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To the Chriftian Readers;

X Chiefly to fuch who were the Suhfcrikn for, and frmdpal ^rmioters cf the J^HhUcation of this Work*

^Beloved in our Bkffed Redeemer.

T was the leaft of my Thoughts, when I had preached the. greateH, part of the enfuing Sermons, once to fuppofe they ffiould ever be publilhed to the World : But through foflie of your important Re-quefts and Defires, I was prevailed .with, many of you fo readily unexpedledly fubfcribing to take off fo great a Number of them.j which had you not done, they had never feen the Sun, I not judging them defecvlng fuch a Publication. I am fenfible of my great Infufficiency; and rinight, from the Defeds of my Ability for the great Work called to, have Teen caufe enough.to have denied a Compliance with you herein : But having fo often formerly pafled through the Cenfureof the World, made me perhaps the more unconcerned ^ and knowing that the mofl; of them will come into your Hands, (who I hope will cafi: a Mantle on m^ Humane Frailties) jt was a fartherlnducement to confent. However, if the Ho-,!y God be pleafed to fucceed the great Pains I have taken, with his Blef-Ung, I fhall fee no caufe to be troubled at what I have done. ^ It's like fome .may objed, I do not well to meddle with Controverlies at this time. I an-Twei:, that I have, it is true, touched upon Teveral controvertable Points4 but not as > they are Matters of Controverfy, but to clear up the Truths oi Chrift for the EftabliHiment and Comfort of the People committed to my.Care. Befides, I being mifreprefenred as touching my Judgment in Tome great Points, (as 1 have been informed) I thought it v/as my Duty ■to reSify fuch Miftakes. The grand Controverfy here infilled upon, is that about EUciion^ and the Saints Final Ferfeverance^ which 1 hope the :Readerwill find to his fatisfadionconfirmed.^

Reader^ I have fince thefe Sermons were printed off, met with a Book iWrote by zPerfon^ whom I both efteem and honour, (excepting his Opinion^ .cntituled, ATreatife tonchingFaUing Away ■■> wherein he endeavours to an-Twer fome of our Arguments.: Had I met with it fooner, I had given a pap-ticiflar R-eply; but in the general he may find he hath here an Anfwer to what he hath faid. He endeavours to prove the Eled may bedeceived; which we deny not, though not finally deceived i for that our Saviour intimates to be impoHible: And to fay,none are the Eled but tliey whofe Warfare is finilhed, feemsllrange tome ; and to fuppofe the feJew Covenant

A z fpokea

To the Chriflian ^aders.

Ipoken oi Jtr. ^i. refers to the Jews only when called at the latter Days, is riot true, but is contracli(fled by the Apoflle, HeAS. Heb. lo. Our Argument, That Sin cannot feparate from God's Love, is here alfo fully cleared: As alfo what he fays, That Chriit's Sheep may ceafe follow inghim, and fo fall out of his Hand, I have anfwered likewife : It is the Property of fuch, they do and Ihall follow him •, God has put his Fear in--to'lour Hearts, and we (hall not depart from him. Moreover, the Ab-furdides that he pretends, do attend the Dodrine of Final Perfeverance', I find I have taken ofi, though I faw not his Book.

Obje^. But ftill the Cry is, Tour Docirine renders God fo fevere to hU Creatures, itcinthe alrmh. In anfwer ^ Confider, all acknowledg that God foreknew all his Creatures from Eternity, and who would not be faved, (which were far the greatefl: number) •, and yet neverthelefs he created them whom he knew would refufe his Grace, andperifh Eternally •, is he unmerciful and too fevere therefore ? But enough is faid to remove fuch Cavils in the enfuing Treatile.

Reader^ There is one thing I thought good to hint unto thee, vU. I have quoted f:veral Authors and worthy Writers in tranfcribing thefe Sermons for the Prefs, that were not mentioned when I preach'd the Sermons;, vvhich may be I had then done, had 1 thought they (hould h.we been pub-iifhed to the World. Alfo I have left out many of the Enlargements for otherwife the Book had fwelledalmofl; as big again •, fo that you have buD the Subftance of what was delivered on thefe Texts, except it be that upon the Fan in Chrifi's Hand^vihkh you have larger, God having been pleafed-to blefs thofe Sermons to the great Profit of many Perfons. But 1 am per* fwaded the Reader will like this Treatife not the worfe for my brevity on-each particular Head; for great Enlargements I find are not profitable Hor approved of by Chrillians of this prefent Age. I /hall not therefore retain thee longer at the Door, but fliall defire thy Prayers, (as I have made-^hem mine, and fliall, God aflifting me) that this Work may be attended-with Divine Bleffings to thee from the Pref?, as ithasbeen to many from the Pulpir. And let me. Reader, have a Ihare in thy fervent Breathinp^ (as I hope I fliall not forget thee) when at the Throne of Grace; that I with you, and you withme, may be kept from falling, and preferved in ChriftV Hand to Eternal Life, who am willing to ferve thee according to that fmall Ability received, .whillf, .

fnom-my Houfeat Horfe-lie-down, h'r (J^. ; : /^..,f,

A Table of the Gontents,

Id; Tat Amplication.

.< Seventh Sermon.

.TViriDoliriniraifedi viz. Nmtpf Chriffs Shm

^. can fo jail awayy as toperifh eternally.

ti ■Semtthing fi/fi pmiftd bejore the Doctr'me U

prevfd. S. Bduvm may jail foully^ how far.jhsrvedj

pag. 1(52,1(53 §. Tht Caufes of the Sainu jaUhg opened,

1^4,—16$) 4. Ti)e Berime confirmed, tlut the Saints cannot

jail finally. Firft Arjiuirent fallen {vom ElciSion, 15p

' I. .The Do^rint of Perfoiial Ekdion proved, 170,171,172,173

2. Tl-'C Obji^ion, I am not ekaed, a ninefold Anficer, 175,17^

Eighth Sermon.

I. How Elision tends to prove the Saints final

■perfeverance, fnewed infevia Particulars, from

t, , 177, fo 183

Second Argument to prove the Saints final Per-

Teverance, ta^enfrom the Nature of the Love of

God the Father, in four Particulars, 184

3. Sin cannot feparate a Believer from God's eternal Love demonfirated, and many Obje6iiens anjwered, from 185, to 190

^, From what Principle Believers do oppofe and . refjiSin^ewedin ioParticulars,1^1,^1^2,1^^

Ninth Sermon. Third Argument to prove the Sdnts final Perfeverance, tal^en from tk Nature of dmft's Love, ^

I. mat ki^dof Love Chris's Love k, fhewedin

many Particulars, I93>IP4,19S

yip;>lication. ■ y^y ^^y ^5

pe excellent Nature of the Knawledg nf Chriffs • ■^"'-'0 200,201,202

Fourth Argumerit to prove the Saints final Perfeverance j I. Tal^enfi om cbe Nature of the Covenant of Grace. 2. fVlAcb is opened in ten Particulars, from 102, to 210, 3. Tbii general Argument fmmed up, 21 o, 211

Tenth Sermon. Fifth Argument to prove the Saints final Pcrfe-' : vetance, tal^m from their being the Chitdren of ■ Gody demonfirated in fevtn Partictdars, 212,'; i

213^14,215'

How they that are born a£aiu canmt Cm, ^fhrned in . fix Particularst 21^,217

the general Argument fmmtd up, pac. 21831.* The Application, ^' ^ 1^

Eleventh Sermon. Sixth Argument to prove the Saints final Perfis

verance, takenfrom their Vnm'a>ithchri(l,22i m Nature of that J^ftical Vnim e^ptnedAnLet,

fn Particulars, ^ 2L--22L

Ten Argumnts ta^en from thtnct, 2 2 « , , »

The Application. ' ' ^^OjZ.SI

Twelfth Sermon. Seventli Argment to prove the Saints final per-

feverance,l4;;ffro« the Death of chrift. 2 7 ^ Chn^ died not only for the good of his Elek but

dfo m their Head, proved,bj nine Argnients,

.Four Arguments further fim thence, 24K2I7JI! Arminian Errors about univerfal Redemption\ol

futed by ip or 20 Arguments, 249, to 2<6 Thirteenth Sermon. Eighth Argument to prove tht Smtsfim\ Perfe

ulath^' ^^^^ M -ihe Effects of Cbriji:s

mat the* Eff-eSis of chriji's Death are, iJM opened. "■'S'ij

The Application, ^^^ ^^

u u r> 257,258

fourteenth Sermon.

Ninth Argument to prove the Saints final Perfeverance, taken from their being in tht Father's Hand,

What is meant by the Father's Hand, (hewed tn three Particulars, ' 270 r

2. From their being in Chrip Hand, yvhit ItV ports, ormea'it thereby, 274,275,275278 st,^

In what refpeeis the Saints are faid to beinchriWs Handy opened in thirteen Particulars, 280,28 r

Tin general Argument fmmed up, ^ ^'^sl

Fifteenth Sermon. ^

Tenth Argument to prove the Saints final Perfeverance, ia^en from the nature of true Grace WtMt a Pnn<;fple of true Grace is, (hewed in fix Pay.

ticulars, -o „n

Weai Grace (ball it viclomus, 'iflfc^ Sixteenth Sermon. ■

ne grand Objemon againfi. final Perfeverance anfwered, ^ ^

2. If none fa ved but fuch that are elefted, what need asy lopk aft^r Saivation ? anjwered,

A-Tabfe oF the Contents.

JJ-UIIJI

3. Do^rine oj Eleftion tends to make the Saints loofe and temifs in God's Seryiee, anftvered,

page 2PP

4. TaJ^ekied^watcKScc anf-vctxid,

^..Some Branches in Chiill: wither and arc cutoff, anfiroed, 220,501

$.. If Clirifl died not for all, how can I know he died for mc i a?^fwered, 501,302

7. Workout 3Qur own Salvation wich Fear and Trembling •■, rthatintended by it, and the Obje£lion jrom thence anfirered, 302,303,504

8. If you ^bide in IRC, anfivered, j,^ Sofne huve made ShJpwrack,of Faith, &c'.

anfmrtd^ ^06

16. A righteous Man may turn from his

Righteoufnefs, anfrmmdy 507

li, God would have all Men be faved, &c.

anfweredy 12. What need preaching, &c. if all arc ab-

folutely eleded to Salvdtion, that fhall be

fi'ved> anfwered,' 30^

ijt* Thofe in every Nation that fear God are

accepted of him ; an/wfr^^, 383,584

Abfurdities attending the Dofiririe of the final Apo-

jiaq oj true Believers, opened in ttvehe Par-

tiatUrS) 313. The ApplicatioTtj 3 r5, to 318

Third J?W, Heb. 6. 4, 5,5. j.Thls Scripturemiflaktnby theantientFathers,^ i^ ct. The Text opened, with the Connexion of what

ptcedes and fucceeds, ^ifi. I. The fevereft Doftrine ufeful to"P?o-fcflbrs that are fl6thful,or dull of hearing,3 21 a.- What thefe Perfons Attainments were, and what Ttat, 322,323

THey were not true BtlitvtYs, 3 2-3,5 ^4

Imi. 2. It is a high Privilege for Men to be enlightened with the Knowledgof the Gofpel. ^. What common and faving lUminations oj the Spirit are, and hew they differ^ 32^5, to 331 Second Sermon. Wirat ii meant by the Heavenly Gijt, 332

What by tafiing the Heavenly Gift, 333>334 Uowfaid to partake of the Holy GboHy 3 54

And taftcd of the good Word of God, 335 1. What is meant by the Word of Gody 3^5

a. • Why called the good Word of God, jbewed in eight Particulars, 335

Wht a l^ind of Tafie an unfound Chijiian may have ef^ihtWoT^ (f Qodi 337>-3.38'

What a l(ind of Thjlt Belimrs have oj God's

^'''^^f P2g-340,541

Wh^t is meant by thf Wwld to come, ' 54?:

ne Nature of the World ^0 cme, 345

The Rirhis, Honour^Jo^ and Fkapt^-esofthe World

to come, _ 34P'550»35N352

Third Sermon

Whcft meant by the Powers oj 'the World to come^-^^^ V/lut a ^ind cfTifie the Perfv:s in the TxtvHYi

[aid to have of the Powers oj the World to come,

fhirved in fix Particlars, 5?5, ^5 ^'> 357,558 What is fpoJ^enconcmivg thofe'Perjons, \\z. Tt'j$f.

may jail arvay. How it Is impoflfhle to renewfucb unto Repentance^

how ?Jot irnpsfftble, 359>5^o

Why it ii impofjUle, &c. 2So

What theSinagainji the Holy Ghonis,'^6i,'^6i,'^6-^ ' The Application, 0,5^

Toe fourth and lafi Text, Heb. 2. 2,'

1. Tye fcope oj' the Text opened,." 353

2. The Terms and Parts explained, 35^ Do^. I. That the Salvation of the Gofpel is^"

great and glorious. Doih 2. That the Means of this Salvation ma^ ~

be ncgledcd. Do^. 3. Tbatfuch whonegleft this Salvation'^ cannot efcape, 35^

Do(3. I. Two things prep'ofed to be done. 1. Ts' prove tht Propofition, That Gofpel-Salvation is ' great,Sic. 2. To improve it by way of Application. Arg. I. Salvation great comparatively, z6^,2fo Arg. 2. Salvation great pofitively. Great and gloriom in refpt^l oj the time w^n jomi out and promifed, 5 7 o, 3 7 r

Arg. 3. Great in refpeH oj that great Comjel held iti : Eternity between the Father and Son about it,^-]! '' Arg. 4. Great inrefpeH of theDtjign sf God tkfre-in, which is threefold: 1. His own Glory, 2. Tl)e Ruin of Satan and his Kingdom. 2. "The Eternal Happinejs oj Man, or of all that believe, Arg. $. Great confidering how low Man wasfkUen, and the feafoiiablenefs of it.

Second Sermon. Arg. 6. Salvation is great confidcrlng the P'trfons that brought it about, or do effeft it, viZi tie Father, the Son, and the Hdy Ghoji, 3 75

W})at part oj Gofpel-Salvation may be mofe di^ remy attributed to God tU Father, fhewed in' feven PmicidarSf ■ 37?>379 '

wir'

A Table of the Contents.

Wiiit purt Chrift hath in if, . pag. i?7 9,58 q

Chrijl ttgitAt and Almighty Savmr, jhrned in Kcinj FarticitUrs, 581,982

VA}at^i)t the Holy Gh(M hith in.yporl^ng out our Salvjtion^ 382,3,83

Third Sermon. Arg. 7. Gof^d-Sctlvatiot great^ confidmng tvhat •tve are delivered from. i. Sin that hath corrupted our Nature. 2. From that -which is de-jl ufihe to ear Nature, vohickis Pimlfhm!ntJ)oth hire and hirs:ijt£r. \. T'h Eiiloj Sin opened, i'l fix Phytic,■^g\^7,^2 2. Ti}e nature of that Punifhmtnt roe are delivered

P'o^y 3P5'^P4'?95

Arg. 8. Gofpel-Salvation great, confidtring what Cbrijihath done andfufferedto ejfefl it, opened in ■ five Particulars, 3975398,399

Fourth Sermon. Arg. 9. Salvation great, confides lug the Siwje^s redeemed. i.TheSouLojMan. 2.The Body,^00 The Soiiloj Man exceedingpreciotis, proved by eleven Arguments, 401,402,403,404,405

The Soul hnmortal, proved byfeven Arguments,^o6, 407. ne Application, 408,409

Minifters and Parents have a great Change cm-mitt ed to them, the Charge of Souls, 410,411 Falfe Teachers much to an fiver jar ^th at deceive Souls.

Fifth Sermon. 4-i"g. I o. .Gofpel-Salvation gyeat, confidering what

Believers are thersbyraifed tip unto, or the Piivi-

Ugesinvejled nith, [h-rvedin many Particulars, 413,414,415,416,417,418,419 The Applicatm.-ChjeB. I cannot rife to a full Perfvvanon that

Chrift is mine, anjreered. Such ajull Firfrvafon appertaining not to the Being oj

truijufijfing Faith, but is a high degree 0/if,420

Sixth Sejmon.

Arg. II. Gofpel-Salvation great a^-dglorio'i^, be-

caufe a fill, cempUat, comprthenfive Salvation^

421. It hath aU things in it that either Sinners

or Saints do need, proved at large^ 422, ^0428

Seventh Sermon. Arg. 12. Salvation great inrefpcB of Chrift ¥m-felf, the fpft and great Minificr thereof 439 Woen Chrijl fir^ bi^an to preach this Salvation,^:} i

Arg. 13- Grfpel-Salvation great conpdering its wonderful Confirmation, pag. 432,453

Arg. i<\/ Gofpel-Salvation great, becaufe the holy Atgtls p') intoii, and are ama\dat if,433,434

Arg. 1$. Salvation g;f eat, bec.aufe fo fee a Salva^

tiot, 434435

Arg. 15. Sahmon great, becaufe tu eternal, ^^^

Eighth Sermon. Dcd. 2. opened," Go'pel-Salvation may be neg'

levied. Four things propofed, ^ 455

1. Whatmeanc by Dcgleftingit, 4^5

2. Who may be faid tonegleft this Salvation opened in elgjjteen Farticularj^ 436, to 445

Ninth Sermon.

3. From vphenci it is Men negleSt this Salvatiot^ largely opened, 443j444>445»44M47

The Application, 451,452

Tentli Sermon. ^

4. The great Evil and Sin of negleBing the Salk

tion of the Gofpel opened, ■: 45 /■

1. In refpe£i oj God the Father, 4 5*

2. In refpici had to Chrift, 457j4$8,45<J'

3. In rejpe6l had to the holy Spirit,, * -M 1,45 2

Eleventh Sermon. '.^•■^. What a great Sin it is jo/negle^ Gofpel-Salvatm opened in rejpe£l oj t^vpinner himfelj, 464, &c, Tvvelftli Sermon.

1. What thofe cannot ejcape that negle£i Gofpel-

Salvation, 471

1. Not efcape the Curfe of the Law, 471,472

2. Tie Guilt and Puni^ment of Sin.

3. The Wrath of God.

4. p)e Damnation of Hell.

2. Tioe Caufe and Reafons why they cannot efcape, jhnved in nine Particulars, 475

Thirteenth Sermon.

1, Wnn, or at what time the) [hall not efcape, (hewed in jour refpe^ls, /^-jfj

2. Toe nature of that Wrath fhswed In nine Parti:-culars, which they cannot ejcape^ 4 8 0,481,48 2

Fourteenth Sermon. . ^

1. Why the Gofpel is attended irithfttch Vneats,

483,484,485,486

2. What Sinners jliall not efcape, 487,488

Fifteenth Sermon, I. What is not a Legal Do^irine, 489,490

•2, What is a Legal Do fl: lie J .. 450,491,

A

TRUMPET

Blown in

O N,

OR AN

A LLA R M

; Gods Holy Mountain :

' CONTAINING

An Expofition of that Metaphorical Scripture

MATTH. III. 12.

Lately delivered in Two Sermons, and now Publidied to awaken the Vrowfa and Formal frofejfors of this Age.

Wherein,the Nature of God'j Wrath horh Internal ^nd' Eternal is difcovered, as feizing upon the Chaff and Burning of it up with Vftquenchabk Fire,

Together with an Account how Profeffors may know vthe ther they are Wheat or Chajf. ' ^"

By SENJJMIN K^EJCH, ^

Paftor of a Congregation at Borjlydown, Southmark, LOK VOn, Printed in the Year 76^Z~

'r>i:

A

Trumpet blown in Zion,

OR

An AUarum in Gods Holy Mountain :

Containing an EXPOSITION of that Metaphorical Scripture

MATTH. III. 12.

Lately delivered in Two Sermons, and now Pub-lifiied as an Mlarm to the Vroufie and Chaffie ^rofejfors of this Age.

MATTH. III. 12^

Whofe Fan is in his handy and he mil throughly purge his floory and gather the Wheat into his Garner^ but the Chajfhe '^ill burn up ipith unquenchable fire,

Ur Text is Metaphorical^ and as touching the main Scope ^"s.^*^ I and Coherence of it, it is one and the fame with Scrtnon i. ^^ the loth.verfe of this Chapter^ which I have already Preachfi fpoken unto,and lately publifhed the Sermons unto the World. f^Ji\l2?* John the Bapti(k endeavoureth to take off the Jews from ^'^^^^'^ their pretended Priviledges, of having Abraham to their Father, or their being bis natural Seed, or Offspring j and as fo

£ 2 coa-

<Parts of the Text Opened.

confidered in Covenant with God, and thoaght their State and Condition good: Which he ftrove to convince them was a miftake, and this he doth by that Tropical Expreflion in vcr.' lo. Now alfo is tha Ax laid to the root of the Trees. And in this iith. verfey IVhofe Fan k in his handy &c. As if he ihould fay. You fhall c're long lee your felves deceived, for all your great confidence in the flefli, touching your external, federal, relative holinef?, and legal priviledges: For Chtift with his jix will now quickly cut you down: And with his Fan^ fan you a-way as Chaff^^ if you have no better right to Church-mem-berlhip on Earth, and to the glory in Heaven, than that which is derived to you from the account whereof you boaft, viz.. Having Jbrabam to your Father. So much only fliall now ferve as to the Scope and Coherence of the Words.

1. Jjlmli proceed to pve you the farts of the Text.

2. Open the Terms thereof.

3. Note two or three points of Do^rine therefrom.

4. App^}' the whole.

I. As to the parts, you have, ....

P4rts opened. ^^^^^ ^^ ^^^^ fpenkiw^ and thatf' is 7ol^W%tp:

Secondly, The per/on fpoktn ofy and that is JefiisChrifL Thirdly, The Predicate^ or xvhatisfpokenof Chrif^y i. e. Whofe Fan is in his handy &c.

Luk. 7. 18. fj^^jj^ fjyg Baptifl- was a great Prophet, yea the grcatefl: PrO' phct that was horn of Womeny having greater Light and Knowledge of the Mejfiah. ihzn any-of them that went before him, in that he could tell them this is he: He was Cent to prepare the way of the Lordy as his great Mefl'enger or Harbinger. He therefore was well inftruded into the Nature and Excellency of his Mailers Kingdom ; which wasfuddenly to be fet up, upon

Ma}. 3.1,1. the temovalof the old Jewifli Churchy and Church-Memberftiip \ this John was he that tne Prophet Malachi fpoke of, that God would fend as hisMeffenger, to prepare the way of the Lord, as alfo how he would do this, even by a fpirit of Rurning : thnt fhould confume that People, and leave them neither Root nor Branch, i. e. burn up all their hopes in refped of their Root, viz.^ That external Covenant God made with j^bra-ham i on which they flood, and of which they boafted ; as alfo an that confidence they had in their own good works,

and

What Chrijl's Floor is. -^^

and inherent Righteorfnefs : And this John's Aiimdry clearly held forth, and thereby difcovered the grand EfFed and glorious Delign or Chrifts Do^rine, and Nature of his fpiricual Kingdom, which was near at hand.

Secondly^ As touching Jefus Cbrift, who is the perfon John fpeaks of. I (hall not now treat of his Office^ Power, Dignity, and. Glory, which are more fully hinted at in the Context: Whofe jhooes I am not worthy to bear, he \hall baftiz^e you with the holy Ghofi and with Fire. i/. 11. -

But I (hall pafs by that, and (hall explain the Terms.

1 . Shew yoH what is intended by Chrifts Floor.

2. What is intended by the Fan in his hand, by which he doth furge his Floor.

>3. What is meant by the ChafF, and why fo called.

4. What is intended by the Wheat, and why fo called.

5. What ive are to mderjland by Chrifts Garner, and gathering the Wheat into it.

6. And lafily, what is intended by the Fire, and by Burning i*f . the Chaff.

Firfl-, I faid before our Text is Metaphorical, therefore i^o Terf^soper.sl doubt hy floor the holy Ghoft alludes to that which in common acception is well nnderftood by Husbandmen, /. e. A floor is a heap of Corn^ that is threlhed out of the Straw, and laid in a Barn, Wheat and Chajf together; this ufually is called a floor. \

Qiieft. But what is intended or meant by it here i what is Chnfls floor^ which he is faid to purge .<"

Anfw. I anfwer. By/oor is doubtlefs intended hereby more what mfant directly and immediately the Jewifii Church, but in a more re- by Floor. mote and comprehenllve fenfe, any fpirituai community of Chri-ftians. Church, or body of People, proftffing religion.

I. Th^ Jews were then Qso^% floor (or Gods People ) as God himfelf is called an Husbandman, and they were a great Heap, John 15. i. a mighty ^oor; But almoU: all Chaff ^ very Lees, i. e. ioofe, vain^ empty, carnal, and unbelieving Men and Women. A more pro-phane and ungodly generation was hardly ever in the world -, and but a very few godly ones among them, but a very little wheat, viz.. few fincere ones, or believing pei;fons in all that floor, who waited for Chrifts Coming, and did when he came, in truth receive him^

But

What Chrifi's Floor is.

But now the Lord Jefus was come, with his Fan in his hand^ to feparate ihe Wheat from the Chaffs and not let them remain any longer together on that j^or, in that o/*:^ Bam^ i, e. in the Legal Jem^ Church fiate^ according to the external Covenant of peculiarity God made with Abraham^ and his natural Seed as fuch: Which had flood near its full period of time perfixed by the Almighty, but now muft be pulled down, Jefus Chrift being come, and juftagoing to build a new fpiritu-al Carmr^ or Gofpel Church, to put all his choice Grains or Wheat into, viz,, all believing and true penitent perfons ^ this primarily I am fatisfied is intended by floor i For the Jemjl) Church was not to abide or continue any longer than till the Death and Refurreil:ion of Jefus Chrift, it being a Typical Church, when the Antytype was come that mult needs vanilh away.

2. Yet in a remote fence, por may refer to any Spiritual Community, Church, or people, in the times of the Gofpel*; profeffing themfelves to be Chrillians: Among which may be Chaf as well as Wheat:. Evil and ungodly Perfons, as well as Believers, gracious and true Religious ones ^ and the truth is, there is more than one floor of this fort in our days. For, NMidnaiflcor Pirjiy If we caft our eyes abroad, we (hall foon efpy a vc-opened. ry great, old and decayed Bam^ that hath a mighty fxior or

heap of People in it 9 called Chriftians, and Reformed ones too 5 But it is lobe feared, when Jefus Chrift comes with hisFan^ ro fan^ and purge this floor^ he will find it almoft all Chaf: ' 'Thb'' I doubt not, but in this great heaf there will be found fome Wheat^ or godly Chriftians, but like as when a man comes into a5^r», and views a ^or of Corn newly thrafeed, he at firft fight can hardly fee or difcern any thing fave a heap of chaff: fo it is here: Do but view the National floor, and you cannot but fay, Sure 'tis a heap of filth, aheap of Chaff; for what an evil,polluted, and abominable Company; of People are in this floor! are there worfe, or more notorious, more loofe, light, prophane, unbelieving and ungodly Wretches living on the face of the Earth ? yet call themfelves Chriftians, and members of Chrift, and defpife, nay reproach others, as if they deferved not that Name. 1 quefti-on whether there were worfe in Sodom than fome are who belong to this floor: Turks and Pagans abominate fome of thofe adions and deeds of Darkhefsthat are a mong them, behold their heljifh Debauchery. i • See

The Ndtimal Floor Opened,

1 . See what a heap of prophage Swearers and curfed Blafphmers are here, who daily belch out moft abominable Oaths^ calling upon the holy and patient God to Damn them every day: you may hear them as you wallc along the ftreets ; nay their very Children by the Example of their wicked Parents, learn to fwear and curfe, as foon as, nay before,they can fpeak plain.

2. Then, O what a great and a filthy heap of beaftly and brutilh Drmkards are in this floor alfo, who jhew their Sins at Sodom^ and hide it not! many of them go reeling along the Streets,and fome fpuing as they go,foaming out their own (hame, and little think what Poyfon they drink to their own precious and Immortal Souls, whileft they Tipple down their glafTes of Wine and ftrong Drink j and this they do without all fear of humane, or divine Laws, having no dread ofprefent nor future Punifement ^ tho* God ppfitively theatens them, and all other ungodly Perfons, with the lofs of Heaven, and the Torments of Hell-fire ( for, no drunkard jhall inherit the kingdom ofGod^ I Cor. 5.9,10.) yet they dread it not.

3. Behold alfo in this floor a third Sort^ even as bad or worfe than the other two, viz.. Vnclean Per/ens^ or vile, filthy and impudent Whores'^nd Whoremongers^ who are theihame of this City and Nation ! What a muSitude of common Harlots are here among us, bcfides Secret ones, who are beheld by him whofe eyes are like a flaming fire. Alas! they cannot hide their fil-thinefsfrom his eyes, yet without fear how do they fin, 'till fome bring Rottennefs on their Carkaffes, a Curfe upon their Eftates, Poverty on their Families, and Hell upon their own Souls:

for he that commits Adultery with a Woman deftroys his on?« pro. f.ja. Soul,

4. There is alfo another part of this fioor^ that are Ch*Tf, which the fire of Gods wrath will Confurae and born up, viz.. aU the prond and haughty ones. This Sin reigns at this time to fuch a degree that we may fear fome fad and fearful Judgment

is near ^ Pride goes before deflrutlion^ and a haughty Spirit bfeore a p^.^ j^ -g faU. Behold the ftrange Drefes^ 2LTid high Heads I which clearly reprefents the Vanity and Haughtinefs of the Heart : The Jhew of their Countenance tejlifies againft them: Women go to the AlTeinblies of religious Worlhp as if they went to Play-houfes j and tho' God hath fliewed in feveral poor uinimals^ his great Wrath and difpleafure againft this filthyFaftion, or high and ihameful Head-dreiTes, yet they will not reform, nor leave them off; Not^is this fin only found ainong thofe pfthis;2oor, this

heap

The National Floor opened.

heap, but alfo amongft others, who would be thought more pure, ^nd of z finer fan: but lee them know, thz Fanner will fuddenly come with his Fan in his hand ; the day comes jhall hum as an Ovm^ Mat. 4.1. and all the frond, and aH that do evil, Jljall he fitthble, & c..

5. What a.curfed heafis there alfo oiAtheijis^ and Gracelefs Wretches, who contemn God and all Supernatural Revelation of the Divine Being, and Religion \ thefe defpife and ridicule the holy Gofpel, or at beft will acknowledge no other Worlhip nor Religion, than what the old Heathens owned, and I Cor. 1.18. were caught by the Light of Nature: The preaching of the CrofsyOv of a Crucified Chrift,is to thekfoolifinefi:', others that can't believe, nor will receive that Doi^rine that comports not with their own carnal reafon: What believe-cbcy can be juftified by the Righteoufnefs ami Obedience of another! and their orpn Inherent Righteoufncfs no part of their Juftification before God \ This is a flrange Doctrine. For there ar^ of this fortin tliis hea^, fuch as aregrievoufly corrupted, and erroneous, carried a-way with Arminianifm, Sociniantfm and Amurinitaifm, and dif-allow of the chief Corner-ftone God hath laid in Sion: For if Chrill be not the mod high God, God by Nature, Coequal and Coeternal with the Father, and one in Eflence, 'tis Idolatry ira.4a.8. to yield divine Worlhip and homage to him ^ for that glory God will not give unto another.. The gods that have not made the jer. I . . u^aven and the Earth, even they JhaU perijb.

<J.; What abundance of carnal Worldlings, covetous arid Earthly-minded Wretches are there alfo, whofe gain is their ijH, Godlinefs, who value no Religion, but what fuits with their

filthy Lulls! feme of thefe fet up for Preachers, meerly for their Earthly gain, and make a Trade of it, living prophane and ungodly Lives, being Guilty almoft of all maner of grofs and abominable Sins, preferring humane Rites and Ceremonies a-bove Chrifts Inftitutions, and a Form of Godlinefs above the Power of it.

7. Befides, what a heap have we among us, of Traiterous, blind and deceitful Perfons, who feek to betray the Prote-ftant Interell, and all our Civil and Religious Liberties, into the hands of the common Enemy ^ who neither Fear God, nov Honour the King! As alfo what a mnltitude o(Thieves, High-way-men, Houfe-hreakers, and bloody Villains, skulk and hide them-felves in this heap! The very mentioning of thefe things is enough to grieve and wound our very Souls, confidcring how good and gracious God bath been to us in this Laud;

and i

and what a Nation this hath been, and vvhaV Wonders the Almighty hath formerly and of late times wrought for us, I mean ior_ the Land in gciieral. May we not fear thai ciie fanfier will come with his F^,?/, and fever the Chaff u his direful Indignation from the PFk^t^ and let the firs of his Anger kize upon it and barn it up ? what can we expcft but fome amazing and fearful Judgmerits from the Lord, unleis a National Repentance and Reformation, like that of Nim-w^, doth fpeediiy prevent it ?

Sscmdly^ There is another Hca^^ that may be called Chrifis floor^ tlio' not fo big as the former, and tho' they feem to be more refined -^ yet if we conlider them si! together ( for they are ^°^ J^"ch divided amongft themfeives) what abundance of Chaf IS there here alfo ! Are there aot many amongft thefe as bad as others, 'vk. People of ill and corrupt principles, bitter and cenforious Spirits, and of fcandalous lives: What^^. Ifce^ Envy and Hatred, do they difcover one againft another, becauie ot their differing Sentiments in and about fome principles of Religion, rendering their Brethren odious to the world, Backbiting^ Refroaching md Scandaliz.ing each other^ to the great dilhonour of God, and fhame of their facred pro-femon ? one while charging and condemning the Innocent, and yet acknowldege not their Evil • and at another time flri! ving ^') vindicate and clear fuch as are greatly guilty before Ood ? both which are abominable and hateful in his fight who will judge rigbteoufly, and render to every man at la ft according to his Works.

Certainly there is farcely a worie Sin than the Sin of Back biting -he-th,, hates his Brother ( Robbing him of hisTood Nam^

frmlUfe Mng tnkm, i John 3. 17. fuch who are deftitu e of Chriftian Love and Charity, or hate their Brethren clear-L^"7^^'V^ 'T-^'^y ^° '^' ^^^i"^ Princple of'G a e

and Image of God. For as love to the Bretheren is an Evi dence of our bemg the Children of God, fo he that Ts nof fefled with Wrath, Envy, Malice, and Hatred 14 he i^ one of the Children of the wicked one, whols caLl r^.^f c#. of the Brethren. Clear ic is that this is a^SS//./^ and renders fuch in whom it is found, like to the DevTl Z tkrs th, Children of God are manifefi, 'and Z ChiSrTn:f tt

C

Devil

Rom. I. it.

Devil'^ Whofoever doth not Righteonfnefs^ is not of Cody neither 1 Joh. 3.10. he that loveth not his Brother.

Nay this great evil and wickednefs is a fad Ugn that fuch are given up and left of God, as not retaining God in their knov,Ie(3ge, as the Apoftie fpeaks of the Gentiles ^ who when they arrived to fome degree of knowledge of God, yet did not glorifie hira as God ; but violated his Law written in their Hearts: Therefore 'tis faid, that God gave them up to vile j^ffe6lions^ and they were filled with all Z^nrighteoufnefsy Fornicattony Wickednefs^ Covetoufnejsy Maltcioufnefs^ full of En-vjy Mwrthery Thhate^ Deceit.^ Malignity^ Whifptrers^ Backbiters^ JDefpiteful,PrOHdj BoaJlerSy^a. No doubt but that ths Sin of Backbiting, H^rathy Malice^ and Envy is as bad, if not worfe, than Fornication, Swearing or Drunkennefs ; and lamentable it is to fee this Sin, found among fome wtio account themfelves no fmail perfons for Knowledge, Zeal and Piety in thefe days. But alas! alas I how fad and deplorable is their Condition, and vain that profeffion they make of Religion ! let them repen'^of this their great wickednels, and get a changed heart. Moreover, are there not in this floor others who are proud, earthly, carnal and covetous Perfons? they are called Non-coriformiftsy but 'tis not fo far as th^y ought from the Sins and Pollutions of this World, they conform to them in their detefta-ble faihlons and covetous practices : Do not many of them appear to love Sons and Daughters more than Chrift or hi^ inik-inglntereft? they can layout plentiUilly to feed and cloath their own Children, whilft their bowels are fliut up againfl: the poor Members of Chrift or Children of God ^ they'll fpare more to gratifie the Pride and bafe Lulls of their Children, than they will fpare to fupply the neceifities of the poor Saints, or to fupport the Intereft of Chrift and his Gofpel : Many pounds fliall go for the firft ufe, when a Shilling is thought a great deal with fome of them for the fecond ^ they think nothing too much to enrich and uphold their own Families, whilft the Family of God fuffcrs want, and the Caufe of Chrift languifhes in their hands. O how little does the power of Grace and true Godlinefs (hine amongft this fort ! what formality and lukewarranefs is there in thefe|days,amongft fuch who are called Saints and holy brethren ! This, it is true, may be called Chirifts Floor efpecially, but abundance of (>«/, no doubt will be found in it, when the Fanner comes to fan it. Look to it you Sinners in Sion: Fenrfnlnefs will e^re long fftrpriz^e the Hipocrite.

