and all thefe were but as harbengcrs to make way for all that defolation and wrath which came upon him. There is never a childe of Mam, butfo foone as hee is borne into the world, hee falls to crying, and fo he continueth in forrowes all the dayes of his life, and all thefe are but dyings: when the tyles begin to fall, and the thatch to moulder from off the houfe, wee u fe to fay the houfe will fall (hortly:. fo alL the forrowes and thedifgraces that were caft upon our Saviour, (b foone as he was perfecuted, they were all prepay rations to his death. Againe, looke to the end why our Saviour came into the world, as ini John 3. 8, Chrift came to destroy the workes of the devill, that as Satan brought finne into the world by Adam y and fo death and condemnation by. finne ; fr Chrift through his frfferings, brought in life and

fanBifi-

Tbt Smles Iufti-ficattan. %aj

fantVfaation , fo that the plaifter fhouldbe appli-edto the place from whence the root of the dif-eafecame : As Satan brought fin into theworld, and puniihments by fin,, fo the plaifter muft bee laid thcre^ that all may be fully cured.

Againe, when did our Saviour iuffer paines in his fbiile ? To this I anfwer, our Saviour did fiif fer thefe paines, partly in the garden, and partly upon the crolfe : this will be plaine if you compare Matthew 16 .37. with Iohnig. 3©. in Saint Matthew he faith, that Chrift tooke with him Peter and the two formes of Zebedem y and bee began to wax (orrowfuUy and to begrievoufly* troubled: nee began to be forrowfull, this forrow and heavineffe was the paines of his fbule: here he did begin it^and in lorn lp.iQ.wben Iefvus badreceived of the vinegar, he faidy now it isfinifhed: what is that ? there are many interpretations upon it y but I will follow that which I conceivetobee moft feafonable,as thus ; // is finifhed, that is, the cup is over, thehea-vie indignation of the Lord that didpurfue mee y andlie upon mee, is now over • and remember this word fin<jhed,doth argue that it.had a beginning. There was a time when our SaViour begun to grapple with this wrathof God,and #01* itisfinifhed: this is die meaning of it, for it could not bee meant ofall the Prophefies that were of Chrinyill whicii were not fulfilled, and though fome were fulfilled, yet fome were not • and therefore it could not be meant of them, as namely ofthis Prophe-ne : as lonab was three day es andthree nights in the whales belly, fo fhallthe Sonne of mm be three daw

[and

and three nights in the heart of the earth: therefore, the text faith, that he began to bee in an avmie in the garden&A when he cried, now it is finijbed, then it was ended: that is, now the fit is over, and the indignation of the Lord is paft : this (hall bee made good in the third queftibn wherein it {hall appcarc that hecdid fuffer grievous paincs in his foule : Butbeforelcometothethirdqueftion, give me leave to premife fome cautions, that fo you may fee how the way lies. and the cautions are thtee i Firft,that whatfoever the Scripture doth fpeak

concerning the fufferings of Chrift, it means them really; they were not fhewes nor ferablan* ces,but in fubftance.^his I fpeake the ratherto avoid a cavill of fome which thinke that Chrift did onely fay fo, - and did not fuffer them really; this is a meere doting dclufion, and for ever to be abhorred ; for unlefle we yeeld it that Chrift did fuffer thefe really, wee (hake off the truth of the whole dory, and fo we can have notrwe foothold for our comfort. a Secondly, I fay that whatfoever is expreft in

the Scripture, wee muft conceive of it without the leaft fufpitionof finnc in our Saviour: therefore evermore maintaine a holy reverence, and a holy regard oftheaaions and the nature of our Saviour Chrift, that you may not charge him with the leaft inclination to any diftemper. 2 Thirdly, our Saviour was not compeld pro-

perly to fuffer, either out of the neceffitie of nature being vveake andfinfuli i for indeed forrowes 6 doe

•doe come properly out of our corruptions, and flow out from thence 5 and as heat and fire gcx; together,, to fin and mifery go? together 5 but there was no fuch matter in the Lord Jefus Chrift • nay, there was no outward caufc in our Saviour, that could compell him to differ mife-rie;, whether he would or no: but hee did moft willingly fubmit himfelfcto divine juftice, hee tooke our place and became our furetie, and rfto-mifed the payment of the debt freely- yet after he had done thus, ltwas neceflary upon conditi-<rn promifed, and hee did alfo willingly make it neceflary, that before hedijl futfer thefe punifoments, he fhould undertake them ; and then havings thus undertaken, and upon certaine conditions promifed, it was very fit and neceflary that he fhould make good what he had promifed, and performe what hee had undertaken: thefe cautions I thought good to adde to flop the mouthes of all cavils that mayarife in the hearts of thofe that are weake; for the ground of Chrifts fuffe-rings was freely and willingly according to the promife and agreement which was betweenethe Father and himfelfe. •

• The third queftion followes, and that is this: gues7, 3. whether our Saviour didfuffer in body alone, or in foule alone, or in both:

The anfwerapparantly and punctually is this: ^nfwer. Chrift did properly and immediatly fuffer the wrath of God in his foule, as well as hee did the paines of death in his body; hee did not onely

K k fuffer

j^o The S&uUs I unification.

£

differ by communion and confent betweene the foule and the body j as ramely,therefore the foule is-pierccd, becaufe the body is pierced, no, but he did properly and immediately receive and differ the wrath of God in his foule, as well as his body did death. The Scripture doth expreffe it this way, and the Prophet foretold this in Efay 6\. io. G od fhall make his foule an offering for fin : you know every offering implies a full payment-they did ufe to confeuc their finnes over the fa-crifice, and then to flay it, intimating that the fa-crifice was to undergoe whatfoever puniftiment was due untotlieir finnes: and fo did Chrift doe in bearing our finnes, nay Chrift himfelfe faith fo : Matthew 2^.38. My fouk is very h eavic and for rowfuR y even unto the death: and that this mull needs be the meaning of the text, it fhall appears by further explication, and therefore give mee leave to handle all the particulars of the fufferings of our Saviour :and for our proceeding herein, that I may be plaine, and that this doctrine may drop as the dew, aad that every fpire ofgrafle may receive fome fap and fweetnelfe, and fpiritu-allmoifture there from, let me doe two things, wherein I will {View you that the fufTerings of our .Saviour were done partly in the g£rden,and partly «ppn the croffe h and for his agony in thegarden, let me doe two things :

Firft,I will fhew you what the Scripture feith <Dfthat agoniein the 14, of Saint Marfo, and ia ffte 2 6 . of Matthew.

.Secondly^ willnakf it good thatthofe fuffe-

rinss

rin^s weremoft grievous fufferings, which hee fuftered in his foule :

For the firft, what our Saviour fuffered when he was in that agony in the garden, when be cried out , Father^ if it bepoftiblelet M' cup pajje from me. The Scripture discovers the pith of all that an-guifti of foule, and the whole compafle of ir, what it was that did thus fill the foule of our Saviour, and that is in thefe two things; and you fhall findethem both in M&rke 13. 33. where the text faith, when our Saviour was to enter into the combate, he faith thus 5 beebeganne to bee avtazed) and to be very beavie .*let me exprefle thcjft tiius: hee beganne to bee driven to an aftonifh-ment, and to have his foule fiid with the indignation of the Lord. Firft, our Saviour Chriil forefeeing the wrath of God, and the combate of God the Father comming againft him, hee began to be amazed : the word in the originall is this • That fo you may fee the depth of the diftres, and the bottome of the cup. The word amazement comes from a word that fignifies to bee in a ftand, or to be aftonifhed: fuchaforrow as men ufe to have for the lofljb of fome deare friend 5 nay the prepofition in that which is added fignifies a gricfe beyond aftonifhment: whatfoever griefe could befall a creature without finne, that all befell our Saviour: this word carries two things with it:

Firft, there comes an admiration from the fuddenneife of the thing.

Secondly, a ftroke of terrour, which fmircth

Kk 2 upon

*5*

The Souks IuftipcMion.

upoiuhcfoulc with the admiration of it- as when a Hidden andan unwonted and an intolerable evil beginncth to feize upon a man, and the ftroke oflbme terrour and tearc ftrikes in and drives the fouieto an amaze, and infomuch that the heart faith, good Lord what will this come to ? if this befall mee, what (hall become of mee? this is aftonifhment. The fecond part is this,, and that goes further, and our tranflation exprefleth it to the full- Myfoule be^innestobe very-beai'if y thits. our tranflation \ but the word goes a degree further, when this forrow not onely ftrooke and fhooke the heart of our Saviour with the fudden-nefleofit, but it entred into his foule, and fild it abundantly, and rackt it to the uttermoft of the abilities of nature tobeare it: (hall I dealc nakedly > this word heAvie^ carries two things with it. Firft, that the foule of our Saviour was fur-charged and fildj/being full with the indignation of the Lord, and that heavy vexation that lay upon him: for fothe word implies, abundance ofmifery which dothbearedowne the heart of a poore creature, but this was not in the Lord Je-fus Chrift : though his foule were filled brimme full of the indignation of the Lord, yet bee was not overcharged with it. Second* 1 y, hence it fol-lowes, that all the faculties of the whole nature of the foule of our Saviour, they gathered up themfelves, and thej drew up all their forces, to bcare up themfelves againft the wrath of the Lord, which was now comming upon them • all the powers «f his foule, themindeand theme-r • mory 3:

mory, and hope and feare, they were all gathered up: as in timeofwarre, the fouldiers come all forth from their garriibns to cloie in the maine battell ; fo the Lord Jefus forefaw the wrath of the Father comming agamft him, and heedrevy forth all his abilities, and left all other imploy-ments wholly, and brought them to fence and to fortifle themielves to beare this wrath of the Lord • as if our Saviour had faid, Comeyee all hither'and help to beare up my foule agamft the unliipporrable wrath of God • this is the very skirt and felvedge of the word: yet oblerve this by the way, our Saviour was not deprived of the worke of any of his abilities, but onely they werecald off from all other imployments, and they wholly betookc themfelves to beare the wrath of the Lord, as the maine worke which now did lie upon them: and this may be done, and was done by our Saviour, and yet without finne. As it is withaclocke, a man may ftop the wheels upon force, and make them ftand ftill, though there bee no diftemper in the wheels cau-fing it, but onely the hand which ftops it: So it was with Chrift, there was no infirmitie in the minde or memorie of our Saviour-but the hand of God was fo heavie upon him, and the wrath: of God fo feized upon him, that all other anions cea r ed, and hee attended to no other thing, but torhis, how tobea-ethe wrathof God • die Evangelift in fflUihAv 2*. ?8. fhewes the explication of boththefe, My foule is exceeding bea-w>, tame %esbereMtd iv&tch with keeymy \o<leis

Kk l M*

heavie even unto the death: that is, my foule is be-fiegedand befet, and beleagered with forrowes, in every part, and I would exprefTe it thus: our Saviour Ghrift knowing Gods counfell and the hour approaching, and the thrones of juftice prepared, and God as an angry Judge fitting thereon, with all the bookes brought forth, and all the finnes of all the world there laid open, and God the Father as a Judge faith, theie are the finnes of thofe, for whom thou haft undertaken todie y and ifthou anfwer not for them theymuft be damned ; and there he faw the finnes of Manages and David y and Peter and Paul, appeare before the Lord, and withall, he faw the glorious attributes of God all comming out again It him • and mercy pleads, I have beene defpifed • and patience pleads and iaith,I haue beene defpifed-and juftice pleads and faith, I have beene wronged by thefe men in the time of their ignorance: and therefore mercy, and patience, and goodnefle, andholinelTe, and longfurTering^nd all thefe that have beene wronged, they all come to the Father for juftice, andfay,Thefe have beene oppofers of thy grace, and fpirit, and they have wronged us s iftheybe faved, Chrift tnuft bepunifhed; and hee feeththe wrath of the Lord making a breach againft him, and feizing againft him, and not onely fo, but even all the Devils, and all the Jevves and Gentiles • God lets them all in upon our Saviour: now fee whether hee had good caufe to complaine • if hee looked up to God, there were all his attributes crying for juftice

againft

againft him, and jieath before his &ce, and the Jewes and the Gentiles, Mendwd Pilate and all confpired againft him, to bring in forrovv upon our Saviour: therefore hec cries, Ob my [vide is heavie even to the deaths my Joule is befet with for-rotves - the Jewes, and the finnes of all the world will have my life 5 thus he began to be aftonied, and was fame to gather up all his abilities, that hee might fortifie himfelfe againft thofe evills. This is the furTerings of ehrift in the garden, and yet I fpeake under it 5 and if I had the tongues of men and of Angels, I could not expreiTe it : for thefe words are never read of any mortall man, but that there is vveaknefle in the fame, onely Chrift hath expreft thus much, thathowfoever mifery and wrath was able to overcome a poore creature, yet hee bore it, aud that without finne: Let thefe two cavils of the Jefuitesbee removed before wee goe any further, and the explication before fpoken of will anfwer both.

Firft, fay they, ifChrift in his agonie fufeed OhjtB. t the wrath of God, and if this made himto cne OWt, Father ? if it beepfiU^ let this vap pajje from mee, if thi s bee fo, then fay they, cm Saviour mull continue in the agonie from the garden, till he came upon the croife -, but that hee could not ■doe, for hee checks nd.ti, and reproves Peter • flot as a man aftonifhed, but as a man in his right "Nvks • and hee anfwered Pilate calmly, and lice prayed holily, and commended himfelfe to God the Father, and he was not as a man aftonifhegl m all this : therefore hee was not now in the agonie. To.

-—jT~ " " The Soules testification.

;7^T TothisIantwer,theobje&ion growes upon M a falfe ground, for they conceive that becauie he

was in the agome, therefore it muft continue untiil his being upon the croflfe - I fay no, thats falfe • for our Saviour entred into the agonie,as intoacombat, and he that enters into a comoat, bath many bouts in it: as therearemany (tames and tempefts,b»t there are iome beames ot iun-{hine betweene them, fo here there is fome interims. It is in this cafe as it is with a man ma burning fever, a man hath many intermitfons betweene the fits • fo although our Saviour bore all thewhole wrath of God, yet he had intermitting; fits of it i zs'mMankew %6. 39,42,44. m the ?&. verfe, he prayed and faid, Father, if it bee podle, let this cuff affe from mee - and he went arvay Aaine the fecond time, and frayed faying, F ^ if it bee pophle let this cup fajjefrom mee • and bee Lent ajratne the third time, and frayed yet more ear-nemifaWb f&ther,if it be fofiiblelet this cuffajfe from me: and as it is mLuke 2 2, 44- Heeentred into the agome, that is, into the fit, as we life to fay ofaficke man • now thefitisuponhim, he prayed once and cameagaine, fo one fit was over. he prayed yet againe,fotwo fits were over5 then he LLdyet more earneftly, fo thethe third fit was over: here are three bouts which heehad, when hee wreftled with the indignation of the Lord. Therewere three ftorrnes in this tempeft and betweene every little ftorme, he had ap^eafantgale ofeafeand rerrediing: This is the anfwer to the firftobjetou Secondly,

Secondly, if the wrath of God feized upon th& GbU£%i foule o[ oar Saviour, then the caufe being the fame,theerfecl; muft needs be the fame; therefore he mu{| needs be ftill in the agonie, when he was upon the erode:

You muft know that the forrowes and fuffe-rings ofout Saviour iiTuedonely from thefe two caules,

Fir ft, from the wrath of God comming upon t him forourfinnes.

Secondly, our Saviour did willingly accor- 2 ding to the agreement made betweene him and the Father, put himfelfe under the wrath of the Father • he laid his head upon the blocke, and upon the anvi 11,under the blow of divine Juftice. Now it is not the wrath of God alone, nor the willingneue of Chrift alone, but from the wrath of God comming upon him, and his willing-nefle in fubmitting to the wrath of God : for Juftice faith, if there bee faved, thou muft differ -and Chrift faith, I am contented, I will, yet fo farre as I fee fir, and may be for my honour • this fhewes that he did it willingly : Therefore hee was a caufe by counfelL ancl a voluntary difpo-fer of his owne worke 5 therefore he might either fatisfie juftice by bearing the whole wrath of God, or elfe he might take a breathing while as he (aw fit • fo that howfoever you frame the objection,, yet theanfwer is cleere: for when a man hath taken vrorke to doe by the great, bee may goe to his worke, or he may leave his worke,pro-vi&ed. that he doe performe it according to baf-

L 1 gaine:

The Soules IufttfcAtion. -—: oramann^yl^akrifM, or elfe if hewilL be may keep filencc : fo Chrift under-tooke to fuffer for us, but provided when bee would, and as be would: Maitke* 26.17. He be Z an to wax firrmfA tliat is, hee did it freely, hee entred into the eombat of Gods difpleafure, he undertooke it when he would, andas much at onceas he would, provided that bee did pay and fuffer all for the curfe doth not require that Chrift {hould fuffer all at once,but onely that he {hould fatisfie the juftiee of God agame: the humane nature of Chrift could not fo well beare all the wrath of Godatonce -therefore he tooke it at three times: as when a man cannot well drinke a great potion at one draught, hednnkes andbreathes,and then drinks againe and breathes, and then drinkes.thethird time :fo Chrift was. refolved to beare ail the wrath of God, and bc-caufeitwas too grievous for the humane nature todrinkeit all at once, therefore hee drinkes and breaths againe, and then drinkes the fecond time, and breaths againe; and fo drinkes the third time, and fo our Saviour was able to fuffer all,apd not to bee driven to any e diftemper or weaknefle; for all thofe diftempers of affeftions, they arile, from thefe three grounds:

1 Eitheraffe&ions prevent judgement :

i Or elfe it will not yeeld to judgement r

2 Or thirdly, it ditobs judgement.

Now our Saviour tooke one draught, and then breathed, and then tooke another draught, and ireathed agame.and fo dninkc.it at the third time;

lb that none of all the forrovves of the agonie that he undertooke troubled him, becaufe hee under-tookc it when he would, and yet bore all, and fo gave full fatisfa&ion. Thus you fee what our Saviour furTeredin the garden in his foule, and it was (lich a kinde of forrow, that he tooke onely Peter, and lames, and Iohn with him, and no more.