Who

Wl?at Chrijl's Fan is.

Who among us fljall dwell with devourino; Fire? who amongd hs jhall dwell with ETjerUfiing Burning ? I fa. 35.

But fo much as to what is meann b'j Chrifts Floor.

Qjiell. 2. What is intended by the Fan ?

Anfw. A Fan is a certain Infirnment which the Husbandman. ufes to cleanfe^ or furge his Corn from the Chaffs evil Seeds, and all filth whatlbever : And tl.as In^rument he holds in his hands, and ufes upon his Knees^ by which he toffes np the Wheat and Chaff- together : And then Jhakes it to and fro, moving all at once, by which a wind is made, and the Ch.;f[s blown away, and the Wheat fcparated and purged from it : Now John Bap-tijl alludes to fuch an Inftrument as this.

Qiieft. Bm what is meant by Chrijis Fan in a fpiritnal fenfe f what is Jignified hereby ?

Firji, I anfwer, By Chrifts Fan is meant his Word^ his holy Go. ^h f-cmM /p^/, ejpectally the Do^rine thereof-, 'tis by this he cleanfes, and hyChriPsPM^ purges his fbor. Now you are clean through the Word which 1 have '

fpoken unto you. ( Now the unclean perfon, the Traytor Judas Johm^.s. is gone out from you: ) Thro"" my Wordy i. e. through my Do-drine, you believing in me, and receiving me by Faith for Righ-teoufnefs and eternal Life. 'Tis faid Chrid gave himfelfforhis Church, that he might fan^fy and cleanfe it with the wafhin^ of water by the Word, Eph. 5. 26. Cleanf^ng here imports the means by which it is wrought, or the Inftrument, namely the Word of ^^^^9°^P^J' «n?€cially the Promife of free Juftification and SanCtification by Chrift, received thro' Faith, which Baptifm was a Sign or Symbol of; fee i Pet. 1.22. Seeing yt have pu^ rtfied your felves in obeying the truth thro' the Spirit, &c. This .was done in fubjediing' themfelves to the Faith of the GofpeJ to which the purifying of the heart is afcribed principally ia Ad.ir.9. ' Juftification, whereby the guilt of Sin is purged away, as ap- Anutmrs. pertaining to the confcience; he alludes alfo to the fandify-ing power and virtue of the holy Spirit. Compare this with Plal. 119. 9. Wherewith (hall a young man cleanfe his way ? that is the way of his Heart, and alfo the way of his Life:' The anfwer is. By taking heed thereto according to thy Word ■ that is let him take heed, according to that holy doarine taught and held forth in God's Word ; fo that he attain unto a right knowledge of God, and of the Meftah, promifed and typified by the Sacrifices of Aaron, by whofe Blood, and thro' whofe Righteoufnefs only, Juftification is to be had : for without Chrifts Blood there is no cleaning from Sin and filthy-

^ ^ nefs.

nefs, ndther of- Hcert, nor Life, for young nor old. h is not only to'^dired young Men to reform their Lives and Ways according to the Precepts of God's Word, nor to think by any degree of moral Righteoufnefs or inherent Holioefs they could be cleanfed ; no, no, but to take heed according to the myjierioHs 2iX\d fublime Do^rine of Cod's free ffr ace in Chrift: Which was the only way of Salvation, as well under the Law as under the difpenfation of the Gofpel. Sirs, this was, andflil] is, Chrifts Fm^ namely the glorious Dodrine of God's Grace thro"* the Redemption that is in Chrift's blood ; and it was by this fan ChriH cleanfed that Jewish ^oor^ to which my Text primarily refers. For the Jews were his/oor, in which was abundance oi Chaff-^ and now Jefus Chrift was come with his fan in his hand, to purge this floor ; and evident it is, his holy Dolhine fevered, or feparated the Wheat from the Chajf'^ aiiU by this means was the Wheat gathered into Chrifis Cojfd Garner^ and the C^^/" blown away: for as Chaff cannot endure the wind of the fan^ fo could not thofe unbelieving Jews^ and •hypocritical Pharifees^ endure Chrifts holy and heavenly Dodrine. See Joh. 6. 52. to v. 60. How can this Man give us his fiejh to tat? They thought he fpake of a Natural eating of his flefli, as we eat the fiefh of Beafts or Filh: His Do^rine was not underltood by ihera. Then Jefus [aid, mito thtm^ Ferily^ vtrtly I fay unto you^ except you eat theflejhof the Son oj nian^ and drinh^kis bloody ye have no life in you^ ver. 53.

Now the eating of Chrifts fleih, and drinking of his blood, is no other thing than the receiving Jefus Chrifl by Faith for Righteoufnefs and eternal Life : BtUeving in Chrifl^ coming to Chrifis looking to Chrifts leanings ^^^fii"£-) ^"^ flaying on Chrifl^ receiving of Chrifis and eating of Chrifis imply one and the fame thing: It is our going out of our felves to him, or feeding by faith on him. or reHing, or relying on his Merits, on his Obedience in his Life, and in his Death, for Juflification and e-ternal Life, without any Works done by us, or any Righteouf-

Rom. 4. f. TiCfs wrought inns, as the /^poftle fpeaks. But to htm that worhth notj but helteveth en him that juflifics the ungodly^ his faith is counted for right ecu]-'tfs/

But this n^yflerious zio ftbimie Dcftrine the Jews could not bear, but it was fuch a Fan 2^ fanned them all away that believed rot : Icrthty Icing igr.aarit vf Cod's Higkteoufntfs^going a-bout 10 tftabi.jh their tnn Eightcufr^efs^ have rot fubmitted them'

Rem, xo. 3. fdves to th^ Eight tonfnefs of Cod, They thought their own

perfonaL

Wha Chrijlh Fan is.

1 1

perfonal and inberent Righteoufflefs was that by which they moft be jaihfied, accepted, and eternally faved i tbey bad mmt of their own to eat; and therefore faw no need to go to their Neighbours door for it ; they were fufi, and imreafed in Goods^ and thought they hadr^eed of nothing: And hence the Doftrine of Jaftificaiion by the Righteoufnefs of Chrift alone was rejected by them, it was not ucderilood by them; that Chrifi's fle(h jhoddbe Mm indeed, and his blood Drink, indeed^ was aftrange Doftrine in their apprehenfions; they could not conceive how fuch things could be, ( as Nicodemns fpake of Regeneration. ) Nor can any Man whatfoever who will re-J*^^-3 ^'. ceive no point of Faith, but what his natural reafon can com-prehend \ and thus this Dodrine of our Lord Jefus was a Fan in his hand J and it fanned away all the Chaf of that mi; nty Jewilh floor^ even all that received not thac Doariiie, or who believed not in Chrifl, received not Chrift by Faich fcr rish- ■ teoufnefs and eternal life : Nay it was fuch a Fan t^iat it fam'd away iome of Chrilts Difciples, ( not luch who were his Dif-ciples indeed, ) but many that followed him, and who are faid to believe on him ; they believed he was the true Mffi-ah, had fome kind of faith, tho' not the Faith of Gods Eledi • mh ^ x Many of hu Difctples when they heard thisjAid, Thts is a hard fay- ^ %ng^ who can hear it ? It feemed hard to them, becaofe they cou(d HOD comprehend it by their own carnal reafon: From that time many of his Difciples went back, and walked no mere with him. t , ^ .x Such a Fan was this Podrine then, and /uch a Fan it is now,'' '* that it may be faid to make a difcrimination between the pur€ Wheat and the Chaf: for no doubt all that receive not this holy Dodnne ( whatever fair (hew they make in the flefli ) are but^ Chaf in the fight of God, and will be found fuch at the laft day. Nor ought they to be fufFered to abide in Chrilt s^ G^rmr on Earth, ( as they (hall not be gathered into his Garner w Heaven)but be efteemed as ChaJ, or drojQy profef-fors, whatfoever their converfations may be : (I mean fuch who eat not Chrtfis flejh, and drink not his blood, i. e. wholly feed not upon Chrift, rely not alone upon the Merits of a crucifjed Chrilt, or feek not Juflification by his Righteoufnefs onlv but' go about to bring in their own Works and inherent'HoU-nefs with Chrift's Merits In point of Juflification in God's fipht'^i But to proceed : But like as a Husbandman hath moix Fans snan one, even fo alfo in the Second place, Jefus Ghriflhath amber Fan alfo, and that is

(I

I, ■ ' ^

II what Chrijl's Fan is.

( I doubt not) iikewife intended here : viz. The dif^erifation of God's Providsnce ; for this was ss a Fan in Chrift's hand, by which he fmindaway thofe unbelieving Jcvos^ and ioptrged his floor: I m^an, the time was now coaie, that their mtiond^ legal and external Charch-State muft be pulled down and diflToived ^ the Difpenfation was changed, the Priellhood changed, and righc of Church-memberfhip changed ; they having Abraham to t^dt Father, or being the Seed of profeffingParents,would do them no good, nor avail them any thing. Becaufe the Covenant of Peculiarity God made with him and his natural feed as fuch, as to the Date of the Duration thereof, was now rnn om and expired, the Ax hmg now laid to the root of the Tree, ver. loth. So that unlefs they receive Chrift, believe in Chrifl:,and are found gracious perfons, fit Wheat for Chrifts fpiritual Garner, or Gofpel-Church ( which is built up of lively ftones ) as Chaff the Gofpel-difpenfation like a Fan purges them out ^ as indeed it did, and blew them all away : And we are not alone in re-fl)ea of this great Truth, for many of our worthy Brethren ( who in fome things differ from us ) affert the fame : particularly. Reverend Mr. Cotton, who fpeaking of this Text, Mat. 3.10. fai'th " Thefirji is the root of Abraham's Covenant, which this " people much truRed upon, and of that it is which John Baptifi ^' fpeaketh, Norv is the Ax laid to the root of the Tree, thinks not to «' fay within your [elves^ ve have Abraham to our Father ; fo " chat all their confidence that they had in Abraham^s Covenant, *' Te^ntle and Tabernacle, and fuch things, are burnt up, and fo ** they have no Root leu them to ftand upon, and this is one " thing intended by the Root, \ _

'' Secondly, There is ( faith he ) fomething more m it ; the " Lord by tijc power of his Spirit doth cut us off from any powder of our natural Gifts and Parts, and fpiritual Gifts alfo, or " from any Confidence of our ownfufficiency •, the Lord hath cut *'- us off from hope in the Righteoufnefs of our Parents,and from " boalting of Ordinances. And agsin he faith, This we read of, "-^ Mat.^. I. Icis fpoken of the Miniftry of John the Baptifi, *'which did burn as anOven^ ag-iinit all the Scribes and Hart-'-'-fees and left them neither the Root of Abraham'^s Covenant, " nor'the Branch of their own good Works : He cutteth them ^' off from the Covenant of Abraham, &c. And by cutting « them off from the Root, he leaveth them no ground to truft " on. Thus Mr. Cotton on The Covenant, p. 177, and p. 2j, 22. Now evident it is, that nothing but the difpenfation of God's

Providencce,

what Chrlji's Fan is. ~ ""^

Providence, or the Expiration of that period of Time determined by the A mighty for the Handing of the Church ot/}-rad couid cut the l.« off as a Nation, from being a Church and peculiar People unto God , 1 mean in refpeft If that Legal Covenant 1 deny not b-.t that the Covenant of Grace God made with ^^.«W,and with his true fpiritual Seed, ftands

tfnwr\ '"h''"' "f "°'" '" '^'' Covenant'can be <^L\nl u ^"^y^.for 'he Jmif, Priefthood. Church-ftate and Cburch-memberfliip, and all their Cburch-pdviledees vfere to remain until Chrift came, or until the time of Reformation ; that is,ull the Gofpel-days and Gofpel-difpenfation took place, and no longer: But now that time being come, and they not feeing an end put to the old Covenant-Church, as it was made with the natural Offspring of Jhr^h^,^ ■ anH thsr their right to legal Ordinances, aVahurch-mmbentd,co.M not give them any right to Gofpel Ordinances, nor Gofre: Church-memberfhip, and they not believing in Chrift rot c-cept^ngof the Term, of the Gofpel, werealf ofncceX^ p° gVd ontovfarmdaway, by the Fa„ of the New Teftameu -difp-n-n'r^vi'th Godr''' '"'^°"^''' P^°P'= i° any fenfe in Coic-

Thirdly Chrifl hath alfo another F<,»in his hand, viz. The f<>»of Churdi-Difciplme. And many perfonsiaUwf nioHna e purged like Ci#out of his/oor. Hereby '"b "1'° "" sre

I. Sa-iKtiuKS fome evil and .oirupt p'erfons, who get a mong God's people for into his Chavch ) and pa "s a while fo," F/,..,, < e. for gracious Perfons, yet in time God fuffcrs then tofa.lintooneTtmptation or another, by which means heJ are/.„»V .,r.^, the Holy Jcfus by his'wife ProvacTce m t mg^a^difcovery of them, and their evil Tempers a "df^t-

2. May be fome glorious Truths, or Truth of lefusChrinr

f /erafpel'lons ^ IhtVP '%''''' ^""^^^ '" ^^-/l to'w,"fh ^ leverai mions ot the fame Congregat on may not on!v w^^nf

iVtVi"ft''theTruth Tf -'.\|-i^-- ^MArot

feekfnfto hril t •' ^"' '^""^ '"' ^'"'''^ "' Mi"ift" tor leeKmg to bring it in; and this may rife to fuch a hfiohr

through their Pride and Stubbornefs, that they w 11 roE a^wl '

b^ShX fnTfo" "'"'°''.^" ''"''"''' rendtSe^fem oy scniim, and fo are purged out. Tho' ( as 'tis ohferv

Ay^" ""^^Md-man) fome /^fe C».„, may be Pood me.,, may be farmed om with the cLff, whid.?e knows how

t©^

to recover by fanning the CbafF alio afterwards. And thus it was with folr^e of thofc who v.ere called ChriiVs Difciples, * joh..^.^o. (Ti?. they could pot, would not endure, that bkfled Truth Chrilt preached to them, o( Eating of his F/f/?>,&c. bat cried out. This is a hard faying, xvho can hear it f and fo went away and walked no more with 'him, O fee what the Effects of preaching fome Truths may be! how many are there who cannot bear in this day found Dodrine, but defert his People, and fome Truths of Chriit, and feera to fliut their eyes againft them-, cal-irjg them Error and falfe Doftrine, and what not? And this way God takes fin his wife Providence) to purge out fome rotten Members, which pofiibly were a repoach to his People: And altho' may be fome IVhe/tt^ may by this means through Satans Temptations, and Corruptions of their own hearts, and their great Ignorance, be fanned out with the Chaffs they being carried away by the Craftinefs and Subtilty of fuch whom Chrift hath a mind to fever from the Body ^ yet he knows how to gather up the Wheat a^ain^ as the Husbandman doth.

3. Others,whom Chrift: would have purged out of his Church, may be fufFered to fuck in fome evil, corrupt and dangerous Principles, or Errors in Fundamentals, like that of Hymenens and Alexander^ whofe Errours being difcovered, were purged out.

4. Alfo others fall into notorious and fcandalous Sins, and fa are purged out.

5. Some who are Chajf^ or unfound Chrifbians, may be fufFered to take up undue offences againft the Church, or Churches to whom they belong, and by giving way to Temptation, they may become unreconcileable, magnifying their own Wifdom and Self-conceitednefs, and fo by a fecret hand of God be difcovered and purged out: Butitmuft be confidered that the ufe and exercife of the Keys, or Rules of Churcli-E)if-ciplinc, is appointed by Chrift, as the proper Fan by which thofe forts of Perfons laft mentioned, and fome others, are to be purged out of the Church or Congregations of the Saints. Now the Fan of Difcipline is two-fold.

: Firfi, The Aft of Excommunication : In the Nam of our Lord I Cor.V.4y.' J^iii Chrtffj rthen ye are ^athmd together^ wkh my Spirit^ tode-'" liver ftich a one unto Satan^ for the Defirn5iion of the Flejh^ that the Sprit may be faved in the day of the Lord Jefas. The Perfons, Chrift by this Fan of Difcipline purges out, are of three fovts. '• ^^^

Clmjl's Fan of Church^Dt/ctpliue, ^5

I. All grofs and fcaadalous Perfons, who are Guilty of any Ad or Ads of Immorality, as Theft, Swearing, DrunkeK' mfs, Vnckannefs, Cowtoufnefs, Lying, &c. Thefe being publick and reproac-hfui Grimes, tlie Offender ought forthwith ( upon clear proof) to be purged out, that the Name of the Lord may not be expofed to contempt, and his People villified by the ungodly World \ and time given to him for the proof and Trial of the fincerity or Troth of his Repentance ; which ia part will be manifefted by his Carriage and Behaviour un-dsr his Punilhment \ I mean the Righteous Cenfure ot the Church.

The Second fort that this Van of Difcipline takes hold of, are fuch that fuck in Herefiei or Capital Errors • thefe after Tit. 5.10. the frfi and fecond Admonition, ought to be rejected and delive-red up to Satan, that they may not learn to Blafpbeme. ' ' '* **'

ThQ Third fort are fuch who refufe to hear the Church after their cafe ( in which they have offended) is regularly brought in againfl: them according to the Rule contained in Matthew^ Mawh, i8.17* the offence at firft may be againfl: one brother, and the offended party is firft to tell him his fault between himfelf and his Brother or Sifter that hath offended him alone : Whom if be can bring to fee and acknowledge his evil, it is to proceed no further j but if he cannot, then he is oblidg'd by the holy Law of Chrift to take one or two more, and go to him, and ftrive to convince him, and bring him to a fight and fenfe of his iniquity j but if he cannot do it, then, it ought to be brought unto the Church, and if he will not hear the Church, then the Fan of ExcomraunicatiOQ is to be ufed in the N-ame ef Jefas Chrifi^ and they purg>-ed out.

As to fuch who rend themfelves from a Church, or violate their facred Covenant by irregularly withdrawing themfelves, they ought to be marksd^ and fokmnly inthe publick. Congregation Rom. 5.17,11, declared to have withdrawn^ rent, and cut off" themfelves from the 2 Thcff. g. ^, Communion of the Church, and no longer to bs owned nor lookt j^' 'jj' -upon as Members, and none to Communicate with them unc **'•*• til they have given fatisfadion by Repentance.

The Second part of the Fan of Difcipline is that rule laid down by the Apoftle, of withdrawing from every Brother and Sifter that xvaiketh diforderly -, as fuch that are Bufibodies, Tat- 2 Thcff. j. 5^ lers, or Idle; or fuch that negkCt their Duties in attending on MaRh.i8.it. the Church in times offolsmrt IVorfiip, or that make Parties, or

D caufe

caufe Divifion in th€ Church, and refufe to live in Obedience to Chrift, under the due and jufl Govercment thereof, or to cbey them that are fet over them in the Lord, or who ftrive to have the prch€mience,Iike Diotrophssyhdng Vain-glorious, prating agr4iDfl:, or defpifing of Dignities, or the juil Auiiioricy of Chrilts Minijters^ or Jngds oi his Churches, as the beloved Apoftle fpeaks, 3 Job, 9, \q. Wherefore if I come^ I will Remember his deeds nhich he doth^ frating again(i us vrnh malicious Words, and not content therewith^ neither doth he himftif receive the Ere-thren-t and forbideth them that woiildf and cafieth them ont of the Chnrch. Thefe are to be ' marked and withdrawn from Z TheJJ'. 3. 6. Not to be counted as Enemies^ but exhorted as Brethren : Unlefs tliey provoke the Church to further and a more fevere Cenfure. Someof this fort oft-times ftrive to draw away difcipks after them, ard feek to difquiet the Peace of the Church and in a fawning and fiattering manner to deceive the hearts of the Simple \ therefore thefe, if they will not hear the Church, are to be quite fanned out alfo by Excommunication, and to be looked upon as an Heathen-man or Publican, as in the Cafe of Notorious and Scandalous Sinners, or fuck who are guilty of Herefie, Mat, 18.

Fifthly, Jefus Chrifl; hath alfo another Fan in his hand to purge his floor, or cleanfe his Wheat from the Ghaif, Hkh ;?nd defilement of Sin, namely, th^ Holy Spirit ^ and by this ipeans he cleanfcs and Purifies in a gracious manner the Souls of his own People : Such mre fome of yon, but ye are wajhcd, bkp J Cor. (J. jr. ye are S amplified ^ but ye are Jufiifiedin the Name of the Lord J e^ fits, and by the Spirit of out: God, What filthy Creatures were thofe Corinthians, before the Lord Jefus by his Spirit had purged and Sanftified them.

Faith, of the the O/peratba of Godi, is a moft excellent

Grace ; it is by Faith in the Blood of Chrift that we come

^o be purged from the Guilt of Sin ^ Faith applying his Me»

rits and Righteoufcefs unto the Soul i» Juftification ^ and luch

is the Nature thereof, that it makes holy the Hearts afid Lives

of all fuch Perfons in wbom it is by the Spirit wrought or

^ inM^d in Sznd.i^C2tion I ^nd.hathpw no difirence between them-

Acts i§.9. ^^^ ^^^ THrifying their hearts by Faith. Yea^ ic cleanfeth thtm

a C©r» 7. '• /^(^f" ^^^ filthynefs of Flejh and Spirit, that^ they mayperfrSi: Holynefs

in the fear of Cod.

But let me tell you that the Spirit and Grace of Chrili: in this refpea: is as a f^», rather to Gleanfe the Saints, by

purging

-..irAiTrv:-

Chrifl^s Fan of ^eyfecution, ^7

purging out the Chaff of Corruption, which naturally is in cheir Hearts and Lives, than to purge Hyp<5crites and grofs Profeflbrs out of the Church, and to that I Principally referr

here.

6. Moreover Chriil-hath the Fan of PerfecHtiofiy ov the SufFer-inv'S oftheCrofs, and all other affli<n:ions which he brings upon''his People, which he ufes to purge and purify their Souls, and his Churches too.

And from hence Affli<n:ions are corapaired to a Refiners fire : He fhall fet as a Refiners fire^ and PuHfier of Silver : He, j^^^^^ that is the Meffiah^ i. e. our Lord Jefus Chrift ^ this is his Work, njiz., to purgs his People, who in this Place are compared to Silvtr and Cold that is refined: As in my Text they ate likened unto Wheat^ in this he is compared to a Refiner^ and hath his Furmce •, in the other to an Husbandman, and fo hath his Fan. Both thefe Texts allude to the fame thing, and doing the fame work, namely, to fever and feparate the clean from the mckmy the Gold from the Drofs^ the C^^jf from the IVheat. And evident it is, that PerfecHtion^ Trials and jiffli^ions, commonly make a great difcovery who are Wheat or pure Gold, viz,. Sincere Believers ^ and who drofly and chaffy ProfefFors. If Wheat, Perfecution purges and purifies them: But if they are Chaff, it ttfually fans them away. But he that received the feed in ftony places, the fame is he which heareth the Word, and anon with joy reciveth it: Tet hath he not root in him [elf, hut en^ ;wat.i 3.20.21c dmHh for a while • for when Tribulation or Perfecution arifeth, be" caufe of the Word^ by and by he is offended. Thus the fan of iPerfecution purges thefe Chaffy Profeffors out of Chrifts Spiritual floor, or rather his £arner : Namely, his Church, into which in a day of Liberty th^y got, and had a place -, but they cannot bear the Wind and blaft of Affliftion and Tribulation : And as it purges out much Chaffs fo alfo the Wheat is thereby refined and made more clean and fit for^ the Lords ufe. Of fo great benefit is Perfecution to Gods Church, that they cannot fome times be without it •, it is if need be that we are in heavinefs-^ ii we need it not, or if Chrifl: fees there is no need of it, we (hall never feel the Rod : He doth it Hcb. 12.10. not for his pleafitre, but for our profit, that we mifht partake of his Holinefs. And this Jehovah by the Prophet further makes known to us : This is the fruit of all, the taking away your lft» 27* 9^ ^in» And thus the Lord purgeth away th^ pith of the Daughter of Sion, and the Blood of Jtri^aUm from the mid^ thereof^ by the

D 2 Spirit

sprit of Jtidgmem and by the Sprit of btfrnitig. The Rod of Affliction, or Furnace of Perfecution, cannot purge out the liith of Sin that is in the Lords People, without the operations of the Holy Spirit: The Spirit is called a Spirit of burning, becaufe like fire ifrburns up and confumes the Filth, ChsfF and Drofs thai is in us: Before Trials and Perfecution comes, Chrill feems to have a very great/oor, a great heap, or much Corn 5 but when he comes to try them with this fan m his hand, one great part thereof is found raeer Chaff, and the wind drives it away. So much flial] fuffice as to. the Fan in Chriflshandby which he purgeth his Floor.. Quell. Thirdly what is meant hy theChaJfs' uinfw. lanfwerthe Chaff may beunderftood to be twofold^

1. Men and Women who get into Gods Church, or among his People, but are not Wheat, but vile Hypocrites, pretending to be that which in truth they are not v thus all that are of Ifrael are not Ifrael. Tho' they bore his Name, were called Jem, called Saints, yet were unfound at heart, and grace*-lefs Souls, or meer Chaffin Gods fight.

2. By Chaff may alfo be intended Sin,' or that Filth and Corruption which cieaveth oft-times to the bell of Gods People, which Chrifi; muft and will purge out.

Quefl. Why are Hypocrites or ungodly Perfons in the. Church compared to Chaff'I and how may they be kiJOwn .<*

u^nfw, I anfwer, Hypocrites and ungodly men in the Church are compared to Chaff 5

I. Becaufe Chaff before itis fepar ate d from the whe.it, vleaveth clofe to it,and it is hard tofevtr it from the wheat, andit alfo feems like unto it: Even fo foraecarnal and hypocritical Profeflbrs cleave to the Church, and feem tolove and embrace the Godly in their Arms;^ and to lay them in their hearts -, they walk in Company, nay in outward Fellowlhip and Church-communion with them ^ they Pray, and Break-bread with them, as if they were reaU ly gracious, and are not known to their Brethren to be other^ wife: And. as it is hard to difcern them from the Godly, fo 'tis as hard to feparate fach from them. Chaff is fo much like to the Wheat, that fome have taken it at firlt view to be Wheat; fo are thefe taken to be Saints, and there may be no fevering them from the Coiigregaiion of the Lord, till Chrilt comes with his Fan to purge his/oor.

2. They may be compared to Chaff, in regard of she great pains that is. and mui( be ufed to fepacate it from the Wheat.:

The

I

■^ZrZC^Tia^rarAretkd and famid, nay/«««< agam and iJn befoirall the cJ/can be fevered frotti it. So unfound pfoMors or fomeHypocrites in the Church, fecm to cleaye fo dofe to the GodlJ: and are in ^-^ fcemmg umon and orH onenefs with tbem, that the Lord fees .there is no oin.r

. m Sver them from each other, bat by threihing his whm l^ftV^he fl'I ofl^srS and then the cfc#flies away by 'l na of thU Un O what a multitude feemed to cleave to '^' h efled Sav our and to be his Difciples, in a day of peace

A n ofnerUv when he was riding in Triumph to Jemfaler., and prolperity, ^"^" '^ , . , . ° .(^ i„ ^he Name of the

Cryingmit, Hofanna, hl^d^^ he ^^f''^f^'"^. bow did they ^t-21.29, Tnr/f hnt when our Saviour came to the Crois, now aiu tney feave him and difown him, nay, may be cryed out Crmfie j^.,,.,^, MThim So and in like manner in our ffi^^^^.^^y^^^ f nttv what great numbers flocked to our Affemblies, and LilDerty, ^"^^ &'^. Relidon • but when that hot perl^cuti^ o"nto?eTow dTd iSlfoff; and difown that P.ople which onarole, "O^J;^^/'7,.__ ^^^q. The /^^ of perfecution/««-once they ^^^"^f^ ^.^^'^^„^^ °^'°q*„]y a multitude of ProfefTors, «ef^them away asc^^l, and not <^"7.;'"V,„ u^.^av the truth hut alfo haw many great Preachers did bafeiy betray t^e truun Dut alio naw "y»"; & , . , . p^31p ts feemed a Uttle be-

•♦Lrl aVSLfcaniot bear fanning, bnt is blown away ; fo ■ ="' r Mm riothfom, a SaS (iews. and fhat^ which is p,,„. „

ssrnd'iitet iz^j^,::^£^^i^^

Jer. 23.1

lo Who are Chaff,

the ungodly do, or whatfoever llioW they make of Refigiof), let them Pray, Hear, Read, Preach, or £,ive to the Poor, ic is not regarded nor accepcedof the Lord; one godly Perfon is more to him than a multftudeof unfardified and hypocritical perfons. Thi tongue ofthejafiisaschoiceas/itver^ the heart of the wicked is but if little worth. The befl part of a Child of God is his Heart, tho' he thinks tliat is the worfl of ail -, and the worft part of an unholy man is his Heart, tho* he thinks that is bell ot ail. Saints are wheat, Hypocrites chaf^ the one is Gold, the other Drofs in Gods efteem. Hence the Lord faith. Since tkou waft frecions in my f^ht^ thou haji been honourable^ and I have loved thee, therefore will 1 gtve men for thee, and People for

It«'45;3»4- thy life: I will give ^^gypt for thy Ranfom, Ethiopia and Shcba for thee. God ib little values gracelefs perfons, that he will ficrifice thoufands of them in love and mercy to his faiDh-ful ones.

4. Chajf is light and airy, it is no ponderous things therefore the wind carries it this way and that way at every turn : Nay every fmall breath of wind moves it to and fro, whereas wheat ftirs not, moves not, but abides in its place, it being a weighty and ponderous thing. Even fo all hypocritical and unfound Pro-felTors, whatfoever they feem to be at fome times, ( by making a fhow of Religion and pretending to Piety ) yet they are in Gods fight as light as vanity ^ they arc like chaf, not furious weighty and ponderous, they are but a flalh, a fliaddow, and no fubftance, having meer dry, barren and empty Souls • And their lightnefs appears and fhews it felf in many refpeifts.

I. It appears fometimes by their light, frothy and airy talk^^ni^ difcourfe: Tb:;y may fometimes feem ferious,but if watch'd they will be difcover'd, their Tongues will betray them, by theirVool-i^and vain words,and commurication: They fetting no watch he-

lamtt f i6 ^^^^ ^^ ^"^^ ^f*^^^^ lips,and bridle not their Tongues ^therefore their Re^

jiojcs I. . /^^,^ ,^ ^^^^. gg jj^ Apoftle James fhews rThey are full of vain words and foolifh talk •, The words of the wife are gracious, but the Itps of a fool mil fwaUow up himfelf : Th6y are ofFenfivc to others,

Ecd. 10.14. and pernicious to themfelves .• j4 fool alfo isfuU of Words 5 either a Talkative^ or elfe full of vain Boafts, magnifying and admiring himfelf, and leflhing the worth and wortbinefs of others: His vatn and light Tongm difcovers a rain, carnal, proud and empty heart, lome unprofitable matter in difcourfeof another you IhaU obferve thefe people will be full of; May be talk and prate of this Man, or that Woman, to pick up one thing

■ |iiii»i it

Who an Chajf, 21

or another to their reproach, ( who are gracious pcrfons )

and inftead of difcourfing o[a Sermon they have heard, or telling their Experiences, may be they will tell you what'G^r^i, Cloaths and DreJJesj fuch and fuch People had on, or elfe they talk of their earthly and worldly Affairs, or fome Idle Jefis, Stories^ or foolijh Tal!^; but little of God' befure is in their mouths, when they are out of the fight and hearing of fober and pious Chriltians: Indeed as our Saviour intimates, how can they being evil, fpeah^ofgood things ? there is much vanity in their unfandified Hearts, and their Tongues difcover it ^ For out cf ^^^' '^•54" the abundance of the Heart the mouth fpeak^th ^ agood man out of I he good treafure of the hearty bringeth forth good things ^ and an '^•SS* evil man out of the evil treafure bringeth forth evil things.

But I fay unto yon, that every idle word that men jJ)all fpeak^ ^^ .^^ they fhafl give an account thereof in the day of Judgment.

For by thy word thou foalt be jujiifiedj and by thy words thou ^^ -^^ Jluilt be condemned,

God will not only condemn men for evil aflions, but their evil words alfo (hall rife up againft themat the great day: And as the gracious words which proceed from a fandified and renewed Chriftian tends to his Juftification, efpecially wherl the raaia defign and purport of his Speech tends to exalt ar;d raagnifie God and his Free-Grace in JefusChrift^ Co the evil words of the unfaniMfied Chriftian tends to his Condemnation, and declares him to be but meer chaf, or a hypocritical perfon i but if idle jsftiRg and foDliSi Talking is the Chara-fter of a vaiaiaan, what is adetr2<5ting and back-biring Tongue, a Tongue that is fet on fire by hell, who vilifie and render odi^ ous fuch. who truly fear God, that are not guilty ofthofefoul things laid to their charge^ fuch perfons. are not like to afcend Pfa. 15.1. . Gods holy hiO-, nor abide in his Tabernacle, viz. That taketh up falfe and wicked flanders and reports againft his Neighbour, to leflen his reputation among Men : And 'tis with the greater aggravation, when it is done out of Envy, Prejudice or Malice ; and 'tis fuirther aggravated when 'tis done to a Mini-fter of the Gofpel, on purpofe to obftrud or hindec unthinking Chriltians to adhere unto his DodVrine, or receive that truth which they fee not ^ but fet therafelves to oppofe> and gainfay, who do not only in an undue manner fprcad foch Reproaches, but ^Ifo raife chem: Ic is a great evil to divulge oc propagate a fault committed by a Brother, by making it .publick when it was private, (they breakingthertby-the ex-

prefs

Who are Chaff,^

prels Precept of'jefus Chrill, Mit- i8. ) Bat it is Lr worfe to publifh falfe and groundlefs Slaeders and Accufations of bim or others : And tis an abominable evil in iuch who are ready to entertsin, and caiily to believe, and greedily receive fuch Reports of him who deferveth it not. Such rasa are by the Lord called ^ile pcr'fom, Pfa. 5. 4. and are contemned by fuch that fear the Lord, howfoever great and honourable they feem to be. Moreover, if it befo great an evil for men thus to ufe their Tonffim ox Pens^ to fpeak evil of, and to blafphcme innocent men, uhat is the Nature of their Crimes who curfe and fwefir^ and blafphem the facrcd Name of God and the holy Mix, 12. 24. Jefus ? like as the Pharifees did^ who faid, thisfe/lorv doth not caji out Devils hut by Bdz.eb^ib the Prince of Devils'^ afcribing that to the Devil that was proper to God alone, and wroUghc by his almighty Pov^xr.

Chriftians, if you would not be found c^#at the great day,

takeheed'of a reviling Tongue, leafl you deceive your felves^and

Tarn. 1.25. ali your Religion and Profellion be vain : " He either decieveth

" ' * "his own heart ( faith our Jnnatotors ) in thinking himfelf re-

■ '* ligious, when indulging himfelf in things contrary to Religion^

" or elfe deceiveth his own heart, being blinded with felf love,

*'and lifted up with felf-concelt, which is the caufe of his

*' Railing, Cenfuring, and fpeaking evil of others : Their Rc-

*' ligion is vain, empy^ and to no purpofe, having no reaH-

'^ ty in it fclf, and bringeth no Benefit to them.

O what a Reproach doth the talkative and prating perfon bring on the Name of God: This Man, this Woman, fay they, is a Member of fuch or fuch a Church, and fee what vain talk, frothy words, and frivolous Difcourfe proceeds from their Lips: But much more evil is in fuch who back-bite, revile, and defame others ( as was hinted before. ) This 1 fay may difcover fuch to be but chaff,

2. They appear to be Chaffs not only by their light^ vairty idle and htick:hiting Tongues^ but alfo by|their light Behaviour ^ for the lightnefs of the heart is as much difcovered by a loofe and airy Deportment, as by loofe and vain words j their wanton Looks, and rowling Eyes, or other unfeemly and un» comely carriage, (hews in part what they are; they being not of a grave, fober, and ferious fpirit, but behave themfelves as if they had no fenfeof the Omnifciency of God upon their hearts, nor of his holinefs, not fetting the Lwd always before them^ gives caufe to all to fear they are but chaff.

3. Their

what is meant by th Chaff,

^a«itHUa>ejiaaiciaM>>««MiMH

5

3. Their %^f, efr/pty and airy Attire^ Drefes,' 2nd amkk^ AnticJc Head-Fafhtons^ \\h\ch they mar znd take delight in^ doiibiM^ iOO Xavizh I^refles difco. difcovers the Lightneff^ inanity znd" Emptinefs of their Spirits: ^m the vanity I am perlwaded thefe high and Jljamelefs Head-dnfcs which °"^*"""» fome Women appear in, chat come into Chriftian Aflemblies, are but as Tell-tales of the Vanicy, Pride,' Emptinefs, and Haughtinefs of their hearts; who hiit they thjic fell Wine will p^n; forthaEnfi? I cannot fee how a fober, ferious Chriftian Woman Ihould bs fatisfied to wear Tuch Antich Drefles: Their Souls fare muH needs bluOi at the Thoughts of them •, when they confider whofe Eyes behold them, fir/^y Many gr.icious Men and Women, wiEh no little trouble: And in ihz fecondplace, their faithful Minifters, to the wounding and grieving their Souls. Thirdly^ And a multitude of loofe and ungodly People, who reproach and laugh at them^ and cad contempt upon Religion on that account. Fourthly^ And which is more, the holy Angeis, they come into our Aflemblies, and obferve all^ both Males and Females, how they do adorn their Pro-fefiion and behave themfelves. Women fliould cover their heads, qoj. becaufe of the Angels •, they ought to be in fubje^ion, and there '®*

fore before all things their head ought not to be exalted, but to lye low, and be modeftly attired j no do*bc tis a palpable Breach of the holy Precept, for *tisnot amodeftdrefs, becoming Women profcffing Godiinefs ^ tho' I dare cot fay but fome fincere Christians may be overtaken with this Evil as well as others, yet I hope God will foon convince them of the odioufnefs of it s Yet no doubt it doth clearly difcover that fome of this forC are loofe and vain perfons, and but meer chaff m Gods fight, which the day that is coming will burn up : Andfuch efpeci-ally have caufe to fufped themfelves, who pride it in their own hearts, and take delight in thofe hateful and abominable fapiions, and cannot bear to be told of it, tho' in never lb wife and difcreet manner^ nor will they be brought by any perfwafions to reform, and leave them off, tho' it wounds the very Souls of many of them they have Communion with. Fifthly^ O that they that fear God would confider that he beholds them, and looks upon them, whofe eyes are Itke nmo aflame of Fire. Thefe Dreffes, O ye Daughters of Zion^ know alfuredly none but foo-lifli and vain perfons do like and approve of, even none bac the Devil and his Followers; is h not fad, infuch a day of diftrefs, forrow and humiliation, when Gods Hand is lifted up upon the Nation, and thoufands of poor Families want

£ Bread,

Who are Chc^.

Bread, that Chriftians ihould thus walk^ and confume their Sabftance on their Pride and coftly Luft. , . r aa

A They appear to be but chaffs who feem to make it a imail matter to grieve the Hearts of fincere Chrimans ^ what care: thev who they wound and afflia:, they'll have their Fancies, their Humours, tho'the thing in itfelf may be doubtful, whether a breach of Gods L^w or not; and fo like eating of Meats, that was a thing indifferent in it ielf, and might or might not be done. Nay, that make light of grieving the Holy Spirit, m themfelves, and in others alfo ^ let the Lord be g^eved, his Spirit grieved, his poor Minifters grieved, and his taichtui Children grieved, they regard it not, but fet light by it. Thefe may alfo be fufpeded, i.e. that are indifferent m and about Clofet and Family-Prayer, ( and other weighty Duties of Religion) or are loofe and formal in it : This Ihews they bear no weight, they are not ponderous, but light as Ghaff. Moreover, fuch may be fufpeded, who fet light by Hearing the Word of God ^ alas,, to go to hear a Sermon is -a li&ht thing with fome, if there be any worldly Lofs attend-in£it, tho' it be. not to the Value of a Gro^?, they can't go, or if the Weather be not very good, they plead Excufe ;, as BOt being able to gofo far, tho' may be. the next day m worfs Weather they can go about their earthly Bulinefs twice as far. :

I ikewife fuch who for every fmall matter refrain froili > comina to the Lords TMe-^ may 6e any trivial offence fhaU hinder them i they are offended with thisPerfon, and that Per*, fon and io caft a flight upon Chrift, and on his Sacred Or- -dlnance, and thus per fill from time to time: They can goto Church orftayat home: Can pray, and hear, and .can tor-bear • Religion is a light and indifferent thing with therm This ihews fuch are under fearful Temptations, or elfe loQie and light Profeflbrs in the light of^God. _-^

< Such are Ch^ that only have the hnsk^ox [htll of Chrilti- : anity : Chaffis the hi4ski of Wheat •, many Profelfors pleafe themfelves with the external part of Religion, having ,2 form ef iGodlinefs, but are Strangers to the Life and Power thereof: tike the fooliih Firvins thQ^ haveX^//??^, but no Oyl; a Name, but want the Nature of true Believers; can talk and difcourfeof Religion, of the Covenant of Grace, and exceBency ot Chriin ihey may have, 1 grant, clear Notions in their heads ot the Myfteries of the Gofpel, and defend it too againit oppolers, y«t thek.Hearts are unlanai&ed, and never,fdt nor exper^

cnceQ cne vvoiiv of Faith wick Potvec^ they have the; oucficfe* of a true Chri Han, the Shell of the iVheat^ but if tri^d and fearched there's nochmgbut Chaf^no Kwnl'mth^m^ they 'Wzr\tx.\\tYootofthe\VAter: AH true Btilie vers have pafb through the Pangs of the Nsvv Birch i they found chey were once Dead, bu: are now alive, once blind, but now they fee, once loft in their own Eyes, bac now found, once Carnal, but now Spiritual, once had their afFedlion fee on things below, but now on things above i Sin was once Sweet and Pleafant to them, but now 'cis bitter and Loathfom in their Eyes, becaufe they fee it is fo in the fight of God; Their Judgments are informed, their Underfuandings favingly enlightned ;. Chrift and heavenly things are valued and efteemed above all things here below, yca,above ten thoufand Worlds, by them j and their underftandings are not only brought to affentto the truth of Chrift, to the Glory and Beauty of Chrift; but their TDtlit alfo arc fubjedted to him, they are brought to confent, and yield themfelves to the Lord \ they believe, and love, believe and obey, believe and fufFer reproach, taking up the Crofs, putting on the yoke of Chrift ^ their afFedions are fo changed, and under divine Influences, that what they loved once, they hate, and what they once hated, or liked not, they dearly love and approve of now : But thus it is not with Chaffy Profeffors: They may be changed from open Prophannefs to an outward Reformation of life, but their Hearts are not changed. Sin is not Crucified in them, fdf is not fubdued; that enmity that was naturally in their hearts, or diQike of the Life and Power of ftrift Godlinefs is not removed % they a£t only from common JUHminations of the Spirit^ and fo they put a force upon themfelves, when found in religious Duties ^ and find not a natural Inclination and fwcet Propenfity in their hearts Co heavenly things, and this^ fliews they are no more then Chaf,

6, And laftly, ChafF I told yon was Light, and every breath of wind will move it, this way, and that way, and if it rifes high it will may be blow it quite away, there being no Kernel in it, whereas the Wheat abides.

So Chafy and vain ProfelFors are ftartled at every fraall blaft of Perfecution, and prefently begin to move out of their place, and (hun affembling themfelves with Gods People: Nay, every wind of corrupt Dodrine is ready to blow fome of this fort a way 5 they are unfettled Perfons, they want weigh t, or

£ 2 ar<e

Who are Chaff,

are not rooted in the Truth, wanting a good UndevJlanding, and a Principle of favingGrace in their Hearts^ Be ?iot carried away vrkh divers and[trange DoEhrines^ fcr it is gc&d to have the heart ejiablif'oed with Grace, and not uith Meats.

This fort are foon corrupted from the Sinfiplicity of the Gofpcl, by the Cunning Crattinefs of Men, being ready to receive any ftrange Notion, or clofe in with a New Scheem of RdlgiQn^ fome turning to Jud^ijm, and add Mofes to Chrifl, or joyn to the Gofpel their own Works ^ they are commonly corrupt, either in Principles or Pradices, or in both, making a itir about the Mint, Annis and Commin, i. e. about the fmaller matters of Religion, as concerning yl/f^f-f and Ohfervationof Daysy as if in fucb things lay the gr^at ftrefs of Chrillianity •, how many are there who like thofe/=r//e re-«c^-ers, and deluded People in the Primitive Times, plead for Juftiiication fonae other way than by Faith only, and bring in their own inherent Holinefs and fincere Obedience, and add that to the Merits of Chrifi:, in point of Jullification before God ^ or exalt the Power and Will of the Creature, to the Eclipfing the Dodrine of Free-Grace. Sirs, tho' I wilt not deny but many fincere Chriltians may be (baken by the wind of falfe and corrupt Dodrine, or drawn away through the fub-tilty of men, yet no doubt chiefly they are the Light, Formal and Chaffy ProfefTors which are carried away, and Tof-fed too and fro with every wind of Dodrine, and this be-caufe of the want of Grace, a found Jndgment and a good' llndsrllanding in the Myfteries of the Gofpel. A good mdev ]PGi. jii.io a an ding- (faith David ^ have all they that do his Commandments, Moreover, fuch who feem unfetled in their places in Gods Houfe, or particular Churches where they are Members, being uneafie, and every little difference chat may arife in a Con-, gregation is ready to turn them away •, or feem to be moved and difEurbed at the Charges the Intereft of Chrift, or which the Houfe of God calls for j thefe I fay, give caufe to fear they are but ChrfF, or under great Temptation, if Sincere. Sla is likened Secondly, by Chaff' may alfo be meant, Sin, Filth and Cor-jo chu^. rupriou, which clesvethtothc Hearts and Lives of true believers,

whichCbriit by the Fan of his Word, Spirit, and Afflidions, as you have heard, purges out: Hepallfmify the Sons of Levi, md pnrge them as Cold and Stiver, that they may offer unto the^ Mat. 5.^$» j^Qy^ an offering in righteohfnefs. This is fpoken of Jefus Chtifl", whole Fm is in his hand: \% fliews his Work and Office,

namely^

'vmmmmmmmm/tammmmmmimmmmiiiimmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmimmm'tmmmmims

Who an. Wheat,

^7

«3mdy, to refine and fm his People, not only Members, but Miriifters alfo, fignified by the Sons of Levi, that they ail may efFer acceptable Service unto God; Befides, our Lord Jefus fonutimes makes ufe of wicked Men as a Fm in his band io purge his People, and thus he did of old fan Ifrael by the Babylonians^ and by the j4fyrians i, Jwill ftnd itnto Babylon Fanners^ q^^ " as J have fometme fanned and fcattered my people by them -^ fo mil chaL a'i uh, J fan them by the Medes and Ptrftans, who fl:>all cmpyths Land of Jer. 35. them-. After Chrifl hath fanned or purged away the Chaff and. "^^]"• «s- 7* Filthofthe Daughter o( Zion^ he will/4« their Enemies, and they being all Chajf^ the wind of his Indignation will drive them * away. Let this be noted, that Chrilfc hath many ways to faH and purge his People, yet ftill it is for their good, and they * fiial] lofe nothing but their ehaff\ their Sin and Corruptions thereby.

Quell. Foijrthly, Why are the Saints compared to Wheat ?

u^nfw. I anfwer, for many Reafons. ,

I. Wheat is a choice Grain, the bell Grain, fo true Believers WhytheSaJnts are a choice People in Chrift's fight: The right tons is more excel' are compared km than his Neighbour \ they are called the excellent in aU the ^^ f^heat. Earth. God calls his People his Jev^els, or choice Treafure^ Prov. 1225, they are men of a high and heavenly Birth, of a high fub- ^^^•^- 5-lime and excellent Spirit, they are efpoufed by an excellent ^^^-S-^^'^ perfon, aft and are influenced by excellent principles, and have glorious Ends and Aims in all they do j and from hence may be compared to Wheat. - _

2. Wheat hath much pains ufed with it, the ground muft be made good, it muit be well plow'd and manured before the Wheat is fown *, fo the hearts of poor finners mufl be firfc made good, and by fpiritual Convidions be plowed up, before the feed of Grace .is fown ^ for like as Believers are compared to Wheati fo is alfothe Grace of God.

Wheat muft be weeded as well as gathered into the Barn^ and alfo Threjhed^ fanned^ and well Purged.

Believers may be compared to Wheat upon this refpedt, Chrifl takes much pains (to fpeak after the manner of men) with his own EleSi, not only by Flowing.^ Manuring, but by fow-ing, watering, weeding, fanning and Purging them like Wheat,

3. Wheat will endure cold Frofts and Snow, and all manner/ of bitter and (harp Weather, better than any« other Grain, ^ow Barly before Winter, and you will find but little of it will liveyhut Wheat will live in the fharpefl Winter that can come v

what

^ WtH> are Wheat.

' what a eood Harvefi^ had we here in ^England after the laft

creac Frofl: ^ alas, the Wheat vi^'h not dcliroyed thereby, bat ■ was made better, the Weeds and Worms being killed, which is found to hurt and annoy it oft-times.

Even fo fincere Chriftians, who are Chrills Spnm$l Wheat^ abide faithful under the greateft Trials, Perfecutions and Af-maions they can meet withal^ they cndore the Froasand bitter iVorf/j-W^iw^^ of Tribulation, and furiQus Storms of the Wrath of wicked men, which kiUs the falfe-hearted Profeflbr, they die and wither away, they can't live, and msintaio their feem-\x\0 hope and Confidence^ when true Believers can; a Hypocrite h h^t SHmmer Corn, or rather Weeds or Tares that fpnng op *with the Wheat, fho'they look like it, yet arc only the pro-duft of Natural Confcience^ or the common Infinences of the Sm^ orGofpelof JefusChrift. . , , . ,

4 An Ear of Wheat when it is near ripe doth hang dow;i its 'head, the Corn being full and weighty, when light and empty Ears hold up theirs; commonly a Uiht and chaffy Ear Hands llrait upright, in a lofty manner. ^, ^ . . .

So a true gracious Chriftian is of an humble Spirit, ft€ hangs down his head ( as it were ) and is alharaed of his belt Duties and Services, feeing fo great weaknelTes and Infirmities toattend him; he abhors himfelf,yea,loaths himrelf-,he knows he hath nothing to glory in, but in the Crofsof Jefus Chrift •, he lees Epli.5.8. himfelf nothing yVntomewho Am iefs than the leaji of all Sawts^ts 4his Grace given, ( faith Taiil: ) what an humble Perfon was he, what a full and weighty Ear of choice Wheat was this Apo-ile: If you fee a Man or Woman proud, or of an haughty and* conceited Spirit, being lifted up, you may conclude they arc but empty Ears, no true Grace fteing in their hearts.

5. ^rfce<•f hath its C^4/cleaving oft-times clofe to it, yea, it will ftick and cleave fo to it, that it is not eafily feparated.

So it is with Chrifls Spiritual Wheaty the filth or Chaff of

internal Corruption is very fubjeft to cleave to them, and

hard it is for them to get rid of it. When 1 would do good,

Rom. 7. ai. '^^" '^ prc/c«r with me, for the good I wottld^ I do not, but the

evil waich 1 would not do, that do I.

Oh! wretched man that 1 am, who fhall dtliver mt from this

V. ip.8c24. body of Death! I am (as if he ihould fay ) even wearied with

continual Combating, I cannot get rid of this dead Body,

this inward Filth and Corruption, the remainders of Sin in

my fl«lh; this Chaff cleaves to all Chrifts Wheat.

' tf. Wheat

6» Wheat is of prime and chiefefl ufe, of it excellent things are made, as Meat for Princes. So the Lards faithful People are of chief ufe in Gods hand of all others-, the Li^s Otf the Righteous feed many.

7. That Nation that abounds with the fintit Wheat isefteera-cd a choice Land, a happy Nation : So likewife that Kingdom and Nation in which are abundance of godly Chriftians, it is a happy Kingdom, a blelFed Nation, becaufe fuch are the common Intereft of the Land or Place where they dwell ; they are called the Fillers of the Earth, -

8. Wheat is Threih^d with the flail, to fever it from the ftraw and chaff, by the Husbandman; fo God to fever the Wheats , L e. the godly from the chaffy Profeflbr, and free them of the Filth and Corruption of their own hearts, brings his flail -of Afflidtion and Perfecution upon them.

9.JVheat is zKo fanned^ to cleanfe it ^ and it is to be noted, that the fan in the Hand of the Husbandman toflTes up the Wheat and Chaff together, and then he fliakes it to and fro, this way and that wayj on bis knees.

So the Lord Jefus with his fpiritual Fan toffes the Godly and Hypocritical ProfelFor, by the fame Afflidions, Trials, Per-fecutions and Tempations. And O what hurryings, toffings ^ and Tumblings to and fro in their Spirits have forae Chriftians saet with in the late times, and ftill daily meet withal? they have their ups and downs, this Affliftion, and the other Temp-tatioU) thi&Lofs, and the other Crofs: But yet, neverthelefs, thiy are not toft out, or blown away by the fan, but evi« dent it is the Chaff is hereby purged out; while Chrifis Wheat is refined, they abide fanning^ (as I hinted before ) butfo doth not the Carnal-and light Profeflbr: They are ojfended^ through ^^^ this means, as our Saviour Ihews, and are ready to fay with that wicked mm of old, this E-Vil is of the Lord^ tphyfhoMld 1 wait up- 2 King 5. 35. o» him any longer? Believers know, G9ddQth it not for hu Flea-fitre^ bfft for t%eir profity that they might he partakers of his Holu ' '* * wf/}-. Hence it is fa id, that they endure Chajimng^ and faint not when they are rebuked of the Lord.

Que ft. 5. What is intended by Chrid's Garner^

I anfwer, Chrilt hatb a twofold garner.

Firk His Church is his garner. . ^

iJu4 Garner is prepared on purpofe to retain, ?nd fafe y The Churchy* toiecure the Wheat in a heap together, where it is carefully C^^'^Spnuwl to, be look'd after. Sois th|: Ciiutch of God appointed and ^^^''^r*

prepares

l^to memt by bunting the Cha

■;;;;;;^rldwT^^^wrwrfecure his faithful People together ;. 'as

S SforC».# nor Tare,, f'^^'^'l'ZTLlTJ.'oi qnivcd of Chrifts fervants in looking », and taking care o«

'"^/'ttThro'ngr.Ve"Neglg:cf or wa.t of Wifdom in the, servant oft°timesfome Ch.ffis brought into_the Garner with ihe r£f, which when the Husbandman fees it by viewing? lu cLL he is Troubled at his feivant ; fee ( faith he ) v;bac abund "ce of Ch ff you have brought in with the Wheat, Sfpoiis the beauty of it to fuch a degree, that it does hot feem to be near fo good as indeed it is. So it h here for want'.of Care, or through weaknefs or want of

Knowledge in Chrifts Minifters and Servants, m d.fcern.ng v^ho are Cncere Chriftians and who arenot: Many unfound and Chaffy Profeffors are let into the Church or Churches of Je-fosChrift, which is difpleafing unto him, becaufe they fpoil the Beau y and Glory'thereof, and caufe many to reproach his faithful ones; as it alfo renders them in the fight of tte Carnal World not to be the People which indeed they

*^^' The Husbandman therefore caufes the meat in his Gar-tier tobe/.««e<< a^am, to clear it of the Chaff that is got in amongfl it: fo Chnft with the Fan of Pcrfecution.often times fmt hU, People to purge outtheloofe and prophane from among

„ - ;. '^'''<:'!.o»<i;v Bv the ff-JWi- is meant Heaven it felf, into which cSgI.. .uThetlcaVlbe put at the laft day and into this Car-

Z Ihall none come but pure Whea,.- And there M '" »» ffi '^"■"•''' enter into it m tfcjw th^t defikth, neither wh»tfoevermrketha-

IZination, ortLtmtketh a Lye, b^tthey which are rmtu„ m th.

Lambs hook of Life. , r ^i ir ■ l

61y. And laftly. What is meant by harmng up the Chaft mth nn-

What meant ^"^^^M I ^nfv7er, by burning up the Chaff mth unquenchable fire, CburSngup b meant the direful Wrath of God, which fometimes feize h ihcchagr on ungodly perfons in this world, and Ihall eternally take hold of all the Chaff in the world to come. The Wrath of God is often compared to fire in the Scripture. There wmupafmoh OHt of hisnoftrils, and a fire out of his mouth devonnd-, Coals were kindled by it. So in another place it is faid, Afire goeth before him, &C. Shall thy wrath hnrn like fire, Pfa. 8p. 45. Hts fnry is pomd GHt like firf, and the Rocks are thros^n dowi by hm.

Pfa. 8. 8.

Pfa. 91' ?» Kah. r. 6.

why Gods Wrath is compared to Fire,

1. fire ii a terrible and moft sinr.zing Element, eipecially \fhtn it breaks forth like a mafterlefs Enemy, and none can :op it: So is the Wrath of God very terrible, when he poureth

it forth in his greatell fury. O what a frighr.ful Cry doth a dreadful Fire that breaks out in a Town or City caufe! what wringing of bands! Men tremble, Women mifcarry oft-times. Children fcreech ont, it frightens the very Fowls of the Air, and B-^alls of the Earth, and turns all Faces into Palenefs! how amazing was the fi^i^'^cs of Sodom^ and how terrible is the burning of Monnt tJitna ! the Wrath of God when it furioufly break-eth forth upon a People and Nation, or particular Perfon, caufeth dreadful horror, it maketh the flouteft heart to quake, and the flrongell hands feeble : At his wrath the earth jhali tremble and the nationsfftall not he able to abide his indignation: His fury J*!"*'o. to. is poured out Itkefirey and the Mountains are thrown down before him : Can thy heart endure^ or thy hands be fircng^ in the day when I contend Nah. i: 5. with thee f Who can ft and before his indignation ? O how will the wicked fly into boles, quiver like a leaf, and cry to the Rocks Rcv.i. rf.^ and Mountains to fall upon them^ and hide them from the face of him that fitteth on the Jhrone^ and from the wrath of the Lamb,

2. Fire breaks out fometimes very fuddenly, when none think of it, but all arc as they judge, fafe and fecure, yet in a moment how are they furprized, when nothing but the horror and cry of^re, fire^fire^ is heard in their ears. So Gods Wrath, like a dreadful and anunexpefted fire, breaks out fometimes fuddenly upon the ungodly. How furprizing were the flames of Sodom^ and the amazing hand-writing on Belfhazjtrs wall, when he was drinking Wine in Bowls! immediately the Kings counter

nance was changed^ and he was troubled in his thoughts^ fo that I>«n'5'5«^« the joynts of his Loins were loofed^ and his Knees fmote one againft the other: When they cry peace andfafety, thenfudden deftrn^ion com- * ^^*^» 3* 3i eth as travail upon a woman with child, and they flia/l not efcape,

3. Afire fometimes breaks forth in the Night, when men are afleep; So God comes upon men many times in the night of ignorance and unbelief, while they lye on their Beds of Eafe and carnal Security, by amazing Judgments, or by fudden Death. How fecure was the old World, and the rich man in the Gofpel, to whom God faid, this night thy foulJhaU be required of

thee.

4. A confuming Fire deftroys, wafts and devours exceedingly, as Sodom found, and London alfo by woful experience. So God when he breaks forth in his Wrath and Fury, he makes

F molt

molt lamentable deioiation. The Lord jhad fwallow them up in Pfa. 2i-9«»o ^^j wrath, andthe fire fjail devour them. The Wrath of God is Heb. 12.«/f. compared to a confuraing fire: For onr God is a confuminf

Fire.

5. AConfuming and raging nre fpares none, the Palace of the Prince no more than the Cottage of the Peafanc, the mighty Oaks as well as the lowed: Shrubs are devoured by it ^fo the wrath of God feizeth, and willfeize on all wicked men, on the mighty and honourable o( the Earth, p.s well as the poor and contemptible ones-, the King on his Throne, as well as the Beggar on the Dunghill: His wrath fodl be on every one

Ifii. 2ti*ji3> that is lofty^ and npon every one that is proud and lifted up^ and i4> 15» * ' - ^Q Jlj^/l ye hrotight down ^ upon all the Cedars of Lebanony and upon , all the Oaks of Bafhan. — He will come upon Princes as upon mor-

^P • ''^ ' ter, the whole earth jijall b& devoured by the fire of his Jealonfy, neither their Cold nor Silver JhaU be able to deliver them in the day of the Lords wrath.

6. Wood^ Hay and Stubble, are fit fuel for the fire to feize upon, and fuch things that are combuftible make it to burn the more vehemently. And if high ftrong Towers cannot ftand before a confuming fire, how is it poffible for Briars and Thorns? Some Sinners are like ftubble fully dry : They are fir Fuel for the- Wrath of God like fire to take hold of. O what horrid Guilt lies upon fome mens Confciences, jult like a great heap or pile of wood, well dried, or Cart loads of ftraw, or dry ftubble : What if God will toyjhew his wrath^ and to make his

Rom, 9. 22. power known, endured, with much l^ng- fujfering, the vejjels of wrath ■ fitted to deftruflion.

A long Courfe in fin, Cullom in fin, refilling the Grace of Godjflighting Convictions, hardening the Heait again/l Reproof, flifling theAccufationsolConrcierce, and abuling the Patience and long Suffering of God, fiis mei for the fire of hisWrath j Nah. I. 10. }^^;7y^ they are foldm toget^jtr as Thorns, and whiiji they are drunk' en as J^runkards, they jhail be devoured as fiubhfle fully dry. Such that are drunk wiih Pride, drunk with Pleafurts, or whofe Souls are furfited with the Riches and Cares of the World, the fire of; Gods Wrath, as fit matter or ccmbuftable fluff", will feize upon.

7. A dreadful fire when it breaks out, turns all joy into • forrow, and makes a day of miith a day of Mourning: So the confuming wrath of God, whether it feizes on the confciences of Men only whilit aliye in the body, or on Body and

Soul

Whj Gods Wrath is compared to Fire. ^^

Soul both here, or on the Soul at Dsath, it turns all joy in ""

toforrow. O what extremity of mifery do fuch feel! ask J«. das or Spira^ they could tell you.

8. Fire if a moji crud and dreadfisl tormentor ; if a man be caft into a fire, what intollerable pain and anguilh doth it put him to! but alas, alas, that's nothing to the Wrath of God, when God kindles it in the Gonfciences of men, nor to Hell fire. You will fay, O'tis a fearful thing to fall into a furious fire^ into a burning Furnace, but O Sirs, how much more dreadful is it to fell under the Wrath of God ! It is a fearful thing to fall into the hands of the living God: For our God is a confiming fire, ^^^'^'H* If it be terrible to have a finger, afoot, or a hand to be burned off, or to have the whole body call into a Furnace of boyling Oil, ( as fome of the holy Martyrs were ) how then can finners, who are z^chaff, bear the Thoughts of Gods wrath and vindidtive Vengance, which is far more intollerable than any fire into which any Mortal was ever caft ? For

1. Other fire burns only the external part, or temporal, or corporal matter, but the fire of Gods wrath burns and torments the Spirit, the Soul, the invifible part.

2. Elementary fire is feen, but irjtcrnal Wrath is only felt inwardly, it cannot be feen.

3; The fierceft fire that ever was kindled hath been overcome, and by Engines or Inftruments put out, but the fire of Gods Wrath when kindled, and the Soul thrown into Hell, can- -not be put out, nor be extinguilhed, 'tis unquenchable fire. Tho' the burning of Mount «x£m^, and other burning Mountains, are impoflible for man to extinguilti, yet doublefs they fhall not burn always, they will be put out, but wrath (hall burn for ever. So much as to the Explanation of our Text. From hence we may obferve divers Propofitions or Points of Doftrine.

I. DoO. The old floor is gone, "^tis removed, viz. The old Jew-i[h Church, or national Church of Jfrad, the wheat that was in it being taken into Chrifis GofpeUGarner, and the chaff or all grace-kfs perfons or unbelievers, are fann'd away. Now Chrift hath removed the partition-wall that was between J^rp and Gen-tilcy and hath reconciled both unto God in one body. Now there e j, is no knowing men after the flefc, flefhly Priviledges, i.e. be- 2Co/' '^> ingthe Stzdi oi Abraham, or being the Seed of Bel levers, as fuch '^"*''

gives no right to Spiritual faving and eternal BlefTings. Both tfeofe X\p^^^peoplej7eipj and Oemtles^ that believe of twain are i^oi F 2 made

^ . Gmjts Work is to purge his People.

made one, i. e. one new man, or one Chrillian or Gofpel-Church. And this is done by Jefus Chrift, who by his Fan or Difpcnfa-tion of the New Teftament hath aboUihed the old Covenant-right of Church-Memberfhip •, not the flefhly Seed, but the fpiritual Seed of jihraham^ are to be received into Chrifts Gofpel Garner •, Te as lively ftones are built up a ffiritud^ Honfe^ &c. But this i fhail not profecute.

2 Doft. 'jcftti chrift would haiii none hut pure Wheat he gathered ?'»-to his Garner j not the fleshly and fpiritual Seed^ not the Believer and the Vnhtliever^ not godly ones and ungodly ones^ not the Chaff"and the Wheat^2sit wns under the Law,in the National Church ot the fews. Not whole Parifhes, or whole Nations, no, no, none but true Chriftians, or holy perfonsj fandilied and fincere, and truly gracious Souls.

5 Do^. Chrifts great Work and Office is to purge his People^ to ckanfe thenty and make them holy, and to fever the Wheat from the Chaffy the pure from the impure'y or Xo kp^TSite Hypocrites from his Church, and purge his Saints from ail their iRward Filth and Corruption : He would have no Chaff there, none that are falfe-hearted and unfound, fuch he will firft or laft purge out t, and he will make them that are good to be much better, more clean, more holy, more pure, he will purge out the c^.?/of Hypocri-fie Unbelief, Piide, P^ffion, Covetoufnefs, Vain Glory, Carnality, and all manner of Corruption wbatOeVcr that is in them V lis ^s^s as a Refiner ard Purifier of Silver, and he will

*e, e? t\ix:o\igf\U pfifgc ^^^-y^''^^^^^ ^*'<^Pr ^"d take away a^ their Tin. The

time draws near in which the jinmrs in Zion fia/lhe afraid, fear-*

16. 33. 14' ftilnefs Jhall furprife the. Hpocrites : Who amongft hs JImH dweH with devouring fire ? vpho amon^ usjhaU dmllmi 'j ever lading Burnings f

ArkiCt'^lltr**^ BeliverSy or all Chrifts Wheat, {ImU be faved^ (hall be received into Heaven, or he gathered into hts glorious Gar per abovCy and into which place no wtik^d perfon^ no falfeJjeart" td trofeffor^ no hypocrite^ no carnal and [elf deceived Go/peller^ kail come. Though fomc of this fort get into the Church-militant, they (hall not get into the Church triumphant, tbo' they may get a feeming place in his Gamer below, yet they ihall have no place in his glorious Barn or Garner above. Sirs, you that feem to take delight in the Company of the Saints, and feem to feed and lie down with Chrifts ftieep,y€t know

yoa

you fliall one day be feparated as Goats from the Sheep, as

foolifh Virgins from the wife, as Chaf from the H^hear^ and,

as Drofs from the Gold 5 all you that are not lincere muft go

to your place -, and thofe that Ihall be fet at Chrifts right hand

(hall receive the Kingdom prepared for them, and all that ^ .

fliall be on his left hand mull go into everlajiing fire, prepm-ed ^ ^'*

for the Devil and his jiri^ds,

Dod. 5. A difcriminatin^ day will comi^ a day of fevering the good from the had, &c.

Doift. 6. That the Wrath of God is like fire, "'tis intollerable ; or the mifery and torments of the damned, or of all hypocrites and "^^^ Wrath of unbelievers, will be difmal and amazjng •, or there^s no exprejjing how ^° ' whether fearful their condition is and will be, who fall under the vindiilive Wrath ternal is intol" and Fengance of an angry God. I purpofe to fpeak unto one krable. or two of thefe Propoutions, but at prefent I Ihall clofe with a word or two by way of life.

The Application,

I. Caution. Take heed you are not Cha^, or prove not chaff, wlien the F^»«er comes to fan you. O fee you are not loofe, carnal and empty Profeflbrs; if you have only a form of God-Hnefs, the Name of Chrift only, or Lamps, and no more, fad will k be with you ; if you are not folid, weighty and ponderous. Chviflians, if you experience not the divine power of God-linefs, the Sin-killing, the SouKquickning, the Heait-trans-forriiing, and God-exalting power of Chriits Spirir, yon are undone.

Take a few Motives to flir you up to take heed.

I. The Tannervs, coming with his fan'm his hand: A Provi' dcncemay be near, yea, fuch a providence and difpenfation which you little think or dream of. 1 might have fiiewed yon that the whole Earth is but Chrifts common fmr, and he is now about to/^« this mighty fiooY\ he hath many fans to do this. What are his fearful Judgments but as a/4« in his hand, whether it be War, PefiHence, or Famine, or other (Irange Judgment, "'tis and will be but as a fan to purge the Earth, and con-fome the ungodly, or blow them away as Chaf^

What amazing Earthquakes have there been lately in divers places, have not we in England^ in Londoni, felt fome cf it, ( as wdl as moft Nations.in Emope ) tho' not like to

that.

\.^ A difmal Vaj approaching.

""" that ill J^maica^ and iboie other places? are not thefe fear-

ful Tokens and Signs of Gods Wrath and Indignation ? are thev not Harbingers and Prefages of what is coming upon the World, and of the end thereof? Look to ir, there is great Wrath at the door, 1 am afraid thotifands will be fuddenly furprized,and palenefs efface take hold of them: God is certainly about to (hake and Tofs the Earth too and froj the fe-ven Viols of his Wrath will quickly now begin to be poured out: Exped all of yon to be tofsM and farPd^ as wheat, and ch4 is toffed and Hiook together : The lion hath roared^ who mil nop Amos 3,8 . fear? the Lord hathfpoien^ who can bnt profhefie? there is a wor-fer Earthquake near, as the wicked fhall find it ^ yea, fuch an Earthquake that will make all their hearts to tremble, which will Ihake down the foundations of Myftery Babylon^ and all falfe States; it will be fuch a one that never was fince the World began \ thefe which have been of late, may be but Signs and forerunners of that. In the Earthquake which is near, the tenth part of the great Gity ftiall fall, and feven thouland of the names of men^ or names given to religious men^ that were never given to them by Jefus Chrift, meer Antichriftian names, fhall be no more, ftrange will be the efFeCts of it no doubt. O what will you do in the day of Gods Wrath if ye are Chaff, or but counterfeit Chriftians ? if not fincere ? if not in Chrift ? thou [halt m. 19. ^. ye vifited of the Lord with Earthquakes and a great noife^ &c. Great Changes, Commotions, Mutations and Revolutions, will fuddenly come from the Lord of Hofls: He wiU make the earth empty, and turn it nffide down, and it Jliall be as with the people jo ifa.24'.f. with the priefi: He will fan, fhake and tumble the People together-, you will find Diftrefs of Nations, and Perplexity with a witnefs in a (hort time; nay, no doubt but the day of Judgment and End of the World, or Coming of Chrift is very near; for he hath-ibretold as Signs thereof, that there jhaU he great Earthquakes in divers places. m t «

2. If you be Chaff among the. Wheat, you fpoil the Beauty and glory of the Wheat; you bring a reproach upon the Saints and upon the Church ^ the ways of God are evil fpoken of thro' your means \ your Pride, your Covetoufnefs, your Back-biting and detrading Tongue, and Unjuft Dealing,^ hinders the propagation of the Gofpel ^ your formality, deadnels, flighting and negleding of the Worfhip of God, and want of Zeal, and Love to Chrift and to his people, hath bitter effedts on the unbelieving World, as well as it will have on your own Souls. 3. "

Mat 2.4.