Now in thenext place, I come to fatten upon the proofe of the point, to wit, that this forrow muff needs bee more than can come from the paines of death, and I fhall make it good by force of argument, that this forrow cannot come barely from the naturall death 5 I fhall give you grounds from Scripture, and from reafbn, and I reafonthus:

All the forrowes that came upon our Saviour, they came by reafon in this cup, that is, from thefe forrowes, and miferies that he was to beare, both in the agonie in the garden, and upon the croffe : Now that cup which brought afloniiftV ment in upon his foule,and fild it full of anguifti, and drove him to an amaze,and not only to weep bitterly, but to trickle aowne drops of clodded blood, that cupmuft needs bee more than the pains of a naturall death, but that cup which cau-fed all rhis,was that which brought them in, and made himthustobeaftonifhed,and fild his foule with anguifh", and wrefted clodded blood from his body; therefore this was more than naturall death: the latter part of theargumenris undeniable, namely that the agonie came from this cup >

LI 2 there-

r i I.

therefore the cup was the canfe of his forrowes, and griefes, andtearcs j but to thinke that natu-rall death thould drive our Saviour to this afto-nimment, it is unreafonable to thinke it, that the Souldier lliould beare that which the Commander cannot beare, and that many a poorc Chri-fHan that hath but a little grace, fhould beare the paineofan^turall death for a good caufe,and that comfortably • and (hall not Chrift the Fountain of all grace beare much more ? it is imreafc-nableforany man to thinke fo. therefore there muft be more than the paines of a naturall death, in the fuffenngs of our Saviour. Hee that gave liis Saints grace to beare thefe paines of thena-turall death, he hath much more g r ace in him-felfc to beare them, and to come forth from under them.

Is it fo .that the Lord Jems Chrift was driven

to this aftonifhmenr,and to all this mifery ? then

what ufe will you make of the point? fhakethe

tree, and gather trie fruit : Let every foule learne

from hence w hat wi 11 bee the fruit of n"nne, a nd

what he may expect from.fmne, if he doe rightly

conceive of it i wee pie to judge of phyficke by

the working of it,efpecially if itbe fome ftrange

kinde of phyficke, then the working of it wiildif-

eover the nature of it: And as it is with fome

great perfonages, as the Popes and fuch like, they

have their rafters totafte their meat for them ^ for,

certainly if the meat doc poyfon him thatt aftes

it, then it will doe him no good that eats it: fo

fee what finne hath done in Chrift, and the fame

it will doe in thee^ what he hath received from it x doe thou looke to partake of the fame, if thou continue in fin : Ke onely rafted of it by way of imputation, and he had only the fhado vcs of fin, as I have formerly fhcwed : hee had onely the taftcoffin byway of account, and charge^and imputation: therefore if it made him ficke even to death, then know thou (halt bee fnre to feele the fame : it will worke upon thee much more that haft fin not by way of imputation,, but thou haft it by way of commiffion: and thou canft fit atthybafcp!eafures,and loo fe company, and fin-full occasions, and dbaweB on iniquitie 'ai it were with can-ropes • it will bee thy death, if the Lord be not mercifull unto thee to favcthee, and the Lord Chrift gracious to pardon thee : therefore let us not judge of our finnes according to our conceits • it is that which cozens and deceives' thoufands of poore creatures • therefore letus not value our finnes according to the fiveetinefle that our owne corrupt heart findes in them, nor according to the p'eaiurc that wee expect from them^ tkey goe downe merrily now, but they kill as certainly. It is the great weaknefle of poorc foules, that wee fee finneagreat way off through many glaiTe windowes, many mediums and.covers, there are many profits,and pleafures, and dalliances, that arc betwecne finne and Us, and we fee finne throng! 1 all thefe, and therefore finis welcomed and received, becaufe it feemes pleafant: but now I would have you fee finne in the nature of it, and therefore iooke upon finne

LI 3 in..

in the Lord Jelus Chrift,and there fee it in its colours, and fee what vexation it brought on our Saviour, the lame it will bring upon thee; nlelTe the Lord be the morcmercifulLIs is with finncrs, as it is with children ; little children that know not the nature of a Beare or a Lion, i( they lie fleeping, they will bee ready to play with them s but if the Beare begin to (hake himfelfe, and the Lion begin to rore, it makes not onely children afraid, but even the ftouteft to flie, wee dally with the hole of the Afpe: finnehath devoured thoufandsatthis day, and children that wee are, we play with fin, and with the pride of our owne curled hearts, and our lulls, and our ambition, and uncleannelte, and with the neglect of Gods ordinances, and every other corruption : The drunkard playes with his drunkennelTe, and the adulterer with his dalliances, and the proud man withhis ambitious thoughts, and foevery wretch with his wicked pra&ices, and this ambition is now afleep : but if you could feethefe roring uponyou,and ready to devoureyou, then certainly you that now take delight in them, would flie from them: Proverb 7. %y. Itisobfervable what finnewill doe, the adulterous woman meets the poore deluded creature, and fhe inticethhim with herbafe lufts, and he dreams of nothingbut Downe beds, and all kinde of dalliance, andhee knowes nothing but goes as an Oxe to the {laughter, untilladartftrike through his liver, and he knowes not that it is for his life, hee goes and his life goes : Herheufe it the way to the grave, \ which

The Soules luftiftcation. %$$

which goeth dorvne to the chimb ers of death : the like ismiudas, heedefired to betray Chart, and for what > onely to get a little poore pittance of thirtie fence: his covetoufnefle was now afleep, and he hid a numbering heart towards the Lord Jefus Chrift, anda covetous heart tor himfelfe :■ all this while finne was afl'eepe • but when Chrift was attached and condemned, then I'das began to be worried with his corruptions • hee comes inhorrourofheartand throvves downe the thirtie pence, and comes into the high Priefts hall, and faith, / have finned in betraying innocent bhodr Now tellmee,./^^, is it good to bee covetous-now ? when his confeience was awake, and the wrath of God began to feize upon it,-, and the Lion began torore upon him, then his heart begun to fhake within him, and hee departed and went away and hanged himfelfe, his finne made way for it: and thus it will be with every wicked man in the world. Howfoever now you have delu-ons to cozen others, and you have your unjufV meafures,and you can carry itawaybravely^your corruptions are now afleep, but that covetouf-neiTe cut of thy fhop^and that adultery out of thy chamber, it will one day rore upon thee; looke upon the hands of Chrift, and they will fay, thefe hands were pierced by finnes, and it was finne that hath fildthisfoulewithaftonifh-ment. Oh all you that fee and heare the good word of the Lord this day, fee what fin hath done with our Saviour,and ex peel: the like effe&s from

finne, if you ftill continue in it,

How

Now we come to the fecond parr, that is, his fufferings upon the erode, where wee (hall have much to doe with the Jefuites, You fee what he fufferedin the garden, now follow him to the croffe, for when he was in the garden, he only ta-fted of thecup- but when he was upon the crone, he drUnke the cup quite off; in the garden he only Tipped the top of it, but now hee drunkethe dregs of it, and the bottome and all. For the opening of this, looked/.27. tf-about ihemmh health* is, about three of the clocke in the af-ternoone,whenhe was crucified,^ cried out [aying y £li y Eli, lamafabattatti : Now Divines fay,and Interpreters conclude, and I doe profelTe it,and Ibe-feech you attend to it, that in this crie & coplaint of ourSaviour,was di (covered the dregs ofthecup of the fierce indignation of the Lord • now before I come to the naked and proper lenfe of the words, confider thus much : there are two interpretations of it; Firft, there is one of the Jefu-ites,which we muft confute and remove. Secondly, \here is another interpretation of found Divines, which we muft receive and yceld unto.For the firft, BeUrmine and others make the meaning of the words to be this^hat our Saviour Chrift here complaines that he was left to the hands of the Jewes, and that God the Father would not deliverhim from that temporal death which they would put him to ; therefore faidthey, our Saviour in the fenfc of the death natural,cries out that God had left him in the hands of thofe ungodly men • therefore they fay the words run thus, My

God,

God, my God, why haft thou thus forsaken me, and left me thus in the hands of Pdate, and Herod,znd the Jevves to crucifie mee : it is a finewlehe and a weake imagination, that I may fpeake no worfe of it, for I can hardly beare it with patience : and that this fenfe is falfe there are 2 reafons to beare agamft it. Firft, this meaning is taken from a talie ground, and therefore the ground and bot-tome being brittle and weake, the building mu& needs fall. It is a vveake thing for a man to fay that fometimes the miferies and deaths of the Saints of God, argue aforfaking of God : for I lay, that though the Saints of God are fometimes delivered up to death by the wife providence of God, yet they are not faid to bee forfa-kenofGod: 2 Or. 4.?. wee are perfected, but not forfaken^ caBdowne,butweeperijhnot: You know what the ordinarie promifes are in this kinde • I mil be with thee in fix troubles, andin the fiventh I will deliver thee: marke this ,the heavieft' atfh&ions of the Saints of God, nay death it felfe is fo farre from being an argument of Gods iorfakmg them, that it is an argument of their glorying in God 5 asin^C^ 12. l0 . Therefore Itakepleafure in my infirmities and reproaches necef fines and perfections : andinanguifh for Chrifts lake, the Aooftle rejoyceth in perfections, and mtne midft of all extremities.

A fecond reafon why it is falfe is this, Cod is laid to leave his krvants two waves, and there are ho other wayes in Scripture that I know of. Firft • *nen God takes awayhisafliftanceinthermieof

Mm trouble.

—^p ' " Tin Soules Iuftifcmo*.

i^blc', and heeMen¥"r^o7tkit flrength and

that afllitance , whereby with patience they may beare, and with courage goe through thofe amnions, but now and tkn hee lets them to bee foiled \ by their owne infirmities 5 and to fall by their weakneiTes, that tbey may kame to fee their owne weakness, and learne not to truft inthemfelves, burin the Lord their God; Now this forfaking cannot, nor did not befall our Saviour in common fente, becauie hee prayed for aiMance, and whatfoever hee prayed for, hee had- as Hebrew* 5. 7-***<"f heard m that which be feared-, and fo consequently affifted 3 nay, he was confident of the lflue of it, Luke 23. 42. 4?. when the good theere upon the crofTe faid, Urd t remember meewhen thou com-weft ww thy Kingdome 5 the Lordanfweredhim, this day foal thou be with mee in Paradife : nay, David did propbefie this of Chrift, and Chnft himfelfc performes ir, Pfalme id. 8.. ibavefet the Lord dmyes before mine eyes, for hee if at my right hand, therefore ifydnot be moved : therefore God the Father did not leave our Saviour, but he did affift him, that hee was above all forrowes, and ailmi-fenes

Secondly, the other kinde of leaving which * the Scripture fpeakes of, is this h when the Lord takes away the fcnfc and feeling of the fweetneffe ofhis love,and favour from the foule: mPfilme 279. David faith, Hide not thy face away from me, nehber caraway thy fervant m dUfl-afure put nor a Tenant out of doores. Here I demand of any

maii ;

■ mi-.i'w. ■■»■..r<i —»

The Soules fuftificatien. %6j

man, but efpecially of the Jefuites, whether of thefe two they will grant ? God did not forfake the Lord Jefus Chnft the firft way < therefore he muft doe it this way, or none at ail 5 and if any man grant this, then he grants the caufe : for then there was not oneiy the death naturall, but the difpleafure of the Lord feized upon his foule • and unleffethey doe grant this, then this abfurdirie muft needs follow upon it, that Chnft was not at all forfaken of God : for he that was conftantly aififted, and refrefhed by the fenfe of the love and favour of God,he was no way forfaken : lofeph was in pnfon, but God was with him; and Daniel was in the Lions den, but God was with him : and in 2 Cbron. 15.2. God is with yo#, xvhile yee are with him : now if Chnft had affiftance from God the Father to ftrengthen him,and the fenfe of the fweetnefle of Gods love to refresh him, then hee was no way forfaken, which is profelly contrary to this truth, and it is to give the good Spirit of God the lie; therefore away with thofe imaginations, fo that the anfwer is cleare, that God the Father did rake away the fenfe and feeling of the fweetneffe of his love from our Saviour ; and this made him to crie our, My God, my God^ why haft tho;* forfaken mee I thus much to w ipe away the cav i Is of the Jeiu its. N >w I come to fliew the right kn(e and interpretation of the words which wee ought to receive; and here you may fee the grest worke of drift, and the love ofChrift, arid the comfort of a Chriftian: the text includes two things, which

eontaines the very dregs of the cup : Firft, that God tooke away the fenfe and feeling of his love and favour: Secondly, God the Father laid a curfe upon him. There is a dereli&ion,. and a rnaledi&lon, in the words forfaking, and the curfe : therefore adde to this place but Gal. 3. 13. and you fhall have the full fufferings of Chrift, Chrifl hath redeemed us from the curfe of the Law y be-iw made a curfe-far #*, becauseit is wruten 7 cur fed is every one that hangeth on a tree: {o that when hee was crucified and hanged on the crofTe, then hee was made a curfe for us,and then he was forfaken. Let mee-a little open both the paflages to you : Eirft for the forfaking of our Saviour, why haft thou forfaken mee I when he cried thus, and rored for the very difquietnefle of his foule, there was more in it than ordinarie :. I. will difeover the fubftanceofthis forfaking of Chrift how farre it went, and that in three particulars, that you may know how far to fteere your judgements in conceiving the fenfe of the Spirit of God in this place: this forfaking of Chrift may be conceived of in three conclufions:

Firft, it was not a totell forfaking of our Saviour, but onely in part^ and it was not a perpe-tuall forfaking, but for a while, and it was not a taking away the Godhead from the manhood of our Saviour $ but the Godhead-was ever united to the manhoodj and did evermore fupport it.

Secondly, this forfaking was on the. Fathers part, and not on our Saviours part - the Father forfakes Chrif^ but Ghrift went after him: God

tooke:

tooke away the fenfe of his love, but the Lord Jefus Chrift cried after him, and laid hold upon him, and faith, My God, my God, why haft thou forfaken me I the Father went away, but the Lord Jefus Chrift went after the Father, and would not let him goe : God the Father might juftly forfake our Saviour, being made finne for us by account and imputation: being our furetie, God the Father might juftly take away and withdraw the fenfe of the fweetnefle of his love and favour from the Lord Jefus Chrift, without any finne. but now the Lord Jefus Chrift could not have forfaken and gone away from the Father without finning, fo that this forfakingwas on the Fathers part, but our Saviour held faft, and would not be •Tarried away, My God,my God,&c„ As lob faith. Though hee killfmee, yet will I tru ft in him : fo that /o&f trufting,and Gods killing anger might ftand together: and when the Lord wreftled with la-cob and faid, Let me goe, for the day breaketh ; Iacoh laid, / will not let thee goe, untill thou bleffe me. God may goe away from racob, but lacob may not goe away from God for want of confidence, and affiance: fo that this forfaking is to be apprehended wholly on the Fathers part, for our Saviour did not goe away from God by diffidence and di-ftruft.

Thirdly, and here lies the main pith and heart blood of the point, that wee may fpeake tremblingly and wifely, in this great and difficult point. The conclusion is this, thefoule of our -Saviour, that is, the whole man was for the while

Mm 3 deprived

deprived of the fenfe of Gods favour,and the feeling operation of his love and mercy that might comfort him 5 1 fay 5 it was for the while, and this feemes to be the reafon of thole ftrong cries, and heart-breaking complaints of his : You know whena man cries, then there is mifery, and trouble upon him s and when he cries loud, and puts forth all his powers, it implies a marvellous^ weight, nay, it gives us to conceive of a kinde of admiration, and a kinde of wondering with him-felfe, whatthe caufe of it mould bee: It feemes here that this was the caufe of the fad complaint, becaufe in his agonie there were fome inklings of Gods mercy, and now and then a flarre-light, and a little flam of lightning to cheere him : but now all the fenfe and feeling of Gods love.was gone, and not fo much as any little ftar-light to cheere him up. and that drives him to a wonderment," faying, My God, my God, why haft thou for-Men meet Is it poflible that rhou can ft thus for-fake thy Sonne ? whats the reafon of it ? what, and anonely begotten Sonne • not that the fpint of confolation was ever taken away from our Saviour, nor that the Godhead was taken away from the manhood, andfo left comfortlefTe, andfup-portlelte; no, no, but howfoever the fpiritof comfort and confolation was there,vet the fweet-' neiTe ofthatconfo!ation,wheremhehad refrefti-ed and folaced himfelfe, that was quite taken away. OhjeSt. Oh but, fay the Jefuites, this feemes ftrange;

for if this bee fo that all the fenfe and fweetneffe

of

of Gods love was taken away from him,then bow cai) he fay,?/*) God, my God £

It is a conceit for a Jefuirc, and not for a Anfwer. Cbriftian j for faith and the want of teeling may goe together \ Chtiil longed after mcrcy,though, feee faw nothing, and hce cried, my GtMj my G d i though hee ha & no ienfe of Gods love, the ftron-geft faith may ftand where no fenfe is • Efay 50. 10. Hee ihtu rvalketh in darknej]e,and baih no litrhii that is, he that is altogether in mifery,and forrow > and anguifh, and feeth no light of comfort and confolation, what muft hee doe ? muft heecaft away all hope? no, let him ftay himfelfeby the power of faith upon his God. So then Chnft may have, and had confidence,to fay, my God, my God, and yet hee was deprived of the fenfe of Gods love, and the feeling operation of his mercy and favour - and God the Father might take away tbefenfeand fveetneffe of it, without any weaknefle on our Saviours part, becaufe this withdrawing of the fweetnelTe of Gods leve, brings onely apunifhmentupon the foule, and takes ho grace nor holineffe from the foule of our Saviour.

Now wee are come to the bottome, now our Saviour forefaw all the mercy, goodnefle, and companion of God the Father going away from him, and hee panted after k, faying, my God, my God, mercy is gone, and companion is gone in regard of the fenfe of it. Now that you may fee the weight ofthefurferings of our Saviour, con-fider thus much- that the taking away the fenfe

of

of Gods love, difcovers it feifein Scripture after this manner.

The Lord in this vvorke of his,and in this hea-vie withdrawing himfelfe,he turnes away his face, and lookes another way, deprives him of the in-joying of the fvveetnefTe of his fellow fhip which, formerly heehad : Tonal) 2.4. Jonah was a good and agratious man, though he was a ftrange man, as one obferves, yet when the Lord had dealt fomething ftrangely with him, and caft him into the lea, a whale receives him • and when hee was fwallowcd up of the whale, he was then fallowed up of a greater griefe ; for God had taken away the fweetnefte of his love from him : therefore faith he, lam caft out of \hy fight 5 hee would play the runne away with God, and would goe to Tarfus; therefore God cafts him out of his fight to his owne apprehenfion: therefore faith hee, lam caft out of thy prefence: this was onely in regard of the fenfe and fweetnefle of Gods love and favour : this you may fee in the example of David, Pfalme 31.22, 1 fa id in my hafte, I am caft out of thy fight ; as no queftion but Ionah prayed in the whales belly, and faid, Lord pardon my finne y and forgive my tranfgrefiions > y no, faith the Lord, get you downe to Tarfm: fo David prayed, and cried earneftly feying, one fmile of thy favour Lord '. no, faith the Lord, and hee lookedanotherway, yet thou hear deft thevoyce of my prayer: and fo Io-nah, yet wiU I looke towards thy holy Temple 5 hee looked to mercy ; whiles his eyes and his heart and all faild 5 fo that faith may well ftand, even there

where

where there is no fenfe at all.

Thus k was here in the cafe of our Saviour >and thus the Scripture fpc-akes admirable pithily. Pfalme 77. y.Hatb God forgotten tobeegracioM y and ha.h hefoutu^ his tender mercies I asifhehadfaid, though I may not have mercy, yet let me lee mercy : hath God in anger fhut up his mercy ? the face of mercy is iweet, and the prefenceof mercy is comely : but hath God in anger fhut up his tender mercies ? hee hath not onely fent him going out of doores, as hee did Ionah, but hee flouts himfclfe up that the poore finner cannot come within light of him.

Oh faith the fonne^ I would my father would but looke out at the window that I might fee him -, but when hee will not fuffer his fonnc to looke upon him , this is heavie : fo the Lord "faith to his fervants, no no, you have flighted my kindncfle, therefore I will locke it up, that you fhali fee him no more^ In the ie-cond Bookeof Samuel, the fourteenth chapter, the twentie eighth verfe- when Ahfolomhad dwelt two ye ares in Ierufalem , and faw not the Kinvs face, at length hee {e;ilsfor loab 10 fend him to the King, and laid, eiiher let me fee the Kwvs face, or elfe wherefore doe 1 Ivve I It was a great favour that hee might but fee the Kings face; though hee might not injoy fellowship with him : this is a great troub'e, when the Lord fhuts up his mercy in anger : mercy hath come home to your hearts, and it hath befought you to take it t but you have dealt bafely with the Lord,and wal-

Nn \ ked

The Settles Iuftifcuion.

\edrebellioufiyagainft him, well the Lord will {hue you out of" his prefence, and will (hut up his mercy, and then you (hall fay that you had mercy ofrered to you once, and you would notac-

cent*t

- Thirdly, and this is the higheft degree of all 5, the Lord doth not onely (hut up his mercy thar be cannot be feene,but bee goes away that a man cannot tell where tofeekehim : Oh, faith the fonne, that 1 might but fee my Father but hee is gone, and then his heart is even fwalloweedup;. nay, God doth not only take away the fenfe and feeling of his favour beyond fight, but hee goes away from a man, that heecannottell where to feckc him, that if he would write letters as I may fay, yet he knowes not where to fend them •, and if he call his father, he cannot heare him : Thus the Scripture fpeakes, and thus.the faints of God have found it from time to time, Tfdme 77.7, S, f. ird the Lord abfent bimfelfe for evet>,.andmllhe fhew no more favour I this tranflation is reafona-ble well, but the originall runs thus • mBhee adde no more to bee favourable: as it hee had faid^ what will he not only not entertaine me ; but is hee^one that I cannot tell whereto finde him 5 and m the 8. verfe, Is hitmercy cleave gone for nerj This-is thelaft ofall,and that which contains the pith of all, that our Saviour fpeakes exprefly of himfelfe,that God goes not onely out of his prefence, but out of'his calling too : the place is excellent, PfaL 22. 1. from whence thefe words were taken, My God, my C'ed,*hyhaft thou firfaken

me I

The Soules fuffificatim. 27%

meet why art thou fo farrc from helping mee, and from the words of my complaint ? God is gone beyond call. No;v that you may ice the weight' of the forrowes that lay upon our Saviour, confider thus much : our Saviour was to: onely caft out of Gods favour, and God did not onely take away the fenfe of his love, and the feeling operation of his favour, that fohe received not the fweetnetTe that he had done; but Chrifttooke the place of (inners, and therefore God the Father fhut him out amongft finners, and drew his mercy out of light, and out of hearing, and therefore he cried out, My God, my God, &c. Nay further, why art thou fo farre from my helpe ? Hee criecboui that hee tore his bowels againc, andftretched out his throat and cries, my God, my God, and hee followes the mercy of God the Father in this kindc,not that his faith did not prevaile, but he had not the fenfe and fweetnefte of Gods love; and fo David in all that he fpake, (ayin^, Will hehe favourable no more S hath hee in anger jhut tfp bis tender mercies Z All this while God was prefent with him by fupportation, though he held that vifipn of mercy orTfrorn his fouteT: now atthis timeit feemes to me, and the text will beare it, that though Chrift before had but three bouts in the garden, yet now all the fins of all his e!e& children, and the cloud of fins of all the faithfull did ariie to a mighty great fog, and the cloud did ovcrfpread all the whole heavens as I may fay, and did darken all the Sunne-ihme of Gods favour: as it is with the Sun in

Nn 2 the

The Soules I unification.

the firmament, when a little cloud growes greater and greater untill it cover the whole heaven, then, wethinke it is almoft night: fo all the ficnes of all the faithfull didoverYpreadall the whole heavens, that even the (to-light of Gods companion,, and the lightning of Gods love and favour appeared not..

Now I come to-the reafons of our Saviours, grievous furferings in his foule, and the reafons

are thefe. X Firft, from the caufe.

a Secondly,4rom the place to which our Savi-

our was called. 3 Thirdly, from tile love, of the Lord Jefus

Chrift, whichmakes it moft plaine. of all. Reafin I. Firft.from the caufe, it cannot bee that it was the ]qw,es, and Herod, and Pilate, that made him eric out in this manner, but the juftice of God theFathercameagainft him,and the devil! entred the combate with the Lord Jefus Chrift upon the crohe : huke 22.. 53. Thisis-your'Jjouy'e,and the power ofdarknejje ; hell gates were fet open, and the devils were all let loofe upon our Saviour • and therefore as Divines doe wifely and judicioufly obferve in ColojT. 2.15. Hee led cap? tivity captive, and fpoyled principalities and power s, and tooke the hand . writing of ordinances that was agawft us, ami fanned them to his c/ojje: . hee was now in the maine combat with all the powers of finne, hell,and death : Thefe were they that did make the combat withthe Lord of life. JteaM il The. fecond reafon, is taken from the place * 7 ■ which

which he underwcn t; he was to be a Pricft, and he vras to offer uphimfelfefor a facrifice, not his body alone,but alfo his foule; as Hebrews 9.20, 24. Chrift offeredap- kimfclfe for a facrifice.

Thirdly, the love of the Lord Jefus was fucb, Rcafm 3. that of neceflkie it muft bee fo, and thofethat thinkc, that the Lord lefus fuffered nothing elfe but or.ely the death of the body, they wonderfully wrong the love of the Lord jefus Chrift: the like love was never feene, for had he fuffered on-iy the death natiirall,thenfoiYie of Gods people had iliewcd greater love than ever. Chrift did : as Paul, Romans 9. X, I could bee content to want the fenfe of the Uve of Chrift, for the people of the letees\ ,&c. Now if our Saviour had onely fuffered the death natural!, then Pad could have beetle content to doe more than Chrift did: Thus you fee * the nature of this forfaking of Chrift.

Secondly, there was alfo a curie which befell * our Saviour, which here is intimated, but is fully eXpreft Gal. 3. 13. Chriji hath redeemed its from-the cur fe of the Lav, why? hccauic be was ??tade>t c-irfe for ua 5 how doth he prove that ? becaufe it is written, cur fed is every one that hanpeth on a tree i He proves the truth by thc.Type,the curfe lay in this, t hat Chrifi did fuffer rrhatfoever ir-js due unto m: So the Apoftle realbns, that whatfoever curfe was due unto us, that our Saviour did fuf* fer: the curfe was this, the Father did not only withdraw the fenfe and fweetneueof his love and favour from the Lord Jefus Chrift, but heealfo kt in his heavie indignation, and wrath into his

Nn 3 foule,,

foule, and that feizedupon smd fild the fouleof our Saviour brim full, and this was the curfe: The Scripture doth cxpreflfe it in two particulars, or there are two degrees of it. , Firit,the>ifticeof God had a fingle combat

with our Saviour in the garden, and there it had three bouts with him j the Lord dealt very roughly with him, and the blowes were very keavie that hee laid upon our Saviour there, for they went t o the heart of him, and yet that was but a little skirmirti : Efay 55. 4,5- God fmotehim, andbruifed bim^ infomuchthat there was clodded -blood feene to come dropping fromhim: thefe heavie bouts that hee had, wounded him, and went to the very heart of him, but now patience, and forbearance, and longfu&ring, and mercy, ' and- compaflion, they alfcome intorefcue our Saviour, and they afford him a little breathing, and refreshing, fo that though the blowes were heavie,andthethrufts were fore^yet he did breathe and live • and it was not the mame ftrckeof all, and the reafon was, becaufe patience, mercy, and goodnefTc, andbountie, came intorefcue him: but then the fecond part was this: 3 Not. only Gods anger had a (ingle combat

withhim, but at kfttke ju ft ice of God gathered up all the powers of if, and the wrath of God drew up all the forces together,and they marched in furiouily againft Chafe: and whereas before the Father frnote at him, and didthruft at him, now hee Hew him, When our Saviour came to the croffe, and the heat of die battle lay upon

him,

him, then all the fcnfc and fvvcetneffe of Gods countenance and favour, they all left our Saviour in the open field § for in the garden hce had* fome refrefhings, and fome breathing times, and mercy, andgoodnefTe did ftep inand fay,flay him not, but let him have fome refreshings : but now the fenfe and the feeling of all thefe was gone.

The ufe ofthis iaft branch, it is a word of ter- yfe t rour, and it is able to fhake the hearts of the proudeft wretches under heaven: they that fet themfelves againft God and Heaven, and make nothing of the finnes they have committed, nor of the wrath of God threatned,and when the Mi-nifter faith, Oh the end of thofe fins will be bit-ternefle:• this contempt of God, and grace, and holy fervices, and thefe oaths will be bitter in the latter end : How can you beare the wrath of God, and you cannot poflibly avoid it; tufh ?y , fay they, come> let us talke of other matters, and not bufieour felves with thefe matters* well, faith the Minifter, but the word is true, and the word faith it h well then, faith the foule, and! will beare it as well as I can: If I finne, I will beare it 5 and if I come into hell, I fhall beare it as well as another, and I fhall make a fhift for one ? Oh poore finfull creature, wilt thou beare it, and make thy part good as well as another ? dob thou know what thou faift ? ler all thofe ftouthearted men that fit in the featof the fcorn-full, and make nothing of God, nor his wrath, nor of hell, nor of the finnes that they have committed : let them know that they fhall never bee

able

^"go ' The Soules Justification.

able to beare the indignation of the Lord: fee here, and behold a little, all you that make nothing of the withdrawing of Gods favour, Pfalne ?y. 4,5. and Revelation 6.14, 15,1 tf, 17. The heavens departed away as afcrewle when it is rowled,and every mountain and Ijle were removed out of their ffaces ± and the kings of the earth , and the great men, and the rich men, and the chiefe captaines, and the mighty w 5 and even hodman, and every free man, hid them-filves in 1 he dens, and rocks, and in the monntaines^nd foul to the mountaines, fall on w, and to tle'mls^ cover m from theprefence of him that fitteih upon theihro/ie,^ and from the wrath of'the Lambe, for the great day of his wrath is come, and who (bailie, aide to (land Z If any man could beare up himfelfc,theti ltrwerethe^ crreat ones of the world: new take a fcantling or your ownc ftrength; if any were able to beare the wrath of the Lord, it were the kings and the mi^htie men,and the captaines, and the rich men of the world, but faith the text, The day of the Lords wrath is come, and who fhall bee able to fiandl It is not the foveraigntic of the king,nor the skill and courage of the captaine, or the iibertie of the ireeman, or the llavery of the bondman that can deliver them^ but they all crie to the rocks, fall on v/, and cover us from the pre fence of the Lord: nay, that you may yet fee the vildneife and wretched-nelfe of your'hearts, and the miferableneite of your condition, when the prefence of the Lord a-ppeares, fee what the teU faitb> Pfalme 1 14. 5, 7. The fea fled, and the earth trcmihd, the hds mehedat the $refence of the Lord, nay, the devils

them-

The Soulei /unification, jgj

themfelves tremble • as in the 6. and 8. verfes of the epiflle of Saint lude y The Angels which kept not their fir ft live, he hatb referred in ezerlafting chaines under darkneffe to he kept for the judgement of the laft day: they have their portion for the while, but there is a great deale of wrath to come, and there are many plagues eomming, and they know Gods wrath, and they (hake and tremble in the apprehenfion of it: now when you fee this, goe home to your owne foules, and let every man that would heretofore (as his owne conference can tell him ) flout God to his face,, and make a fcorn of hell,and of judgemcnt,and condenation : go homc,I fay,& lay this to your owne hearts,and iay,is it {bjhat themountainsfhak^tndthe feafhrinks, and the devils tremble at the wrath of the Lord: good Lord then how fhall I beable to beare it,thatam not able to coceive of ir,nay if any man think that hee is able to undergoe the wrath of God, and to bear it off with head and fhoulders-look but here upon the Lord Jefus Chrift that was perfect God, and perfect man, he that created heaven and earth, and bore up the foundations of heaven and earth, yet when hee came to beare the wrath of God, it forced teares from his eyes, and clodded blood from his body, and made him crie out, My Gad, my God, why haft thou forfaken mee I Doe but now compare your felves with Chrift, and fay, did my Saviour buckle under the wrath of God ? then certainly it willbreake you : therefore fay thou, if hee that was the Creator of heaven and earth could not beare it, then how (hall I be able

to bcarek, when he comes againftme for my fir, and corruption committed by me:therefore heave and feare all you ftout-hearted of the world,rather now tremble while you may be comforted, than hereafter when you {hall never be eafed : thinkc but with your felves how dreadfull that day will be, when all the glorious attributes of God fhall. take their leaves of yoi^he that before had a great deale of mercy, and patience, and the Lord hath wooed him,faying,Oh once at laft here and fee the things that bekng to thy peace: there i not one of you all in this congregation, butthtyou have beene compaft about with mercies,, nnd the ju-ftice of God ^ it would have broken out againlV you, had not mercy ftepped in to refcuc you, how eafie were it for the Lord to dafh us all into the bottomlcne pit every creature of us: therefore thanke mercy, and patience, and forbearance, that ftill you breathe, and fay,, blefled bee God, that I have to deale with a gracious,mercifull,and companionate God, that hath kept mee from judgcment,that I have not erenow periihed in it: >Iow thinke with your felves what a day it wil be when mercy fhal weep over you,& take his leave of you, &: fay,remeber thou poore creature how I met thee in thy walkes^nd kneeled downe before thee, and befought thee to take mercy, and to be fitved and pardoned, but thou wouldft not :adew therefore, this is the laft time of asking, I will never fee :hy face more, and with that patience as it were buckles under the burthen, and faith, I have bojne with thee thus long, I have borne

twentie

twenty years with fame, thirtie years with fome, fortie years with others, and all this while I have borne with thee in thy pride, and ftubbornnefie, and loofeneffe, and uncleanneife y but now adew, nevermore patience to beare with you, what no more mercy, nor no more goodnefle, faith the fou!e,and they all fay no • and fhake their hands and lay, adew thou rebellious heart for ever, it will make thy heart fhake within thee, and thou wilt lay, I fhall finke downe fuddenly, there is nothing but wrath to bee expected, they are all gone to heaven, and you mu ft be for ever packing to hell. Oh feare, and feare all you whom it doth concerne this day, iffobec Chrift cannot beare it, then you cannot fuffer it y but you will finke under the fame forever.