God Ti^eighs his Teople,

17

3. If you are ChaiF,you fliall e'rfi long befeparated or fevered frora the Wheat: There is a time near that that will dif-cover all, and make a full difcrimination hetween the mbteous ^nd the wtcked, between him that ferveth.the Lord, and him that m.i , ^r^.r/.^;^;.,r There fhall not ( eVe longj h,^Ca..amt, '''^•^'''' in the Houfe of God any more.

4- Nay and (remember my Text ) The Chaff (lull be burned with mjHeMle fire; ioto Hell at laft all falfe-hearted, light and loofe Profeflors, fhall be thrown. O Take heed for your SouJs lake, that you reft not upon a bare Profeffion, or on a pame of Ghriftians!

, This may inform us alfo, that Chrifl hath a gracious end , m bringing Perfecutions and Trials on his People; it (hews us why heufesthe Fan offevtre Providences, Judgments and Af^ pmons: It IS you have heard, to purge, to purifie them, and to feparate the ChafFfrom them. O do not then thinkit /frame concerning fiery trtals, as iffomeflrange thing had befallen yon.

Exhort. Let me exhort you to fee to it in time, that you are

?.°Vt''fr''^' and fo^prove Chaff, and Vain Perfons, empty and looli/h Virgms at laft. > 1^ / ^^

^fotives I. Ohow far may men go, and yet bebutalmoft Chriftians! Remember this.

2. Many when Chrift comes fnall have great Confidence, and go forth to meet him, and yet be found fooliO) ones: Some deceive their own Hearts, and others have Hearts that deceive them, by truftmgin them, and never examine how matters are between God and their own Souls.

3. Men may Preach and Prophefie, yea, fpeakas if they had

the Tongue of Men and Angels, and Caft out Devils in Chrifts i Cor. 13.12 Name, and yet be nothing ^ they may Preach, no doubt, to the Converfion of others, and yet may not be Converted them-felves.

4. Wheat is commonly weighed,\o know the goodnefs of it-fo God weighs Men, he weighs the Adlions of Men: Thonarl ' mighedin the ballance^ and art fomd wanting : Weighed in a Bal. lance alluding to the weighing of Gold or Goods exa^Iy in Scales. God tries Men and Women, that all may know he will proceed Juftly and RighteouQy with themj he weighs them w the ballance of the fan^nary, or trys them by the Touch'ftone of his Word, and if found /«// weighty or pHre Gold, then he declares that they are his, and he owns them

God mlghs Urn and their S^ks.

""TT D.^ni.. ac hiTlVhiMtx bat if too light, or not hold ''iihrbu^toVe greats there being no worth la

Tef ku^-e Orofs, cLff, light and empty Perfons, unfouad them, ^11^^ , ; j^ ; ^° rejeds them as none of hb, ^ut a^/af fejrobate'sum, falfe' Coin, People of no value ..

""AVlTweiehsMen. fo he weighs their Works, their Graces, . their Gifts their Duties, to f?e whether they hold weight „h«her true and righteoisor not; whether the Grace be true Grace fpecll Grace, not common Grace, apd their Gifts not rnnnt^rfeitGfts or meer Natural Gifts, or only humane and SiS Gifts some te/f offalfe Cifis, which as Sc,teo» teJls «s is fcfes CW ""'i Windwitimt r^m: What a ftu doth a . "lln Perfon make of a ftrong Memory, crying " .%» '^ J^, ^as a Spiritual Gift, and as if none were rue M'n fters but fuch who have a great Memory, and can deliver all they have cot by their Study, by the ftrength of their Memory i Iks all men of any fenfe know, that is but a Natural Gift whchfome wicked men have asweUas fome good men-, but let , Sim.». 5. hi'know God knows *hat mens Hearts are, what their Ends S S'ns are, what their Gifts are, and what their Dotus a?e as wlu as what the matter of their Worfhp is, "h.chthey cerforra to God, that is, whether it hath his Image ft^ft npn F orisofhisi<*W«y, hisown Appointment, hts om l«Jli'»-

thev perform all Divine Worlhip towards hiffl, ft;om what

chajd Heir,, from «'^"i«'f ^/'l? /"^/T 1° ^iKVco-ff»«VKV. with Zm/, and to glortfyCod; if not, he will dilco-Wthemr weigh them, and they will be found wanting, and ' be found no better than Chaf at laft :. Though Jhey may feek ways to hide and cover their Wickednefs. and falfe spirit!, and bafe defigns, yefe let them know, be «to»r^fc' tie hii in r«/«, "nd the womttMns m bMmes, doth and wiU weigh hem, and find out all their Carfed Deeds their Pride their Malice, and put a rebuke upon their back-ffid-\^^ll&de ruling Trng^u: fwUfaith H^r.nd, ) no »««/» "f^" ("ffrW/y, lum ir<,i»>cy come om of ,hy "f'^f'" %"'."'

"(as our Anfotatois note )fpeak no more fo .nfolently and "reproachfully of me as thou haft done; be knoweth thy » Heart, and all that Pride, Envj and Contempt of me, which

Godslpelghin^ Meriy Jhould awaken them. ^^

' thy own Confcience knows, and thy pervede Carnage to-*'wards mo : God pondereth, and tryeth all mens Thoughts and Adions, as a Jult Judge, to giye to every one according to their works.

Oh what a Motive (hould this be to us all -, God weighs our Perfons, our Graces, our Gifts, oor Dutys, and all our Services, in Scales : Take heed you are not found too light, found wanting, as be fure you will if you be found Chaff, when put into the Ballance of the Sanftuary.

Din^ion. i. If you would not be found Chaff, try and weigh your Spirits, your Perfons, your Faith, your Love; fee if it holds weight by the Kings ftandard, fee on what Foundation you are built; have you dngg deep, and laid your foundation on a R'jck^^whzi Love have you to Chrift ? is he precious to your Souls, the chiefeft often thoufand ? what Love have you to the Children of God ? how do you carry it at home and abroad ? do you feed the Hungry, Vilit the Sick, and Cloath the naked? isCbrifts Family, Chrills Servants, Chrifts Poor, more in your efteem, love and affe-AionSjthan Sons and Daughters,than Brethren and Sillers,that are not his Children ? if you do not love Chrift more than Father and Mother, more than Son or Daughter, you may jullly fear whether you are Wheat or no: And if it be fo, that you do fo Love hicn, and his Saints, Minifters and People, it wiil appear whilft. you live; and when you come to die, you will not forget Chrilt then, his People and Interelt then : O think on this!

2. And to you Sinners, if you would be found Wheat in the day of Chrift, then receive Chrifts true Doftrine, labour to diftinguifh between Truth and Error \ beware of that ftrange and new Scheme that darkens the Free-Grace of God, and tends to de-ftroy the Covenant of Grace: Remember to exalt Chrift alone in your Salvation. How do fome turn the Gofpel of Gods Free-Grace into a Law, by the performance of which, as the Conditions of Life and Juftificatioft tell thee, thy Salvation doth depend. See what fubtle Oppofers ( of the clearcft Gofpel) are rifen up amongft us, and labour to avoid them, though their Tongues (hould feem to be tipp'd with SUver, yet their Dodrine is Co-pper.

3. Be fure Build on Chrift alone, and fee that that Faith thou haft in him, be the Faith of Gods Ele^, which ^fanc^fies both Heart and Life, and is attended with Good Fruits ^ you maft work from Life, and not for Life.

G Confola,

^■--^—--'^Q)M Gods Wr4tk

Confolat. I. Laftly-) By way of Comfort and C on[ol at ion: Be not afraid, O Child ot God, tho' ibou art in Qirill's F<?w^ and art toft up and down with Temptations, Trials and Affli^i-ons: Know that his Defign is wholly herein for thy good, it is but to purge out thy Chsff, that thou as pure nkite Wheat tnay'ft Ihine the more bright and clear in Grace and Gofpel-Holinefs, for Sin ard Coiruption fpoils thy Beauty to all that behold tbee. No Destine tends to promote Gofpel Holineis like the Doctrine of Gods Free-Grace: SkaUvef.nhtjQaHfe^rMC hath abounded} God forbid. '"' ;'

2. O what a Mercy of Mercies it is that Gods Wrath is ap-peafeU towards you : Chrifts Bleed has quenched this dread-^' ful fire, as to you who believe, and indeed nothing eJfe cax&d ■ do it i O blefs God for Chrift, and for thst River of Water which proceeds frcm him, to the exiingui/bing this flaming Fire j he hath born it, and allay'd it, nay, quite put it out, fo that you Ihall never feel the burning or tormenting Na^ ture thereof.

3. Thou flialt at laft, whofoever thou art, if fincere, if Wheats

te gathered into his Garner; 'viz,, into Heaven it felf, for

Chrift will not lofe one grain of his spiritual Wheat, not one

Sheep of his Ihall periih \ He that has begun that good nor\ in

Ihm' '*/^' '^^^» ""^'^ ferfomi it to the day of Chrift.

Phil. I. . j^^ win gather his wheat into his Oarmr, kut the Ch^ he mil

burn up tvtth mquenchahle fire» So much, for this time.

MATTH.

> ■. ' '1—nmi

•

, ., I t.. iViiJl

MATtHIII. 12.

Whofe Fan is in his handy and he will throughly purge his floory and gather the Wheat into his Garner^ hut the Chajf he '^ill burn up tvith utKj^uenchable flre.

BEloved, I have gone through the feveral Terms of the , ^^ : Text, by way of Explaination, and have taken No- 'iemTlI? ' tice of feveral Propofitions or Points of Doftrine that Preached naturally arife therefrom. I parpofe only to profecute but ^^''^* '*• one of them, namely, the 6th. and laft, viz.. 'f?tv^-v^

DoO. That the Wrath of God is like Fire, 'tis imolkrahle ; or, ^"^'^T^-the Mifery and Torment oftht Damned will be difmal and amtf tSng •, there's no exprefing how fearfnl their condition is and mU he, who fall under the vindi^ive Wrath and Vengeance of ait angry Cod. I fhall only do three things

1. Further open the Nature of Godi Wrath.

2. Prove and demonftrate the Truth of the Propojhion.

3. Improve it by way of application.

And to proceed, it is nccelFary to note to you in the firfl: place, (as I before hinted J that the Wrath of God may be confide- ^ red under a twofold Confideration : As it is manifefted,

1. Internally or Externally, taking hold of, and feizing

upon fome ungodly perfons here, whilft in this World. j ^"*

2. As it is Eternal, feizing on and taking hold of ail un- °P^° done and ioft Sinners hereafter.

Sin is the caufcof Gods Wrath and Vengance, both of that which is felt here and fhall eternally be felt and undergone hereafter; the word ( as the learned note ; which is tranfla-ted Wrath, comes from a Root On^ that fignifies heat, or to be hot, and hence 'tis compared to/rf; an angry Man y^Qfay is ^ fiery Man, a Man that hath mach^r* or fury in him ; the Wrath of man is hot, bat the Wrath of God is much ^o^rcr .• Becdufe ToK 25 iS there is Wrath, beware. Sirs, there is Wrath in the Heart of *

God againft Sinners, there his anger is kindled j there is

G a Wrack

"^'^^ ' ne Nature of

4-^

■"""'^y/j-grh alfo in his Duree^ and in bis Ihreutmngs^ his Wratlv

, u ,^ continues on all Unbelievers: He that hiltsmh m, the Wrath of joh. $. 5«. ^_^^^ ^^.^^^^ ^^^^^ J, ^^^^ -^^^^ j„ajjy of them- do not teei it, they.

h'dve not the I'enfe of it, but (haU have one day ; yet there arC;

fome that God lets out his Wrath upon to fuch a degree herc^

that they do feel it, and cry out uader jfhe? fejife and^^^tHMSr. .

ror'thereof in a fearful manner. • ■; .-^'X:" ?'^i-#

Externaiwrath . Secmdly^ The Wrath of God, as it is compared onto fire* •pencd. ij olt-times let out to confume men m divers reipefts. v

1 Sometimes by Poverty^ as by a flame he confumes in a fe-cr-t way their outward fubftance^ thereisaCiirfe upon their ejfates^. which dries up their Riches in which they Irufted, and fee their Hearts upon, forgetting God their Maker, their atef-Ca&i

and L^ft End. ^ • jV> '^

2 Sometimes he Co/;/"«/«e/the«r i:/o»o«>', Reputation and:.Crc.

dit they falling by their Iniquity into difgrace, after they have made a Profeffion of Religion, and have beenia the LoY.ean4

Efteem of good Men. , o u r '

5. Sometimes alfo by Sicknefs as by a Bame be confumes their Healthy and thus he threatned the People of.//r^c/,^ The Lord jhall[rate thee with a Conjumftion^ and with a Fcaver^ am Deut. 23.2 2. ^i^y ^^ j^p^afiQ„^andwithex;ream Burning. -^y^

4 Alfo his Wrath oftentimes breaks out like fire, on.tqme Men by Aiddain Dcsth, in a fbrange and unufual manner, as in the cafe of Lots Wife, and of Nadab and ylhdm ^ and there Lcvit.ic.i,2. ^^^^^^^^.^ from the Lord, and dezoured thcm^ and t>oey dud before th, Lord. This was .fo amazing, that Mof^s hid mo,Aron_9nd. mro Ekaz.or, and unto ^th^mar, Vncmtr notyokr ktads.nmmr rend \our clo^ths, leajiyt dfe.cndknfiWrath^m.eH^on alt tr^e People.; ^^t^ Lilt kt ywr brethren, the whole honfe of Ifracl bewail the burning

■^ ' Tihich the Lord hath l^ndkd: Open not your Mouths, (as it he fhould fay) Ihew no fuch foriow as at other times, for God is luft (and he hath let oat his deferved. Wrath againftthelie young Men) leaft youfhouldfeem to Juftifiethem, an(^ f^iew a i dillike of God's token of Divine diipeafure..^. . - ^r .'r ;; < Moreover God many times lets out his Wrath by \l ar, and ihl Sword confmes and devoifrs much people: As alfo by Farfitne ' and by the Pefttlence. The Wrath of God, as it is let out la • this World is as a drying, fcorchm and dtimnng fire :^ Thfi ' flame of Gods Difpleafure puts all into, a flame ^ as at this day, 'aU the Earth Teems to be on a fire, God is now a bgrning bp, £nd confuniicg the Nations j Thmfor^ > hath fomd Hfo»

the internal Wrath of God,

4J

Internal Wrath explained.

te^Y¥p^a^i"gC>^j3C0b) the fury of his anger ^'and the Jhmgth i&i::^-i.2s. of ButVd^ and it hath Jet him on fire ramd ahoat^ yet he hyiciv it'Kot^ and it burned him, yet he laid it r>ot to heart : War confHmes the Riches, the Wealth, the Strength, the Food and Bread of the Karion, as well as the People, but it is not laid co heart. Jie Job. i^.p. teareth me ( faith Job ) in his Wrath : The fJtbrew Word 2"!^ " (as Mr. Caryl Notes ) is near in found to our EnglilhTe^r, *>^nd it fignifieth to Tear as a Lyon his prey. Wrath is of a Tearinpr ^nd devouring Nature. God'fomeciiTfcs in his Wrath Tea-rs tn pieces the Bodies of Men, he tears thtir Power, tlieir Riches, and confurncs their Beauty, and turns all (as ic were to Jjlies) and thus he will pour out his Wrath on Babylm, zvA Pjs [hall be burned with fire-, . ^, ^ ,

6. The Wrath of Ged alfo SeiJLeth ik ''the SoitU of fofne men, whileft they are in this -World \ 'as vf heit they are kit, or given up unto kardntfs cf Heart, Unbelief andblindNtfs of Mind', indeed this is moffc dreadful, of all : What can be a greater Token of Gods Divine Wrath ? it is the begining of that Future Vengeance that ihall be poured forth upon them to Eternity.

Thns the Al-mighty de^lt by the Jews for their Sin in re-, jcfting ofjefus Chriit, and putting him to death by wicked hands, for this he gave them up to an hard, unbelieving, -ar.d an impenitent heart, ard then let in the Romans upon them, who utterly deilroycd their City and Temple, ard fo fcattered them on all the fice of the E'nth; and hence the A-450(tle f^ith, ihot JVrath. was come upon them to the uttcrmojl. ^'' j:-T!\t^ Wrath of God like Fire Ibaieiimes 2}So feiz^eth ov the Conffier.ces of men ^ by which means they are feartully tor-rtiented, fdr their horrid Blafr.hemy^ Prophanefs^ Athcifm^ Ape-Jhtdy, &c. -We have had two Examples of this fort, I'i^.. Mr. Francis 'Spira in X\\t laft Century, and Mr. Jbhn Child in this.

It is enough to make ail who read thofe N?ratives to Tremble, &t the very thoughts of the inccnfed Wrath and Anger, of an offended God'. Who can fland before his -indignation, wheti, his wrath is poured okt like fire,, o'n t1ie Souls and Coafciences^ of Men? O how doLh he fecra to Tear them into pcices, even to fuch a degree as they fecm to be in the very tormenrs. of H^ll, whjle in the Body : And not knowing bu: that a faiijhfol; reciting of fome PalFages concerning the iqward Horror of the faid Spira andChild, may be of fome ufe to Cauci-dnall-totikeheedofrueh like iins which theyfell under, Ifhdl"

1 Thef. I. iSi

Inrernal wrath 6n rhe Confci-. cnces of Mea , opened.

I 44

Sm0PaJJ(^s tf

(cho* more briefly tbah I intended) compare tKeir States, Cjr-cumflances, inward Anguifh and Horror oft heir Spirits, together.

SOME

PASSAGES

Of the Feaiful Eftate of

STira having received the Light of the Gofpel, became a Teacher of the Blefled Truths thereof araongfi his Friends and familiar Acquaintance \ and (fays the Narrative) in comparifon feemed to neg-ledt all other AfFairs,much prefT-ing this main point of Dodrine, viz. That we muji wholly and only depend on the free and Hnchafi/^able Love ofGodin theDeathofChrifi^ MS the only way to Salvation.

As to his natural and corrupt Inclination j ' I was, faith

* he, exceflively Covecqus of

* Money 9 and a^cordinly ap-

* plyed my felf to get it by In-*juilice, corrupting Juftice by

* doing it, &c.

As touching S/^V^'sSin and his grand fall, it was thus, viz.. The Popes Z,eg«f e,Refident at Venice, was ftirred by the malice of the Papifts to accufe Spira to him, and by the Craft and Policy of

the Legate, and through flavifh Fear, Spira firft fled, and afterwards renounced his Tefti-, mony to the Truth 5 before/ which it appears he reafoned thus withifi himfelf, thro'the Suggeftion of the Devil, viz.» Be well advifed, fond Man, conlider Reafons on both fides, and then judge, how canib thou thus overwean thine own fufEciency, as thou neither regardeft the Examples of thy Progenitors, nor the Judgment of the whole Church? doft thou not conlider what mifery this thy Rafh-nefs will bring thee into? thou flialt lofe thy Subftancc gotten with fo great Care and Travel •, thou fhalt undergo the molt exquifitc Torments that Malice can devife ^ thou (halt be counted an He^ retick of all ^ and toclofe up all, thou ihalc cTie Ihameful-

'•^'"•.■A(ir*j L -.«iuunn^

the jearful E/l^^ (^^^ Spin

4 J

*If;: What thinkeft thou of the loath-*f6b'ftinkiDg Dungeon, the Bloody

* A^ the Burning Faggot ? are they

* delightful? be wife at length, ard

* keep thy Life and Honour. — Go

* to the Legate, Weak Man, and free-*Iy Confefs thy Fault, &c. And upon the^ thoughts he goes to the Legate, and falutes him with this News, viz..

Having for thefe ^vers years enter' tained an Optmon concerning fame jirti-c.les of Faith, contrary to the Orthodox. and received Judgment of the Church, and uttered many things againfi the Authority of the Church o/ Rome, and the aniverfal Bifliop, I hnmhly acknowledge my Fault and Error, and my Folly ill" my misleading others ; / therefore yeild my felfin all Obedience to the fa-fream Btfljop of Rome, into the Bofom &f the Church o/Rome, never to depart again from the Traditions and Decrees of the Holy See^, I am heartily forry for Tvbat is pafi^ and J humbly beg Pardon fot* fo great an Offence.

^^The Legate at this commanded hira to return to his own Town, and there to confel's and acknowledge the whole Doflrine of the Church of Rome to be holy and true, and to abjure the Opinions of Lhther, &;c.

After this he figned an Inllrument of Abjuration, and then fell under horrid Defpairation.

* And bethought he heard a direful 'Voice, faying. Thou wicked Wretch^ thou hafi renounced the Covenant of thy Obedience-, thou hafi broke thy Foxo ; hence ^poftatehear with thee the Sentence of thy Eternal-Dkmnatton. He trembling in Body and Mind fell into a Swound*

Now aegan foni!: oi his Friends to repent' too late of their Rafh Council, not looking fo high as to tlie Judgment of God, laid all the blame on his Milancholly Conftituiion, that over-fhaddowing his Judgment, wrought in him a kind of Maciiefs, and direded him to the ufe oi Phy-licians, &c.

To which Spira replyed, yllaspoor men I how f^r wide are )0h? do yon thinks that this Difeafe is to be Cured by Potions ? believe the, there mufi Ic a-not her manner of Mtdictnc, it is neither Plaijhr nor Drugs that can htlf a fainting Soul, \ caji down with the fence of fin, and the Wrath of God'^ "'tis only Chrifi that mnfi be the Pyfict-an, and the Cofpel the SchIs yintidote, Amongft others that come to vifit him was Patib/s Fergerius, and Mat. thcHs Gribaiddus, principal Labourers for his Comfort; they found him^ about 50 Years of Age.

Neither affedtcd with Doteage, nor with the unconllant head-flrong Paflion of Youth, but in the ll.rength of his Experience and Judgment;, in a bnrmng heat, calling tor dtink y yet his Underifanding acftive, quick ot * Apprehenfion, Witty in Difcourfe, above his ordin^iry manner — ■■ ■ ' they forcibly infufed fome liquid Suftenance into his Mouth, molt .cf ■ which he fpit out. again, and in a iretting mood faid, As n is true, that all things work for the better to thofe that Love Gad, fo to the nicked all to the contrary ; for whereas a plentiful Of-fpring is the BUfmgof Cod and his £eward, being a/lay to theweak.Eflate of their Aged Par ems ^ to me they are

Some 'P#^C5 of

a cmfeofbrntrncfsand vexation; they do (hive to v.^kt m^ tin out ms mliry, I muU fdn be at an md- I d/fcri'C not this dcaUng at their hands. Oh that 1 were gou from hence t..tt fomc body rroM kt om this m^n Sod I Vv^;p^'^ Spira, tsgrjmrth^n the Mercy of God ', nay, anlwered his V • fitors, the Mercy of God is above all

fin God would have dl men to befavcd; itisn^e.Cm hO God rrould have nlltheEldl tobefaved-^hewoHldnot Uve damrURcfrobmsto he faved: I

am one of that Number ; / k,o^^^. for IwUllrJydcnycdChrihandlfcdtha

HDe Being asked whether he did bdeveihrdWrinetobctruefor whfch he was accufed before the ^e.

4 dnyedit, but now I neither can beheve thaVnor the DoSlrhe of the Eo.un Xrch; J bcUeve nothH I h.ve no Fath,loTrHj},noHope,IamaRepro-latl^Hke CL or ]ad.s n.ho c.ft^ng ^ al^y all hope of mercy, fdi -^^der dc^ fpain and my Friends do me wron^, that % 'fuffer le not to go to the fUce of VnUcvers, as I M deferv^.

ThemcrcyofGodi^^Adh,:,isCx

ccedw? larie, and extends to all the %lXbt'^ot)ome,oranyHkcme r^ho ]^cfaledtomath:Itellyo.Ideferje ^ ' it my oxpn Conference condemns mi, what. ' nledlhanyotir Judge, tf?^l^l^^^^^ ed and repemed, tt was bccanfe Cbrijt lildhJr.ith'amercipiE^^^^ that he was pardoned-, n was not be-

/Ifehewep^htt became God^^s^r^ cioL to him, b.t God re/pea. not m^^^^

a^Utherejore ^ ^'^Z ^^^^ '/iw' ^Comfort cm enter mto my Hmt, there ^

place only for Torments and Kextngs of Spirit: I tdlyoH.my Cafe xs pi operly mtne own no Man w^^s ever m the like plight^ ■and therefore my Eftate is fearful.

And then rearing oat m bitternefs of spirit, he faid, /f ts a fearful thtng to fAll into the Mnds of the Itvmg God. Some faid with a whifpenng Voice that he was poffeaedi he over-bear-ins it, faid, Do ye doubt u f I have awhok Le^Jon of Devtis t^ayake i^f their dwelling in me, and pofJefs me as their own •, and j4^y too \ for I have denyedChrifl, Chnjf will not be denyed, no not in a word, and therefore it tse-mmh', in Heart I never demedhtm.

He faid, when asked, that j»f %cii» there were worfe, f^r worfe jams than thofe that he then f^fferedy for the wicked jhall rife to their Jndg^ went, bm they jhall not flandtn Jndg-ment i this I tremble to tUnk.of, yet I dcCire nothing more than that I fntght come to that place, where I may be jure to fed the worft, and to be freed from fear of worfe to come. '

Being bid to believe the Truths he had denied, he replied, / cannot. Cod will not fufer me to believe them nor to trnfi in his mercy', what wonld yo'/ have me to do? J muld, b^it I cannot, tho Jprefently be bnrnt for jf.

/ find I can neither believe the GoJ. pel, nor trnfi in Gods Mercy, Ih^ve finned againjl the Holy Ghofi, and God by his immmable Decree hathboundme over to verpetnal Pmifmiem: God will have mercy on whom he will have mercy,, and whom he will he hardneth ; God hath, taken away from me all power of Repen^ tance, and brings all myfms toremem. branle,^ndinUtyofone,g.^Uy^of^^^^^^

the fearful Ejlate of Francis Spira.

» ' ' I W I l^ iglHiiiS''

47

fore ft is no matter whether my fms be great or fmall^ fm or many ; they are fuchy that Chrijts Blood, nor the Mercy of God belongs not to me ., he hath hardened mty I find that he daily more And more doth harden mi ^ and therefore 1 am without hope-^ I feel it^ therefore cannot but defpair : I tell yon, there was never fuch a Monfier as I am^ never was any man alive afpeSlacle of fuch exceeding Mifery. Iknoof that Jufifica-. (ion is to be expe^ed by Chrifi^and I have denyedand abjured it, to the end I might k^ep my frail Life from Mverfity, and my Children from Poverty^ and novo he* hold how bitter my Life is to me, and Cod only knows what will bec8me of this wy Family, but fure no good is likely to betide it, but worfeand worfe, and fuch at length as one flone fhall net be ieft upon another.

Said he. The Spirit of God often admo-nijkedme, when at Citudelh / did as it were fet my Seal, the Spirit of God often r.figi^fied to me,Do not,write Spira, do not Stal^yet J refilled the Holy Choft^and did ::'koth, and at thaf very time I did evidently feel a wound infixed my very will,

David was EleUedand dearly Beloved, and tho' he fell, yet Cod took not utterly away his holy Spirit, and therefore was heard when he prayed, * Lord

* take not thy . holy Spirit from

* me. But 1 am in another Cafe, be-ijigfor ever accurfed from the pre fence of God j ntither can 1 pray as he did, becaufe the Holy Spirit is quite gone^ and cannot be recalled.

' I now feel his heavy Wrath that ' burns like Torments of Hell with-*''ia me, and afflicfls my Confcience ' with ipangs unutterable : Very De-' fperation is Hell it felf j you per-' fwade rae to believe, how fain ' would I do it, but I cannot: Then violently grafping his Hands togc-ther,andrailing himfeif, *Behold,faid! ' he, I am ftrong, yet by little and ' little I decay and confume, and my ' Servants would faia preferve this ' weary Life, but at length the \yill ' of God muft be done^ and I ihail ' perifli miferably,

'I fee, faid he, my Damnation, and ' I know my remedy is only in Ghrift,

* yet I cannot fet my felf to take ' hold of him ! Such are the PuniHi-'ments of the Damned, they repent ' of their lofs of Heaven, they caa-' not amend their ways.

* Now alfo Belx^ebub comes to his

* Banquet -, you fliall fee my End, and ' in me an Example to many, of the ' Juftice and Judgment of God.

'What Hell can be worfe than ' Defparation,or what greater Punifli-'mentthan the gnawing worm, and ' unquenchable Fire? Horror,Confuli-' on, and which is worfe than all, De-' fparacion it felf,continu3lly tortures ' rae ; and now I count my prefent-' Eftate worfe than if my Soul were

* leparated from my Body, and wer« 'with JW^/and the reft of the dam-' ned ; therefore I delirc to be there,

* rather than alive in the Body: ' God hath taken Faith from me,

'and left rae other common Gifts for

,*0 that! might feel but the leaft _

^tw K°5^V^' ^""""l ''n^''^ '° ™'' ;my deeper Condemnation, by'hiw tho but for one fmall moment, as • much the more I remember what

H

Some Tajfages of

•1 had, and hear others difcourfe «'of what they have, by fomuch the

* more is my Torment, in that I

* know what I want, and there is no *way to be relieved : Thus fpake ^hc, the Tears trickling down ; pro-•* ftffing that his Pangs were fucb, as *that the Damned in Hell endure

* cot the like Mifery. That his Eftat&

* was worfc than that of Cain or f«-

* das, and therefore he ' defired to dye 5 yet, ' Behold, faid he, the ' Scriptures are accom-

* plifhed in me. They ^ [hall dtfire to dyt, and ^ Death 'fiiall fly frdm ' tkem.

See the Relation of him at large, Sold by A. and f. Cbw-chilyit the blacl(^ Swan in Pattr-Hofter-Rw, ,

S:,OME-.

PASSAGES

Of the Fearful Eftate of

R. John Child wjs a Preacher,,

and when he was young a

very zealous Afierter of the Dodrine of Gods Free-Grace ; Namely, of Perfonal Eledion, and of the Saints final Perfsverance; and was a man of confiderable Natural Parts and Ability, being much followed where-cver he preached^ both in the City and Countrey, yet feemed to be of a haughty Spirit, loving Applaufe and Popularity, which it may be feared was the Caufe of his Fall,,and may be a Warning to all how they have mens Perfons in Admiration. But he had not many years aflerted the Doftrine before mentioned, before he changed his Judgment, and turned to bcagrand Arminian ^ vthich Notions he maintained with great Con-^dcnce, aad was fo conceited of his

AbilitieSjthat he feared not to Difputs with any Man, charging the DoArine of Perfonal Eledlion at a ftrong manner, as if the AiTerters of it rendered God cruel, and vvorfe than the worit of Mortals: In his Judgment he was a Baptilt,. being aaainfi' Infants Bap-tifnij and for the Bapifm of Believers ;. for many years he lived in Bucking- ■ ham Jhire, near me, I being intimately acquainted wth him for near 30 years; but a little before the laft Per-fecution of Diflenters he removed his Dwelling, and came to London^ and lived near to my Habitation, ia Pauls Shadit>el-^ now the firft time f came to fear him, was through fome Words he uttered to me, which was to-fhis effect; Ihave^ faid he^ fericujty conjidered whether there he any thing in Religion worth fnf(ring for :

Which

the fearful Efiate of John Child.

49.

Which Words I wotidred at, from fuch a one as he j but foon after he Conformed, ( Troubles riling high, ) and then wrote a Curfed Book, rendering the Diflenters, efpecially the Baptifis, very odious; calling Reproach upon their faithful Minifteis, becaufe fome of them were not learned men, I mean with the Knowledge of the Tongues ^ and quickly after this he fell under fearful Defpaira-. lion: I was one of the firft Men that he fent for, and I found him in a dif-mal State and Condition, being filled with Horror, faying, he was damned, and crying out againft himfelf for Writing that Book-, faying, he had touched the Apple of Gods Eye; I faid all I was well capable to fpcak,to Comfort him, but all in vain •, at another time he faid. Mine iniquities are ^reatand many^ old fins as well as of a date date come to mind-, Wrath is come uponmetotheHtmofl^ God hath forfaksn me^ good Men are my Enemies; I hate my ftlf, I am afraid and ajhamed to fio abroad^ and am confufedand diffraBed at home ^ the Scriptures look, dreadfully npon we, / have raifed Reproach^ invented Reproach f and by it wronged muL tititdes^ .— lam afraid to live^ and a-fraid to dye ^ Judgment I fear will be terrible in this Worlds and more in the World to come ; / cannot give an jic-count of my JClions to Men, hovo much lefs to God! my Heart condemns me^ and he is greater^ and kfiorvs more: I thiak.1 have not only outdone Cain, Balaam, and Judas, but fome of the Devils themfelves.

O I cannot Repent^ I cannot Repent I Ijhall go to Hell I I am broken in Judg-

ment j i'P^hen I thinks to Pray^ eithef^l have afluflnng in my Face as if I were in aflame, er I am dumb, I cannot fpeak^'^ all the fgns of one whom God hath leftj forfuksn and hardened ' ' " Jf I was in Heaven^ it could not relieve me, for I jljould behold the Face of God an4\holy Saints, as now 1 behold the Face of good Men upon Earth, with jliame and coa-fufion of Face ■ and then again faid^

Wrath is come upon me to the utermojt

I am one of thegreateji Hypocritpt

that ever lived upon the Earth, andJhaU be fa accounted: God hath and will di his will npon mt ■ Oh he thunders

upon me~l fhould God let out the fence of my fins on me, {as he will) Jjhould howl like a Dog, roar likg a Lyon, bel' low like an Ox ', mine inward parts would melt within me, as brafs melts in apun» ing fire ', I jhall lye lower than Judas^ / have finned worfe then Judas --—«^ he quoting thofe words in Heb. lO. 2, 5. If we fin willfully, after we have received the knowledge of the truths^ remains no more facrifice for fin^ &C. he faid, when I am faint and low^ I take fome refreffiments^ but in Helly there is no refrepoment, not a drop of Water to cool my Tongue,

To fome that came to Vifit bias, €nd to Comfort him, he faid, jillis

gone, I am undone 1 have been fa

great afinner againfi God, andthepeo-pleofGod, that God will havenoMer* cy on me, but will glorifie himfelf by me^ and make me an Example for the ftreng-thening and eftablijliing of his People^

but it jhall end in my deftrutlion ■■■ '■ ■

God hath [worn in his Wrath that^l

^all never enter into his reft '■ . ' /

have been a loofe and carnal Profeffor,

H 2 ^nel

So7ne J^aJJagesof

— • r "^:

and if~Iwere in 4he place of Cod^ I Jhoidd meet the fame meafure that God doth to me : A4y Calamity is even at the door^ and all men in a little time mil jnftifie Gods dealing with me: The Wrath of God is kindled^ and burns in me ; it is impojpble for yon to imagin my torment^ and this is but an Earnefl-penny of my Eternal Damnation. Said a godly man, this is a humbling dif-penfation that you are exercifed un-^er •—'—- j4 hnmbling difpenfation^ [aid hcy do you call it ? 1 tell you^ it is^ an. hardening difpenfation, and I feel ft to be fo: Said his Friend, I hope there is mercy yet referved for you; to whom he reply.ed^ I know I fhall have fuch Mtrcy as the. Damned havey I do highly jujlifie God in ^ his dealings nith jne'^r-—-—at-another time^ / once thoitakr^ faid h&. that thexe was a foxver in man^ but novo I find it -other-rvife^ for I cannot Pray-r— — •'I have no defire after any thing that is good'^^ J-cannot Repent. His Vlfitors asked him if they fnould Pray for him ? hefaid, NoyNo.

One faid to.hirn, the Learned Dr. Twifi in his Vtnditia Gratia confeflech there were Depths in the Controveriie between the Cahinifls and Arminians.^ yet he believed the Truth againft the jirminians.

Mr. C^iWreplyed, I thonght J conld ha've dived to the bottom of it by my parts^ but I fee I cannot •, and then, and many other times faid, J ani broken in Judgment — - Qne of his Vifi-tors faid, you are obliged to ftoop to the Soveraignty of God; he reply ed. Oh I cannot i I would be above htm ! 0 that there fbonldbe an Eternal

bleffed Beings md I fnre never to enjoj: him ; there fhall be an Eternal Wrath and Ptmifjment^ and I fure to fall un* der it. I fhdl be an eternal Monnment-of the Wrath of God — -Pride andCo^ vetoufnefs hath ruined me^ it hath un-^ done me \ I have been too much infiuen' ced thereby : l have been a Hypocrite.^ I-Am fo now ^ Jfcem to repent, I do not^-I<;annot repent: And walking to the* end of the room, turned back with-a very Hern Countenance, and ftri-. king his Hand on his Breaft, faid, " No Sir, I ^cannot pamper this Body, for-God will have it mad^. a remarkable Ex-* ample to this Generation.- He cryed out againft himfelf for charging thofe that hold the Do^rine of Perfonal-Eledion with Confeqijences beyond the Senfe of their Minds or PrincipFesj / hiive^iTAdi h€jmade this World my God, J have betn guilty of Idolatry, I have been, guilty of Pride, endeavouring to run eve-ry Alan down in Diffute \ 1 have endea-< voured to floahe the Cr^fs off my Shoulders ', how de^loirahle a thing is this, that-I that have preached fo much of the glo-ry of another World, fliould mw be deprived of it all : Ton will as furely fee-me damned, as you novo fee mefland here. To others he faid, / have trifled in-

Religion, trifled, trifled — / am lofi;>..

there is no f/opcy no Hope : At another-time he faid, The blacky Tokens of Re^ probation are upon me: He faid to Mr. Plant, fmiting on his Breaft, Sir, 1 am Damnd, I am Damnd ; it is fo mofi certainly : My day is over ; 0 that it was with me as in days pa[i ! but it is too late, the Decree is gone forth, it ?V Sealed in Heaven, and it is irreverjible. Jefus Chrift. cannot fave- me^ hf will not^-

he

of the fearful Eftate 0/ John' Child.

he cannot Mediate for me^ 1 have Jq ffikch offended him^ in malici-cnjly ahufing of his Peofk : Owhat a iVretch was I! what a Spirit was J led by ! J have guilt enough^ faid he, to Jink^feventsen King-doms^ and I know the Earth would open its mouth and [wallow me a-live^ liks Corah, Dathan and Abiram, were it not that God hath referved me to be a more publickjSpeSiacle of his Anger and Difpleafure both to Angels and 2i4en. I can neither Pray^ norde^ "* fire others to pray for me-^ my Heart isfcrfeBly hardened \ howpiouldf, M'hen I canmt defire J ejus Chrifi to pray for me; flouds of Tears flowing from him, Dear bought Experiences fakhhe-y hath taught me, that it is no fmaU thing to trifle with him in the great tlnngs of Religion and Eternity, &c. In one of his Letters fent to Mr. James Jones are thefe Expref-iions, viz. Being pofefed with Dpubts, Fears and Tremblings, ■night and day, the fad favour of Gall and Wormwood, an horrible Rtliffi of Gravel-ftoncs, the fad Apprehenfions ofCurfes,Blaft. ings and Mildew the dtf.

mal found of the mad Prophets words, I fhall fee him, but not now,I fhall behold him, but not nigh — had I been a Backjlidcr

of an ordinary Jiz.e — / have a

Voice behind me, or dire Texts — to love and make a Lye is a qua" lification for the Lake.

His poor Wife, as I remember, intimated tome, that the

very Ends of the Hair of his Head in the Night.fcafon did fland in Drops thro' the An« guifiiofhisSouI.

Thus he continiicd for feve* ral Months under moft dreadful horror and fearful defpa-ration, until the \^th. oiO^obi 1684. when to

put an end to The Narrative ■his miferable concerning Mr.' Life, he hang- ^^'''^ is Sold by ed himfeff in ^JfJ'^'TJY hiy own hired and worthy it is houfe,in5Wc/^ Rsider, of thy /<«»e near 5/?/f/e- perufal. fields, London,

leaving a forrowfnl Wid*-dowand feveral Children: Bat file poor Woman lived not long after. 'Tis to be notedj that there was a flrange blaft upon his Eftate, for tho' 1 un-derftood by a Friend that was intimate with him, he was little before his fall worth near a thoufand pounds, yet I can hear but of a little left to his Chidren, his Eldeft Son being but in a low and mean Condition. I take not upon me to pafs Judgment upon this miferable Man, not knowing how God might deal with himj whofe Mercy is Infinite, for I do not believe Self-murther is an unpardonable fin; for if fo, there is more Sins unto Death than one ; certainly it isa 5/>i againji the Father and the Son^ and not againft the Holy Ghoft, and therefore maybe forgiven un^'

S9

;';> ^^^ VV ,1 ,^ ''KV:h

.,.-v*:'

to men^ who may before their niftring and faftning terrible Life is quite gone have Re- things upon the Soul; and as he pentance given to them. But I faith, let this FiUar of Salt tend am ;)f the Opinion, (with a towarn and feafon the People of wCithy Minifter. that vifited this prefentand future Ages, of hiai ) that if any Atheifl in the danger offinningagainft the the World who had former- light of their understandicg. ly known this man, and had Moreover, it doth I am furc converfed with him in bis ferve with a witnefe to prove, bitter Agonies, he would and fully to demonftrate the have feen fufHcient Demon- truth of that Propofition I am (Ir^tions to have convinced upon, lAz,. That 6 od dothfomt-

him that there is a dreadful times let out his Wrath m the God, or a Power befides and Confciencesoffomcmcn^for their above Nature, who can touch,, horrid evil in this World^ which

(hake, and diforder, and turn fiems iutollerable and hard to hi

into Confufion the ftroogieffc hwn or undergonehy atty Mortak

conftitution of body, by m- Bat,

Th fire of Secondlyy To proceed, by hmng up the Chaff with m^encha-

Gods eternal hk fire^ or by the Wrath of God in this place, our Blefled wrath opened. Saviour doth intend, cading the wicked into Hell itfelf: Remarkable it is, that no lefs than four or five times the Lord Cfarift pofitively affirms in Mark p. that the fire of Hell into which Body and Soul of wicked men (hall be call, cannot be quenched ^ Mark 9.43, where the worm dtesnot^and the fire is not quenfhed^&:c. Why repeat-44»45)4^»47» cd fo often ? is it not to alTurc all ungodly perfons of the certain* 48. %Y of it ? Men are not willing to believe this great truth, they

arc too ready to think that it is inconfiftent with infinite good-nefs to inflidt fuch Punilhment on his Creatures, but alas, they forget that there is an infinite perfedlion in every one of the Divine Attributes, and that as Gods mercy is infinite, un-fearchable, and unconceivable, fo is his wrath and fury; none are able to conceive, much lefs to declare, what pain and anguilh the damned undergo. What torments like fire ? and what fire is fo hot and fo tormenting as Hell-fire ? fad it is to burn half an hour in an Elementary fire^ yet the Tvlartyrs have endured that for Chrifts fake y God made it ealle to fome of them : But alas, who can bear the burningsof Hell-fire, when wrath fliall be let out upon the Soul to the utterermoll?

O Sirs,what a fearful thing will it be to be found chaf, and falfe hypocritical Perfons! fuch caneot eficape the damnation of Hell ^

No,

The Nature oftlx Torments- of Hdi.

51

No, nor can any finner whatfoever, except they believe^ repent^ or '^'' ' are Urn again ; there is no avoiding being caft into iinquencha* ble fire.

Thirdly^ I piall mrp endeavour to frove the pointy viz. That the Wrath of God [in Hell is intollerabk^ and far greater than any Wrath let out hercy either on the Bodies or Sods of men ; wliich will appear, if we eonfider thefe particulars following:

Firfly The extremity of their Torment will appear, upon the ' Gonfideration that it is inconceivable, beyond ail mens un- ^^^* ^°* "• deiftanding vjP^Awo'^^^^^fffon'fr of thy dinger? who can ap- Xormcnsof prebend it, or is rightly and ducly affeded therewith ? we can Hdl incoDcei. conceive of all bodily pain, or external Torment,but cannot com- ^»^'«-prehendthe Nature of infinite Wrath, no more than we can conceive or apprehend theNature of infinite Lov€and Goodnefs. Secondlyy It is and will be intollerablc, becaufe k is according to that fear, nay beyond the fear that an awakened Confcience hath Hells Torments of it '^.even according to thy fear fo is thy Wrath. O what fright- according to fal thoughts and aftonifliing fears hati Spira and Child of Gods ^^^'"r*^^ Wrath : Now Sirs, it cannot be faid of the Wrach of God as Tome other things, or of Death it felf, 7. e. that the fear is worfethan the thing; No,' no, acordtng to t hi fear ^ fo is the the Wrath and Vengeance of an anpry God The fears of a dread* fdl Deity are not vain Bugbare^^ and theeffcas of ignorance, , oriof a crafie head, of Folly, Melancholiy, or Superftition, as forae Atheiftical Wretches are ready to fay ; No, no, but it is grounded and built upon folid Foundations, as it' is in part made raanifcfl fometiroes by the terrible effeds upon mankind, C^s I have hinted. ) Wrath bears proportion unto the great-eft fear of it, nay, doth far exceed the fear thereof, and what prepared Plagues, infinite pains, intollerable anguifh, have fome ^If-accufed, and felf-condemned mortals feared and looked for ? what is the nature of that certain fearful looking for of '^ud<r. Heb lo 2i ^^ mem and fiery indignation ? why now according to the fear of it, ' ' * fo will the thing it felf be. Some have felt much Sorrow but have feared much more: Mans thoughts and fears exceed all that. can be exprefled, &.c.

Thirdly, The Wrath of God will be intollerable in Hell, NdpainsUke and the extremity of the damned amazing, if we compare the pains of that mifery and anguilh with all, or any, nay the worfl of "*''• Plagues and Punilbments that can be undergone in this World • I mean of all temporal Mifcries, as Pefitlence^ Famine^ War. or any tormenting Dileafe, as the 5ro»^, C7w, 6cjC.

K.Thefs.

77;^ Nature of the %oments of Hell

iuk. 15.24'

^0 Eafe, no €omfort in Hell.

«is Wrath without mixture. Rev* 14.10.

th= A-lmightv i not from a Sin-rcyenging ^^nd, bu a S n c 'I ins hard of God inot in Wrath, buc in Love i buc it his Anger Dv SiLwhenhechamzesasacompaffionateFather,^^^^ fury when he punifhes as a fevete Judge ? if he deals »««'narp Iv wTth thofe he loves, what will their portion be whom he 'hat™ > if ht Wifdom leadeth hini foith thus to coreft m ^ercy', whaJ will be the ftrokes of bis Juft.ce and mcenfed

^r The MiSel of this prefent Life are abated, or mitigated wi?h the Sre of fome Sweet: None are fo umverfally.af-maed fo d pto able, but fome thing remains to eafe their juf-ferng and tormenting pains: Judgments are "»P.f«* wiU. Mercys No man ( as one obferves) is tortured with all Dif-Tafes nor forfaken of aU Friends-, befides, if the Malady be W:

curable and remedilefs, yet their il'^\^}}'%:^'^^^^jj^l Sympathy of Friends and Neighbours : BBtin HeU the damned

are Tortured and furrounded with pain and h?rror, and incom-lafs-d with ftames, without any mixture, nothing to refrefli the.r SiftrelTed Souls and Bodies, no, not one drop of water to cool their Sf The rlfc ^.Jefired but fo much water that i^^^

could bring upon the tip of his finger, and it was denyed him.

fLTwy The State of the Damned is void of the leaft de-

Rrce of Comfort, Eafe and Refrelhment: Tyf<^mjf,Ml dn^of

fkelL of,he wmh ofCcd, which is fom-ed m «nhom mxtm, ,n.

VotheCm of his wdiiLic, and he^M he mmmedm.hfirl mJ

irtfijin,"er4"" "fli. holy ^»x./.,.W mjhe frefe^ce of

,h,iZh Thcv Ihall Have Judgment without Mercy, Sorrow

wthtT Joy, Pain without^ Eafe, D^knefs without Lig^

Si felicity is ocally withdrawn. Pitty is the cheap and fmallelt

rel ef anV here can meet withal in mifery, not denyed to

Jhemoft guilty notorious Criminal, but yet this is not afford-

edtothe damned; all their bitter Crys cannot move the Com-

oaffionof God nor'the Blcffed Angels or Saints in Heaven tc.

ward them for they are not Objefts of Com[Mflion, their Mi-

feries SheU punilhments of an offended God, whom they

wilfullv and of- the r own choice contemned, thro' love to Sm

Tnd thi'^ nrefent World ; befides, in Hell aU humane affcft.ons

a?e min'guilhed for ever. Ah, this is the quintifence and per-

feftiono? Mifery, the excefs of Angullh and Sorrow, to be

deprived of all good things plealing to our defi.es and to

ftfe all evils fromwWch we have the deepsft avecfatwn and

or the Torments of Hell. ^

abhorrence; for as ia Heaven all Gjod, all Felicicy, all |oy, B inconceivable, fo in Hell all evil is felE and cndsred to the ■highefl: degree, and nothing but what is evil.

Some of the greatefl: miferics that Mortals have met'with here in this World, have been inflided upon iliem by the ' hand of Man, (whofe power is but little, and oft-times reftrained and raittigated by the Lord )asfn the cafe of the poor AUnyrs : But in Hell the pain and punifhment the of damned will be from the immediate hand of Alraighty God, whofe power is Infinite ; nay, and it Ihall be according to his glorious Power^ hv the great-nefs of his Power j Who knows the power of thine anger f When ^'^^' ^-9-infinite power is exerted in punifhing the offending Sin- ^^»'8o. ir. ner, who can conceive of that ? what are the Lafhes of a fmallWhip, to that with Scorpions? or theftroaksofa Child, to the blows of a Giant? but alas, this will not reach ity be-caufe theStroaks of Gods Wrath are incomprehenfible ^ in Hell he lets out the perfection of his Wrath, as in Heaven the perfection of his Love, &c. The Sorrows and Miferies we endure here from the hand of God, may by Repentance, by Cryes and Tears, through Ghrifts Blood be taken off; God hath pro-mifed to eafe fuch who fly unto him ( and look up to his Son ) of their burthen, as he did thofe that were ftung with fiery Ser. pents in the Wildernefs^ who looked up to the braaen Serpem ; but no Tears, no Cries, no Repentance, will do in Hell/ there's no Gofpel preached, no means of Grace afforded, no Chrift held forth.

Fonrthly^ The Torments of the damned will bedifmal, in- The damned tolerable and amazing, becaufe they fliail be ca(i into a lake caaintoala7e of fire ^ or be tormented with fire. Ohow amazing is it, to be ° ''^' thrown into a fierce fire! look into a Glafs-houje^ ( behold their

burning Furnaces)or into a hot O-z/ew i can you bear the thoughts of being thrown into one of them? whether the fire ofHell be m-^terial or metaphorical Fire,however the reality and extenfivenefi of the Torment is fignified by it,held forth by it,and as in other tropes in the Scripture, the things fignified or held forth by thofe Metaphors far exceed what they are borrowed from, fo no doubt it is here, our ordinary fire is not an adequate Reprefentatioa of the nre of Gods Wrath, tho' it may feem to fet it forth to our Capacities in fome meafure-, what is the fire that man kindles, to the fire that God kindles ? nay, to that Divine Wrath doth kindle ? The breath of the Lord^ like a Jiream ofbrimjione doth kindle Ifa. 30. 35. it. It IS mingled with the moll tormenting ingredients, and not

^ ^ Ik hurnmg'the Chaff with Unquenchable fire,

Hell Torments can never (a.-i risfie Divine " Juftice.

Mdt. 5. a5.

Xfee Torments ofHdlfeizeon the Souk of she

a //ff/eof it, but^a River ; this ferves fo lilollrioufiy to fet-it fortti i that as one bints, as feme of the Ancient Fsthers exprefTed it, if one of the damned might fafsmt of Hdlflames into the fiercefl fires here^ it were to exchange a torment for a rtfrcfhment.

Fifthly J It will be intolerable, bccauie the panilhment of Hell is to fatisfie Divine Juftice, to pay the juft DeT)t owing to God for the breach of his holy Law; true, becaufe fin is an infinite wroi%, and the Creature is but finite, they can never pay the Debt, nor make a faCisfadion for the injury done to God, therefore they mult fuflFcr eternally •, they are always a paying, but canne^ ver fully pay what they owe, juftice requiring the utmoft farthing : Nothing can furely fet forth thedifraalnefsof their torment more than this. Oh take a view of Divine 'Wrgth ia the fufferings of our Bleffed Saviour, when he ftood in our ftead, and was to fatisfie for the Sins of all the Eled, bow did it bring him down proftrate to the ground, and made him fweat great drops of hlQod^ and to Cry out, My Soi^i is exceeding forrowfulj even unto Death f Tho' he was God as well as Man, and had the Strength of the infinite Deity to fupport him t Ah Sirs^ this wr^th laid upon finite Creatures, win link them; down to ihe loweft Hell, and grind them to Powder.

Sixthly^ It will be Wrath-amazing, and very terrible Wrath, becaufe it will feize on the Soul of the Sinner, it will put the Soui into the fire: The Soul hath been the chief Cinncr here, and therefore Ihall be the chief fnferer in tho^cKcgioriS of Sorrow j and hovi? unfupportable is that Wrath which is let out on the Soul or Spirit of man, you have had a tafte in Spira and Child, If, Sirs, a fpark of Divine Difpleafure, when it falls upon the guilty Confcience, liears it to pieces, what will betbofe floods of Divine Wrath poured forth in Hell on the Souls of Men and Women ? who can ftand here wHilft in this World before an Angry God, or encouRter with Offended Omnipotency ? fuch is the Iharpnefs of bis' Sword, the heavinefs of his Rod^ when laid on by the handofhisWrath^ chat every fir oak is deadly^ and no doubt Satan greatens the wounds on the Confcier.ce, he charges the guilt upon their Spirit^r with all the Soul-kiiling aggravations, and flrives to hide Divine Merc>, and Rob the Soui of the precious Blood of Chrift, the only lenitive and choice balm to heal a wofifided •Spirit. ^O what vifions of horror, 'what fence of fear, and per-. plexity, were preftrvted to the diftrelTed'minds of thefe two mi-fe^ableCrearuies before mentioned ! the guilty Coiifcience turns all Joy into Sorrow, all XJght into Darknefs, the fweet Promifes

^,._ -^uMid^Jm^m^ v:.x 57

pftheGpAsel, thataffure of favour and pardon^ to befieving Sin-Eers,afrora no reliefjbut are turned into argumencs of Defpair,by refledting on their former Iniquities and abufe of Mercies, fo that Clirilt himfeif they fee is become their Accufer. ;: ^ Whatever tlie wounded Sinner fees and hears ( faith a wor-

* thy Minifter ) afflifts hitn, whatever he thinks of,torments him ^ «all the diveriions in the World, Bulinefs, Pleafures, Merry Gon-

* verfationSjComedies, are as ineffeftualj:o give him freedom from 'thofe ftings and furies in his breafts, as the fprinkling of holy

* Water is to expel the Devil from a polfefrcd Perfon* ^ thofe Who *ia their Pride and Jollity have defpifed ferious Religion, ci-, ^ther as a fond Tr^nfport and Extafie, or a dull Melan* •cholly and Deje«3;ion about the Soul, &c, yet when God

* has fet their llns, with all their killing circumftances, before

* their Eyes, how changed, how confounded are they at that ap-Vparition ! how reillefs in the dreadful expedation of the doom f^that, attends them ! But alas, alas, what is internal Wrath let out on the SouUn Hell, as he notes? for the Aprehenflons ofthe Soul will be ehlarged,and their fpirits work with the quick-eft adivity : Here tho' they have no hope at prefent, yet they , know not what God may do in a moment to turn their Sorrow into Joy, and their Night into Noon-day ^ here are many things to divert their thoughts, and they meet with fome intermiflion of their horror and perplexity, as Mr. Child intimated, but in tiell there's none of this.

< Sevemhlyf^ It will be intolerable mifery, becaufe it ihall be Body and So«J Torments on the Body and Soul too, not on the Soul only, bothfliallbe but on both. O it will bea difmal Meeting, when they two old tormentedi« Companions meet together at the laft day, I mean the mife- '"^^'* rable Soul and Body of a wicked man, at the Refurredion, and hear the dolefom Sentence, Go ye cur fed. Spira 2nd Child had direful Sorrow and Anguilh intheir Souls, but their Bodies were not much tormented, they both being in a (late of Health as to the outward raanj but the fire of Gods Wrath will extend to and feize upon the Body as well as on the Soul in that day.i every Faculty of the Soul and Member of the Body which have been Inftruraentsof Sin, (hall then be in Pain, and under fearful Torture and Mifery: Now the Spirit of a man may fapport or fiifiain his bodily Infirmities ar^d Afflit-lions, but in Hell,the Spirit cannot afford any Relief to the Body, becaufe it cannot fuftain its own miftry, both muft and (hall fufftr.

I z Eighthly ^

f^ g — - I7;e knii;gtfe Ck^ with wiquenchable Fire,

'£igk%'. All the Perplexing P^^owy and Faculties will theii'" be kc out upon the wicked, beyond whatever they have been here whiift in this World.

The Confcimcc in a fearful mamer jljall tormnt the damned t

€onfcieDce will torment" the damned.

Dm: 12. 2.

Shame wi'l tor ment the dam

May we not conclude Confcience will terrific them after this man-ner ? O thou Wretch, what a God haft thou loft, who is a moft' infinite, fuitable, feafonable, and a Soul-fatisfying Good ! whaC a Chrift art thou deprived of, who died for poor SinnersT how often did he knock at thy Door, calling upon thee, in-treating thee to let him in, who ftood with his Arms fprcad open to embrace all that came to him! and what a Heaven and endlefs Joy haft thou contemned, and this for one bafe • Luft, for bruitilh Pleafure for a moment, for a little Earthly Profit, and fmful Honour! How didft thou hearken to thy vile Companions, and clofe in with them, rather than adhere to me, who accufed thee for thy curfed Evils! thou wouldft* not mind thofe Checks and Laflies thou had ft from me in thy-Bofom vdid not I tell thee what thy Pride, thy Lying,thy Swear-• ing, thy Whoieing, thy theft, thy-Cheating, thy Cove-toufnefs, and Cruelty to the Poor, or Unmercifnlnefs, thy Negled of the means of Grace, and of Gofpei or Chriftiaa Duties, thy Hardneis of Heart, thy Unbelief, thy Hypocrifieand Formality, would bring thee to in the End? Thisis the^w^w-kg Worm that dyeth not: O how fearfully will Confcience ter^ r ifie and torment the Soul of the Damned then ! now it is Blinded^ ' Milled, Deceived, may be feared mth a hot Iron ; but then it will be throughly awakened, and all- Vails taken off; it will lay unmerciful Blows upon the Soul, and make it cry^ yea, roar., and none to fpeak a word to allay or appeafe its Ac-cJamacions and its fearful Outcries: You may judge of the Na--ture of a Tormenting Confcience in Hell, by what thofe have found and elcperjenced to be the Effeds of it, who have been-URder Defparation in this World.

2. Shame alfo will torment them, fome jimll rife to Shame and • everla{iing Comempt. O what Shame and Confufion of Face Ihall the Damned be cloathed with! fhould a King lofe his Crown^ and Kingdom to get a few Cockle-fliells, would k not bring Shame upon him ? O.how will the Damned Soul cry,Ihaye for meer Toys and Trifles loft that God that made me, chat Chrift that is worth ten thou fa nd Worlds, even he thei is the I'earL of^grcat Price: 1 have been that Jndas that did not value him-above thirty pence^, no, not above the finful Profits of-thi&

V/orld,

■^mihe T(^mei^J&f Hi?//.

■OJt'

59

World, ^not above the Pleafure of Sjd, and the filthy Lufts of the Flefh •, thus will the unclean Perfon be afli^med. Shame will; torment him j I muft, faith he, now lye in Hell for ever^ and pay dear for my Folly.;

2,. The Lmnkard will be alfo tormented with Sham : I waf fuch a Fooli ( be then may fay ) that for the fake of iliy Cups, and Love to mycnrfed Companions, andmerry Bouts, have loll God^ the Perfection of Happinefs ^ I rather chole to go to the Ale-houfe, or Tavern, to Drink and caroufe with thefe Dfim-ned Wretches, than-to go to hear Gods Word j I derided them that' feared to fin againftGod, and accounted them Fools, but Imnft lye in Hell for ever, and pay dear for my wickednefs.

3. Shame alfov[>illtormemthe proud and Ambitions Perfon; Ah what a Fool was I, he will fay, to love the Praife of Men more than the Praife of God! I fought vain Honour, and pleafed my felf withaName, all ray Deiign was to be great, and had in Efleem among Men ^ I was proud of my Eflate^ and defpifed he Poor;,.! was of a Haughty Spirit, and gloried in my Titles of Honour ; I fought the Favonr of my Prince^ but regarded not the Favour of God \ I was proud of my Parts, I gloryed in my Gifts, in my Beauty, in my Strength ^ I delighted ray felf in j4mick Dreffes, and in Decking of my Vile Body that now is here burning in Hell •, I was fo Gracelefs, that I would not leave off Idle. and Foolilh Falhions, though Godly Mini-fters were grieved at me, and told me ray Doom, and tho' God bore Witnefs againftmy High Head and Haughty Heart, by ftrange Prodigies in Nature, feen in divers foor Animals^ yet I Q.i\\ vaunted my felf in Pride, and Wantonnefs, and laughc at Chrifts Minifters when they reproved me. O what thame torments me now, here mufl I lye in Hell under Gods Wrath for ever, and pay dear for my Folly !

4. The prophage Swearer and BUffhemer wiH be alfo tormented -with Shame: O, faith he, I looked upon my felf to be no fraall Perfon, but one of the Heron's of my Day, and fit to keep Company with great Men, becaufe I could fwear and curfe with 5ny of them; how often did I call upon God to Damn met I have but that which I defired, he hath now damn'd me -indeed : 1 aiHied like a fearlefs Brute Beaft : O what Shame do I find my Soul covered with, that I fliould call away my felf for that -filthy Vice that was no Profit to me any manner of way!

5, shame alfe mil Urrifie^ And hriifg Confnfon ttjon' the' carnal

Worldlings

afl-iwi-*ii*ii«'<i

I I ii m i^i il ir- "1 ' "

60 ^ha humng tfe Cha ff with m^mnchable Fire,

Worldilnu 0^ C(<i'emour Perfon^ who made this World his God 1 had, h"e will fay, ftore of Gold and Silver m my Bags and Chcfts, where it lay to ruft, but I rcfufed to feed the Poot^'. and to cloath the Naked, I regarded no diar&fled Members of Chrifti I fet my Heart upon my Earthly Treafare, valuing it above God and Jefus Chrift: O whac a Fool was I, in rfiat I could noc forefee how foon I muft leave all that which I had gathered. Ito get the World, nighted, nay, deipifed my own Soul 9 novy if I had ten thoufand Worlds, I would give them for the Favour of God, nay for one drop of Water to cool my Tongue.

6. The Lyar moreover will be tormented with Shame. Ah ! faitlf he, how often did I read, that thofe that didi love and make Lies jhodd burn in this Lake^ but I would not believe it ; I daran'd my own Soul by telling Lies to pleafe my gracelefs Compa-nibns, even to caufe them to laugh and be merry, or to excufemy felf, and free me from fharae when on Earth, or for a little worldly Profit, Gain, or for popular Applaufe, I roadtJ no Confcience of telling Lyes ; O what Shame doth thcfe things now bring upon my Spirit! ■„, ., j j

7. The Seducer and Heretical perfon Ukewtfe wm be fiUea and ton-mented with (hame, who preached falfe Dodrine, or fucked in deteftable Errors, laying afide the chief Corner-Itone, and magnifying Morality, or the Light of natural Confcience, above Chrift: I fcemed, faith he, to be a ftrift and zealous Perfon, and deceived multitudes of People, but for trufting in my own ^ighteoufnefs, for hugging a few bafe filthy Raggs I am dant« ned: I was ignorant of Gods Righteoufnefs, and oftheMyfte-ries of the Gofpel, yet gave out that none were true Chrifti-ans but fuch as my felf ^ I denyed that Chrift that bought me, and did not believe the Refurredtion of my Body, but now I fiad how the Dsvil blinded my Eyes, and now here tormented with Shame I mult lie in thefe flames, Body and Soul for ever ! O ! and what a multitude of poor deluded Creatures have I been an Inftrument to bring into this place ! Wo is me that ever I was born!

- 8. The Hypocritical Profeffor will be tormented with Shame alfo : Irefbed ( he will fay ) upon a bare Name of being Religious, pleafed my felf with the Shell, with an empty Cabinet, with-. out the Jewel, a Lamp of Profefijon, with a Form of Godli-nefs, my Bufiuefs, was to keep up my Credit amongft Gods People, that they might take me to be one of them , yet my own Confcience often told me I was not lincere, I loved not the Life

and

or the Tormn^s of ti^ilkX <J(5

and Power of Godlinefs, I did alJ to be feen of men, had bafe eqds, I appeared abroad to.be what 1 was not at home: O what Shame now torments my Soul ! I had a darJing Luft which IfKOnId not forego, my heart was never really changed — Tijus I might go on to the reft, &c. O what Shame will feize fpon the Sinner, when all his vainExcofc^ are laid open, and ail his Extenuations of his Guilt are dilcovcrcd, when bis fe^ cret Deeds of Darknefs are publifhed ( £» it were J on the Houfe>top, when his Breaft fhall be tranfparent ta all Eyes, when his inward Thoughts, curfed Lulls, cruel Malice, Mur, Ihers and Deceits, are made manifell, and ail his b^aftly Sen-faalities fhall be laid open before God, Angels and Saints, when the Vails and Covers of Shame (hall be taken off, how will he be confounded for ever !

9. The Devil alfo no doubt will reproach them for their Folly, The Devil ^ though he be in Mifery with them; Ah .thou Wretch, may upbraid the O0t he fay, waft thou not a Fool to believe me, (whom thou ^as^n^d.] f^ often told was a Liar from the Beginning ) and wouldft pot believe thy God ? See how 1 have betrayed thee, and blind. ed thine Eyes, and made thee tsken with filly Rattles, Toys Wid Triffles; I prefented thee with falfe Money, with hrafs Cohh^ tert^ and thou didft take them, and refufe precious Gold and Pegil^ I knew I was damned, and fhould be tormented, and Lout of Malice to thy Soul refolved to try to make thee as piKerable as ray felf, andl have done it: Alas I had no power to force thee, but I faw thou hadft no Strength to refill my Enticements, nor didfl thou fee thy own Difability, I hid \i' from thee, that thou mightefl not look up to Chrifl for Help:. I made thee believe thou wafl a Chriftian, it was I that told thee thy Heart and State was good, f when I knew thou waft an undone Man) and thou didft believe me ^ I had more Honour fhewed me by thee, than the Great God ^ thou didfl be^ te«¥e me, and wouldft not believe Him, his Word, his Mini-fters. Ah how juft is it, thou Fool, that thou fhould'fl lie .here ^ with me to Eternity in thefe Flames,

3. Moreover, Sorrowwill violently penetrate and feize on the Theforrow Sottl of the Damned, partly upon the Account of what they and defpair of have loft, together with the fenfe of the Evil they feel. O the damned hm great is the lofs of an earthly Kingdomt! doubtlefs: no little ^^^ ^^ S^**^' Grief and Sorrow to a King who meets with that Alfii(5tion,buE what is that to the lofs of the prefence of God, the Vifion of God, and the glorious Enjoyment of Chriftj and tl>© Eternal^

Crown

Crdwn and Kingdom above. Oh! what Grief and Perplexity will this be unto them, efpeciaUy when they refledt on the Imall value of thofe Things for the fake of which they deprived themfelves of Eternal Felicity ! How hsave forae mourned for theLofs of an Husband, a Wife^ or Children ! What will then the Sorrow be for the Lofs of Jefus Cbrift !* Chrift is loft. Heaven is loft,and now here?t;ufi I lye I Ognlpb ofmifery^dolefom darknefs and endlefs Torment !

^. Defpdr will torment them alio, this will make their pain and angnifh more intolerable. O how difmal was the De-ipair of5fiVrfand Child^ but in Hell it will exceed, it will be utter Defpair, without all Hope and Intermiffion !