Now I come to the reafbnsofthe point in ge-nerall, why our Saviour fuffered paines both in body and in foule,thcn the reafons of it are three, andtheyarealloffpeciall u(e.

Firft,it is taken from the divine juftice of God Reapm 1 which required this by way of fatisfa&ion,as being onely futable and agreeable to the divine juftice of God by reafon of (inne, whereby Adam had intrenched r upon the privilege of God the Father: every breach of the Law of God in-trencheth ncerly upon Godhimfelfe, and therefore every finne is of a provoking nature, becaufe it is committed againft an infinite majeftie:-therefore that divine juftice may not be a lofer, there muftbea punimmentnot onely corporal!,

Oo j but

Tta S<wk> Iuftification.

but alfo fpirituall,'for juftice abates not any thing ofthe fatisfaaion, God is juft,andthis is juftice to give every one his due < honour to whom honour belongs, and puniftiment to whom punifhr merit belongs; therefore that juftice may bee preferved, (he muft inflift thefepunUhmcnts upon our Saviour being in our roome:. the Jefuites have devifed a cavilfagainft this reafon : fay they, k needed not that Chrift fhould fuffer thefe,for the dignitie of the perfon of our Saviour may difpence with fome part ofthe punimment, and if hebearc death, it is fumcient, he may bee freed from the other paines in his foule. Now that this conceit of theirs is. a thing marvellous injurious to thejuftieeof God the Father, and to the wifedome of the Lord Jefus Chrift,. and to the death of Chrift, I prove it thus 5 for by the fame right that the dignitie ofthe perfon .of our Saviour might abate ofthe punifhment,.byths fame right "the dignitie of his perfon might as welltake it quite away: if one dropof the blood of Chrift would fave all the world,, then what needed Chrift to have fufifered the pains of death; for if the dignitie of the perfon might free him from the one, it might free him from the other alfo, but the Law and Juftice o^ God required whatfoever Chriftdid in his wifedome fuffer.and the death of Chrift was not fuperfluous, and be-fides the dignitie of the perfon is fo fane from freeing him from the puniiTiment^tbat it fits him to beare the punifhment, it exempts him not from the puaifhnaent, but itfurnifneth him with

abiii*.

abilities to beare it: as lie muft be man, that hee may fuffer finitely, To he muft be God that muft fctisfie infinitely : the juftice of God requires two things.

Firft, fuch a kinde of punifhment as may bee. * futable to the wrong of the Law, by the finne of Adam, that is an infinite punifhment. $ Secondly, the perfoivmuuY bee fuch a one, as a may bee regarded : therefore he muft bee fuch a perfon, as muft be able to beare the punifhment, , and to- fatis fie infinitely, and to come forth from under it: therefore the excellency of Chrift as he was God, doth not difpence with the punifhment, but enables him to fuffer it, as the infinite wrath of God wasexpreft and fhewed upon man by reafon of finnej in laying on this punifhment both in body and foule: fo the infinite fufferings ©f Chrift underwent them both • therefore that which divine juftice required,and without which it is not fatisfied, that he muft-fuffer • but the juftice of God did'require it, and without it the juftice of God was not fatisfied : and therefore Ghrift did fuffer both, .

To this aliment the Jefuites reply, it needed Objett. not, fay they^that that cur fe which Adam did deserve, fhouId bee furferedby thefecond Adam^ which is Chrift, for, fay they, God might have pardoned all the finne of Adam without any fa-tisfadion, or elfe by his infinite wifedome and power he could have provided another way, and thcrforc if Chrift fuffer but in part,it may furlice.

To which Ianfvver, it is-a foolifh, nice, and^V^*-

Oo 3 - fiily

*S6 The Slides IuftificMM,

filly curiofitie to inquire of Gods abfolute power what he might have done,and what he had power to doe, when we fee what he hath done : for as hee w ill fave the humb Ie mercifully, fo hee wilfr preiervehis juftice in the falvation of man, Efay 53.10. TbewMoftheLordjhallyrofferinhisband, and Pfalme 40.8. / dejire to doe thy will^ oh my God : It is the will of God that Chrift fhculd come and fhould fuffer for our finnes • he hath revealed what his will is, and it is folly to inquire what God might doe, when we fee what he hath done : and be fides, this I take to bee an everla-ft ing truth ,that none of all the attributes of God can everenterfeere or crofTe one another,!t cannot be, for then God ftiould not procure nor main-taine his owne glory, for when hee fhould procure the glory of his juftice, hee fhould wrong the glory of his mercy, and when he fhould procure the glory of his mercy, hee fhould wrong the glory of his juftice ; and the glory of his juftice muft bee preserved as well as the glory of his mercy magnified 5 the mercy ©f God cannot wrong juftice, nor the juftice of God cannot overpower mercy: therefore hence I infer thus much • if there were no means in the world whereby the juftice of God (which had received wrong) could be fatisfied, but only by the fuflferings of him who was God and man; then itwasagainftthe will of God, and againft the will of Chrift which was both God and[man, and againft their glory and dignitie to devife another way or means to pardon finne without

the

the fatisfaftion of divine juftice^ it is againft bis glory, power, and wifedome, to wrong either juftice or mercy,for he mould either have wronged mercy in not pardoning, orelfe wronged juftice in not punifhing of Chrift; therefore if there fhould be no way to doc it, but only by the death of him who was both God and man,'then there was no other way of redemption but this way,for an infinite juftice being wronged, there is noway elfe to fatisfiean infinite juftice, but by the fuffe-ring of him who was infinite, and that was onely the Lord Jefus Chrift, for there was no more infinites inthe world.

Twill windeit up thus,that punifhment which was included in the curfe, and which was defcr-vedby the firft^^^, that was fufferedby Chrift the fecond Adam^ but the punifhment both of fbule and body, werethe punifhments included in the curfe, and deferved by the finne o£A(Um ; therefore it is borne by the fecond Adam, as certainly as itwasdefervedby the firft Adam..

The third reafbnis taken from the office of R eil r on 2 Ghrift, and the place which he underwent, be-caufe our Saviour Chrift was our furetie, and our finnes u^ere charged upon liinv and hee became paymafter: fo that the covenant which hee had made with God the Father, bound him to ir,and his faithfulneffe and truth tied him to it, nay he -tookeall our finnes upon him, and therefore he ■ muft fatisfie for thee. If the Lord Chrift were our furetie, and tooke ail our finnes upon him 1 by imputation, and the debt was made his, then

the

a g3 The S»ules luftifycmm.

the payment alfomuftbedifchargedby the Lord Jefus Chrift, but certainly all yowr pride and ftubbornneffe, &c. they were all charged upon our Saviour, andfet upon his fcore,and laid upon his backe : therefore hee mud furfer for all, be-caufe hee was made flnne for all: (o the iflue of the point is this, unleile the Lord Jefus Chrift: had fuffered both in foule and body, juftice had not beene fo fully fatisfied 5 but the juftice of God required both, and the cur e included both, and therefore Chrift fuffered both, and hath fulfilled whatfoever was, or could bee required by divine juftice.

Now to come to the ufe,fomething muft bee laid to juftifie the riches of Gods free grace 5 the fir ft ufe fhall be this. yr e lt It fhall bee a word of confutation, and it directly meets with Popifh Purgatory; a wicked . errourthat fais like Dagon before the Arke, and like clouds difperfed by the Sunne- fo that fot-tifh imagination is hence condemned by this do&rine : it is a dreame devifed to picke mens purfes, and to delude mens conferences, and to fill the Popes coffers, they thinke that Chrift frees every faithfull maft from the punifhments of hell, and from all that any finne hath devifed, but onely there are fome veniall finnes, and the punifhments of thofe, a man muft fufferfor him-felfe •, and therefore when a man dies, hee muft goe downe to Purgatorie, and there bee purged and cleanfed from theevill of them : this is that which they fay, if they can but perfwade men

that

"

The Swles Iuftificatkn. 2 $9

that they iha.il be in Purgatorie,and that the Pope can pardon them • what will not a man give to boefreed from it .-> this dotage is cleerly confuted with the evidence of the former truth, I will onely expreffe it thus: If Chrift fuffered all the plagues which divine juflice required, then there is neither the punifhnients of Hell, nor Purgatory to be fuffered by the faithfull. but our Saviour fuffered whatfoevert-be juftice of God required: and therefore neither finne, nor hell, nor purga-torie, have any thing to lay to the change of Gods chofen.

Secondly, it net onely meets with them, but it dafheth in funder another conceit that feemes to fiade acceptance with others ; for hence it is clee::c, that all the troubles, and miferies, and afflictions • either anguifh of heart inwardly, or miferies outwardly ^ they cannot properly bee called punifhments inflicted upon the faithfull, be they never fo fharpeand bitter in themielves : being laid upon the faithfull they lofe that pro-pertie, and they become corrections y Chrift hath fuffered all punimments,and therefore God the Father will not requjre a double payment for one debt - and therefore howfoever their grievances are many 2nd great, yet they are but eha-fticements at the worfl, and they lofe that ve-nome of plague and of punifhment 5 as it is with the fea water, it is fait of it felfe, andhathabri-nifh fa Itneffe, fretting wonderfully . yet when it paffeth thorow the veines of the earth, all the iakneffe is gone, and it becomes frefh, and is

apo The Stales Justification.

of a cooling nature: Juft fait is with the afflictions that are fometimes infli&edupon the godly, howfoever inthemfelves they are fharpe, and bri-mfh, and fretting • yet the heavieft afrli&ions,. though never fo fharpe and bitter, yet when they pafle through the merits and mercy of the Lord Jefus Chrift, they rctaine onely their cooling, cleanfing, and refreihing nature.

QfaeSf, ^ ut ^ ome vv *^ ^y, ^ oe not ^ lc ^* e tnm S s befall

alike to all, as David faith, Pfalme 88.15. Thy, terro/rs have I fuffered from my youth upwards, doe not thefe things come alike to all ? the fame po-vertic,the fame mifery,the fame anguifh of heart; doe not thefe fall alike to all,as in 1 Chron. 2 r _t 2$ 13^14. was there not much miiery befell David, and doe not the fame plagues that befall the onc^ befall the other? theholieft man, andthepro-phaneft man partake alike in thefe; wherein lies the difference then ? r Anfvftr. I anfwer, the difference lies in-two particu-

lars. I. Firft, the judgements that are laid on the wicked, they come from Gods anger, and God requires them in way of fatisfa&ion unto divine juftice . but all the corrections, and chtitife-ments, and terrours, and troubles that befall the godly, they come from Gods love, and from his Fatherly care. A Phyfitian cuts a man, and an enemy ftabs a man, the knife was all alike; but to the one, it comes from a friend, and to the other it comes from an enemy : fo God doth fend afflictions to the godly, and to him they

CQme*

The SmUs /unification* ~*91

come from the hand of a Father, and to the other they corneas from a Judge : there are no judgements are (ent upon the wicked, but they come

in part of iatisfa&ion 5 and divine Juftice faith, thou muft to hell for all thofe fmnes of thine, and I will have fomething in part of payment ,be-fore thou come there • but to the godly, the wrath of God is fatisfied to the full, and the debt is fully paid^* and therefore God never layes any thing upon the Saints fo much to fatisfie divine ju&ice, as to correct and amend them.

Seeondly,all the punifhments and corrections that come upon the godly, the Lord fo orders, and tempers, and fweetens them by his laving graces, and by the worke of his Spirit, that they all worke and turne to their good, the love of God is fo farre fhed abroad into their hearts by the power of Chrifts merits, and fo fhevved therein, that they procure good and comfort to their Ibules for ever • but in the punishments and curies of the wicked, they come from under the crofTe more hardned, and more blinded, and more fierce and rebellious againft God and his grace 5 but the godly come from under the crofTe more holy, and more meeke, and more patient, and reformed in their lives and conversations: as it is with the poyfon that is taken in hand by a skilfull Phyfitian, heeknowes the nature of it, andknowes how to correct it, and to take away the malignant qualitie of it, either of the cold, or of the heat : fo affii&ions ofthemfelvcs are plagues, and judgements, and they are able to

Pp 2 harden

harden the heart, and to blinde the minde: this is that 'Jihap, faith the text, even wicked Ahaz> ; this is the punifhmcnt and poyfon of the wicked, and it bringeth puniihment upon them- it blinds their mindes, and hardens their hearts • and therefore, wheniuever a wicked man doth come forth from under the curfe, he is far re worfe than hee was before, his heart more dead and more fierce, and hee vyalkes more rebellioufly againft God and his grace •, but when they are laid upon the people of God, the Lord Jefus Chrift takes away the malignant quahtie of them, and all the poyfon of punifhment and povertie, and takes away allthe venotne of iieknefTe and difgrace,and it is now a preservative, and it is good to be afflicted, as David faith, and to have the poyfon thus corre6ted, and to humble him, and to purge him, and to doe him good in his latter end ; they are the fame in nature, that they are unto the wicked, but the difference is in the qualitie of them: therefore the concluilon is thus much • That all afflictions come from the hand of a loving Father upon the godly, 'and though they come in anger to their finnes, yet they worke for their , good and falvation. .

Thus much for the point o£ {peculation, and for the information of the judgement • now let us come home to the affe&ions, and cheareup our hearts a little in the application of the point. Vfi 2 • In the fecmd place it is a word of comfort to all you that are beleevers: you that have heard

the

thetrea/iires of mercy, and the death of our Lord JefusChriil kid open^vicw them & take them all to your felves for your comfort: Are your hearts perfwaded that Jeius Ghrift fullered all the pu-nilliments,and drank off all the cup,andhaih left none for you ? then me thinkes this may make you goe away cllearcd: there is no death, no hell, no divine juftice for you to undei gee 5 goe your way cheated, and fo you may, for you are delivered from wrath, hell, and punifhment: this is an incomparable cheating-of ibule, to all the faithfull of God; bee their condition never fo meane, and their edates never folow, come c all hither, and take that grace and mercy that is purchafed and offered in the Lord Jeius Chrift.

But me thinkes I hearefome beginne to cavill ObjeB. againft this truth, and fay, let them take mercy - that have a right to itand thanke God for it thoie that have a title to it, and that have great parts and abilities, and anfwcrable obedience, let thofe take it,andblelTe God that ever they law the day : but, what I ? have I any iliare m the death of Chrift > and what, did Chrift furTer the death of thecrotTe for me, my (nines fo many, and my condition fo bad, ana I cannot tell whether I have any faith or no, it is fo vveake and feeble > are all punifhments removed? I cannot thinke it ; This is your owne fau ! t, for this mercy is foi thee, for every faithfull beleevingibule, bee his eftate never fo low, be thy faith never fo vveake: Haft thou faith but as agrain ofmuftardiced,that thou canft fcarcely know whether thou haft faith

Pp 3 or

The Soides IuftificMion.

or no, yet if it bee true faith, there is grace and mercy enough for thee in the Lord Jefus: therefore come and draw the water of life and comfort out of the vvels of falvauon, that is, out of the fiiffermgs and obedience of the Lord Jefus Chrift. You have heard that the heart of our Saviour was amazed,and aftonifhed,it was forthee ; therefore bee thou cheated, Chrift fufferedthe wrath of the Father, and came from under it, and that is thy victory, be thou forever cheared. Our Saviour was impriibned, that thou mighteft bee delivered • heewas accufed, that thou mighteft be acquitted- he was condemned, and therefore there is no condemnation to thy foule 5 he fuffe-red death, that thou mighteft live for evermore: therefore goeyour way,andgoechearily, and the God of Heaven goe with you: feare not any pu-nifhment now, for why fhould you feare them, when you fhall not fee!e them ? You may here have a ground of double comfort in the time of thy greateft diftrefle, whether it be in horrour of heart within, or trouble' without j in both thefe the Lord Jefus Chrift will pittie you, and will refcue you from all in his owne feafon: therefore lift up your heads in the middeft of all troubles whatfoever.