5. Fury and Rage will afflift them alfo: O how will they tmr^ roar and howl in a hideous manner, hatintj themfelves and curfing thofe that inticed them to fin and folly, and to flighc the eternal Joys of Heaven ? The wicked ia Temhly^ The Mifery which the Damned undergo in Hell will Hell fhall have be great, upon the Account of their hateful and amazing Conipa*. the frightful nions, viz.. the Devils, they muit dwell with Devils for ever s company of how have fome who have but thought they have feen the Devils. Etevil, trembled, and been terrified! Alas, abs!in Hcllfinners

Ihall be continually with him, nay with miliions of Devils 5 who can exprefs the Horror that will feize on the damned in this refped ? We do not love to fee fuch who have ruined us of our Eftates, robbed us out of Malice of our good Names; a King in Chains^ in a Dungeon^ cannot like to behold the Vile Traitor that dethroned him^ that wounded him, and /iript him of all his Royal Robes \ tnus hath the Devil dealt with thofe mi-ferable Creatures-of loft Mankind that are damned ^ yet he fhall be with them, and be their Companion, and may, as you he?ird, reproach them, which with the conftant fight of hU ugly face, will add to their Mifery and Sorrow. Hell is a dark . Eleventhly, The Place of Torment is C3iied a Lake of Fire, yet place. it is c2^^Q(^utt$r Darknefs^ they fhall never fee theleaft Glimpfe

of Li^ht any more for ever. O how grievous is it to dwell in darknefs! the Darknefs oi Egypt no doubt was one of tlieir Exod.-io. 21, worft Plagues, Darknefs that might he felt, bat alas what was that darknefs to the darknefs which the damned fhallbe in ; and feel to Eternity? If therefore the ^zre r//:/t^tV be materia! fire, yet it will not be like our common fiic, the Pfaper?y of which is to give Light; but it will be dark fire : GndV- • haoge that quality of Fire, if be pleafe, tho' it may have Ai ciher Pro-

• pcrties;

Qc^^tfje. Termenisjfl^ll^ ^ ' ^ J^

pccties^ yft not that. The-.Hoiy. Gholt faith, fpeaking of tiife . ungadly, v\5bo;aie as Clonds rmthout-Wattr^ Trees whofc FrHitis wf* thered^ ^vViCa dead, plucked up by the Roor< thatto^kemisrc fervUthsBUchpefiof Darkle fs'jhr ever, TliebJacfeneft of Dark- Judc r?. aefs ihe«ts the Htjrrof^ of thrfitiPuDiflioienit, tfnd'it beiiig referv^ edfor them, Ihews tbd ceniinty of ic;/ As theif De4cfe have i>een deeds of Darknefs, Works of Darkfiiefs, and- fofll€ of tllem have wrought Wickednefsilin fecret, or-iff darkneTs^ fd their Punifliment fhall be Darknefsy; never to have the leiiil Glinipfe of external, nor internal, nor eter'nal Light, anJr oiOTfe for ever, ; .f/f-aew^ii/yy The Torment,of the Damned'is and i«rill be in- ^ toleraMe, becaufe it wAU be forever and ever, the Eternity the^kked of. their Mifery is that which ahove all things renders Eternal ic amazing, 'tis called in my Text unquenchable Fin:-Oh^m kftoniftiing is this ! all the Tears of thofe miferable Wretches ican never quench on© fpark of the fire 5 no, lio, if they could «reep.a:SeaofBrinilh Tears, oraSea of Blood, itcouldnotal-lajr qr extinguifh the leaft fpark of divine Wrath. God will never reverfe the dilmal fcntence : How often doth our Saviour £ay, thetit the Worm dyeth not^ and the Fire is not quenched: Sure he Mark 9. ' repeats it fo oft, as I hinted before, becaufe the Heart of Man is ready to queftion ihe Truth thereof. Wicked men are not willing 10 believe k. But they (hall find ie to be true^ to their cnd-Jefs SorfOw at laft: Ah Sirs^ih.^ Thoughts of ihis^ drivel them into^ the: greatcft Horror imaginable 5 ifPaifiand Anguifhbe never fo extrcam, yet if there is Grounds to hope and believe it will be but Ibort, that affords fome Eafe, fome Relief ^ but when there is no hope, but they nslult beardt^ long ^s they Ave, (tho' they may live ten, twenty or thirty' years) the Thoughts of this is intolerable. What tbeii Siall -we fay of the Torments of the Damned, which as they are far beyond all pain and mifery that ever mortal fell on Earth, fo they will' abide ^to the days of Eternity ^ (hould one of you be call in lo a Fire, a fierce Fire, and it was poffible that your Body Height Xft there* in, burning^ and broiling, and you not be able to dye, for Bu hundred years, would noE the Thoughts of fuch Pudifh-JTOent be exceeding frightful ^nd tormentiiig •, bat alas, alas! what is an hundred yearS to Eternity, if after ten hundred thoufand million of years are run out in HellV.the damned might hope their Torments would be over, it wbuki relieve them, but when fo long a time (comparatively) isgone^ they fcall not be one moment nearer the end of iWw Sirrow and

K Mifery:

^A • T;'he burning tht'Chaff'withunquemhable Ptre^

Miicry: H one fand ot the Sea (hore was removed, and bnt one in a year^yet (hould that be done or contmued every year,un-til all the fands on the Sea-{hoar were removed, ( tho* ifc would be a long time firft ) yet they would be all removed at laft: And had the Damned but fo much hope, that after fo long a time as that v/ould amount to, their Tormcnts'iwould have aa e§d it would revive their Spirits. O this word £«rmfj^,£ffm^>', is m'oft amazing to wicked men I belides, as in Pleafures, Joy and Delights, time fecms to Hide away in a iilent and infenfible man-p ner,,fo in horrid Pain and Mifery the days feem long and te* dious, every minute is accounted •, fo that the Confideratioa of this muft needs make their Eternity, if it were pofiible, a double Eternity, nay, many Eternities v for one hour under the greateft Extremities of Mifery feems ten times, ray, an hundred-times longer than an hours time in the Enjoyment of ihe fweeteft Delight and Pleafure. An Eternity of Joy is long in refpeft of Duration, but feems fhort ( faith a worthy Divine ) in refped of Apprehei lion. So on the other hand, fay 1, an Eternity of Pain, Torment and Mifery, is long in re-fpeft of DQratioD,,buE feems much longer in refped of Ap-prehennon.

Quefl. £f*t Jh^^l there not.be an end of the Tomimts of the Dam^ nedf wih infinite Goodnefs he fo fevere with his offending Creatures/ qan this ft arid confident with the Sweetnefs ef his Nature and infinity mercy ? '. :

An[xo, I Anfwrer, there is a Perfe^lion in every one of Gods

divine Attributes 5 as his Love is infinite to fuch who are his

Eled ones, who do believe in him, honour and .obey him, fb

is his Hatred infinite, to all. thofe who> defpife, hate and dif-

honour him. -' .' • -^

2. God will be fare glorifie his yer^/fy^ or the Truth of hw

Threatning: He that hath M6^ the ri^hteotts Jhall be faz/ed with

an evtrlafiing Salvation^ or fhall have eternal Life, hath faid, that

the wicked jhall be fnnijhed with everlafting definition from the

aThefi. 1. 3? p-^fence of the Lordy and from the Glory of his Power: They are

^* tormented day and night for ever and ever. Now fince God

hath Decreed and denounced eternal punpiihment to obflinate

linners, it is fufEcient to fatisfie all Doubts about the Jufttceof

it. Let God be tme^ and every man <« i//V>'•, for divine Jufticfe

and Wrath is the Gorrefpondence of his Will, Adions, and

Holinefs of Iris Nature to-the damned'^^• As divine Love antl

'Good-

or th^i^lbrmm^JifM^i. ^e

'fjoodneTs is to fuch who areiaved^ we may tlierefore,

* faith one, as eafily conceive there is no God, as that God

.*is unjull;,. beC^ufe abfolute Redticude is an infeparablc per-

^/edion of his Katnre i is God. mri^htcons wko t^kcth remance ? Rom -, - ^

pqdforbU, m'V, " " •**•*•

'3. Sip deferveth no lefs than an infiaitei^nd,'an, eternal pu-nimtnent, therefore unlefs the Damned could give an infinite Satisfaction by fufFering, they mult fufFer eternally, for they mult lye in Prifon until they have f aid the utterm(} farthing: Bucalas how fliould they make full payment to Gods Jufhte who run contiuoally into Debt, more and more! forthe Damned in Hell dp not ceafe (inning, they will fin to Eternity, and therefore muft Suffer to Eternity. . . :.. 1^.

4. Nay, they will fin with the gfeatettj^ury and Madnefs againftGod, when they come to be under the greateft- fence ofDefpair imaginable ^ they will fm then like as the Devils do now, and will for ever, when they fee they are deprived of all -^ood', and only poflefs what is evil: Ohow will they hate God, blafpheme his hply Name for evermore ! the biefled God js the Objed of their Curfes and eternal Averfation i in Hell 9S weeftng and gnawing of Teeth, ' Extream Sorrow and extream *

* Fury, Defpair and Rage ( faith one ) are proper Paffions of *lofl Souls; their Enmity againft God is direft and explicie, •the FeAver is heightned into a frenzy. If their Rage could ^ext?ndJto him, and their Power equal to their defire,

* they would dethrone the moll High ; Hatred takes pleafure > in Revenge. 'Tis faid of the Worfhippers of, the Beaft, that

they gnawed their Tongues for pain, and El(tffhemedthe Godof Hea^ Rcr.i^.i«wiri wnhecanfe of their pain]: Thefe Torments and Blafphemies of the Damned are clearly reprefented by thefe curled impenitent Idolaters.

. ' If a Criminal were juftly condemned to a fevere" Puniflimcnt, ^'arid ihould contumeliouQy, with the greateft Fury reproach the ^;i*rince by whofe Authority he was condemned, could it beex-**pefted there fhouldbe a mitigation of the fevefity of the Sen-*tence? How then Ihould the righteous Judge of Heaven and Earth reverfe or mitigate the Sentence againfb the Damned, who ^lafpheme his holy Majefly, and if they were.able to efFeft a$ tbey are malicious to deure, would deflroy his very being, and execute that on him which he injafticeinflid^s on them?

5. Tohafl: to the Application : The infinite iGuilt that cleave« to fin, and the Gonfideration that Uicy ,cpatinu^ll,y add more

^5 "^'"' 'Th^ hurning the Chaff iM uftfiemhahk Ftre^

©uilt upon their owr) • Heads/ reqiiireJ ^' prbporh'^:^^^^^ panilhment, as the Evil of Tin exceeds our Thbughts: TI^q Ma}efl:y of God being infinite, confequently the ^mihmntM '' it will be infinite, and beyond our Conceptions^ it wiU^^a^^L / ting out of his infinite Wrath and utter esjtent of his power, therefore unto the Wicked is nfervid the bt^kftep of Dnrkp^fs f6x e^r^

AT FLIC AT JON,

I 1*1.

'^'From henc« we-mstinfefr,ho;w grektEyil ther^^^^^^ Smthcgrc«» Orm is tlie Pbgue of'ajf Piagues f who.ccan^ cdDceive hdW'f^ teftabte a thing is fin m 'the light of God,; finc^ He whoi' 14 % gracious, merciful and corapalfioqate a God, fhould throw'inifc llorts of Men ai>d Women in his Wrath into the Uk^'-that, ^iirns W4^ fire /md bi-r'mflo?t^. . •., • , -.^ :-. .5T-.

c. 2. This alfo ftieWs the woful Depravation oj Mankind ^h^ ' Darkncfs, Igiwrance land Folly i? ia .;Jieir Minds and Heartg^ that choofe Sin, when told hot brily.htjw hateful it k to God! but what iatdJeraWe and dorable/Torments it doth expoS them uhtb': OneVould think that a perfon that hears thefe things ffiould.fle^er indulge his viciOus" Appetite any more; nor lav . Ws R«in8 loofe'on the nedk of his Luft^, I^util^ is ijioi'^ mar veloiist^fee qrhear that^he who believes;'the Sctfcfuie'^aM doubteth Hot of the Truth nf Hell T^rm^sKtb '/tsx:^f3 -r^Jji •. withli^ridirig l^d 2xt ^ng Torments prepared fer a to God by Jefns Ch;fft!

'"" ^^^^ hence aHb we may infqrr, hdw netegary;iti^ tha£ Mimllers open the Torments of Hell, feeing JefusCiirift to o& ten ID the Gofpel threatens all Hyfomtes zM V^belte^mh^T^' With: They that fay it is legal Preaching, to W^Ck'tvA a Doarine a^ *his^ knoW not vrhat they fay: wiir thev ^xnaeri fie thdr Wifdon* ^ovc tfee Wifdom of Jefus'chrift, anfthV firftand great Prtcxhers of the Gofpel of. Peace, who fail we 2 Cor. 5, n. ^^^^''^ theref^rehhe Terror ofGod,pcrfwadtMen.. that h^ tobe-kivein Chfij^^ and to^Inrc gcdiy Lives,; t^at (b they may ne^ ver feel Gods ^eternal Wratii 5 the Hearr^^,bf: Men'• c^n' ftd^fe eafily conceive of the' Torments of Hdl" than' of the Tovs'oT

Md as it may be of ufe by way of Information^ fo alfo by wav -ot Terror, and that to many forts of Pcrfons. -^ ■ ^

I. Trembie yc wordly ProfeiTors, who hWe earthly Spirits,

thac

Ij 3*

that fet your Hearts on thiBgi below, and neither doath the Naked, nor feed the Hungry, H^eep a^id howl for the mfirythatjhail , come Mpoft yoHy-^ ye^havi headed Trcafnre togtther a^awft the Ufi day { ■'*'"* ^* '' ^' }' bow will your- Folly gail your Gonfciences when yoa lye in Hell-Tor raepts ! wbi)ft yon heaj) up Gold and Silver in your Bags andxCbcfts, ybri heap up Wrath againft the laft'd^y: Hcmember what Chriift fays unto yo\\ Aid theft fijall go army imo ever^ Mat. 25. ^6, lafiing pwifhmnt. ^What will your Profeffion figniSe, if you love the World above God, which be fare you do^ if you fe? a Brother or Sifter ifi want,'and do ttoc give them fuch things thatthey need':iRemember Mr.-C/3//<fl?, J have made this World j( faith he > wjv C/d^. .r,r -i! fi .

2. Trerable-yoaptoad'drld'^ffif^-gloribus Perfons: Pride, crycs poor Mr. Child^ hath undone me yTheProud n'odali that do wkhdly ^^1. 4. ffidU beasjlubble^ Offd the daytb^a comes jhall bnrnthem Hp. Will you glory in your Riches, Honours, Gifts, Knowledge, or any thing.you have? wilJ you not be reclaimed to throw off your God-provoking Fafhions, whatfoever comesofit, but plead to uphold your Lufts and Vanity, tho' the Name of God be di(honoured,nnd Religion brooght into Conten^pr, and the Godly grieved.

3. Tremble you vain young Men and Women,.who forget yoiir Creator in the days of your Youth, that fecretly refolve yoBr.owD Hearts fhall ctioofeyour ways j who will feed yourcar--B3l-Appetites and wanton Defires, and will run on in wicked Coucfes, let Minillers fay what they will, Godly Parents fay what they will, yet you wiM fwear, lye, be drunk, commie Uneleannefs. O know, as you feed your Lulls here, and that bums in you, fo fhall Hell feed on you, and that fire like Chaff; burn you up hereafter: Will a few merry Hours with your filthy Companions make a compenfation for the lofs of your precious and immortal Souls? Are you willing to fuffer the Wrath of God for ever, rather than to forgo your vain and . wicked Courfes?

4. Tremble ye that harbour Atheifiicd Thoughts in your Hearts, and are ready to think or hope there is no God: O how foon may you feel him within you, by his terrible Wrath ! as Mr. Child in bitternefs of Soul'cryed out.

5. Trembleye Lyars,thatlove to make a lye,for you fhali have your portion in the Lah that burmth with freandbrimfione^VDhiGh Rer.ai. 5 is the fecQfid death.

6. Tremble ye who are light artd frothy perfons alfo, you thzPzv&Bmk'bitersj Bnfie'bodys^ f^<if-^^/^j^f and reproach the Ser-

Yanta.

— ^^j^gg of God out bf: Malice and Prejudice, you will be as

Chaff that Ihall burn in Hell for ever. ^ ^. ^ ' , ,

7. Tremble all ye that flight Chnft and his Gclpel, and neg-kit' thofe convidions you have either of Sin or Dotf, and thatfliaht all feriousthoughts of Eternity, or how things will go with you in another World, and who ftiffle your Gonfciences, or turn a deaf ear to it's rebukes, God may awaken you er'e long in. his Wrath, and tear you to pieces when there is none to deliver

8*. Tremble all ye Hypocrites, wbofe Hearts condemn you for harbouring Tome Sin or another in your bofoms, who are not what you feem to be, but ftrive to cover your vilenefs under a cloak of a vifible Protelfion : Fearfnlnefs will Ife. S5- H« foonfurprize you: Who amongfi nsfhall dmH with devouring fireh whoamongft m fi^ll dweil with everlapng burning ? Hell is that place Mat. 24*51' that is prepared for Hypocrites and Vnbelievers : It feerasby the J word of our Blefled Saviour, that they above allare in a dangerons

lak.i2.4$' £(tate, and fliall not efcape eternal burning.

9. Tremble ye Apofiates^ ye who have backfliden from God. O fear, left God let out his Wrath upon you here, and il burn within you, whilft you are alive in the body ; and if it prove a final Apoftacy, Wo be to you as ever you were'oorn ! then there remains no more facrifice for fin, hut a certain fearful looking H W i« »7 for of Judgment^ and fiery indignation that jhall devour the adverfaries. " £;tfWr. O Repent, Repent,hafte to Chrift, believe on him.

I. Motive. The God of mercy exercifes much Patience towards poor SinnerSjO how doth he wait,0 how willing is he they fhould befaved, and not come into the place of Torment.

.2. He tells you what your End will be, if you believe not, if you'accept not his Son, fly not for Refuge to take hold of ]e-Tefc"8 24 fusChrift*, if ye believe notinChrift^ ye jball dye in your fins \ that

' is you fhal'. be damned for ever: He that believeth md u baptix^ed (hall be faved^ but he that bdieveth not Jhall be damned. He fets Mark i^. i^- ^^^^ ^^^ Torments of the damned by the moft amazing figures, &o move up:>n mens Spirits, and v\r.ork upoa their Minds, fo that Heb 6 18 they being deterred, form evil Practices may flee from the Wrath tocoine^ by laying hold on the hope fet before them; he gives warning before he ftrikes, tells you of your danger; Except ye recent ye flMtl all likewife perifh ; he that believe*h on the fon hath ever-Job.^, 9^. lajlinghfe^ and he that bdieveth not the Son, fluU rm fee Life^ bat the P&. 9.17. Wrath of God abideth on him\ the wicked ihallbt tntned into Heil^ wiih all the Nations that forget God : YoH may know liOW it will

go

i^th^ Torments of fielj.^

6p

ga with you at the kft day, if you hear but Gods warning-pieces

in his Word : Know ye mtthe miri^heom jhalimtwhtrit the Ktm- i Cor ^ • r.

domofGod^ Be mt decetxjedymither Fornicators, nor IdoUtcrs nor *

Mukerers^ nor efminate Perfom, nor Mtftrs of thewfehes'mth

m^kmd, nor Thieves^ nor Drrnktrds^ nor Extortmcrs-^ &c. Com-

paired wifch Rev. 21 * 8.

3. God calls, nay -cries to you finners, 0 yc fm:fk oms, why Prev , ,^ wiUye love fimplmty, and fools hate howltdge J imnyeat mv reproof 27; * ^nd behold I n ill pour out my fpirit upon yo«,.&C.

4. He gives finners time and Ipgce to rep.ent,or a day of Grace. Ohowunexcufablewill he leave every ungodly man at the lalfc day!, their deIlru<^ion fhall appear to be of themfelves ^ be Aire <5.od will be clear when he judges, none fhall have any thine to charge him with, all mouths iball be flopped. The man That wanted the Wedding-Garment was fpeechlefs.

5. God hath fent his Son to die for Sinners: Cedfo loved the joh 3. world that he gave his only begotten Son, that whofoever bdtevethin him. (hall not ferijh^ but have everlafiing life,

6. He fends his Minifters to call you, to invite you, who tell you all things are now ready: Sinners, will your finful Ho-Douis, Riches or Pieafures, make a reparation for the lofs of a Chrift, the lofs of Heaven, and lofs of your own fouls? Take two or three Diredions.

I, Seek the Kingdom of Heaven firfl;, before all things.

i.'T^ke notice, this is the day of your Vifitation,know now the thiiigs that belong to your peace, before they are hid from your Eyes: Behold now is the accepted time,, &C. -

, 3. Glofe with Chrifi: whilft the Spirit ft rives with thee,and be-fere Confcience is feared, or let out againft thee, to tear thee tji-, to pieces.

4, Attendcarefullyupon the means of Grace, and know affu-l^dly that the Wages of Sin is eternal Death, even everlafting l)Qrnings, therefore renounce it with the greateft abhorrence; know all the Pleafures and Honours of this Life are but the Elements of carnal feHcity, and according to the Judgment of Reafon and fenfe would any one chufe the enjoyment of the greateft Pleaiares for a day, and afterwards be fatisfied to fuf-f^r the moft exquifite Torments for a year ? much more folly and madnefs it is for momentary brutifh delights to incurr tbs fiery Indignation of God for ever.

I. One word £0 you that are Believers, and I have don^. Comfort;;> 0. blefs God for Jefus Chriil, who has born the wrath of God for ^l»ev«i,

you-.

14.

Mat. 22.7,

BinUions,^

you, and m Vo«r ^^fl^^^J^ ^, f^^^ rvmhto come. ■' .Theffii.io. of it, even ^^i'l^'^^^^^^^ - .

2. Admire the ^f^ff'^^^J^^,, ^^ ^as his Love that over-

came you. The meer tear or ne ^hcir way, ^d

the Souls of °^f"'^^ 3'f'^^^^^^^ afts thereof, ye. does

prevent great Abommatwns in tne g o ^^^^ ^^^ ^^^^^

Lt, cannot ..r^wthe^m^^^^^^^^ ,eer eiftaoffca^

hearts and lives, mat *^^^ 6 r^fiKnrinciDle, even legal,-wa-will be according to the nature ff^^^^'^"^^^^^^^^

veringand 'n^°n«^"' ^''"forGrace' When the Soul i4 ftbf m-and in fome ^nce prepare for Gm^ • w ^^,^ _^^^^, ed by the terror of Wrath, ana tne . God and

breaih. Divine Grace ««/="'>?;\'^'j-.a? (astheObedt

hopes of Heaven ^h^'"°m /EvfnRelicT^ee^^ volantary, enie that flows herefrom is pvangeUcaj,i ^^^ ,,i„

from the entire ^°?f^"'„f;^'oSio„rtho'poor in if»is WwM, 3. Be content wuh your Condition, ^V ^^ ^^^^ .^_^^. ^^^

remembec ^"^"7^ l""" "f "„"„ the wicked that are Rich^ Rich 9,\»"°°j \*iAJt Wealth when they come to Hell^

'^t^r^ fXitr«eed covew«n>in<l^ "eap up. 1 remembet which they w th ^reeay to>c „.jj ^ General with an

a Paffage which is "l^ted m Hiltory ■ ^^i^

Army paffing through another Pnnces Count y, ^^,

Order that no P"^^" *°"i?f''° bM neverthelefe or* f^ 't"'tirw«t It n "eIr'March, ftole a Bunch Souldier as "^V "^A" 4, feeing informed of, gave Order of Grapes, which ^'1^.?^"''''^/™^^ Death; as he was go-that he Ihould i-nnjed « ly be put to ^^^ ^^^^ p^^_

ing to Execution, he teU ^ ."™|'^bferving them, faid. Do tol looking greedUy on h.m, ^e obj^^ g ^^^ ^^ ^^^_^_

„o, cvy me my ^'^''^"'^'1' ao love Jefus Chrift, and pre-4. Let u appear to all that 7°" °° J ,j j,,, , i^' this

fert the honour of 9°°„^d „d d"fi . ofvour Souls in def.ring • "^^^ bluffs ''Knriedge "i tVin a(yoa =a and do 1

. StnSe>thatyou%ad^

#ib<«^/e /re. . » THE

BLESSEDNESS

O F

Chrifts Sheep:

. O R,

No final Falling from a State of true Grace.

DEMONSTRATED,

In Several Sermons, lately Preached^ and now for general Good Publiflied.

Wherein all the grand Objedions ufually brought againft the Saints final Perfeve-rance, are fully anfwered.

By Benjamin Keach.

Heb. I o. 39. But we are not of them who draw back unto Perdition : but of them that believe, to the faving of the Soul.

London^ . Printed in the Year, 1694.

75

.11»» 111. ,1,1 ,.,„ _ ^

THE

BLESSEDNESS

OF

Chrifts Sheep, &c.

JOHN X. 27, 28.

Mf Sheep hear my Voice^ and I know them^ and they follow me. /ind I give unto them Eternal Life, and they {hall jieyer periJJ?, neither fhall any pluck them out of my Hand,

BELOVED, thefe Words are the Words of our Blered rvJV/^ Saviour: and they contain no fmall Comfort to all true Serm. ,. Believers, who are the Sheep and Lambs of Jefus Chrift. P^cach'd .r r J ^ P?^" Purpofe or Intention, is to fpeak to the 2%th ^^ 5-Verfe, and to defend the fweet and comfortable Doarine of the ' ^^*

^^'"cL^"^^^^'^'''^;'"^'' t^"tfhaii begin with the 27r/» Verfe, viz. ^^ My Sheep hear my Voice, and I ktiow them^ and they folhw me In our Text are two Parts.

T. Something Implied, -z;;*. Chrift is a Shepherd, and that he p.rt^.f ^ hath a People that are his Sheep. ' ^ ' ^^" ^nac ne par^j

Siieep^. hear hu r<uce, and do follow him.

Ypa have in the Words, I. The Property of Ghrift's Sheep. \J. ^^^^'^^y^ and happy State and Condition. ^filhwhim^^^^^^^^ or Property, viz,. They hear his Fme, and 2. Their Security, and happy State and Condition. I. He Knows them, that'is, he approves of thenr.

- 5 Mierers are the Sheep of Chrift.

2. He gives to them Eternal Life.

3. They are in his Hand, and Ihall never perilh.

Our Saviour in this Chapter calls himfelf the Shepherd of the Sheep, yea, the Good Shepherd, rer. \\, I Am the Good Shepherd-the Good Shepherd giveth his Life f^r the Sheef.

Now if it be demanded who are the Sheep of Chrill ? I anfwer, All that the Father hath given to him, and that believe in him. Chrift's Sheep may be confidered as his two manner of ways-1. Decretively. See Ter. 16. And other Sheep I have, which are not of this Fold: them alfo I mufi bring, and they fhall hear my f^oice. The Lord Jefus meaneth the C^w^/^/, thefe he calls his Sheep bf virtue of God's Eternal Eledion, Them alfo I mnfi bring •, They are given unto me •, and all that the Father hath given me, fhall come Tohn 6 37. ftfifo me. I lay down my Life for them, or in their ftead, that they might not perifh. / therefore (as if he (hould fo fay ) muft bring them, call them, renew or regenerate them : The Covenant I have made with my Father is fuch, that it cannot be broken •, the Pttr- . tofe, CoHnfel, and Tromifes of God (ball ftand. This agrees with that Word of the Holy God to St. Taul, Be not afraid, but fpeak, Aas 18. and hold not thy peace : For J am with thee, and no Man Jhall fet on 9,10. thee to hurt thee; for J have mmh People in thu City. They are called the Lord's People, though then in a ftate of Darknefs and Unbelief; decretively, or according to his Eternal Purpofe, they

were his. . , ,

2. AUnally^ or fuch who are already brought m, or who do believe, and are vifibly of his Fold.

The Doftrinc I Ihall profecutCr (hall be drawn as comporting vyith this latter Expolition.

Doft. I. All true Believers are the Sheep and Lambs of Jeftta Chr'ifiy and he is their Shepherd'.^ they hear his Voice^ and follow him.

Two things I ihall (God affifting) do. ^ ,

Before 1 raife any other Point of Dodrine, in profecut?ng this,

Ifliall, I. Open or explain this Propolition. 2. App.y it. In fpeaking to the firft, I fhall obferve this Method.

Firft, I Ihall explain the Propolition.

1. I fhall Ihew you in what refpe(fl they may be faid to be his Sheep.

2. Shew what is meant by Chrift's Voice.

3. What

3. What by hearing of his Voice. — - - ■ -.

4. What by his knowing of them.

.5. Give you fome of the CharaLlers of Chrifl's Sheep •, and . . ftiew how they follow him.

5. Shew what a kind of Shepherd Chrill is.

Firft, T^^y ^^ ^^^ Sheep hy Choice^ or by virtne of Ele^ion. Thofe Believers that are Chrill's, are not only his Sheep, but his Spoufe alfo, ac-ck/^v cording to another Scripture-Metaphor ^ and therefore 'tis reafo- -^W ^y rable they (hould be his own free Choice, and fuch as he can and ^^'"'"' doth dearly love 5 not only fuch as the Father loved, but he him-felf alfo loved : all that were Eleded from Everlafting, were beloved by the Father, and the Son, from Everlafting, with a Pur-pofe of Grace and Favour, or Love of Benevolence. The Sign and Fruit of Chrill's Love to his Sheep, is the Choice he hath made (tf them ^ Te have not chofen me^ but I have chofen you^ and ordained that you jhohld go and bring forth Fruity and that yonr Frnit ^ould rfw<i/», John 15. 16. This Chrifl: mentions here, as an Argument; of his greateft Love; and therefore he doth not refer to that Choice of them as Apoftles, for fo was Judas chofen, who was not comprehended in God's Eternal Eledion i I fpeak not of you aff^ I hftovo whom I have chofen^ John 15. 18. Judas was chofen to the Apoltlefhip, but was not chofen to Eternal Life ^ htwMa Devil', and therefore not to be one of Chrift's Sheep : Have I net chofen . you Twelve^ and one of you is a Devil ?

Chrift hath no Sheep, but fuch that he was pleafed to chufe, or make choice of for his own •, and he knows them, before they know him, as the Apoflle fpeaks, the Lord k*iowsthem that are his -, 2 Tim. 2. that is, all fuch that he hath chofen according to the Decree of ^P* Eternal Eleftion.

Secondly, Chrij^^s Sheep are his^ hy virtue of the Father"*s free Do- By Dond" nation. They are all given unto him ^ / pray not for the World^ but ^***' for them thou haji given me. I have mavifefied thy Name to the j^jj . Men which thou gaveft me out of the World: thine theywere^ and thou Joh! 17.5* gavefi sijem me. They were given to Chrift: to be his Sheep, to be his Spoufe, and Members of his Myftical Body. Behold, /and the Children tfiou ha^ given me^ are for Signs and Wonders in JfraeL I&.8.i8.

Thirdly, 'they are Chrifs Sheep by Purchafe : He bought them By PhY" all, and that too at a dear P'rice. He paid heartily for them> every.^H«.

Sheep

Aftsao. 28.

Sheep coft one and the fame Price, even the meanefl:, poorelt, and weakeit.of them, coft more than tenthoufand Millions •, nay, that I Got. 6. which was in value more than ten thoufand Worlds: Te are not 19, 20. your own^ but you are bought with a Price. We had fold our felves to other Matters, and they had polTefrion of us. I am carnal, faith Roni 7. Pai^l, fold under Sin. He was formerly fold, and was hardly yet 14. ' * got out of the Tyrant's Hand. Beh&id, for ymr Iniqmies have Ifa. 50. I. p;; ffjid your felves •, but ye Jhall be redeemed without Money. We were all fold to Sin, fold to Satan, and there was no ways to redeem us from the Wrath of God, without a great Ranfom •, Ju-ftice will have a fatisfadory Price: And fince corruptible things, as Silver and Gold, will not do it, no nor a thoufand Rams, nor ten thoufand Rivers of Oil, nor the Fruit of the Body, which could not make Atonement for the Sin of the Soul, Chrift mulb come to the Price propofed to him, and demanded of him, if he will purchafe thefe Sheep, and that was his own precious Blood. 1 Pet. I. Tah heed therefore mte your felves, and to the Fbck^over which the 18,1*9. * Holy Ghofi hath made you Overfeers^ that ye feed the Chmchof God^' which he hath ptrchafed with hisewn Blood. J lay down my Life for tny Sheep. This was the Price, fo dearly did Chrift buy his Sheep. And this Day, Beloved, the Tokens of this Price, or Sacr^ Signs or Symbols of this Purchafe is to be fet before your Eyes: pray remember that Bsiievers are Chrift's Sheep by Purchafe.

« j,,^Q Fourthly, Believers are Chrifs Sheep by Renovation, or fransfor-ilum. ' mattcn. In this lies a great Myftery, they had not once a Sheeplike Nature, but by Grace their fwinijli and evil Qualities are changed : he hath infufed new and holy Difpofitions into them. So that in this refped Jefus Chrift excels all other Shepherds, for they cannot turn Swine^ Bears^ or Tigers, into Sheep-, but the Lord jefus, by the Holy Ghoft, makes fuch to become his Sheep, or to have Sheep-like Natures and Dilpoliiions, that were before as vile,filtby, and abominable as the worft of Sinners : the Holy Ghoft compares them.before Grace and R€generaiion,torc^/,5ir^»ff,&c. they having like evil Qualities with thofe unclean and filthy Creatures: 1 Cor. 6. Such were fome of yon. What a kind of fuch were they ? Why, 10,11. Thieves.^ Cowtopts^ Drunkards^ Revilers^ Extortioners^ Effetmnate, &C. Bnt ye are waflnd^ but ye are fat^ified^ bttt ye are jujiified in the mme of the Lord Jefiu^ (that is, by the Power of the Lord Jefus and by the Spirit of ow Go^L Chrift hath tiot one Sheep, btut what he hath made fo to be: He> d^Qod, made thcffl at firft^

and

SelieyersareChri/l's Sheep by Co'Venant, by Conqueft.

79

and they having loll their firft Excellent and Holy Nature, he new makes them, forms them again, or trnnsforms them into his own holy, humble, meek, and gentle Natorc. This Peofls have I formed for my fdf^ they (hall Jljew forth my P>ai/"e.

We are created in Chrijijefm nnta good Works-^ and thus they Eph 2 10 may be faid to be his Sheep.

Fifthly, Believen are Chrifl's Sheep^ by a Holy Covenant or ComraEi By mif made with the Father \ and by virtue of this Covenant they vjtvz covmnt given to him. By virtue of this Covenant he died for them ^ by ^"^ ^-w-virtue of this Covenant they became his, and he calls them, r&- "''^* news them, and changes them ^ He (hall fee his Seed. It was by the Blood of this Covenant the Great Shepherd of the Sheep was railed from the Dead ^ that they might be raifed, quickned, and Heb. 13* jaftilied. ^ By virtue of this Covenant he gathers them, and carries ai. them in his Arms^ and lays the youn^ and tinder Ones in his Bofoin ;, and gently leads fiich that are with Toung^ I fa. 40. 11. By virtue of this Covenant he puts his Fear into their Hearts^ that they may not jej. ,j^ defart from him. «.

Cfarift as Mediator in this Covenant^ is God's Servant, aud undertakes the Office of Shepiherd, to take care of/feed, heal, and freferve all thofe who were given to him by the Father.

Sixthly, Believers are ChrijTs Sheep by Congueft. They were fal- By cdn^-len into the Enemy's Hand •, in the Hands and under the Power ofqftefii mofl: cruel Tyrants, who defigned to tear them in pieces and devour them : They were in Satan's Hand, and under the Power of Sin V and were meer Bond-flavcs, and in fearful flavery tothele Enemies, having their Eyes put out, their Fleece torn off, or ftrip'd of their Robes, being dangeroufly \vounded. And althougii Je-fusChrilt, to redeem them from Wrath and Mifery, laid down a great Price ( as you heard before ) tofatisfy God's Jufticei yet,, alas, Satan takes no notice of that, they were in his Hand ^ who like a ftrong Man armed, keeps the Soul, and had Power over them : therefore Jefus Chrift puts forth his Almighty Hand to van-g^iO) and fubdue this cruel Foe.and thereby redeems and refcues ail -bis Sheep out of Slavery and Bondage; by which means they come to be his by a blelTed Conqueft of their Enemies, and by overcoming them, for he fubdues their Hearts, bends and fub)€€ls their rebellious Wills by the Powet" of Divine Grace, before he can ; have.oneof them: All the Sheep of Cbrift yield themftiv^s up to^

hini,.,

So Selk^ers are Chrljl's S heep hy a holy ^efto^natm.

Tim, as being conquered by bim i overcome by his Love, and the Power of his Spirit. This brings me to the next thing.

By ahiy Seventhly, and laHly, believers are Chrifi's Sheef hj virtue of^ RiW^axm, yi ^eftinAtion of ihemfelves to him. They have chofen him to De their Shepherd : other Sheep can t make choice of tljeir Shepherd, but Chrift's Sheep can do this, their Eyes being enlightned to iee the Excellency of Chrift, the Greatnefs of his Love, and what he hath fulfered and undergone for them -, they commit their Sou s to his care and keeping, that he may wacch over them, feed and lead a Cor. 8. them : They gave themfelves frfl nmo the Lord, andmt, m by the

^' Firft, They gave themfelves unto the Lord, (by the Power of

his Spirit) to be his, and no more their own, but to be his People, his Spoufc, his Sheep -, and then gave themfelves to his Church, to be of his Flock. Chrift hath no Member, no Sheep of his vifiblc Church or Fold on Earth, but fuch who know him •, / am kpovm cf mine. They are not ignorant Perfons, or fuch who are unable to give themfelves up to him. Others are not required to give them : No, no •, they rouft be able to give or refign themfelves to him, (asbeingovercome by hisLove) and thus they become his

Sheep alfo. . l ^u -a' tr«:^o

Secondly, I fhall fhew you what is meant by Chrilts Voice.

There is a Four-fold Voice of Jefus Chrilt which his Sheep

hear.

1. The Voice of his Word.

2. The Voice of his Spirit.

3. The Voice of his Holy Dodrine.

4. The Voice of his Rod, •, ^^ tt i c • Yird. Chria's Sheep hear the Voice of his Word.Jhe Holy Scrip-

ture is Chrift's Word, and therefore the Voice of Chrift, and this Voice his Sheep hear : They give full credit to the Truti^ of the Sacred Scriptures, they believe they are of Divme Authority. J^U .Tim. 3. s7.ft.reislven by Infftration of God and u frojit^^l^ f^rJ^oMe J ^ f,r Reproof:for CorredioH, for Injiriaion tn Rigbteonfrefs. Ihcy are none of Chrift'sShecp that do not, will not hear this Voice of Chrift that is, do notbelievethe Truth of the Sacred Scriptures, do not'hear no'r regard what they fpeak, but magnify unwritten Traditions above the Word of God, or the Light of Natural Con-fc ence. TheSheep of Chrift hear Chrift's Voice i«r^rM,„,^^^ V fe« mrd, they attend upon the preaching of the Gofpel, and

The Voice of Chrift's Spirit. g j

look upon the Word delivered in Chrift's Name, by his faithfol Minifters, to be the Voice of Chrifl: unto them : But hosv, or after what manner Chrift's Sheep do hear his Voice, vU, the Voice of his Word, I/hall open under the third Head.

Sccendly, There is the Voice of Chrift's Spirit *, and this Voice of his his Sheep hear alfo, and indeed none but they. Sirs, this is that Voice of Chrift which doth the Work, and that which difcovers who are his Sheep. The Voice of Chrift's Word, without the Spirit, is not fufficient \ the Word will not make Sinners hear, though it be fpokcn a thoufand times over, except the Spirit's Voice do accompany it: I ftiall therefore open to you the Nature «s of this Voice of Chrift, 1 mean, the Voice of his Spirit.

I. 'TV* an awakening f^oice: Sinners are afleep, yea, in a dead Sleep, and fleep they will till they hear this Voice. The powerful Voice of Chrift awakened dead l^atarm after h« had laia in the Grave four days: And it muft be the like Voice that doth a-waken the fleepy and dead Sinner •, Wherefore he fsith, Avtake than Eph. j. that Jleepe^j and arife from the Deady and Chrifl fliatl give thee Life. H* 'ris fad to fee what a multitude of poor People fit, day by day, under the hearing of the Word, and yet remain in their Sins : they are afleep, the Word doth not awaken them ^ but when the Spirit's Voice is heard, when that works with the Word, they are quickly roufed up out of that dead Sleep in which they lay.

2. The Voice of Chrift's Spirit, is a convincing Voice. Come, John 4. fee a Man that told me all things that ever I did: The Spirit of Chrift ^9» reached her Heart, convinced her what a vile Sinner fhe was : We do not read of many things Chrift told her (he had done, but that he fhe had then was not her Husband^ ver. 18. fothat ihe lived in Adultery with him. But now as foon as the Spirit convinced her of this one Sin, (he is convinced of all her other abominable Evils •, and therefore cries out, Come^ Jee a Man that told me all things that ever Jdtd'^ Is not this the Chrift ? Intimating, none but Chrift c^n make the Evil of Men*; Hearts and Lives appear unto them : So 'tis none but the Holy Spirit can pierce the Soul, or convince the Sinner throughly of his Sin and Mifery, and difcovcr the Vilenefs of their Hearts and States unto them i They were pricked in their Hearts, A(Ss 2. and faid. Men and Brethren^ what fljall we do ? Is there any hope37« that fuch Sinners as we may be forgiven, and be faved ? yerily^ we were guilty concerning our Brother, (faid Jofeph^s Brethren ■») God's Spirit now convinced their Confciences, and brought their Sin to remembrance. So there arc none that hear the Voice of the

M Spirit,

Spirit, but their Sin appears prefently befote their Eyes i their Sin 13 aggravated on their Confciences, and is molt hateful and odious

to them. . ,^ . ^_ ., ■, T r

John < 3. Chrift's Voice is a Soul-quickening Voice, y^rtlyyverdy I fay ^'c. H-nto soH. IheHcHrutomini^ and now if^ when the Dead ^haU hear the

Foice'of the Son of God, and they that hear {hall live. The Voice of Cbrill doth not only caufe the Ear to hear, but the Heart to hear alio. All Mankind naturally are dead in a fpintujil Senfe, they have no divine nor fpiritual Life in them. Man is not by Original Sin, or by Nature, only wounded or maimed, but dead: o The Holy Gho(i: doth notmake ufe of an improper Metaphor. We by Nature were as truly and really in a fpiritual Senfe dead •, tnat is, had no more Life, fpiritual Life, Motion, Heat, Feeling, or Strength in us, than a dead Man hath natural Life, Motion, Heat, Feeling, or Strength in him': but when the Soul hears the fpiritual and powerful Voice of Chrift, 'tis immediately quickened, a Prin-Eph. V ,. cipleof divine Life is infufed; Tou ^''^'^''.'^^'X^'t^^^^^

in Sins and Trefpajfes. Thus the Greatnefs of Chrift s Power towards Sinners appears, that were dead, or deftitute of a Pri^^^^^^^^

of fpiritual Life. Thofe that alTert the Power of th^Creature, or that every Man is put into a Capacity to be faved if he wi , certainly do not confider this •, lay this to heart ponder on this 'vi^. That all Mankind, before Grace is infufed into the Soul are dead • What Ihort of Almighty Power can raife the Dead to Life ? Power irnot in the Dead to quicken himfelf •, nor can dead L^z:^-^Tefift IVprinciple of life infufed into him : 'tis n^^^^^^^^^^^ t e Sinner but what Ch^^Jthe b^^^^^^ :^,::}!^'E:^'^^mI

that w^Seth, no/ in him thatVunneth, but m God that (heweth

^V'chri^'s roice by his Spirit, is a SonUhumhUng and a Self-abafmg ' rr"^' Vui Zlt hear hfis Voice, are ftraitway brought to his

TnrflT- vet elleemed himfelf lefs than the leaft of aU Eamts: Nfw ioVe 4 Vhan the l.^ft, is to be nothwg. Man berore Grace

J.I. ■JU.lJjI.J L.J.-

The Nature of Chr'tft's Voice, 85

or before he comes ttf'bear the Voice of Chrilt^ is a proud Creature J but Grace humbles him to fuch a degree, that he is little, nay nothing in his own Eyes.

5. Chrifi'^sF^oice is a Sod-regenerating Voice. His Voice is powerful, and Ihakes the old Foundation down, all former Hopes and fleflily Confidence is gone : It was the Voice of the Spirit that fir/l made us, and made this World; By the Word of God were all things made and created: And 'tis his Voice that creates us again, or that

renews us, or forms his Sacred Image in us. He that commanded by

liis Voice Light to jhine oat of Varhriefsy doth but fpeak the word,

and fo {hines into onr Hearts \ and thereby transforms US, and gives

w the Light of the Knowkdg of the Glory of Cod in the Face of Jefm 2Cor.4.^.

Chrift.

6. ^lii a Sin-killing Voice: It lays the old Man a bleeding, ( as \t were) the Spirit deftroys the Body and Power of Sin, it breaks down all the itrong Holds of Sin. Chrift flays this Enemy by the, Sword that goes out of hli MoHth^ that is, by his Word, through the Operations of the Spirit: Jf ye live after the Flefij^ ye jluill </«>; Rom. 3. hut if ye through the Spirit do mortify the Deeds of the Body^ ye Jhall ^3v live. 'Tis not enough to forbear the adtingof Sin, but we muit

kill and crucify it i and this we cannot do without the powerful af-fiftance and help of the Spirit.

7. ^Tis a SoiU-ftrengthning Voice. As Sin dies, Grace lives, and the Soul receives ftrength : Faith is the Life and Strength of the Soul ^ and this Life and Strength we receive by the Holy Spirit.

8. Ti* a comforting Voice. 'Tis by the Spirit God fpeaks Peace

to the Soul : He will fpeal^ Peace unto his People^ and unto his Saints. ^^^'- ^5-?' J will fpeak comfortably to her, I will fpeak to her Heart : None can ^°^* ^* ^4* fpeak to the Heart but God, by his Spirit •, it is tiie Holy Ghoft that U the Comforter: And after the Sinner hath been deeply wounded in the true fenfe of Sin, and is dejeded, grieved, and ibrely troubled, then the Spirit comes with its fweet, ilillj and comforting Voice, and revives the drooping Soul. To comfort the Confcience, Luther faith, ^ as great a IVork^as to make tht, World.

I. Now the Spirit fpeaks Comfort to the diftrelled Confcience through the Blood of Chriil; that is, by lliewing the Soul that Chrift died in its ftead, and bore the Wrath tiiat was due to us, having fully fatisfied God's Juftice, and anfwered all the Demands and Requirements of the Law, b^mgmade a Cur ft for ta^ that the Blefwg of Abraham might come upon the Cemiks through Chrifi

M 2 Jefw,

Gal. 3,14.5^f/«i, that we might receive the Promife of the Spirit through Faith, The Blood of Chrift fpeaks, it hath a Voice in it, it /peaks good Heb. 12. tiji^gh yea, better things than the Blood of Abel. Biit it never fpeaks 24. Comfort to the Soul, till the Spirit applies it and fprinkleth it op-

en the Heart: O what Peace and Comfort then doth the Spirit fpeak to a wounded Spirit!

2. The Spirit fpeaks Comfort to the Soul, by applying the Pro-mifes of Pardon and Peace unto us, caufing our Souls to take hold ©f them, and to cleave to God in them : This Promife is mine, God hath fallened and fixed it on my Heart, faith a Believer.

3. By opening the Greatnefs and Precioufnefs of Chrifl:*s Love to us : becaufe he hath loved w with an everlajiing Love ; therefore mth loving Kindnefs hath he drawn «*, and helped us to believe and to receive him.

4. The Spirit fpeaks Comfort to Believers, by opening unto them, the Nature and Excellency of the Covenant of Grace which

2 Sam. 23. ^ orderedin all things, and fure^ being confirmed by the Oath of $' God, &c.

5. By [hewing them the Power, Mercy, and Faithfulnefs of God, &c, O, Sirs, no Voice like the Voice of the Spirit: happy is that Soul which hears this Voice *, and 'tis this Voice of Chrift that all his Sheep hear.

'Thirdly, There it alfo the Foice of ChrijFs DoUrine : I mean, the true Evangelical Dodrine of the Gofpel. The true Faith of the Gofpel, or the facred Doctrine thereof, is the Voice of Chrift^ which his Sheep will hear : And they will not hear the Voice of Strangers, they will not hear the Voice of falfe Teachers, or their pernicious Dodfcrine ', they know not the Voice of Strangers, they can diflinguifli between Chrift's Voice, Chrift's Doftrine, and the Do-drine of falfe Prophets, and falfe Teachers: they know not the Voice of Strangers, that is, they approve not of their Doftrine; but they know, they approve of Chrift's Dodrine; though never fo hard, never fo difficult, and never fo unpleafant to others, yet 'tis approved of by them', 'tis eafyand pleafant to them that are Chrift's Sheep.

They hear what Chrift hath faid, they hear Chrift's Voice, #. e, the Doftrine he taught; This is my beloved Son ( faith the Father ) in whom J am well pleafed, hear him,

I,. Not Mofts^; Mofes is not our Shepherd, our Guide, our Lawgiver : We are hot his Difciples, his Sheep» No, no, but we aje Chrift's Sheep, Chrift's Difciples: The Jews faid, rA^/jywrr* Mofes'i Difciples, 2, They

2. They hear Chrift's Voice, not the Pofc\ not the Voice of jintichrifi.

3. They hear Chrill's Voice ^ not the Voice of the Light ofNa. tnre only, or the teaching of Natural Confcience: though, 'tis true they hear and follow that Light, yet they know the Light that i^ in all Men, which is in Pagansy Turks and Heathens^ is not the. Voice of Chrift as he is Mediator^ and the great Shepherd of the-Sheep.

4. They hear Chrifl's Voice, follow his Voice, not the Voice of General Conncils and Nationa' Synods •, they will no further hear any than they hear andadher.to the Voice and Doadne of Jefus Ghriil.

idly. They will not receive or embrace any Capital Errors; they will not hear the Voice of Strangers, but keep to all the Ef-fentials of Chrift's Doarine of the Principles of true Religion.

Particularly,

1. They believe the Holy Scripture is of Divine Authority, arid that it is the only Rule of Faith and Pradice.

2. They lledfaftly believe the Doftrine of the Blefled Trinity,

that there are three that bear record in Heaven^ the Father, the Sony 1 John 5. and the Holy Spirit •, and that thefe three are one •, One in Eflence, yet 7-three Perfons or Subfiftences.

3. They ftedfaftly believe the Doftrine of Chrill's Divinity, or have a right Faith about the Perfon of Chrifl, not doubting but that he is God by Nature, the moft High God, coeternal and co. e<]Halwiththe Father zndthQMoly Ghofl"^ abominating the Dodlrina of yiriw^ who afTerted he was not of the fame Subftance of the Father, but rather a created Spirit, the firft and chief Spirit or Angel God created.

And the Dodrine of Socinians, who affirmed. He is a meer Man, and had no Pre-exiftenccbefore he was Conceived and Bora of the Virgin.

They abominate that Voice or Doarine of Eutychians, who maintain, that the Matter of Chrill's Flelh was from Heaven, or that it vvas a Converlion of the Deity of the fecond Perfon of the Trinity into Flefh, and that he partook not of the Nature of the Virgin.

They abominate their Dodrine, who declare, that Chrifl: doth confiftof one Nature only V and thofe who-affirm that the Light- ' that is in all Men ( which is but ^ni»mrd ^ality created of God,.

with^

Ys """'^ c^^^'^F^ ^^^ ^ ^^'^'^fi'^ ^^^^^'

., j.j^j^ ^-„e Soul of Mankind is naturally indued ) is the only

Chrift of God ^ ^they know thefe are Strangers, and tne Voice ot ^trangersthey will not hear. • , r^ a • r

4 They hear and ftedfallly believe, and receive the Doanne of rhr'ifl'sHcadlllip over the Church. .„ . ,. ^ • .• c

< TheDoarineof Satisfafticn by Chrift, in his Expiation of Sin and of Tuftification by his Righceoufnefs imputed, as it is received by Faith alone, without inherent Righteoufnefs wrought

in US, or £Ood Works done by us. ^ „. r .u r,

6 The Doarineof Regeneration, the Refurredion of the Body and of the Eternal Ji^dgraent, and World to come.

n all thefe Refpeds they hear Chrift's Voice, .... his Dodrine, and in all other refpeds fo far as they receive Light and Knowledg Suching any one, or all the bleOed Truths and Ordinances of the

^°f ofrrWy, There is the Voice of Chrift's Rod alfo, which his Sheep • ^ . hear • The Lord's Voice crieth to the City, and the Man of mfdom ^•9- ^^;^; 'r. ^^^, . ^,^, y, the Red, and who hath a^ptntedtt. When Chrift's Sheep will not hear as they ought riie foft and fweet Voice of God's V/ord, hefpeaks to them by the Voice of his Rod, byAt-flicaions and (harpRebukes, which by his Providence he brings up-on them: And though others cannot hear fo as to underftand this Voice of Chrift, yet his Sheep do, they fee h'^ Name zi^Ci hear the Rod and know whofe Voice it is, and to what End 'tis appomted •, but'thisllliali not infill further upon here.

I n'ould now come to (hew you how Chrift's Sheep htar his Voice, but that muft be for the next time.

APPLICATION.

1. Blefs God you have Chrift's Voice, Chrift's W^)rd bounding

«., « in vour Ears •, Bleftd are they that K^ow the mfd Sonnd, for they (haU

?^' ''• wlkl the Light of thy Countenance, O Lord, It is not all they that

" ■ hear the joyful Sound, but only fuch that know it, withan experi-

S^ntarKSowledg, vihohavefelttheDivinePower of it on their

^ ^°2\eft not therefore upon a bare hearingof the Word of Cbrift; take heed that the Gofpel comes not to you inV/ordcnly, but in

^'3!'Llbour to hear the Voice of Chrift's Spirit in and with the Word, or you are undone for ever. . *^ ]OHN

JOHN X. 27.

My Sheep hear juy Voke^ ancl they follow me,

OCT. y4ll trite Believers are the Sheep afid Lambs ef Jeffu '"v^V^ Chrifi^ they hear hU F'oice^ and they foilovp him. Serm. 2.

Preach'd

Beloved, we have fhewed you in what refpefls Believers are faid ^^^72-to be Chrift's Sheep, and what is meant by his Voice, which his c^-JUi Sheep, or fuch who belong unto him, do and will hear. ^^^

Thirdly, I fhall now proceed to the next general Head of Dif-courfe propounded to you.

I am to (hew you how Chrifl's Sheep hear his Voice, his Word, miv his Holy Dodrine. ' chriji^s

^ They hear Chrifl's Voice, his Word and Dodrine, underfland-f^^^^'^f inglyi He that hear eth the IVord^ and underjlandeth it^ &c. Some vtke^^^ tho they hear it^ yet they are ignorant, and know not the Nature, Mac.'13. Power, and divine Excellency of it. The facred Scripture is as 323.. fealedBookto fome that are learned with Humane Arts and Sciences •, they fee but the outfide of the Book ( as it Vv^ere J) ; and 0- • thers they are ignorant Perfons, neither have Humane nor Divine Teachings : then he opened their Vt^derfiandings^ that they might ««-Luke 24. derftand the Scriptures. See how Ghrift does honour the holy Scrip- 45' tures: He did not open their llnderftanding without the Scriptures, he fends them to that becaufe they teftify of him \ but he knew the Scripture would rrot fufficiently give them the knowiedg of himfelf, without the Influence and Illumination of his Spirii. Sirs, they hear Chrift's Voice aiight, who are taught of God, and by his Spirit, to underfland his Word. Some Men are fo far cheated by the Devil, that they cry up the Light of natural Con-fcience, and magnify that above the Holy Scripture. He per-fwadcs them to caft away the Scriptures m a dead Letter, in ex* pedation of the Spirit's Teachings;, whereas the Spirit teacheth by, not without, nor contrary to the Sacred Scripture. The Word of Chriit is full of Myllery ^ its holy and fublirae Doftrine is noteafilyunderftood, nor can itbe wiihoutthe Spirit helps the Underfianding. In a right and faving manner it is given to

g^"" ' U^xv Chrijl's Skeep bear his Voice.

^ cSTa^Sheep to imdtr^and the MyUmes of th Kingdom of Heavtn,

• ' amrove of his Word and Dodlrine, ic is fweec to them; Ifcjf P61. ..9 ICil v,ry p<r., therefore thy Servant bvcthit. They know_ that •♦- th«ebn//a,flioodinic, it is pure from all Mixture, there is ex-la Pur cy and Holinefsia it •, which makesunfanaified Perfonsto like it not: bat either disbelieve it, or elfe defpift and hate it: But a godly Man loves it upon the account of i'^ P«'ty, m that it promote/nothing but Holinefs both in Heart and Life. 7he Word P61 53.4. y^ftfdtr,^ht f and .11 hU »Vfe. ar. imc inTr^h 1k^cf.r. Pr.l.,3.4 y »«^^ I ^^^ c<,n»rmng di thing, toh rt^ht; andhutc

'"'^^ ' "• mrv fatf: wl I do not rejsft fuch things that my carnal Rea-

"'• Sannot comprehend, or inch a. are oppofite to the Lulls and

Corruptions of ray Heart, or worldly Intereft •, but 1 approve of

S° tllas that come out of thy Mouth. Some Men do not receive

theTruthintheloveofit, and therefore are given up to believe

He favsfWfe" W"'?V '•«»"•'i ^n<l*ey v«i'h the grcateft care do fo. Thus Mary heard Chrifl's Voice, Ihe gave fuch attention to his Word and Dcarine, that (he left all her ficular Con-cerns to attend upon him, though her Sifter was offended w.th her. Aas >«. AndthuS hLd th'eWord of Chrilf, Wyf. Heart thcLcrd tr T»a th/tihe attended mto the things t^hch mre fpk", »/?«'• ' Sonecanheir with attention, but fuch whofe Hearts 'oe Lord

doth open -, and none can open tne Heart, and caufe the boul to hear that is dead, but Chrift only. • u . j« -^^

,r, „ ■ belteveif Wh, hJih believed o«t Retort! axd t, whom hath the ^rm T. : , .fXelol been revealed! Chrift faith, Exceft a Man he born a-5*' '• '• iJnlhe cannot fee the K>ngJom of Cod Bat O h°w,f7jf« iive credit to this Dodrine : certainly, if Sinners did believe this but with he fame Humane Faith with which they believe many Dut "'"!"'='. o-norts it wou'id make them tremble , but ChrYft'TsLip, or fl gra ious Perfons, gi e full credit to what-foever he hath f^id, and that not only with an Humane Faith, but w th a DHne Faith alfo, or Faith of^the Operanoa of God. i"^ 4- rhe Man believed the Word that Jefm had jfokfn mo htm. 50. Tt^eVeatDoanneoftheGofpel, is a Doaaneof Faith-.tis

Bcm.4.5.toIelifve: £L .>rk'l> not, ^u beluveth on h>. tha. ;«^/;«^

the Vrtgodly^ hu tatth is counted for Right eonfnefs. Mankind are generally tor doing to be .juftified j they will not be perfwaded that all is done already for them, and that they are only to believe and be juililied : but thus Ghrill's Sheep hear his Voice.

^. Chris's Shetp he^r his yoice trembltngly^ with great Fear^ holy j4we^ and RevercKce. Thus good King Jofias heard the Word of 2 Chroa. God ^ his Heart was tender, and he trembled : and faith the Lord, 34.27.' To this Man will I looh^^ even to him that is poor, and of a contrite Ifa. 66. 2, Spirit^ and that tremhleth at my Word. They know it is God's Word, Christ's Word, who hath all Power in Heaven and Earth, Who is the only Potentate^ King of Kings^ and Lord of Lords, Where the Word of a King is, there is Power, Power goeth along with Chrill's Voice, to awe all their Hearts that are gracious: MyPM. 119. Heart fiandeth in awe of thy Word, faith Vavid. i6u

6. Chrill's Sheep hear Chrift's Word univerfally, ?ven all that

he faith unto them •, Him Jhall ye hear in whatfoever he jhall fay unto Ads 3.23. yoti. And thofe who do not thus hear this great Prophet, (hall be deftroyed from among the People. Some will hear Chrill's Word which they like of ^ but if any part of his Dodrine futes not their carnal Hearts or Intereft, that they will not hear, nor comply with: but Believers are for hearing the hardeft things that are contained in Chrill's Word s they approve of everything, as you heard before.

7. They hear Chrift's Voice with Retention i they hear and keep his Word i they lay it up in their Hearts, as it is faid of the Blejftdf^irgin: They will not lofe it, and therefore, with David,V[a\. Hf, hide Chrill's Word in their Hearts. 11.

8. They hear his Voice always conflantly unto the End ^ they will attend unto his Word and Dodrine as long as they live : let what will come, they are not offended, as the ftony-gronnd Hearers Mac. 13. are faid to be.

9. And laftly, They hear Chrill's Voice only, his Voice and none elfe : They will not hear the Voice of a Stranger ^ that is, they will not receive damnable Errors, they know the Voice of Deceivers •, nor will they receive a iMixture in Dodrine, nor in God'$ Worfhip : they will not join Chrift and Mofes together. Works and Faith together, Chrift's Righteoufnefs and their own together, Chrift's Inftitutions and the Inventions and Traditions of Men together.

Queft. May not Believers^ who are Chrifi's Sheep, he beguiled^ fo at to receive fome capital Errors, or an Error infome fHndamental Point ?

N Jnfvp;

po Why Deceivers called Strangers.

^„fr. I. No doubt but they may be feduced» I mean, a particular Sheep, or Saint, may be grievoufly corrupted in his Judg-

2. But if a Believer be drawn away, or feduced, he fhall, if fincere, if an Eled Perfon, be reftored again •, for it is impoflible any of them fhould finally be deceived : Jf it were fojfihle they jhmld jf' ^^' deceive the wry EleEi •, but that cannot be.

Queft. Why are falfe Teachers called Strangers ?

Anfw. I. Bccaufe a Stranger is one that we know not ^ fo a falfe Teacher is one that knows not Chrift, nor his true and faying Dodlrine, they are not acquainted with him, are not brought into Union with Chrifl:, nor have Communion with him.

2. They are Strangers to the Life and Power of true Rehgion

and Godlinefs. r ,u

3. The Saints alfo know them not, they approve not ot tnem, nor of the Dodtrine they preach ; they can difcern between Truth and Error, by the Anointing they have received. ^

4. A Stranger is one that is not a conftant dweller m one Place : fo falfe Prophets, and falfe Teachers, are not fixed long in one Opinion. Her Ways, faith Solomon, are moveable, fpeaking ot the falfe Church, or adulterous Woman : many of thefe are one day for one thing, for one Error, and another day for another •, this fhews they are falfe Teachers, or Strangers to the Truth, they

know it not. ^ , , in. n. r^^

S. They are called Strangers, becaufe they publilh ftrange Do-HpH 12 5 (ftrine : Be mt carried about with divers and ftrange Doannes. 1 he ncD. 13.3. ^^^^.^^ ^^ ^j^j..^ j^ Qj^g gj^^ ^he fame, being immutable, can iut-

fer no Change or Alteration •, but thefe bring in a new Doftrine, not known in the Primitive Days, not taught by Chrift or his Apollles, nor received in the pureft Times of the Gofpel before Corruptions crept into the Church. , r^ a • ^c

They will not hear the Voice of Strangers, or the Doarine of

falfe Teachers. .^

1. Not but that they may occafionally hear fuch preach •, yet it thev know they are Deceivers, they will not fo much as hear them •, neither ought they, but to Ihun them as fuch who have Plague-Sores upon them ; yet they may hear and read their Books, to know the better their curfed Principles and Errors.

2. Therefore they do not fo hear them, as to like and approve of their Dodrine, ss I faid before.

3. They

ViJl'mB ^erfons in the Godhead. p i

3. They will then be fure not fo to hear them, as to receive and embrace their pernicious Principles, unlefs lamentably deluded i which as you heard they may be, through thefubtiity of Satan,' and the craftinefs of his EmiOarics, for forae time, if they da not watch and take the better care.

APFLICATlON.

Camion. To you that are Believers, beware left you are led away by the Error of the Wicked ^ be fure that you are not corrupted in any main or fundamental Truth.

Firfi. O labour to maintain and abide firm in the Dodrine of the BlefTed Trinity: God huh revealed or made known himfelf as three in one^ and therefore as fuch to be worfhipped. Look what way God hath manifeihd his Being and Properties unto us in his Holy Word : Our Worlhip confifteth in a due application of our Soul unto him, according to that Revelation of himfelf. And that there are r/;rf^ di^Ul Perfons, fubfifting in the fame infinitely holy One undivided ElFence, as manifefted in his Word, is moil evident •, and thofe Perfons are fo dillina: in their peculiar SubU-ftence, that diftind Adings and Operations are afcribed unto them.

The Father kmweth the Son^ and loveth him ^ and the Son feetb Icnoweth, and loveth the Father. In thefe mutual Adings, faith Reverend Dr. Owen., one Perfon is the Objedl of the Knowledg and Love of the other. The Father loveth. the Son., andh^th aiven r ^ aU things into his Hand. No Man knoweth the Son, but the Father ; i? ^' neither l^oweth any Man the Father., fave the Son, No Man knoweth Mar. ri. the Divine Effence, or Eternal Generation of the Son, but the ^T-Father : Nor no Man knoweth the Effence or Counfels of the Father, or Difpenfations of the Gofpel, fave the Son : Or, as Calvin faith, The Son is faid to know the Father, as he is the lively and exprtfs Image of bis Perfon.

This mutual Knowledg and Love of the Father and Son, is ex-prefTed at large in Prov. 8. 22.

And they are Abfolate, Infinite, Natural and NeceiTary unto the Bdng and Bleflednefs of God. So the Holy Spirit is the mutual Love of ths Father, and the Son, knowing them as he is known, and fearching the deep Things of God, " And faith the " Do/flor-. in thefe mutual and internal and external Aain"^ ^ ' of themfelves, confifts much of the infinite BlelTednefs of the

N 2 u ^ ;jy

^ ^ ViJiinB ferfons in the Qod- head.

Holy God. Again, 2. there are diftind Aaingsof the feve-" ral Perfons in the Godhead, which are voluntary, or Eiieds of " Will and Choice, and not natural or necefTary ; and thefe are " of two forts, fuch as refpeft one another : for there are exter-" nal Ads of one Perfon towards another •, but then the Perfon *' that is the Objea of thefe Adtings, is not confidered abfolutely " as a Divine Perfon, but with refpeft unto fome peculiar Difpen-" ration and Condefcenfion. So the Father ^<vfj, femis, com-*' mandsthe Son, as he had condefcended to take our Nature up-" on hira, and to be the Mediator between God and Man. So '' the Father and the Son do fend the Spirit, as he condefcended " in a fpecial manner to the Office of being the SanOifier avd Com-" forteroi the Church. Now thefe are free and voluntary Adts, '' depending upon thefovereign Will, Counfel, and Pleafure of " God, and might not have been without the leafl; diminution of " his Eternal Blefiednefs.

Although this is fuch a Myftery, that it^s beyond our Capacities

fully to comprehend it, yet there are, as appears by what hath been

faid, clear Scripture-Demonftrations, that in the Deity there is a

plurality of diftind Perfons, which might further be evinced, as

the Learned have ihewed.

John I. I. A Being that ftands tinder divers mutual Relations, eter-

i4>»8. naliy and unalterably fixed, that one cannot be the other, muft

1 John I. j^^jjjjjf Qf fjjch a Confideration of Exiftence. But thus it is here,

^\ , ^ God the Father eternally begets, and never can be begotten \ the

" Son is eternally and unchangeably begotten, and can never beget

Gal.4.6. the Father-, alfo the Holy Ghofl: proceeds from the Father and

the Son, and neither F*ather nor Son can proceed from the Holy

2 Where one doth as it were command, and another obey \ one 1,0 iT feuds, and another is fent, there mult needs be a perfonaldiflin-28. * aion between each other : But, a^ it was before (hewed, the Fa-John 20. tlierdoth as it were command and fend the Son, nothimfelf^ the

='• San is held forth as obeying, not commanding or fending the Fa-

Luke 10. , "

1a 3.* Where there i; fomethi-g done by one, that is not done by

28 ^°* another^ thac argues the Perfons are diflinft one from^^the other. Johns.i7.Butthusiti inrefpedof theDeity, there is fomething" done by iPet. I. the Son, tharis not done by the Father : The Son alTumed Mjin s ^3* Nature, the Father did not this; the Son in that Nature died,

and

Chriji is God-Man^' g-^

and fatisfied for our Sins by the Sacrifice of himfelf-, the Father

did not this: T he Holy Ghoft is fent by the Father and the Son, Pfai 2 8

he doth not fend the Father nor the Son. ' Heb. I'o.p.

4. Where there is a dillind mutual Converfe, in which one fpeaks ^^^' i- 8,* of himfelf to another, and of a third, there is the formality of?; three Perfons v but in the Deity there is fuch a Converfe. ^'* '*

5.^ Where there is an Image one of another, there is fuch a Diflindion one from another, that one is not the other in that refpedi but in the Ddty there is an Imageoneof another. The My fiery is molt raanifelt from exprcfs Scripture. It is a re- 2 Cor .1 ceived Rule that cannot be contrafted. That things alike are not 4. * the fame, in thai refped wherein they are alike. Dr. Chamcj, Col. 1.15..

Secmdly^ Alfo labour to abide firm in the Faith concerning the Perfon of Jefus Ghrifl, who is both God and Man, the Eternal God i not God by Office, but God by Nature, the moft High God who made Heaven and Earth, and yet truly Man, taking our Nature into a myftical Union with his Holy Ddty, being rxade Uke unto Hi ia aH things^ Sin only exceped, and thus both God and Man in one Perfon.

i/. It is requilTte that he fhould be God. I. Becaufe none can fatisfy for Sin but he that is God •, no Creature, though never fo Holy, could do it, becaufe Sin hath an infinite demerit in it i being againft an infinite God, it therefore de-ferveth evcrlafling Punifhmcnr. From hence it appears, that the Sati faftion for our Sins muft be infinitely meritorious, otherwife it could not fatisfy the infinite Juflice and Wrath of God. Now Afts 2 from the Dignity of Chrift's Perfon, he being God as well as 28. '^' Man, his Obedience and Suffering hsth an infinite Worth in it. Hc'b.9»i4*.

2. No meer Creature was able to abide and overcome infinite Wrath, orthePonifhmentdue to us for our Sins i therefore he mufl be God, that f-) he might bear the . Burden of Divine Anger in his Flefh, the Godhead upholding and fufiaining his Humane Nature, under his bloody Agony and fearful Ariguifii and Suffering on the Tree, when God the Father was withdrawn from him, and the Pangs of Hell took hold of him.

3. That he might overcome and v^nquifh all the Enemies of our Souls, as 5<>j, Satan^ Death, 2ud Ht/L H^d he not been God, he. cou^d noi»have raifed himfdf from the Dead •, from whence rifes-the Spring of our Regeneration to a State of Grace here, and oun Refurreaion to a State of Glory at the laft Day hereafter.

T7 ' ' Chrijl died in our pad. _

"^ ^W/v Ke mult be Man •, becaufe he muft die, which the God-

head could not do ■, ye^ he mult be Man in our Nature, that he miahtfatisfythejulticeof Godforus, becaufe the ^'gh^^o);^"^;^ of God requires, that the fame Nature which had finned, fhould makeafullCompenfationtothe Law of God and infinite Juaice. O take liced no Man Ihakes your Faith in this great Article of

the Chriltian Religion. n. jr n. • .i, r-. /v v-

q^/y Take heed alfo that you abide ftedfalt m the Dodnne of Chrift's Sati.fadion, which dependeth on the former. Such who deny Chrift's Deity, muft difown that plenary Satisfadion he Pave to the Law and Jultice of God. Beware of Socimamfm, ^4. tm>,&c. and all fuch like Errors.

ithl\ Takeheed,therearefome who tell yoUjChnlt has fully fa-tMcd for the Breach of the Law of the firft Covenant, for the Sms of the whole World •, fo that all Men are cured of that Sicknefs, and delivered from that Curfe, and put into a Capacity to be faved, if they will but exercile the Power of their own Will and Abilitiesi and that Men have power to believe and be regenerated, that fit under the preaching of the Gofpel -, and if they anfwer and dif-charge their part in Salvation, Chrift's Death w,ll become effedual to them,it being but on this Condition that Chrift Jefus died to fave Men provided ihey anfwer thofe Terms the Gofpel Oifevs: Whereas it's evident, that Chrift. is not the End of the Law, as touchmg Riphteoufnefs to any Man, but only to fuch as believe, (Ifpeak of the Adult) -, and the Gofpel is not our Sickneis, but our Cure j that condemns not, but as the healing Remedy is re)e.^ed, and the Curfe of the Law abides upon all Unbei;vers. And it is alfo asevident, that Man by Nature is dead mSm, and muft by an almighty and irrefiftible Power be quickned j which is done by th^ fnfution of a Principle of DM.e Life. Faith is God'. Gift, and not the Condition ot the Covenant of Grace-, it is a Branch, or Dart of that Grace promifed therein, upon the Condition ot Chrift's Satisfadion, not the Condition to be performed by the Creature, which procures the Bleflings purchaf d -therefore no Condition then in order and connedion m the Promifes, that God will enable all his Eled to perform, by b:ftowing that Bleftiogupr on them freely by his own Grace. The whole of our Salvation is b" Chrift • U tshy Faith, that it might be by Grace, to the end tne ^om.^,i6.-nJ^^r^„^iZbe fHretoall the Seeds and all boafiwg might k^ exchd-ed Ad 'lis not an uncertain Salvation, that depends upon the doubtful and depraved Will of Man •, but it h mil trdmd tn^a

The New DoHrine detecied.

things^ and fftre, by the infinite Grace, Wifdom, and Power of -God. Nor did Ciirift die only for our Good who are faved, buc in our fit ad alfo ^ fo that Eternal Life comes to us in a way of Ju-ftice and Righteoufnefs, as well as in a way of Mercy and Good-nefs. God was not rendred only reconcileable by the Death of his Son, which the Creature is to make effedual on his part, but he is abfolutely reconciled : For if when xve were Enemia^ we were reconciled to God by the death of his Son \ much more being- mw reconciled ^'^'"* ^' tpe Jhall be faved by hii Life. ' ^°-

5rW;>. There are others alfo that affirm, that Jefus GhriH as ne «. Mediator, gave to God a valuable Confideration, or Recompence, D.^r/.T., that he might jultly wave, and not execute the Law of perfecl Obe- rather nsrv dience •,and by his Merits purchafed a new and milderLaw of Grace: ^^-^^^^* fo that Chrift's Righteoufnefs hath only purchafed the removine the Law of Works from being a Covenant of Life ; and that our Right to Salvation, tiie Favour of God, and Peace of Confcience,' does depend upon our Obedience to the Gofpel, which Chrift hath purchafed, fhould be accepted for our Righteoufnefs, by which w6 muft be juftified and judged : and that Faith in its whole latitude is our believing and obeying the Gofpel, or new Law, that hi this we are made partakers of the Benefits of Chrift, he having merited this Grant, or Law, That they who obey him fincerely fliould be faved ^ and that he is judified fo far, and fo long as he-, anfwers the Condition of this new Law of Grace.