Firft in all outward troubles, and in theheavi-eft trials, thou {halt bepittiedin them : though Chrift be gone up to heaven, yet hee hath his bowels of pittyand of mercy with him, and his bowels of mercy in heaven, earne over a poore difmaid creature, that is difmaid either becaufe

of thy rtnncs, or becaitfe of thofe punishments which thou feareft for finne : Hebrews 4.15. Wee have not an high Prieft that cannot bee touched vpiihthe feelmgof our infirmities, but was inallthiKgs temped in like fort: wee have not an high Pried that is a ft ranger to cro lies and troubles, neither have wee an high Prieft like Gallio, that cared nothing for thofe things,that is, he was not troubled with the perfections of others: as their cups are full, and they are. not troubled with the poverty of others, they are at reft and eafcy. and they are not troubled with thofe that are in miiery, but hec was tempted in all things Uke unto us .-and fo Hebreives 2. 13. wherefore in all things it behoved him to bee made like unto his brethren,that he might be mercifull, and a faithfull high Prieft,becaule he furfered and was tempted ^ hee is alfoabletofuccour thofe that are tempted. When thepoore doe crie, oh pittieand companion forthe Lords fake: oh you know not what belongs to a hungry belly, nor to a naked backe ; Co I fay, you know not what it h to have a diftreffed confcicnce, and therefore you have 1:0 remorfe to them that are fuch^ but you muft not think thatChrifil was not touched with: our infirmities: though hee fit at the right hand of the Father, yet he hath not forgotten his people, but he hath left his love, and his companion •■ with us, and he is touched when we are troubled; Ta4 perfecuted the Church, and Chrift faith, ; Sa4^ tyrfitphy perfesuteft thvi me £ the foot is pricked in earth, and the head complaincth of it in

Heaven •

Heaven 5 he felt the rage and malice of Pauls perfections, though haply pc.ore goodman inch a one, and poore goody fuch. a one was perfected, yet our Saviour was touched and troubled with it; therefore let me tell you how to fuccour your feiveSjVvhen you fmde the wrath o^ God he hcavie upon you 5 and theanguifh of foale lies fore upon you : I might alfo fpeake of the rage and malice of the wicked, but when thearrowes of Gods wrath feizc upon the foule, and God feemes to bee difpleafed, and togoe away from the foule, and mercy,and love, and the fweerneile of companion is going • as it was with Chrift, when he cried out. My God, my God, why haft thou forfaken mee I Hee findes not that (weetiiefle of mercies that formerly hee had done, thefe are troubles indeed: Now Jearne you tolooke up to Chrift, and looke to beepittied by the Lord Je-fus Chrift. It may be thy husband, or thy wife, or thy friends will not pittie thee,but will fav,he is turned a precife fellow, and fee now what good hee hath gotten by running to Sermons : thus they adde forrovv to forrow, and perfecution to perfecution • becaufe ,God hath fmitten thee, therefore they fmite thee too, but yet notwithstanding all this, looke thou up to the Lord Jefus Chrift,and know that thou fhalt finde favour j he will have a fellow-fcelirg with thee in all thy mi-feries,therefore plead with the Lord Tcfus Chrift, and fay,Lordin thy cftate of humiliation, thou wert a man full of forrowes, and thou fufferedft muchperplexity,thou knoweft what it istofuffer

the

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The Soules I»ftification. 3 py

the wrath of a difpleafed Father, and thou did ft crie out, Father, is mercy, and love, and goodnes and all gone ? Oh'blelfed redeemer, heare thofc cries of them that crie to thee for mercy 5 thou that didft fuffcr for poore finncrs, doe thou fuc-cour poore finners: and Jefus Chrift will certainly pitie you, and will fend his good Spirit from heaven to comfort you, and he will command loving kindnefle to comfort and refrefh thee. You thatgroane under your burthens, hee will command loving kindnefle to come to fuch a mans houfe, and to vifite fuch a one, and will fay, fitch a mm is troubled, I command thee to comfort him: and, falvation, I charge thee goe to fuch a houfe, and tell fuch a man that I love him, tell him that I differed for him, and was forfaken, that he might not be forfaken, I was condemned, that he might be redeemed : It is a great comfort that the Lord Jefus Chrift is touched,and knowes how to deliver fuch as are tempted. He that bore up the frame of the heavens, and never groaned under the pillars of the earth, yet when he was to beare the wrath of God, he fhrunke at it and laid, Father, if it bep&ffihle, let i\]U cuppafjefrom me: he that bore the wrath of God for thee, he will certainly pity thee.

Secondly, you fhall not be pittied in outward z fbrrowes onely, but goe your way for ever chea-red^ you fhall bee free from all inward miferies and troubles, you fhall bee delivered from hell and condemnation every beleeving fouleofyou. Do not think that God will paflfe by poore little

The SouUs Iu&ifwatioi*.

ones, no he will hot lofe one of you, but he will in his appointed time helpe and deliver you: therfore be not troubled nordifmaied,but refolve of this and fay, I (hall bee delivered, therefore let my foule be for ever cheared, what would you have, and what doe you feare > Is it yonr finnes ? doe you think that they beare youan old grudge? and they will bee clamouring up to heaven againft you,and complaining of you at the throne of grace,, doe you feare them ? foyou may juft-ly/ becaufe of that fecret Hiding orf from the truth: Oh faift thou, my errand is done in heaven before this time, and my fins knocke at heaven gates, and lay, juftice Lord, I have taken them in their finnes. and therefore as thou art a God of juftice, execute juftice upon a rebellious, foule.Now therefore remember teat Jefus Chrift hath fuffered, he hath taken thy finnes upon him, and hath fuffered the puniQiriients of them, Tlobn 2.1. Little children finne not at al-l: It were to be wifhed that a man might be alwayes humble and poore in fpirit, and doe all good againft the evill done to him •, and it were to be wifhed that a man could walke exaftly before God • but it is notpolTible fo long as we have this body of death it will {hew it felfe,but if we doe finr.e, »h? have an Advocate mihthe Father^ ftfit* Cbrift the j"ft • he is gone to heaven to tell the Father that all is fully anfwered, and he faith, Father fave all rhofe poore foules whom thou haft given mce- I have paid all, and anfwered all for them ? and therefore, Father, I will that all that thou haft given mee,

may

■' ' ■■■' ■• ■«■■ ■ — -■— -— ■ 1 --^ — ■

7fo ^Wd 1 / Iu&ificAtim. typ

may be with me; where I am, that they may behold my glory : thus he pleads, for he doth not plead as we doe, but he faith, Father I will: now if there be any crie againft the foule by reafon of finne, Chrift ftops it s finne pleads, and Chrift j»leads,and who will prevaile thinke you ? therefore be not difcouraged, we have an Advocate with the Father : the finnes of your dreames this laft night,they have done your errands in heaven before you did aw.ake • but kt them plead what they can, wee have an Advocate with the Father in Heaven, and he pleads our caufe in heaven,and he will prevail in whatfoever he pleads for-hewillbc heard,&all the pleas of fin fhal befully anfwered: Neb. 12.22,2 3,24. ye are not come to the mount that might not be touched, nor unto burning fire, Sec. But ye are come unto the mount Zion^fto the citie of the living God, and to the Spirits ofjuft andperfeB men, and to Iefm Chrifl the Mediatottr of the new Te~ ftament, and to the blood of [pr inkling, which fveaketh better things than the blood of Abel : what did the blood of Abel fpeake ? fee that in Gen. 3. ?, 10. where is Abel thy brother, faid the Lord, and he anfwered, / cannot teti, am J my brothers keeper I Oh thou wretch faith the Lord, thevoyce of thy brothers bhodcrieth to me from the earth fir vengeance againfi thee^ thus all our iinnes doe fpeake : but there are fomefinncs that eric and fay, Lord, this foule is taken to bee a Chriftian, and a ProfefTer, and one that hathfome §race 5 but, Lord, againft knowledge, and confeience, and the directions of the Minifters, hee hath finned thus and thus:

Q^q a there-

therefore, good Lord execute judgement upon him 5 but now here is your comfort you poore Saints ; I confefle thefe wretched corruptions of your hearts play the backe friends with you many times. but we have the blood of Chrift, that cries for mercy, and pardon, and refreshing, and forgivenelTe : finne pleads and faith, Lord doe me juftice againft fuch a foule, but the "blood of Chrift faith, I am abafed and humbled, and I hayeanfwered all: Chrift (hall be heard, and if he plead the caufe, the day is certainly yours, and hee pleads without any fees, and his blood fpea-keth on your behalfe, and your finnes fhall neyer be heard againft you : but what flicks upon your ffcomackes ? ObjeB. Oh you have heard, that the Lord is a juft

God, hee is fo, hee is holy andblefled, and of pure eyes that cannot endure, to behold any polluted oruncleanething; andif Godbeftridtto marke what is done amifTe, who can abide it? Oh then, fay you, you have thefe finnes and corl ruptions, and Godis pure, and you are polluted, and you have many fecret windings,and turnings, and devices • and you fay God knowes all the* crevices of my heart, and fees all the frame of my foule ; and if the Lord marke what is done amifTe, nay hee will marke what is done amiiTe, who then jhatl be able tofiand I How fhall I be abletoanfwer it .-efpeciallyconfideringthat Satan faith, I have finned, and why fhould I not be caft out as well as others have beene caft out that have finned^Lord execute juftice upon them

as

- as they have deferved : how fhall wee he!pe our felves herein ? yes admirably, for then the blood of Chrift comes in, and that latisfies all, Gal 5. 2 2. 23. The fruits of the Spirit is Lne, j<y 3 pearr, I'Mg-fufjering, vendeneffe^meekne^ejemperance^ fmh y againft fiich there is no law Y fo it is here,there is no law., nor no condemnation to beleevers truly penitent for their fins, there is nopunifhment to them, nor no wrath to execute judgement uj£ on them, becaufe the debt is paid, and the Lord is juft and cannot^ and righteous and will not doe it: but faith the Devi 11 thou haft finned, and why (halt thou not bee condemned for it ? but faith juftice, hold thy tongue Satan, for there is no law againft them that repent: what troubles you now ?

Why, the very truth'is, the thoughts of Hell AnfweTi aftonifh my hearty me thinkes I fee a little pecp-holedowne into hellJJmd the devils roaring there, being referred in chaines under darknefle, until! the judgement of the great day • and me thinkes I fee the damned flaming, and Judas and all the wicked of the. world, and they of Sodome and Gomorah : there they he roaring,and damnation takes hold upon them, and the wrath of God finks them downe to hell: Now I have finned, and therefore why fhouId not I be damned, and why fhould not the wrath of God bee executed againft mee ? I anfwer, the death of Chrift acquits thee of all, and although the wrath of God be of admirable power and force, yet you fhall bee acquitted by the death of the Lord Jefus:

The Sstilts lufrificAtiw.

Revelations 20.6. Blejjedandholj is he that hath a fan in the firfl rejarrettion, for en fuch th* fecond death fhall have no power, that is, wicked men and the ruffians of the world that fcorne all commands, and defpifeall the ordinances of God, and the lawes of men, and neither of them can take place in their hearts, they breake all bonds, and call: a«?ay all commands, and the threatnings of God can take no hold upon them 5 but though they are fo rebellious here, yet everlafting condemnation fhall take hold of them,and fhall have power over them hereafter,and will drag their foules and bodies downe to hell, and there they fhall fuffer intolerably, and incomprehenfibly, and then heli and condemnation fhall tell them thus much, feeing the commands of God could take no hold upon you,therefore we will: the mercies of God could not perfwade with you,but the judgements of God fhall prevaile agarjjift you. What becomes of all the great and mighty men of the world > where is Pharaoh and Nimrod, and the reft of them ? the wrath of God haththrowne them upon their backs in hell 5 but you that are true beleevers, the fecond death fhall have no power over you • though Wrath and condemnation feeme to lay hold upon you, yet there is no power in them to condemne you, becaufe if Chrift hath taken away thepaines of the fecond death, then it fhall never opprefle fuch as belong to the Lord Jefus Chrift : therefore goe your way comforted, there is nothing that fhall ever prevaile againft you.

Oh, bat faith the foulc, could I fee Heaven ObjeH. gates let open, if the way were open and piaine that I might fee the way and walke in if, then I could be comforted: bur, what 1 in heaven ? the Angels are all holy, and God is a holy God, and a pure redeemer, and all things there are pure., and undefiled-can fuch a wretch as I am come to heaven ? certainly, the Saints will goe out of heaven if I come there.

No the blood of Chrift will doe all this for ^nfwer. . you, and it will make way for thee into heaven : as Hebr, 10. I?, 20. Seeing therefore brethren, that by t he blood oflefm we may mofi boldly enter into the holy places by the new And the living way which hee lfa>h prepared for w, through the vade which is his flejh : marke two things in that place, you may have boldnefre; you feare now that your ilnnes will not bee pardoned, and that God the Father will not accept of you : well, be not proud and fawcie, but take the blood of Chrift along with you, and goe on boldly, and chearfully. All you that have an intereft in the great worke of God,, either for brokennefle of heart, or vocation to call you to rely upon the Lord Jefus Chrift, bee-thou a fmner, Ifthou haft faith 5 I fpeake nofjof the meafure of faith, but haft thou faith, then why fitteft thou here drooping? Go you on cheerily, and undauntedly, and goe with comfort to evcrlafting happinefTe : every thing gives you ■ comfort/had you but eyes to fee it, God and men, Heaven and earth, finne, juftice, hell and condemnation, gives you all comfort. If you

looke!

lookeupto juftice that faith, you poore beleeving creatures goeyour way comforted, Iamfe-tisfied to the full \ If you looke to hell, and death, and condemnation, they fay be com for-ted,you poore beleeving foules, we have no power over you, the Lord Iefus Chrift hath conquered us, and if you looke to your owne finnes,they tell you thus much, and fay, be for ever comforted, for wee have pleaded againft you, but wee have loft the caufe : Ifyou looke up to heaven, there you may fee glory andhappinelfe,and blef-fedneffe ready to enter tame every beleeving foule,. and they all call after you and fay, Come ye blejjed of my Fa.her, inherit the Kingdome prepared foryou : therefore goe away cheerily, and get you to heaven, and when you come there, be difcomforted ifyou can. if Chrift, and God,and Heaven,and all call you and fay, come all hither, you beleeving foules, then lift up your heads with joy, and draw the waters of comfort and eonfolation from this truth • onely remember this here, when you finde your fins roaringupon you, and telling your Father that you have finned, and juftice cries, and hell threatens, then take the blood of Chrift, and fee before your eyes all that ever Chrift hath fufifered,and fee juftice fully fatisfied, and heare the blood of Chrift fpeaking, as well as the clamours of finne: it is the mifery that we are in, that we can here the bawlings of Satan,and of corruption, crying and faying, what, you fal-vation, and yet have thefe and tliefe corruptions ? we heare thefe 5 and we hearken not to the other;

the

the blood of Chrift hath pardoned all, and will cleanfe all: Oh heare that voycc, and you {hall fee and heare that it fpeakes admirable things: this isthefecondufe.

Thirdly, hath Chrift done all this? thenftand r(e 2 amazed at thatendlefle and boundleffe love of the Lord Jefus Chrift, but onely that the Scripture cannot lie, and God hath faid which is faith-full and true, and cannot be deceived, and is infinite in all his workes ; otherwife, man that is fenfible of his fins and wants could not bcleeve it,but yet Chrift hath done it, and it is worth the while to weigh it, andtoconfiderofitinaholy admiration: although wee are not able to walke in any meafure anfwerable thereto: had our Savi^ our only fent his creatures to ferve us, andhad we f onely had fome Prophets to advife us in the way to Heaven, or had hee onely fent his holy Angels from his chamber of prefence to attend upon us,and minifter to us,it had beene a great deale of mercy; or had Chrift come downe from the heavens to vifit us: It had beene a peculiar favour, that a King will not onely fend to thePri-fon, but goe himfelfe to, the dungeon, and aske 3 faying, is fuch a man here: a man would thinke himfelfe ftrangely honoured, and the world would wonder at it, and fay, the King himfelfe came to the prifon to day to fee fuch a man, certainly he loves him dearly . or had Chrift himfelfe come onely and wept over us, and faid, Oh thatyouhad never finned, and oh that'you had moreconfidered of my goodnefie,and theexcel-

R r lency

$o6 The S»tdes Iuftifytmon*

lency of happinefle ; oh that you had never finned, this had bcene marvellous mercy • but that Chrift himfelfe fhouldcome and ftrivc with us in mercy and patience, and we flight it • and not ©nely to provide the comforts of this life,but the means of a better life,and to give us peculiar blef-fings- nay,that the Lord Jefus fhouldbefofond of a company of rebels, and hell-hounds, that he thinkes nothing good enough for them • hee hath prepared heaven for them, andhegives'them the comforts of the earth for their uie too: nay he hath given them his blood,and his lire,andall 9 and yet you are not at the higheft : what doe you talke o£ life ? hee was not onely content to part with life, but hee was content to part with the fcnfe and f veetneflTe of Gods love, which is a thoufand times better than life it felfe, as David-faith, Thelov'wgkindnefle ofGod i* beuerth&ilfe it felfe: He was content to be accurfed, that we might be bleffed • he *as content to be forfakon, that we might not be forfaken ; and to bee condemned, that wee might bee acquitted. Oh all you ftubbcrne hearts, that heretofore have made nothing of the blood of Chrift and his honour, but though the judgements of God, and the hammer cannot breake your hearts, yet let this mercy breake you, and reafon with thy owne heat in this manner, and fay, Good Lord, is this pofllble ? Lord,this is too much, for reafon cannot reach ir, nor nature cannot doe it, to give himfelfeand h*s fife, and to bee forfaken and de-%fed; thata rebbeil and a traitor fhould be re-

cdved ;

■«■■—■ ■ I.

ceived to mercy, certainly 1 (hall love him as long as I live, yes, and doc lb too; and feeke to that Jefus Chriil, and honour him, and lay, for ought I know I may o^taine a part in Chrift, therefore I will never wrong him, nor grieve his good Spirit more. The Lord fay Amen to the good defires of your hearts, that you may ftand and wonder at this companion of the Lord, that is cut of meafure great.

Harh the Lord luffered all thefe punirtimen s rjt 4< for us ? then what (hall wee doe for the Lord Je« fus Chrift > returne an anfverto the Lord, what courfe you will take to anfwer the kindnefie of the Lord. When David had received many kindnefies from the Lord, he lookes up to Heaven and faith, / witthve thee dearly^ O Lord mj flre/fg.h : Love is the loadftene of love; therefore have love inlarged inrhis dutie,be not 'can-tie in your love, but beftow your hearts fully, and liberally,upon the Lord Jefus Chrift,and let all returne love to the Lord Jefus Chnft,and love him in all things by all means, and at all times, and know that the death of Chrift requires rhis, and will call for it : I doe not love that a man fhouldgive rheLord Iefus Chrift a little fcanty defire,and a few lazywifhes, but love him with all thy foule, and with all thy ftrength, and feyjj I will love thee dearly, Oh Lord my ftrength: when thou doft rife in the morning love Iefus Chrift, and bathe thy heart in it; and when thou* art in the wav, or at thy labour,love Iefus Chrifl that ftrengthens thee 5 when thou feedeft upon

Kr 2 the

the fweetnefie ofthynieat,thinke upon the Tweet-neile that is in Chrift, and thanke the blood of Chrift for all that thou haft, in all the riches thou -feeft, and in all the honours thou haft, and inali thy friends and means, and whatfoever thy heart ■ loves or cfteem? r in that Jea Chrift, acid in that-iove.Chrift : why, what doth that concerne Je-fus Chrift ? I anfwer^ it will make it appeare that all that thou haft, is from the blood of Chrift^ and the.BlQQd.Qf .Chrift is better than all thehleflings you doe enjoy,*anclthey.arealfc nothing without this: for it is thedeath of the Lord Iefus Clirift that ads a feafoning vcrtueto all the good things.,thou haft. fothat thefe are> not good fo.us, neither doethey workegood to us, but that they are given to us la and by the Lord Jcfus Chrift * for. were they not given us< in Chrift,. thereis filch venome and gall in our finnes, andthe wrath of God it feife which Aides I thorow all the good things here below, that it < makes all the morfels gravell jn the belly: In a wordjthe blcoiof Chrift takes away thevenome* and indignation of jGods-curie, which othervvife J wou ! d brings plague upon what wee have, and what we doe enjoy K tiow many rich and honourable are there,, if the^Lord Jet but in a veine of vengeance into their conieienees, all their riches and honours ? afe,baf@^. and- worth, nothing .. whats that tome ? if I bee rich and a reprobate'-,** honoured and damned, and the wrath of God to-

m purfue me: therefore without the death of Chrift.

sill thefe things are but curfes to us; the world-'

is

rs a prifon, and the creatures are our enemies^nd every one of our actions are our witnefles to cor> demneus, and aliour comforts are but gall and wormwood to us, nay were it not for the blood ofChrift, your profperity would be your mine,■ your beds your graves, and yoir comforts your confufton : and therefore-that they are not fo y and that thou haft any comfort from tkefe, goe biefle.God for it, and fay y Lord it is through thy biood that Ihave received any bleiTihg, upon thefeblelfings Lord,! might have drunkethe cup of thy wrath, wbenldrunke this beere^ I mighr have eaten my bane, wfeen 1'eat my meat. I blefle thy Name, bleifed Redeemer, for thy love, it is thy blood that hath purchafed thefe things for me : if you have-received from-any thing here below any good at alI,looke up to Ghrift andLleild * his Name for it, and fay, if this meat be fo fveev then what is the blood of Chrift ? therefore love Chrift by all means, let-all your words be words of love,and all your labour be the labour of love, and all your thoughts bee thoughts of love, and \ mufe of love,. and fp^ake of the trea fares of mercy, and let all yourafte&ionsfocfull of love, and all your workes be lovejani lift up his Name and fav, all ye that fee my converfation that I walke fy comfortably, bleffe his- Name for if • the blood of jedisChrift hath done all this for me • I. was a wretched - creature, but the blood of Chrirt hith overpowred this rebellious hea v r of mine: honou- him, and lift him up an \ fay, my heart was hard.and filthy, and myfoule wi»s de-'

Rr 3 ftitute.

$io '' The Souks Iuftfomon.

ftitute of all good, and my finnes many, yet now

1 have fome evidence Oi the love of God, bleited bee his Name for it, the blood of Chrift hath done this for me : mufeof him, fpeake for him, workeforhim,and doc all fur him, inallmife-ries and troubles, forrowes and vexations, temptations without, andterrours within- love Jefus Chrift therein, though thefe befall thee, yet the venomc and poylon ofthem is gone,and they are fweetned unto thee: thy prifon is libcrtic, thy contempt is advancement, m all the things thou haft, love Jefiis Chrift that hath procured thefe : and now it' you will not love Jefus Chrift, let mee aske you whom will you love ? nay, whom elfe can you love ? an/wer mee, will you love your friends that are deare unto you, or your Parents that doe provide for you, or your wife that is loving and mercifull to you ? you will love thefe, as'there is good caufe you fliould, but love Chrift more than all thefe. If you will love a friend, or a father, then much more Chrift, that is the Author of all, and the contmuer and preferver of all : a friend would beanenemy,but thatthe blood ofChrift frames his heart. A wife would rather bee a trouble than a helpe, but that the blood of Chrift or' ders her: therefore I fay with Pa I, # Car. it.

2 2. If My man lore not the Lord Tefii* Chrift^ let himbee Anathema^ Maranatha ;aske your neighbours if they love not the Lord Icfus Christ. Let that foulebeeaccurfed untill the comming of Ckift to judgement: Curfe him all yee An-*• gels

The Stules IuBipcmon. gn

gels in Heaven, and all yee Devils in Hell: Curie him all yee creatures, and let this curie re-maine upon him untill the comming of Chrift unto judgement, and let thefe curies bee fealed dovvneupon him for cver,and when you are come to the end of all, this will bee the plague and the curfe of all, that you had Chrift and mercy tendered to yt#u once, and you would not receive it: therefore fincc Chrift hath thought nothmg too good for us, even his life and blood, and was content to part with the fenfeand feeling of the {weetnefle of the love of Cod the Father,, thinke nothing too good forChrift,but love him in ail thtngs 5 and by all means ;the X,ord grant wee may.

Wl n(j:s.

5-%5t?yg)

THE

SOVLES

Ingrafting into

C H H I S T.

Mal. j.i. Behold, I wilt fend my Mejfenger, and hee fkaliprc-pare the 79ay kefir e wee y and the Lord whom yeefeeh fljafffuddenly come to hit Temple: even the Mejfenger of the Covenant whomyee delight in: Behold hee fb ail come, faith the Lordof&offt.

Or the Preface two things are confiderable. 1. What wee have done. 2. What wee will doe. We have finiftied the (cope of our endevour, which was to fhew how Chrifts Merits are applied to theSoule, how it ftands pofleiTed of grace here and happinelTe hereafter. Now thefe two things rnuft be wrought in theSoule, before it can be made partaker of laving grace: 1. A preparation. 2. an Implantation. A preparation there muft be, for a firmer naturally as he hath no grace 9 id hee

A a is

The Souks ingrafting

is not naturally capable to receive grace. This ap-pearesin 2. things; 1. OnGodspart, hebreakes the curled Combination betwixt Sinne and the Soule, hee drawes us from finne tohimfelfe. 2. Something on our part touching the difpofiti-on ofour hearts: andthatin 2. workes. 1. Contrition, 2. Humiliation. Now there was a necefc fity of thefe two to be in the Soule, as wee then difputed _, for thefe are the two maine hinderan-ces of our Faith: 1.Security, when the fbule being blinded takes reft and fees no need to be better, therefore defires it not , hence natural! men thinke it Curiofity, therefore the Lord fends in this worke,and caulech us to know the mifery of finne, and pierces our fbules with it,and Co upon this we defire a change, for elfe it lees it muft be Condemned. 2, When the finner thus fees his mifery, then he begins tofcrambleforhisowne comforts, that he may releeve himfelfe, hee will reforms finne and doe fiiperficiall duties, and fb thinke to make amends , this is Carnall confidence, thus many a man perimeth, refting on thefe huskes, for Meanes are not Mediatours, and Services are not Saviours ^ Now in the place thereof God difcovers that there is finne enough in the beft fervices.The Soule being thus plucked off from fin and from all hislufts, and pared from his abilities 3 renouncing all confidences,and being nothing hee is fit for Chrift to bee all in all unto him-thus farre we have gone. All this while jihe Soule is like the children of Ifrael partly wanting in the valley of Tearcs, partly wildring in

the

the defart of Humiliation. Egypt wasa Type of a mans naturall conditio^ Mofes a Type of the Law, lofuab a Type of Chrift, the wildernefTe a Type of thefe two. Now the foule having pafTed through all thefe, is juft upon the Coaft of Canaan. The foule is like a graft, firft, itiscut oflF 9 then pared, and then ingrafted: So Contrition cuts us off, and Humiliation pares us. The next Point is, the ingrafting into the Lord Jefus, the heart being thus prepared, it is implanted into the true vine, the Lord Chrift. Touching the worke, wee willdiicover thefe

2, things:

1. 5 We will open it in generall. ?

2. d We will difcover the parts ofit-S

What it is in generall, our implantation into jj Chrift, is the worke of the Spirit, whereby the humbled (inner (lands poflefled of Chrift , and js made partaker of the Spirituall good things in

him. jjj -.

3. Things in the Defer?ption. The humbled (inner, for elfe nothing to doe 1. with Chr ft, ftands poffeffed of Chrift, I ufe the word pofleflbr, becaufe it is rather wrought upon the foule, than comes out of any Principle in the foule ^ Cbnfipojfejfes b\m^ and. hence hee comes to ke poffejftd, Gal. 4. 9, as if he mould fay, It U not^ , bow wee can perceive bin 9 bat how bee wiUknewus, Philip. 3.12. Still a man is more pafEve than afrive, the worke lyes on Gods part. Thechijde holds the father, becaufe the father holds him. So we hold God, becaufe he holds vs.

Ke

The- SjuI:s ingrafting

, # Hee is made partaker of the good things in

Chrift, ftiilthe atTion lyes on Chrifts.part, wee worke (b far, as we are wrought on.

Thefe two things are general! in all the workes of application. i.TobepoflefTcdofChrift: 2. To be made pai raker of the Spirituall good in him.

*• A s in vocation, Chrift drawes the fbule, hee

challenges more of him, than the being poflef fed, and the foule following him there is the fpi-rituall good.

2. In Justification, Chrift layes downe a price, there is the pofleflion , and withall, the fbule is freed from the guile and punifhment ofiinne • there is the fpirituall good.

3« In Adoption, Chrift, not onely cals a (inner,

and juftifies him, but adopts him, ard trakes him of a (inner a fonne, there is a nearer pofleflionjand he bath the privileges of a fbnne • there is the Spirituall good derived from Chrift.

4. In San&ification, the Lord Chrift, by the

power of his Spirit leaves a ftampe of his Image, grace for grace ,he is marked for his owne, this is the further poffeffion :, he is freed from the power of corruption 5 this is the Spirituall good. Thus in all we fee, the fbule is^ofleffed of Chrift, hee is partaker of the Spirituall good in him.

All this is done by Gods Spirit: a graft cannot put itfelfe into the ftocke, but the fame hand that cut it off, and pared it, muft ingraft it, to the fame Spirit that wrought Contrition,and humiliation , comes to bee the Spirit of grace and promife. Now for the ground of our difcourfe,

wee

wee havechofen this Text, which is a Prophecie ofMfltheBaptift.

Wherein obferve 2. things. The words are fpoken of lohn the Baptift.

Firft,ConGder the worke of lohn the Baptift, he was the Meflenger of God , and was to prepare the way for Chrift. 2. We have the Confe-quence, The Lord mllfuddmly come into his Temple : We come to the point , but before I can di£ cover the ie verall particulars, give me leave to o-pen two words , that to the doctrine may bee undeniable.

Firft 5 what is meant by Temple. 2. What, by Chrrfts comming into the Temple.

Firft, the word Temple, befides the neural! andliterallfenfeofit, itisalfotaken Myftically and Spiritually, and Co it is here to be conceived, and then it implyes partly the Church of God, I

meane the company of the faithftill wh ich ferved God in uprightneiTe of heart, and as in general], all the company of- the people fearing God, are (aid, to be the Church of God , and his Temple, lb alfo in particular, every man that is faithful!, is the Temple of God, 2 Cor. 6, ro. Tee are the Temple of the Holy Ghofit Looke as it was in the materiall Temple in jerufalem, the text faith, the Glory of the Lord feU upon it, and the Lord faid, be would abide there , and reveale himftlfe there , (b the heart humbled and prepared is the Temple of the Lord, and the Lord takes pofTeflionofit, and rules in it, and will provide for it for ever. Looke as a man dwels in a houfe prepared for

him,

1.

a.

7 he Seules ingrafting

him, fo the Lord dwels in a humbled Souk. Thus we have mewed what is meant by Temple. What is meant by thecommingof the Lord into his Temple : as the Temple was Spiritually to bee conceived, fois thiscomming. By com-ming, is here meant, when the Lord comes to take pofleffion of the Soule truly prepared, ob-ferve it that the Lord Chrift comes as a King, therefore he hath a Harbinger before him,.nee hath one to prepare all things for him. A King comes 2. waies,firfthe cakes foveraigne pofleffion at the place where hee is 5 Ifhecome to a towne or to anInne, the Guefts that tooke up the place 9 muft be gone: fo the Lord conies as a King, he comes to take foveraigne pofleffion oftheSouIe. 2. All Kings bring furniture with them, when he comes to a place, his owne furniture muft bee hung up. So Chrift comes thefe 2. wayes, he takes full pofleffion of the foule, and provides mercifully for the foule.Thus wee have the words opened, and now the point is plaine enough. TheEnglifh of the text is this: When nhn the Baptift, by the power of the Word and Spirit of Contrition, and Humiliation, hath laid the Soules of Gods fervants, humbled and willing to be at Gods difpofe, then (udderily and imme-diatly, the Lord Jefus will come, and hee will command as a King, and take pofleffion of an humble Soule >and provide gratioufly fork „ hee comes to the naked wals, he brings his provifion with him, he cares for nothing but a Soule prepared and emptied, and he will bring provifion

enough

for the Lo rd Jes us.

enough or Vocation, AdopcionTjuftificarion, and San&ificationrnow we will gather the points as they lye.

That the Lord Jefas cannot be hindred from x Db b comminginto an humbled Soule. *

That the Lord Chrift takes poffeffion of the ± DoB Soule, as a King, and will provide for it. *

The firft is, that Chrift cannot bee hindred from comming into a Soule truly humbled, hee commeth fpeedily , as who mould fay, he layeth aH other worke afide, as though he cared for nothing, iookt after nothing, intended after nothing, but how all might come into thehearc prepared: the wicked ^f the world, he will not come at them - though the rich crie, he will not heare them -, though the honorable perifh,he will not looke after them 5 but the Lord will come fuddenly into an humble Sonle, nay, to fpeake with reverence, he leaves all Company, he leaves Heaven and the bleffed Angels, he leaves all, and onely deGres to be in, and to live with an humble broken heart, it is the manner of the Phrafe 1 he comes fuddenly, as who mould fay, he lets all alone, he cares for nothing, go he muft,and take pofleffion of a broken Soule 5 this is the caufe that the Scripture doth not content itfclfe , in expreC ting the marvellous tender refpeft, that the Lord hath toward fuch a Soule, the delight the Lord hath in an humble Soule, he will lie with a broken heart, and dwell with it, andfleepe with it 3 he will fuddenly come into his Temple,Lule 1 5.16. We may fee it in the father of the prodigall; the

B pro-

The Souk fitted^

prodigall he refolved to retume to his tether, and lay, I have finned againft Heaven and againft thee,8tc. the father he obferves this, that he is content to be at hisdifpofe, andheelyeth atthe doorc , and defires to come into his family, though his condition were bafe , and he was ragged 5 the father he might fay 5 go to your Queanes, let them comfort you if they can $ no, the text faith, hee &w him a farre off, andhee ranne and had companion on him, and fell upon his neck £ and kiffed him , before the prodigall could fpeake a word ,or kneele downe, he ranne, and kiffed him.

Gbferveherefoure particulars: Hefaw him a farre off, and had companion on him, ranne to meet him, and kiffed him. Hee never now re-membersthathe was riotous, a whorer, a drun* kard, thathe hadlavifhed out all his fubftancer all this was forgotten: but when he fees him come humbly, and brokenly, he faw him a farre off, before the prodigall could fee his father 5 nay hee companioned his wretchedneffe, before hecould confeffe it, nay, hee ranne to meet him more fpeedily than he could come tohim, and when the prodigall fell downe before him, hee fell on his necke and kiffed him, before he could fpeake a word * this Scripture doth notfatisfie it felfe it cannot tell how to expreffe the marvellous ready inlargement of the Lord, to give entertainment to an humbled Soule, and it is remarkable, after the prodigall had faid, Father I have finned, &c. Fetch out-.fiithhe ,the beft robe,tocover him,

and

for the L 6 rd Jesus

and put a ring on his finger, &c. Aswhofhould fay, Tisno matter for thy ftubbornnefle and re-bellioufnefle$ a prodigallthou haft been, Icare not for i taring this robe to cover him,kill the fat Calfe to feed him, and the ring to adorne him. So Luke 15. 4. A man that hath an hundred ftieepe, and one be gone aftray, he leaves there «?.andhegoesfeeking for that, and when hee findes the ftragling (heep, though it cannot come home, hetakesituponhis (houlderand brings It home 1 The loft ftieepe is the loft Soule, that is bee-wildred, the Lord Jefus after all mercies vouchlafed to him, and kindnefle enlarged towards him 5 yet the loft ftieepe will be ftragling , the Lord leaves all now to feeke him: and marke the phrafe and the degree thereof, he leaves all to feeke it, and will never leave till hee finde it, he doth not feeke hourely, but he (eekes till hee hath found it 5 when hehathfound it, he brings it home. The Lord will leave all, to feeke an humbled finner 5 the more need thou haft of Chrift, the more labor he willbeftow in feeking of thee, and he will never leave feeking, till hee hath found thee ^ and when he hath found thee, though thou canft not gpe, he will carry thee upon hisftioulders, to everlafting happinefle. This is to exprefle the marvellous readinefle and bounty of the Lord, towards a poore humble iinner, M4tt6.13.45. This is the (cope of the Parable of thePearle . the text faith, The King-dome of Gad u like ante a Pearle , which when a Merchant had found* he feldaUhe had, andhxghi

it. Firft, we will open the text, then apply it to oar purpofe. The Pearle is nothing elfe but thcjrich Mercy ofGod , and Grace, and Salvation mChrift : the Merchant man is every poore (InfijJJ creature, that wants mercy to comfort him,and grace to pardon him. for what is all the world , if my Soule wants mercy > well he know-eth where the Pearle is $ the bargaine is thus he muft fell all and buy this Pearle: Hee comes to Gods tearmes, & buyeth it at his rate, and there is no more words: this felling of all is, when a man parts with all finnes, and confidence in him-felfe: then he hath fold all., when he will neither truft to his owne worth, nor reft in his o wne fu£ ficiency, and feethhimfelfe miferable by corruptions committed , and feeth that he is unable to releeve himfelfe out of his mifery, and then hee is willing ro part with allj and when hee hath done this, then there is no more words to the bargaine, but the Lord bids him take the Pearle he hath bought it, and carry it away with him: io then the cafe is cleere, if you bee good chapmen, and bid roundly, and come to Gods price, there is no more words to the bargaine. You would faavefinne andQhrift, God and Devillj ho , no, but fell all and the pearleisyours: you may take it in your hand, and carry it home with you: thus much for the proofe. Mtafons. l come n <>w to the Reafons, whence comes it, that the Lord will not delay to come into an humble foule, the marvellous readinefTe of the Lord, it is admirable to»thinke on it: the realbnsare three: g e .

Becaufe the Lord Jefus was fent, for this very K.

end, by God the Father, Matt. 15. 24. And hee came alfo to this very purpofe, Luke 19. 10. Gather up the places. I am not fent, but to the loft (heepeoflfrael^ and in the other place, there he came to feeke, and fave that which was lob, that is, loft in the fight and fenfe of his owne mifery, loft in regard of his owne ability and fufficiency tohelpehimfelfe:Thenlaftly> willing to be dif-pofed by another, this is the nature of a loft man. The man that is in the wildernefle, if hee knew not the way out, there is no meanes tofuccour him $ therefore he is willing and contented, that any man fhould direel: him the way out: if a man fhould fay, this is the path that leads you out of the wildernefle to fuch a place, would hee not yeeldtohis advice, hee were but a loft man ^fo doft thou fee, that thou art loft, ifthoulieftin the wildernefle of finne, thou art a damned man 5 and then loft, doft thou fee that thou art unable to come out and fuccour thy felfe, art thou contented to be informed by God, and difpofed by him, then marke what the text faith: The Sonne of man, the Lord Jefus came to feeke fuch (iitners, and the Lordwill never leave till he finds thee, and when hee hath found thee, hee will never leave till hee hath fa ved thee: the Lord, though thou canft not feeke him, hee will feeke thee • and when hee hath fought thee,hee will five thee too. ■ Then if the end of Chrifts comming, and the fcope of his fending, be to fave a loft finner 5 then ■ above all, hee will attaine hit owne end, fulfill

B 3 Ythit.:

what was betrufted to him, hce will ileke and Hive him. The fecond Becaufc an humble broken foule, is the fitreft ground. fubje<a to fet forth the glory of the riches of Gods graceand Salvation, that is inChnft pur-chafed 5 and throughChriftconveyed to thefoulc: I fay they are the fitteft fubiefts for God to worke upon 3 for the Lord to come to and dwell in, and to fet forth the honour of the worke of Redemption as itdeferves,E/>^/:2, 11.12.The text faith, heeworketh all things recording tothecounfell of his will, and why fo > namely, torheprauiof the glory of his grace. No w obferve it, there is no foule fo fit to fet forth rhepraifeofthe glory of die grace of the Lord, and the great worke of Salvation, as a broken foule, and felfe denying heart: for an humble fonle denies all in itfelfe ,buc expe&s all from grace, and the free favour of God. It faith, it is unworthy to receive mercy, that it needs and beggs, and therefore an humble foule is the fitted of all to fet forth the great worke of God, all the CounceJI of God 5 to fet forth the riches of his grace, that all maybe faid to be grace, as in that of Zacbarie, when the temple was built, thy cryed, Grace, ^Grace, Grace 0 as who fliould fay, grace layeth the lirft ftone, and grace layeth the laft ftone* all is of grace, from beginning to endingrfo an humble foule fetteth forth the frcenefle of Gods grace abundantly, and faith, I deferved nothing but hell, and if I have any thing but hell, it is from Gods mercy. But a proud heart, hce oppofeth the worke of God 5 all the / work-

l m

workmanfhip of the grace of God : The proud heart will have fomeihing of ic felfe, and take fonething to it felre to boaft of, and wherc'is grace now ? it's not grace, but your parts anda* biiicies that you attribute all to, and by that meanes hinder the letting forth the riches of Gods mercy inChrift : Therefore an humble foule isthebeft (hop, wherein the great wofke of redemption, and frame of fdvation may be Rene: the pooreiouIewillfay,Looke what the Lord hath done 3 and it is marvellous in our eyes, it ought to be marvellous in our hearts. Looke as it is with men 5 No wife man will dwell in an houfe, where his credit may not be maintained, and where hee may not have all conveniences neceflary, and therefore no marvell though Chrift comes into an humble heart, it is the fitted: place for the credit of Chrift : Chrift would worke all in the ibule 5 the humble foule is content, he fhall rake notice of it. It is a fchoole rule, there is no wife. man>that difpofeth of the frame of a building, but if he hath difpofed of it, he will fet it up, and dwell in k, unlerTe he wants power or wifdome • power, in that he hath begun a thing, and was not able ro finifti it; none of thefe can befall God: God is a wife fufficient caufe, hee never difpofeth of a matter fully, but he brings a frame and a forme to the matter di/pofed : Now when the Lord hath prepared a building, and framed an humble foule to dwell in, if hee will not finifhhis frame, hee muft want power and wifdome : But thefe cannot be wanting, to an almighty, and

moft.;

H The Sauk fitted

moit w fe God, therefore hee that hath fitted the heart for his owne credit, and for all conveniences, that all may be wrought by him, and all glory may come to him 3 furely that powerfull God, that cannot be hindred, and that wife God, thatdorh nothing but our of wifedome, hee will reare up the building of grace, and falvation fhall be beftowed upon the foule. The third Bccaufe now all hinderances are taken out of the way that mould {[op him, and all impediments thatfhould let him, are removed wholly, therefore the place being for him, and he ready to come, he muft of neceflky come: for if there beany hinderance,to flop the commingof Chrift into the foule $ it raaft either lie on his part or on our part, butitfhall appeare that there is no hindrance either on Gods part, or a broken foules part, therefore there is nothing can hinder the Lord from comming: if there be any thing on our parts to hinder him, it is either becauie wee love our felves,or cleave to our finnes: Now a broken heart hath renounced both thefe^an humble foule faith, tinne fhall not rule in mee j and a felfe denying heart faith, I cannot rule my felfe, and therefore Lord guide mee with thy grace, now the way is ready, the foule is divorced from all other matches, therefore it is ready for the Lord; the humbled foule hath renounced finne, and all authority of it Celfe, and would have Chrift rule over it : Now therefore all impediments muft be on Chrifts part, that which cannot be, Revel. 3. 20. Our Saviour Chrift is fo farre from being

Unwilling

unwilling ro come into the foale, that heftands knocking at the dcore 5 hee knocks at a proud Ioofe heart, at a bafe drunken heart, Forfakc thefe finnes, and cnterraire a Saviour: renounce thefe corruptions, and entertainethyowneialvation: be not under the power of corruption, that will undoe thee, but mbrnie to Chrift, that will re-deerne thee : Hee knocks and knocks againe, Open my Love, my Dove, my undefiled one : the Lord knocks thus at the doore- therefore if the doore be open, he will furely come in : nay heprote-fteth himfelfe, ifiandat the doore and knock : hee hath flood often at the heart of manyftubborne finners,and knocked by mercies and judgements, and knocked by the word, and all bleffings hee hath bellowed, and faith, If any will open, lwill come in and drveUmth him. Now then, he that pro-mifeth, that if the doore be open, hee will come in, if the doore be open, that hee may come, there is nounreadinefle in him to come into the foule but in an humbled fbule, the doore is open, away finne, away felfe, Itruft you not, let the Lord come and rule in, & take pofleflion of the heart of mine 5 the doore is wide open now, and the Lord knocked before, isgladtotakethecccafion, and comes fpeedily into the foule prepared and hum-bled.So then if it be the end of the ruling and com-ming of Chrift, if the glory of his mercy bee advanced thereby, if there be no hindrance, neicher on our parts, or on Chrifts part^then the foule be-ingthus difpofed, immediately expect ourSavi-our,for hee will come. Thus much for the preofe,

C J con-

^ . J.

x 5 The Soule fitted.

jQuefi. I confcfle, nothing fhould be dearc(and if I know my felfe) there isnofinne, but I am content k fhould be- loofened from mee, my finne I have abandoned, my felfe I have renounced, and yet I find no comfort, (o that this do&rinc is not true, or my heart not cured. . P Is it thus with thee } then Chrift is come, but

•* zr thou perceived it not. When Jacob awaked out of his flecpe, Surely ( faid hee) the Lord if in this . place, and 1 perceived it not : And fo the Lord is in thy foule, and thou perceiveft him not. 'Jguefl. But can Chrift be, and not be feene >

Anfw. l> tl% t0 ° to ° often,and the C i. On our part-

hindrances are of two forts, c 2. On Chrifts park Thofe on oar parts, are of foure forts. 1. Chrift is come into thy foule, and thou doft

not know him. Matt* 14. 2 6, When Chrift was nearcft to comfort &c. they thought it had beenc a fpirittotcrrifiethem. So thou faieft,thy finnes are ugly to thee, thou thinkeft this is not Chrift, but it is : Jefus Chrift is there, and thou feeft knot. John 20.15. \6. The poore foule of the woman longed for Chrifts fociety, and (hee thinking it hndbeene agardner,enquiredofa Saviour, for a Saviour : So a broken hearted (inner feekes a Saviour ^ if you know how I may ob-taine favour with God, counfell a poore finncr. It is Chrift that gives thee the heart to ieeke him, and that Chrift rhou feekeft : by the vertue of a Saviour, thou feekeft for a Saviour, as a man lookes for a candle^ by the light of his candle. JehniA.?, " Thou

Thou attendeft not to our Saviour when hee 2 # comes; hee that comes 3 quictIy conveies hirnfelfe, and thou feeft him noc: as to his Difciples, when they were all (hut up in a Chartberj then hee appeared in the midft, Lnk. 24. wbyfeekeft thm the. living among the dead. So wee rub the fore day-\y> and thinke, can grace come into fuch a heart: Whilft thou art thus looking on corruption, thou canft not fee Chrift : why feckefi thou thelivinga-movg the dead, why feekeft thoa a Saviour to comfort thee, among corruptions that would con* demne thee. It was nor the fault in Hagars eyes, lhat (hee (aw not the fountaine, but fliee attended not to it 5 fo wee fit difconfolate, and Chrift is in us, but wee looke noc after htm : A man that waits for a Noble-man 5 if hee come not at the houre appointed, hee goes into a corner and weepes, becaufe hee thinks he hath taken diftafte a and this, whilft the Noble-man approaches, and is there a great while, before hee knowes it 5 fo while wee goe drooping under oar corruptions, the Lord Chrift comes not, and wee goe to dif-couragement, and in the mc an time Chrift comes, and wee fee him nor. Hee that goes in a dungeon (hall never (ce Sun-(hine, though it mine never fo cleerely 5 fo when this Sonne of Righteoufnefie fhines,wee goe into the dungeon of discouragement, and fo perceive him not, though hee mines mod: cleerely.

Wee alfo are not able aright to know when 3, Chrift is in us: becaufe wee Judge him by fenie, and fomc extraordinary f weetriefle, wee imagine

C % mould

(hould be m us: wee judge upon falfc grounds j every firmer fets up afancie in his owne Imagination, that if Chrift comes, ftrange matter* will be wrought. Now framing this fanciein hts conceit 5 he will take no other evidence ofChrifts eommhig.

It was the fault of Gide*n 9 ludges 6. 13. he judges Gods prefence there, upon falfe grounds $ for hee was with him, as well to helpe him beare the mifery, as todeliver him from it 5 fo it is with an humble (inner burthened with the fight of his abominations ; when the Minifters fay, The Lord is with you,you broken finners, they reply, If the Lord be with us, why is all this befaJne us: what,% fome,diftempers fo violent^corruptions fo many, and can the Lord be here ? where are thofe miracles the Saints heretofore have found ? Behold what God did for David, for Ettas, for Paul, they led captivity captive, and were more than Conquerors over their corruptions, and yet wee are burthened with our fins. I anlwer, the Lord is as well prefent to helpe thee contend againft finne^as torrake thee domineereover it. The fame Apoftle that was more than Conqueror at one time, was led captive at another, Rom. 7. 23* And hadtheflefh Jufting againft the Spirit, Horn. 8.I.G*/. 5. 17. This is your conceit^ you thinkeif the King come, there will benoTrai-tours 3 but Traitors will follow the Court: you thinke if the King come to your harts, heemuft needs promote you to fbme place of honour. This b ; the appichcufion ofabrokmheart: Were

Chrift

■

Chriltinmee, xhenlfhould havefuch andluch fufficiency $ thefe are defperate miftakes, /eh*

2 o. 2 5. It is a patterne of a broken Soule that depends upon.ibme ftirring apprehenfion, if I had thar ability, if my heart could fo breake, if I had fuch aflurance, then Chrift were come : You will pot beleeve theKing is come, unlefle hee hug you in his bofome. Thus wee judge according to fenfe, not according to thepromife of Chrift who is bJefled forever : It befalls the Soule aslacd, Gen, 45. 24. Hee would not beleeve their word-but when hee faw their Chariots, then he was per-fwaded of it : this is the frame of difconfolare fpirirs. Wee have the word of God, toconflrme the preface of Chrift, unlefle you be Charioted with that ability, as to triumph overall finnes, youripirits are not revived, you beleeve not that itfepb'is yet alive, your Saviour is with you.

■: When our eyes are held, namely when the

fting of Conference feazes, or when thefiercenefie

of temptation prefies in,or elfe whenfome world*

ly inconvenience fits clofe, fo that the thoughts

of a.mans heart .are wholly beftowed upon that

-objeft, the Souk -cannot owne, Chrift, though he

were clofe by him. A man that hath his heart

iwayed with hd medications, thoughheemeet

with aman ofhis .acquaintance, yet hee would

not know him : So it was with the difciples,

Iocke.L^24.«y(?r/: 32. Did mtour hearts bmne

m w 5 as whp fnould fay, there was reftimony

enough, of a divine prefcnce,k was a Chtrjft .rhat

4pak$, but weerwere not able to fee k: So when

C 3 the

4i

the ioule is taken up with twohurries,partly with temptation, partly with worldly occafions, it fees not Chrift, though the heart burnes towards him : this is the ground, why, when Satan lets flie, though wee propound never i o many promises, alwayes thofc perplexed Spirits forget what is fpoken, and their minde is only upon temptation : They attend not Chrift in theprcmife, be-caufe their eyes are held, though they be in their privie Chamber, and may ralke wirh our Saviour, Pfdm, 13.23.

The Lord Jcfus, ont of our juft defert, doth hide himfelfe, EfifS. 17- */*/«*•" 3 *• 22. Now Chrift hides himielfe in thefe three cafes. I; When the Saints fall into feme f oule grofle fin,

or clfe are at truce with feme bofome corrupti-on,though but an infirmitie, then God doth withdraw his prefence, for obedience is the tearme of Gods prefence, 2. Chr$n. 15. 1. Hee is with us, while we are with him: If then the Saints breake company, no marvell though Chrift withdraw his fociety, John 19. 21. This is the tenure of Chrifts minifeftation, provided wee love him; but ifnot, hee is gone, Pfdm. 51. Create a ntw Spu ritwithmmte, (as who mould fay) all is tobegin a new. This God doth foftiew his indignation againft finne, hee will notbeare nor bolfter it, no not in his owne, and this God doth not only when they fin fouly, but when they are at truce with adiftemper, though but an Infirmity : as for example, if a Chriftian be overtaken ordinarily withachokrick diftemper,if a Chriftian be eager

of

for the Lord Jesus.

21

2.

of the world, or growes dead in fervices, it is juft wirh God, that thefe men (hould be deftitute of their comforts.

When the Saints of God grow wanton, abu-fing thefenfe and fweer»efle ofrhe feeling of his favour, thereupon growing carelefle, now God feeing a man abufing his goodnefTe, it is juft with him to eftrange himfeifc from that Soule, that hee may labour for his former ftrength againe, Cant, 5.2.JPfalm. 30. 6.

The Lord hides himfelfe by way of prevenri- £0 on,as thus ^ hee will not make fomeof his to apprehend his favour, left they mould pranckup themfelves in the privilege, and cenforioully con-temne their fellow brethren j but holds out the hear t at the ftaffe end,fb much mercy as may ferve his turne,,that hee may be a little comforted, and yet humbled. If the Father fee the child grow proud, hee keeps him upon dependance, that he may have better obedience. So God fees wee have unruly hearts, and therefore keeps us upon dcpendance, that hee may have more obedience, tok*i 6. 12. If there were high failes upon a little Barke, they would drowneitin ftead of carrying of it: So men proportion their failes, according to their Barke. This isone maine ground why God takes away the fenfe of his favour 3 The Sea is the world, theSoule failes abour, and alit-tlegalecarrieth it on, butifit mould have great failes, they would drowne it»not that grace doth this, the fcukisnot inthefai/cs, but in the boat that will not beare, & c . So the fault is not m

grace.

tt The Soule fitted

grace, but m the Soule, that cannot beare it * This is the reafbn why many men have fmoken out their dayes in fbrro w 3 and at their death have great aflufance : It was the fpcech of a good man, that God will not alwayes give his fervants a cup of Sack 5 his meaning was, hee would not ak waves comfort them . the comforts of Gods Spirit are better than wine, now much of this comfort with a proad heart,would caufehim to trample upon every man : Therefore God keeps the cup tothelaft. If while therefore God keeps us under hatches, if while hee withdrawes his hand, wee doe contend with the Almighty, and often fay, why mould I pray, and God anfwers nor, heareand God accepts not? ifwhenweearekepc low, and doe thus, if then wee had what wee would, certainly wee would turne our backs to the Almighty and fay, as they in Ieremy 2.31. Wee wiUcome no more unto thee : Therefore it is good for God to doe thus, wee are not able to beare this faile, elfe God would give it. Vfe 1, If this be fo, let every Soule take his part and portion : All you ftout difobedient fpirits, that will not obey the Gofpell of God, all hearts not broken, and fpirits not humbled, I have nothing to fay to you for the while ; But you that have a-ny obedience of the worke of the fpirit,and grace in your Soules, you that are now willingly contented, andrefolutely perfwaded to give way to Chrift, and breakeopen doore to a Saviour : if there be any Soule that hides himfelfe according to the former doctrine, you humble, broken

hearted

hearted tinners, goe >ourwayes with comfort, and the God of heaven goe with you, nay, hee is with you, hee will meet with you at home 9 nay, hee will meet with you in the mid-way 5 what e-ver thy finnes, or miferies, or wants be, here is conf Iation, yea abundant confblation, to fup-port the heart, if thou beeft a poore broken hearted finr.er, itt< enough, the LordChrift will come into your fouies, and let then what will, or can come, the Lord Jefus will come, andthac fuddenly. But you will fay, So many are the finnes tfiat lye upon mee, my corruptions like clouds, come in upon mee, all my oathes and drunkenn* ue,all pride,and Lofeneflfe,and vanirie, and earthly mindednefle, all my corruptions come in upon mee, and the guilt remaines, and they are not pardoned : their horror remaines, and I cannot get my fbule pacified in the arTu-rance of the forgiveneffe of them: thatpride,and adultery, and drunkennefle, army after army. Legion after Legion of finnes, prefle in upon mee. Are your foules thus perplexed with miferies ? why, I beleech you, confider what I fay: arr thoa humbled thou polluted heart ? art thou opprefled * with thy corruptions > doth thy fbule fay, it is the greatcft burthen I have,the greateft wound I feele$ if my heart were but rid of my finnes, my fbule (hould be quiet,and my heart pacified 5 why then, If the Lord feeth thee humbled, hee will never fee thee corrupted, hee will come fuddenly : let all thy corruptions come accufing, let all thy finnes rife up at armes againft thee; yet if thy

D heart

heart be broken for thefe, and humbled in the consideration of thefe, and refolved to rbrfake them, the Lord will come fuddenly, and then mercy will come to pardon a!l,to kbdue all thefe curfeddifteiipers that hang upon thee : But you will fay, Wh3t,will this lore* come into my fbule,, this wretched foule,thefe mud-walh,this abhomi-nable heart $ what tomee, will the Lord come to my temple > fuch hideous finnes have I committed, and the Lord come into fuch a rotten cottage, and fuch a bafe cuffed heart as mine > Aye,. marke what the text faith, / fiahi at the dovre and knock 5 If any man mtt 9pen r lwiU cerne in. Hee knocksatthe dobre of every proud perfon, and adulterer, and drunkard: if any adulterous perfon will open* the Lord will come and fan&ifie him: If any uncleane wretch will open, che Lord will come and releafe him from all abhom'nati-on : what a comfort is this then ? let Satan accufe us, and finne cond^mneus, if the Lord will comfort us, who can difcourage us > if the Lord will faveus, whocarrcondemneus? Againe, as this is comfort againft all finnes, fo there is marvellous comfort againft all extremities and miferies : If th >u art hummed, let mifevies come, and troubles and temptarions come,and Chrift will come too, into anhum^le S wle, in all weakness j Chrift will come, to ftrengthen in all d^graces: ;nd wilt come to honour rhee,here is comforr: The favour ©fmen eoeth away, rhe neerer a man goerh to-Gpdl rhe farhf r tFey eo^ from him, hee is a ftfttnger now to hU brother, and an all'nrtohis * .others

mothers Sonne: why, let thy wants be what they Will, and lee troubles come, and weakneffe cone, though .hey come, the Lord will noc go away 5 though friends be farre off, the Lord will be neereunrotiee : Be therefore comforted, for e-ven the wi(e man faith, a man will change honour to get a commoditic, fometimes hee will

part with honour, for profit, and money will fupply all 5 whatfoever tie world can doe, money can doe. Therefore this quiets the rich man 5 I have it by mee, lhave many wants, that is no matter, I have it by mee in money : haply hee wants a houfe, thats no matter, hee hath it by him in money, and therefore can build him one : he want • cloathes to cloath him ; but hee bath it in money, and thst will buy them, ( thus money anfwers to all. ) You that are brok.n hearted finnersgoehomechearfully, eat your bread with glad hearts: the Lord accepts you, and how ever men will not looke after you, but looke aloofe:

- goe home, and die Lord comfort you more and more, know the Lord "Chrift comes faddtnly and anfwer* to all $ it was thefpeech of Chnfl to his D^fcip'es : Feate not little flack, it u your Fathers will to give y$u .a Kirgdome : You are

u troubled>you fhall have a Kingdom?, <h,t will qniet you : vou are dilgraeed, you fhall have a Kwdome, that will honour you : you pre in perfection, you (hall have a Kingdome; rliac i&>U comfort you. Let an humble Soulr «*o<- ^owne into the S^a, and fly into the tittemiol o t 't.of theeaith, yet it will comfort thee, the Lord *>ill

•D 2 come

come fuddenly,and bring his provifion with him ^ vvherefoever thou art, hee will be with thee, to comfort thee and cheare thee. You little ones that are humbled* it is not your Fathers pleafurc only to give you a Kingdome, but his Sonne and hee answers all .-what though thou haft many miferies >thouhaftaChrift that is the God of all mercies: rhou haft many finnes,what of thathhou haft a Chrift, that is the God of all grace $ where ever thou art,hee will bee with thee 5 though thou wert baniQied, yet be will wander up and downe all the wildernefie,but he will find thee and bring thee upon his moulders, to cheare thee, and comfort thee here, and give theend ofthy hopes here-after : If wee be not comforted hereby, it is a ihame 3 therefore letevery lad Soule take hispart: if you have Chrift, you haveenough,though you never fee good day after.

Now wee come to the fecond do&rine.

BoB, 2; When the Lord ]efus comes to the humbled Soule, hee takes pofleffion of it as his owne: now when the foule is ac Gods difpofe, that mercy may doe what it will with him : and then the Lord

r takes pofleffion, Ezek. 1 6.8.

gZueft. Wherein lies the Sov,eraigne pofleffion?

dnfw. Ir appeares in two particulars.

I. The Lord Jefus undertakes for the Soule.

2» Hee di fpofeth of it to his beft advantage.

Hee undertakes for it, (namely) hee takes upon him, to fhtlrer it from all the evill which ir could not avoid: I told you before the (inner fees has vilendTe of finne, and defires now to be freed*

but

but cannot deliver himfelfe, and therefore Cues to Chrift. Now our Saviour fteps in, and fiies, hee will undertake to pay all: If men be opprefTed with fome outragious enemy, they feeke to feme forraigne Prince, and fubmit to him, if hee will take the protection of them. So wh^n the Soulc is oppre&d with too many fins, witli too heavy pangs, it falls downe and defires Chrift to be Lord prote&our of it - and then pref.ntfy Ch-ift comes and frees it from theevUl. 35. N»mk 25. it was an Injun&ion, that the man-flayer Ihould fly to the Cities of refuge, 2nd they (hould o; >en the gate to him: the man flayer is the poo* e (inner that is pursued, now hee flies to the Lord Je-fus, his refuge (as David often fpeakes.) Now Chrift receives and delivers him from the hand of the avenger. The dangers of an humble heart are three, for which Chrift undertakes 5 fir ft, the juftice oftheFa:her not fatisfictf. fecondly, the temptation of Satan not conquered • thirdly, * Sinne, not yet ftbdued : All thefe the Soule finkes under, and cries, who will deliver mee: when the heart is thus, Chnft is come torefcue it, and faith, be comforted: the j-aftice or my Facber I will fatisfie, hem^ice of Sum I will crofle, the power of corruption I will cafhiere.

Thefinner feesajuftGod, that wiif have fits glory :whpn thus juftice makes out, Chrift pi-ts in Bale. When a man is areftcd, if fome gr^t man give his word, hee is acquitted: Co when the venomeofGods vengeance purfa.s thee, Chrift paffeth his word a hee will fee all fatisnVd, bee

D 1» * tnerefok

«. .<#

%

The Seule fitted

therefore comfoited, Cbrifts word will goe. lice dedres no other pacifier. j Temptation is fubdued, finne and Satan moil: Kg'veway:That iupreme authority makesfinne n-^R|x£* Saanvanifh. Rev. i. 18, A key is anen-

* 5 0§ i gne ° f aurhor ' ,t y 5 he that hath the Key, may AJ> f c ,n rnd fljut-oat whom bee will. So Chrift can ^^bnng out whom he will, £/>**/: 4 . 8 . Lookehow £V : Vl»f§!rp^I ours lead captived flaves, fo Chnft 1 I* r'Ni^^o finne and deach > H h l0 - l8 - wh en the *W* 4^ 2 r. C f pter of Chrift Was dii P%^d, Satan kll like

lightning.

Stnne comes to be cafliiered, finne pleads pre-

JS'Wte

^ ^ £ 13 icnption in the Soule, and challenges a title. yet

y^'PI\ > 9 1 "** h a^ng«kenpofleffion 5 hee will have all

'8 &/ V^ charges 5 when firae faith, I have pofTefied the

^ S Soule from my youdvherefore why mould four,

^ vi thrift replies, it is ufurped, all this title is but

^ forged, it is mine 3 and Icome for my owne,there-

P ^•fore finne depart, Rom. 8. 3. Chrift condemnes

: . finne in the flefh: rocondemnefinne,isasmuch

"3^ as > when a man hath call: in his caufe, heelayes

^Vvdaime to a thing, and is cart by law! So finne

Wq- laves claime to rheSoule : and Chrift comes and

^^Scondemnes finne in thereto : Hee makes the

$ ^5 ^^-^ g^agafnft finne: for finneclaimes right on

N<1 v « N l }'" 3 r ° und 5 every fonne of Adam is the childe of

^ i^S r< g\ <!'[obedience, he is under my power. and death

So*' k : ; 7 J? h,sdue from mee. Now Chrift anfwers, Thofe

4 7 tor whom the finne of Mamhaxh beene fatisfitd,

H P? vcr 4o(e finhathnopolleffion : buttheSoule

^f is foch 3 doth ^wfin^xemaine ? I have facisn>d

fo, the Lord J e s u &.

for it. 1$ finne ftrong > I have Jed captivity captive : thus finne lofeth hiscaufe, this h to con-demne finne in theflcfti, ABsi6. iS. Firft rkf were turned from the powerorSathan, and .hen followed remiflion of finnes, and fandVific icic >n. Hee difpofes of the Soule for his heft a Vantage ^ w.: en Satan the ftrong man kept thehoufe, and the (bule was at his manage^ and tillage, ic either tay fallow ground, as Ier. 4. $. overhead with thornes. When.finne and Satan rule the

heart, they blinde it, and the whole ensjffttityjfo l% mentonour part, as God calls % fo (ne'Souieenv. ^f>?

«a

V t

mercy, being empty : The Lor*d fcnay powrc m what he will, there is roomeifr he Soule to enter-v taine i ny ching^njl diis is calledoafJive receiving, namely h^4w Cfc^t^thfeSWefofecji^era^. £" cy,ind prepares it^^t-it mrfv. come and'the^oufe ^ bciny; emptie I, enrerraines the worke of mercy. • ^£ The foale being emptied, and having received^ vertue from God, rerurnesan anlwer to this call ^fc" and this wf call active calling. The fjule having \3 received power,by vertue or that power returncs:.! ananiwer ro rhe caU or God, as it is with an ec- ^ vTd cho $ firft the ayre is moved by the voice, £ cond- 5ft ly, being moved itreturnes the fame voice: Soic-^ ^ is wich theanfw.r ofthe Soule, Pfal. 27. 8. Like £ th it of rhe men or 8 Ha 1 itf«^f 20 32.3 3. Whenv~ C^k jihab faid, my brother B-tbidid, fa the firmer £» ,jjg waits and lookes, whenwill God havemercv, a$W*& v MGod faith, my foane, and the Soule anfwe-J; <b® * retrki 0& -

^5

3<>

The some j^

-yt*

■

I

3

reth,thy Sonne Lord, ier. j.22.markehow they anfwer : Behold wee come,for thou art the Lord our God : The Lord faith, come away, and the Soule faith, behold I come, i. Cor. 6. 17. lathe fame voyce thatecchos, the fame beame that re-fleds from the wall: So it is the fame /pirit that returnes the voyce: and this anfwer of the Soule wee tearme faith. Now wee have cut out ! pftf~om worke, and for the further handling, <W tis/J&ehavechofen this text, which is, +40 mf ^to difcover this worke of J&+ + r * — - ,.. vocation.

S

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sfi^/s63?A«^eiis

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