Now we, and all found Proteftants, in oppofition to this, af^ firm. That Jefus Chriftasthe Head, Surety, and Reprefentative of all theEled, did fulfil or fatisfy for the Law of Works, bearing the Curfe of the Law for us, and in our ftead ^ and by hf* Holy Life, &c. purchafed for us that Life which the Law pro-mifed to him, that continr.ed to do all things that were written therein, and by theSiipereminency of his Obedience, Additions of Blellednefsunto Life ; and that his Obedience and Righteoufnefs^ whereby he fulfilled the Law, is imputed to Believers for their Ju-ftification, by which God grants them pardon of Sin, and a Grant of Eternal Life, and that by Chrifl's Righteoufnefs, thus imputed. Believers fland perfectly juftified and delivered from the Curfe of the Law, and are certainly intituled to Eternal Life •, and that Faith isa relyingonChrift, and truUingin himandhis Righteouf-nefs and Merits only for Salvation.

^thly. Therefore be fure alfo -you hear Chrifl's Voice, and adhere to his Dcdrine about Jullificauon, thiough his perfed and

coriipleac

TT"" to dmi the' ^neaion, a- capital Bmr.

"Ti^iri^AiitR^sMM^iszloDi, itnpaed unto all them that do be-

'Sin himfw thoutWo.ksdoneby.us, or Holinefs, w. ought m

us luie n our Fakh and finccre Obedience, is not tne Maturof

our Jaftitca'tion before God, nor any P^" °f "v'^^j^^^^^'ft;

' teoufnefs of Jefas Chiift only, m. h.s P^f^^^f™^ ',°/,J=

Law of God in his Life, and by dying on the Crcfb as our -uiety

gf(lle/r»f^ -f-d that that Fa;^

3 F,4s, is de.d,' . .h, say m>hm .h. Sf'"'!''^^- ^^j^j, ;, ^ Pray remember that you have been often taugh, th^'^^^^'^ felf doth not j irtify us in God's t.ght, as. a" Habit, or Aft or in lefnea of the Produi of it, but only objefliyely, ^ f- m relpecc 6f he Obi'a itdothapprehend, apply and take hold of.

O SiVs take heed ve ate not deceived •, may be ye look upon the

andbrinzHVonthemfelms fwtft Deftmclion.

i;fKiker6turoror^de'^^^^^^^

,cor.,5.dangerous forthat.sa cap, al E ™;^; ^^^^^ ir reaching

L'The\^A"d;tot'^a(:tt:rtfor if not t4 fa.e u wiU 'b^ no Rcfurremon, but a-wCreat.on; and .f not h fam^e

?°'jVo''Chrift'tha't S b g"o ified '^r that Boiy that (in-^Tdagtftcfdand'cStolhaUbc'punilhed, butan .nnocent

Body, a Body that never fmned.

2 Pet. 2.2.

The wonderful K^iowledg of Chnfl. gj

Be fure labour to hold the Head, and be eltablifhed in all the fundamental Truths of the Gofpel, they are not many.

1. Your Souls are in danger of being corrupted; we \\viq Jlie s^n^i crafty Deceivers among us in thefe Days.

2. Many thoufands (we have caufe to fear) are already poifoned with mofl pernicious Notions, and Soul-deftrudtive Errors, who are in danger of periOiing this way to Eternity, yec feem fobQr, holy, and devout Perfons.

3. Let it be your care to lit under the Minidry of fuch Men who preach Chrift, Ghrift only i or wholly feek to exalt Chrift, and the Free Grace of God by Jefus Chrilt. Take heed who you hear, and take heed vohat yon hear, and hovo yon h4r.' Therefore watch, and remember (faith Paul) that by the ^^^ 20; fface of three Tears, I ceafed not to warn every one Night and^^' Day with Tears. He was afraid of thofe grievous IVolves that would enter in among them, not fparing the Flock. Yoa

hear that Chrift's Sheep hear his Voices let it appear you are his She^p, by having this Charadler, namely, in that you hear his Dodrine, and will not hear the Voice of Strangers.

But, O refl: not in a bare hearing the Voice of Chrift, nor in the knowledg of faving Truth ; get it not only into your Heads, but into your Hearts. He that hath truly received Chrift's Dodrine, or rightly hears his Voice, brings forth good Fruity he feels the Power of his Word upon his own Heart : Knowledg without Grace will ftand you in no ftead. A good Doftrine, and much Head-Knowledg, and great Gifts, without Love, Humility, and 3 Godly Life, lignifies nothing.: Knowledg puffs ftp, but Love edifies.

I Ihall add no more at this Time.

^ JOHN

JOHN X. 27. My Sheep hear my Voke, and 1 knon> them, and they follow me.

^. II >ar.y?-, theyh^arhUFotce, .nd they follo.hm, ^^^ itavc Ihewed you what is meant by hearing of Ckrifs r.icc,

fourthly, I am now to fpeak to the next thing propofed, or Head of Difcourfe, which is the fourth General,

/ know ihem^ &C. 1/, In fpeaking to this, I Ihall fhew you, . ,. m what refpea Chrift knows his Sheep.

She'p »cn Sheep, fuch as the Father hath p.ckd^^^^^^^^

comion Lump of M^°l^'°'^%°J°"ULthefaie hi own Choice Man s thus JefusChnft ^n^w^ ^^fa^reed both in he Choice of

a fare Foundations thefe"^if'^f/^^°'Xrefcre of Chrift'sfpe-^,?"Si,^nd^rstf ^trJ^rf^L aU othets in the

World.

tJ?e wonderful K^nowledggf Chnjl, pp

3. He knows them asfuch, who have and do experience the Ef-feds of his Death. He fees and knows they are his Sheep, as they have his Mark, his Image formed in them : for like as other Shepherds know their Sheep by the Mirk they have upon them, fo (to fpeak after the manner of Menj Jefus Chrifl: may in this refpedt

be faid to know his Sheep, his Saints and People ^ Surely they are ifa. ^^.g, wy People^ Children that mil not lie : fo he rva4 their Saviour. \ know thefe are my People, I cannot but own them, they will keep my Covenant: I have renewed them, and they abide faithful to me, and will not deal fahly with me. In another place he Dys, Their Dc\xt. ^2, Spot is not the Spot of my Children. Thefe I know are none of my 5* Sheep, their Spot, their Sin, their Iniquity are not fuch as are in my People ; not Sins of Infirmity or common Frailtiesj but they have a contagious Spot upon them •, they have none of my Image, my Mark, &c.

4. Chrifl: knows his Sheep with a Knowledgof Approbation ^ Jknowthew^ that is, I approve of them, I like them well, I efteem them, and accept of their Perfons and their Services.

5. Chrifl: may be faid to know his Sheep alfo, with a Knowledg of Love and AfFedion. He knows them as to delight in them, they

have his Heart : I am the good Shepherd^ and know my Sheep^ and am John ro. known of mine. As the Father knoweth me^^ even fo I how the Father •, H> ^5» and J lay down my Life for the Sheep. As this mutual Knowledg between the Father and the Son, was joined with perfed Love and Delight J fo is Chrifl:'s Knowledg of his Sheep: And this he him-felf alfo here exprefles, by faying, / lay down my Life for the Sheep j which fliews not only the Sincerity, but alfo the Degree of his Love unto his Saints: So that if we can believe that God the Father loved Chrifl, his only begotten Scm, we may alfo believe that both Father and Son love thofewhoare really the Sheep of Jefus Chrifl; •, the Love that Chrifl: hath unto his People, 1^ as true, certain, and abiding, as the Father's Love to Chriit, or Chrifl:'s Love unto the Father.

id'y^ I fliall fliew you what a kind of Knowledg Chrifl; hath of his Saints.

I. Chri^ knoweth them by Name. As 'tis faid of Mofes, fo it may be faid of every true Believer; Tet thou haft faid, I know thee Exod. 33. by Name. Even in like manner in this Chapter, the Lord Jefus ^^^ (hews us that the true Shepherd catieth his Sheep by Name, and leadeth John 10. them out •, this denotes the knowledg he hath of them partxularly. 3*

*oo The K^iowkdg Chrijl hath of his Sheep -, or^

2. Chrifl k^iom their fJearts, as he teftifies to the feven Churches Rev. 2.23. in j4fia\ And all the Churches jhall k»ow that 1 am he that fearcheth

the Rems and Hearts, &c. Thisfliews he is the moft High God ;

For who knoweth the Heart but God himfelf ? This Jehovah glo-

rieth in, as his own abfolute Prerogative, it being out of the reach

Jer. 17. of any Creature^ / the Lord fearch the Hearty I try the Reins.

1°' Moreover 'tis faid of Jefus Chrift, That he needed net thjt any

Jph. 2.25. Should tefiify of Man^ for ht knew what woi in Man. He needeth not

any to bring hrm Information concerning the Principles, Ends,

Aims, Purpofes, and Tempers of Men ^ and therefore he knows

his Sheep, his Saints, that they are fincere or upright-hearted

Ones •, he knows them from Hypocrites, from the Goats^ from the

foolilli Virgins.

3. Chri^ knows where they live, in what Land, Cicy, Town, or Eev. 2.15. Family. I know thy Works^^ and where thoH dwellefi^ even where Sa-

tan'^s Seat is. He knows the Place where they dwell, and how they behave themfelves.

4. He knows their Work^. How many times doth he exprefs this-, in the fecond and third Chapters of the Revelations^ even in the beginning of every Epiftle to the feven Churches., I know thy Works'^ whether they proceed from a renewed Nature, from a Principle of Divine Grace or Spiritual Life, or not; whether from Faith, or not J whether right Gofpel-Works of Obedience, or not •, he hath a Knowledg of Comprehenfionor Underftanding of all. But,

5. He knows his Sheepf hii Saints., with a Knowledg of Approbation, as I hinted before.

6i Chrifi knows their Faith, the Quality and Quantity of it, that it is true Faith, unfeigned Faith, the Faith of the Operation of Joh. 6.^4. God, or of his own Spirit. But there are fame of you that believe not ■ for Jeftti knew from the beginning-, who they were that Relieved?tor^ and who jhould betray him. Though Faith be an inward fecret A(ft of the Soifl, yet Chrift knows it, he knows who hath it wrought in them, and alfo though it be never fo fmall, even as a Grain of Muf*" tard-feed; whether it be weaker ftrong, great or little, growing or decaying, he knows it.

7. Chrifi knows the L eve of his People., whether they love him in

Sincerity •, both the Truth of their Love, andthe Degree of their

Tohn 21. Love: Jefm faith wwfo Simon Peter, Simon, Son 0/Jonas, lovefi

vj. thou me more than thefe ? He faith unto him., Tea,-Lord, thou knowefi

that I love thee. And a^ he knows whether they love him above all

or not, fo he knows v^hether they love one another or no 5 whe*

ther

the wonderful IQioipledg of Chrijl,

101

ther it be with a pure Heart, fervently, and in fincerity, Chrift knows it: whether it be a Love in Words, or with the Tongue only, or in Deed and in Truth.

8. He knows the Humlity of his Saints^ whether they are clothed with it or not. Though the Lord be high^ yet hath he refpe^i unto the. Lowly •, but the Proud he k^oxveth afar of^ He is far oft from them, though he knoweth fuch •, but he is near unto humble Souls, he. dwelleth with them^

9. He kf^ows the Patience of each of his Peofje^ under all their Sufferings, LoITes and Difappointraents they meet with in this World : / know thy IVorl^^ and thy Labour^ and thy Patience, &c. ^^'^' He knows how they carry it under the Rod of AftiidUons, which will work for the good of all that are patiently exercifed thereby.

In a word, Chriil knows every Grace of the Spirit in the Souls of his People, and whether they are in Exercife or not.

10. He knows the. Works and ASitons of his Saints^ and of every one of them particularly : I know thy Works. And again he fays, '/ know thy Works.

(i.; Heknows what our Lives are, whether we walk circum-ipedly, or not •, whether we make Confeience in all we do, andi walk uprightly, or not. He knew u4braham, that he would fear and ferve him, and command his Children and Houfhold to keep, his Commandments alfo. He knew that Noah wasonly Righteous in that Geneiation. He knows our uf-ripng and our down-lying^, whether we begin the Day with him, and end the Day with him or not.

(2.) He doth not only know all our Works and Adions, whether Natural, Moral or Spiritual \ but alfo the Manner of our Adions, how we perform all our Duties towards God and towards Men.

C3O He knoweth with what Hearts we ad j whether with Zeal, Life and Power, or not i whether we ftir up our felves in Du-r ty to take hold of him, or perform Duties of Obedience but with a cold and lukewarm Heart. He knows with what Hearts we hear^ read, pray,, meditate, give to the Poor jin all thefeRefpeds h^ k^ows his Sbeep.

(4.) He knows the Principle from whence we adl, the Means we ufe, the Works we do, and the End we propound to our felves in all our Adions; whether we aim at his Glory, or feek ©ur felv^, lelf-Profit, felf-HoAOur,.felf-Applaufe; all is knowir to him.-

(5-) Hs

lOl

The ^owleig Chr'ijl hath of hk She ep-, or,

C<) He knows what we have been, and what we now are-, what we have done, and what we do, and will do hereafter: no-

thine is hid from him. . . ^ ... .

II He knows our Carriage and Behaviour in our Families, m ouroini Houfes, and what our Behaviour is in the Houfe and Church of God ; whether we know our Places and our Duty, m

Ezek. 34. the Station where we are fet. He knows and W/ ;«^g ^/Tv ot

«7. tel and Cattel, betwixt the fat and the lean Sheep ^ if any op-

^refs his Brother, or if the Strong and Rich negleft or wrong the Wv and weak Ones of his Flock, he knows it. He knows whe-FhPr we make his Word our Rule in all Cafes, and do not offend nor grievTeach oth;r : And if any be offended with their Brother,

„ « he knows whether they proceed agamft him according to the Di-regions he hath left u. to walk by. ^ ^, ' , Affl-^:^nc 12 Chrift knows all our Sorrows, Troubles, and Afflidions.

EKod.3.7. Jnd the Lord [aid, J have fmely fee, the Apaion of my People ^h'h are in tgy^U and have heard the;r Cry, hyreafon of ^harJasK'

tnader for I K NOW their Sorrow.

I He knows our Wants, Temptations, Tears, and Poverty:

Rev. 2. 9' I knoxp thy Works, Jribnlation and Poverty. If we are Poor €Xter-

nallyrana in Want, heknowMtJ or fpiritually Poor, he knows

"* In a word, whether we are living or dying Chriftians, hot or ' , €0ld, growing or decaying, he knows It.

uiP PLICATION,

Infer i. We may from hence infer, That Jefus Chrift is God.

This clearly demonllrates the Deity of the Lord Jefus, vvhole

Rcv.:i.T4. Eves are faid to be as a Flame of Fire, even of a piercing and pc

nJtratYng Nature, to comfort and refrelh the Sincere, and to burn

up and confume all others that are not upright with God.

Exhort I Be exhorted you that are Church-members, to look to it •, Chrift knows and takes notice of you all: He knows you (a vou have heard) by Name, and where you dwell-, your Hearts Thoughts and Inclinations he knows, whether you are praying Men a^d Women or not : and alfo how you perform it,

^1.1:ur'ETulfpi^tences, .bout omiQion of Duties in your Families, Clofets or Churches, are before his Eyes, and known to him. j^ Youj.

3. Your Ways in trading, buying, felling, building, planting, eating, drinking and fleeping, all is known to Chrift • what you do for his poor Saints and People, what you do to encourage and further his Intereft in the World i when you give, and what you give, and how, or with what End and Aim, all is known to him.

4. He knows and takes notice of your Garbs and Vrejfes which you wear^ whether fuch as he in his Word diredeth you to put on, or not; whether modefi or immodeft^ like the wanton Ones of the World, and according to the former Lufts in your Ignorance, and not as becoming Men or Women profelfing God-linefs.

5. He knows your Behaviour in all Relations you ftand in one to another, as Husbands to Wi^s, or Wives to Husbands \ Parents to Children, or Children to Parents •, Matters to Servants, or Servants to Mailers : Whether Husbands love their Wives, and Wives love and obey their Husbands : Whether Parents bring, up their Children in the Fear and Nurture of the Lord, and train them up in the Way in which they (hould go, praying for them, not provoking them to Wrath, by being har(h and bitter towards them, but fetting a good Example before them in all things: As alfo how Children carry it to their Parents in honouring them^ and obeying them in all things in the Lord ^ all is took notice of by JefusChrift.

6. He knows how Minifters carry it to his People in the dif-charge of their Work and Office i whether they preach the Word ' ^^^' 4» in Seafon, and out of Seafon, giving themfelves to Reading, to '5' Exhortation, to Doctrine; and ftudy^jto Ihew themfelves approved 2 Tim, 2, unto God, as Workmen that need not to bs a^amed^ rightly dividing the i5« Word of Truth,

He knows whether they took the Care of the Flock, of a ready v Mind, or for filthy Lucre fake •, and whether they preach Chrift or themfelves, feeking to exalt Jefus Chrift: alone, or but in part, and rendering him to be but an imperfed Saviour v whether they afcribe all to him, or not fome things of Salvation to the Crea-ture, and fo open a Ctoor for Men to facrifice to their own Nets and Drags.

7. Sirs, remember that Chrift is not a carelefj Spe&ator, he knows you thst are Members, and takes notice how you behave your felves to his Minifters •, whether you (hew due Refped to them, and honour them as Ambajfadors of Chrifi^ or as fuch who

perfonate

' ,^4 TheJ^nowkdg Chrijl hath of his Sheep; or,

^^^^edbnS^UieiTg^ac Lord and Mafter •, for if you diihonour, [light and defpife them, Chrift takes it as a DiOionour, a flighting and defpifing of him : He-knows whetlier you obey them that are ov^r you in the Lord, ornot ^ but rather contemn, rehft, or fpurn •at\heir Authority, and feek Occafion to quarrel v\ith them, wounding, affliding, and grieving their Spirits, and weakning their Hands and their Hearts : He knows wliether you difcharge vour Duties to them, in adminiftring and communicating all good thine-s to them •, providing a chearful and comfortable Maintenance for them, and not leaving them to encounter with the per-plexine Cares, Wants and Neceilities of this Life.

8 Chrift knows his Sheep, fo ?s to weigh their Adions, their

Spirits, their Graces, and their Duties: He ponders every Step

thev take, and obrer\res ^ery Word of their Mouths, and

c . Thought of their Hearts. TJie Lord U a God of Knowkdg, and h

« , -^ him AUtons are weighed.

' p. Chrift knows whether you are fincere or not, upright or

not, regenerate or not -^ whether you are the fame at Home as A-broad, in the Clofet a? in the Church, or not. , . .

10 Moreover confider the EfFeds of Chrift's Knowledg i be knows fuchwhofe Hearts are found, fo as to approve, love, pro-tea, feed, comfort, and refrelh them ^ and fuch that are unf und^ foastodifown, rejed, and condemn them. j .u n ^

11. He knows the Humble, fo as to exalt them •, and the Proud, fo as to abafe them : He knowsand beholds all of us, at all times, either to accufe, or to clear us j to condemn, or to juftity us.

Exam. Examine vour felves; in vain it is to go about to hide or cover any thing, feeing Chrift knows all we do j there is^no way to hide your Sin from him. O fearch and try your felves, your Hearts, your States and Conditions left you are deceived and conclude, yoH are Rtch, aud increafed with Goods, &c. this was La^

«/;ce^'s Mifery. ^ .. , _-^„-rMnfT

-Terror. Tremble at theThoughts of doing one unbecoming 1 hing, or fpeaking one unbecoming Word. 0 Lord laid Davtd, the^ M ! • \^l* fetched me, and known me. ThoH knoweft my down-ftmng, and my «p-''''^'' wL-, ^r,dart acquainted mth all my Jhoughts : For there ^, not ^ Wordirt mv Tongue, but lo, 0 Lord, thou knowefl It altogether. ■ O what Terror is here for ungodly Men, that commit horrid Wickednefs in fecret, and fay in their Heartj, ^'^y'/''JJl^ \ 'O let them know, that all their fikby ^^^'^^'^''''^^^^^^JI

Darknefs, are done in the plain and open view, and fighc of the great God, and Jefus Chrift: \ and that he keeps a Record of all their curfed Works, Oaths, and ungodly Words, and will lay them all before them at the laft Day : For he howeth vain Men : job u^ -he feeth IVickednefs alfe ^ wi/l he not then confider it ? Men know but n. little of God, and therefore are very unfit Judges of all his Coun-fels Decrees and Adions: yet God knows Man exadily, and aU his Vanity, Falfhood and Folly \ let him never fo carefully Itrive to cover and hide his Wickednefs under Deceit, or a Cloak of Religion, he feeth it^ it is a Knowledg by fight, therefore molleafl-ly and clearly known. God doth not know Mens Sins by hear-fay; No no,he fees it,beholds it with open Face v he is by when they commit it: They can commit no Sin out of his fight, nor do that which he knoweth not j though they are ready to fay, How doth Cod know ? ]oh. 221 Thick^ Clouds are a Covering to him that he feeth it not. Carnal Men '3* frame Conceptions of God like themfelves^ Than thonghtefi that /Pfal. jOc was altogether fuch an one as thy felf: bttt I mHreprove thet, and fet ^^' them in order before thine Eyes ; that is, thy Sins, and fecret Works of Darknefs. He confiders it, IVtll he not confider it ?

Many Men know much of their own Wickednefs, and of the Wickednefs of others^ but they lay it not to Heart, they do not confider it: But God knoweth and feeth Wickednefs after another rate i He confiders, obferves it, and weighs the Nature of the Crime, and the Aggravations of it, the vile Purpofes, End and Intention of the Perfon doing it; and how it is done wilfully a-gainft Light, and the clear Convidions of his own Confcience : He weigheth the Nature of their Wickednefs as in Ballances ^ as it is faid o( £eljhazz.ar. Thou art weighed in the Ballance^ and art found Jyan.^.ij, Tf>anti»g •, thy horrid Pride, filthy Lulls, Counfels, Policies, and all the Contrivances of thy Heart and Government are weighed. The fVays of Man are before the Lord ^ and he fonder eth alt his Paths • He puts them into a Ballance, and doth not only fee them, but confider them^ pmder and weigh them.

Confol. Laftly, This may be alfo Matter of Comfort and Con-folation to all the Sheep of Jefus Chrifl:, or holy and fincere Children of God, Chrifl: knows you •, / kfiow my Sheep. Job was glad that God knew him •, Jhouknowefi I am not wicked. He doth not Job lo. 7. fay, thou knowefl: I am not a Sinner, a Man of any Infirmities • ^ No, but not an ungodly Sinner, an Hypocrite, one that lives in Sin, loves Sin, makes a Trade of Sin, as wicked Men do. Tis

P DO

no matter how Jl^'P^rc cenfured, reproached or condemned

by Men, whilft they had the Tefliraony of their Confciences touch-

, ,,, , iJg theiV Sincerity : My Jmegrrty, faich J.&, I hold faft 1 mlln.t

Job 27. 6. ^h,^ ^ ^.^^ ^^^ ^^^^^ p^^i^^^^ ^^^^,^,^ ^, y, i,„^ a, I live. And

. cor. I. faith holy Pa.l, Our rejoicing u this, the Ifimnyoj ^«; f''"/"^ ^'^^/j 12, th.t ^n LfUaty a.d godly S^ncer^ty, not mth PJ^^y Wf-;^ ^'l^h

the Grace of God, xre have had our Converfatton m the ^Vorld. 1 he confideration of this, that their own Hearts clejirjd and did acquit them of all thofe foul charges of Friends and falfe Brethren v and alfo that God knows that they are what they profefs them-felves to be; O this was matter of great Comfort to them, and may be fo to all fincere and gracious Chriftians. Chrift knows our Fears, our Straits, our Temptations, our Wants, and all the Wrongs and Injuries we have fuftained : Is ft^his matter of Confolation? O poor drooping Samt, lift up thy dejefted Spirit, All thy Wants are in Chriit's fight, he fees the Place where every Sheep and Lamb of his d'weUs, and what their Wants are : And his Love, Bowels, Care and Compaffion is infinite •, he that ^^[^Jown his Life for his Sheep, for this and that poor afflided, tempted, and dejefted Soul, will not he, think you, feeing he knows your Conditon, fupply, fupport, ftrengthen, heal, feed and cornfort Rom. 8. you, whofoever you are, if one of h s Sheep 7 He that /pared not 3^. L own SonMt delivered him u^for m all ♦, ho^}^all hen'^tmt^^!^ "^/^

freely £ive m all things ? He that hath given himfelf, Ihed his own precious Blood for us, will not deny us a little Bread to feed our Souls, nor Balm to heal them-, nor any Comfort he fees good, will he deny or withhold from us: He that gave the greater, will

"^2. ChrUt^ knoVs whatfoever you have done for bis Glory; and Heb. ^.10. be is not mrighteom, to forget your Work and L,^^^.^'/.f^'2 Sats ye have (hewed toward hU Name, in that ye have mmtjlredto the Satnts and do minifter. You have forgot what you gave to fuch and fuch poor Saints, may be ten, twenty,or thirty Years ago •, yea but Chrift hath not forgot it. True, there is no Work of ours that deferveth any thini from the Hands of Chrift, in point of Merit 5 ye ;hatthough, Rewards of Grace (as Ihaveoften told you) ' , will exceed all Rewards of Merit: A Cup of cold Water ihall have a Reward of Grace •, the Gift of a Penny given m love to Chrift, when thou canft give no more, fhall have a glorious Reward at the great Day. As I once told you of a King, who meeting with a Baker's Boy, as he was carrying Bread into the Town, (he

being very hungry,^^and loft his Nobles, having been a hunting) defired the Boy to give him a Penny Loaf •, which he readily did : And for this the King knighted the Boy, and gave a yearly Eftate to him and his Heirs for ever. O Sirs, Chrill's Rewards of Grace and Favour will exceed all that we conceive or can comprehend, though we deferve nothing.

3. Nay, Chrift knowing our good Intention, and what we would do had we Power, or were we able to do it, he will reward that, acx:ept of that, as if we adually had done it •, as in Davidh Cafe, who had it in his Heart to build God's Temple, though God would not have him to do it, yet did accept it as if he had done

it.

4. Chrift alfo knowing what we have fuffered for his Namc*s fake, though we have forgot it, yet he will remember it at the great Day. ,

B

J O H N X. 27.

My Sheej) hear my Voice^ and I know theniy and they follow me,

E L O V E D, I have Ihewed you what a kind of Knowledg r^^A^^ Jefus Chrift hath of all his Sheep. Serm. iv.

Fifthly, I (hall now proceed to the fifth General Head, and give fome of the Characters or Properties of the Sheep of Chrift. But before I do this, I Ihall ihew you why the Saints are compared to Sheep.

I. Firfi it is from their clean and mild Nature. Wicked Men, Why BC' from the confideration of their filthy and ravenous Nature, zx^tuvirsan contrariwife compared to Z.«<'«/, fFelves, Foxes^ ^^g^t Swtne^ ^^^ comfaYdto •the like. ^^''^'

But now God's People have (through the Operation of Divine Grace) their unclean and filthy Nature changed ^ that brutifh, perverfe and fwim^ Difpofition which they brought into the World with thtm, is gone : Such were fome of yen, bnt you are

P a tfajhed^

I Cor. 6. wafljed, but you are fanUified, but yon are JHftified in the Name of »»• the Lord Jeftt*^ and by the Spirit of our Cod. Sheep are of a clean

Nature, they like not to wallow in the Mire as Swine dor So tire Saints have a clean and holy Nature wrought in their Souls, or fpiritual Habits infuftd through the renewing of the Holy Ghofi-^ having obtained a true Righteoufnefs, in which they (land juflified, and appear without Spot before God, even in the perfed Righ- ' teoufnefs of Jefus Chrilt, which is counted to them for Righteoufnefs to their Julliiication, and are fandlified through the Spirit of Holinefs.

2. Sheep are a harmlefs and innocent fort of Creatures •, not crafty like the Fox^ nor dtvouring like the Lion, So the Saints are harmlefs and innocent, they feek the Hurt of no Man, but deflre to live peaceably in the Land, and not like Rowijh Wolves, who delight in nothing more than in Blood and Rapine : They are like unto their Mailer, (or ought foto be) i.e. holy., harmttfs^ &c. They-

1 Cor. 14. 3re fimple concerning Evil, Children in Malice^ though Men in Vn-ao. ' derftanding * They are not like the ungodly ones of the World, who are full of Wrath, Hatred and Revenge •, they are To far from this, that if they arrive at their true Chara(5ler, they mB fpeak^ Evil of no Man^ but pray for their Enemies, and for fudi that hate them.

3. Sheep are patient under Suffering : In this they ftrive to imitate Id. jj. 7. their Blelfed Saviour alfo, voho was Ud as a Lamb to the Slaughter \

and at a Sheep ii dumb before the Shearer.^ fo he opened not his Mouth,

How patiently did the poor Martyrs go to the Stake ^ they flrove

not with their Perfecutors, nor made refinance : And when they

fuffer from the immediate Hand of God, they are patient as

P(al. gp.p. David was, and open not their Mouths, becaufe the Lord hath

Uvk. 10. done it: Like Aaron vi\\o held his peace, and patiently bore the

i>a,3,4. heavy Hand of God, when his two Sons were devoured with Fhx

before his Eyes.

4. Believers may be compared to Sheep from their Frofitahtenefs t» others. We all know that Sheep are very profitable Creatures many ways, enriching and making Land fat i as alfo for Clothing, and for Meat: How excellent is the Flefh of Sheep for Food ? So God's People are ufeful and profitable. The Lips of the Righteotts feedmanyy by their wife and pious Difcourfe, Counfels, and Divine Comfort, which they often communicate to many diilrelfed and difconfolate Souls : They are the Salt of the Earthy the Light of tk€ fftrid j and what a profitable thing isSah to us, is Light to us f

EVCB

Why Belkyers compared to Sheep, \a §

Even {o in many refpeds the Godly, in a fpirhual Senfe, are alike ufeful, and have been in their refpea:ive Generations in this World.

What a blefTing was Lot to Soiiom whilft he was among them ! the Fire could not feize upon that wicked City until he left it: Hajle thicy efcape thither^ ( faid the Angel ) for I cannot do any thinjr Gen i ■ until thoH be come thither. What Profit did Laban receive by Jacoh! 22.' ^* what a B'efiing was he unto him ! the like Bleffing was Jofefh to his Miifter. The Godly are like Sheep, the Intereft of thofe Lands, Nations, Cities and Families where they dwell. The Saints are profitable to others many ways. Cr.) By that heavenly Dodtrine they maintain and hold forth. (2.) By the fervent and profitable Prayers they make and fend up to God on all Occafions.

(3.) By that holy and good Example which they fet for all thofe they converfe with, and live among.

(4.) And at their death, by Martyrdom, great Profit hath been received ■•> from whence the Proverb rofe, That the Blood of the Martyrs woi the Seed of the Church. Believers bring Glory to God, and Profit unto Men.

5. Sheef are tradable and obedient, being ready to follow their Shepherd whitherfoever he goeth. It is the Cuftom in fome Countries for the Shepherd in leading the Sheep, to go out before them > to which pradice our Saviour doth here allude : So Believers are obedient to Jefus Chrift, they are tradable, and learn to follow him •, My Sheep hear my Feice, and they filiow me. Thott ftjalt guide PfaJ. 7, fne ( faith DavidJ by thy Counfel. Chrift's Precepts are the Saints 24/ Diredory, and his Pradice their Pattern. Hence P^///exhorted the Corinthians^ to follow him as he followed Chrift. Miniflers are to be followed and imitated, no further than they follow and imitate Jefus Chrift,

6. Sheef love to feed in green Paftures ^ in clean and wholfome Fields or Medows. So do the Saints and People of God love found and wholfome Truths, good Dodrine, Fcod that is fit and proper for their precious Souls •, they muft not, will not feed in the Soul-rotting Paftures of Mens Inventions, nor on the corrupt Glofles of cloudy Dodors that lived in the dark Times of the Church. The Spoufe from hence enquires of Chrift where heCitaz.x.% feedeth^ and where he maketh his Flock^ to reft at Noon ? that is where * ' his Blefled Gofpel is truly preached, and his Holy Ordinances are duly and in a right manner adrainiftred. And he diredeth her to

why ^elieyers com^arci to Sheep.

0 forth bythiFootflefs of the Flock^ and to feed her Kids he fides the Moerds Tents •, that is, to follow the DocftrJne and Example of the Primitive Church, which only is our Rule and Pattern in all

' Gorpel-Worftiip.

7 sheep are incident to Svers Difeafes-^ many Ot them are weaSC

and' feebie, fick and diltempered, and therefore mull by their

Sherherd be ftrengthned and healed, with much care, skill, and

faithfuinefs : So are Chrift's Sheep, his Saints, fubjed alfo to ma-

nilold fpiiicual Difeafes, Weaknelles, Temptations and Affliflions,

which of old moved the Almighty to great Compaffion, and fore-

ly to rebuke the Shepherds of 7/r^f/, for their Cruelty and great

Ezek. 94. Remifnefs towards his Flock : The dtfeafed have yc not ftrengthned-,

neither have ye healed that which wrff fick, &cc. And therefore the

great Shepherd faich, he would take the Work into his own Hand :

/ Will biudnv that which was broken, andwtll ftrengthen that which was

fich Some of God's People are attended with one fpiiitual Dif-

eafe and others with another: Some with a fpiriiu.l confumftion

of their Graces^ decline in iheir Faith, Zeal, Patience, brotherly

Love Charity, &c. Others are afflidcd with the Ittpfany of

Pride'; ^om&mth\hc Fever of Pajfjon, &c. Which were it not for

the care and faithfulnefs of their Shepherd, would prove fatal to

8 ' Sheep are fubjea- to go afray ^ So are the Saints to go allray frofii Chrifl", and to wander from his Piecepts : J have gone a-If^''^' firay (faith David) hkealcftSheep •, feek^hy Servant ^ 9 Sheep alfo are fubjea to take Sod and Filth, and therefore have

wed of wajbtng : Even fo likewife the Sheep of Jefus Chnll are fubieft to contraft frefli Guilt and Pollution on their own Souls and Confciences, Sin being of a polluting and defihng Nature; and therefore David cried out to his Blefled Shepherd tobe wafhed : Furfe me with Hyjjop, and I Jhall be clean s wafh me, and 1 Jhall be ^'''^'whUer than Snow. O cleanle my filthy and leprous Soul m the Fountain of thy Son's Blood, {IgniM by thofe Ceremonial Wafh-T , - ings under the Law. // / ip^/^ thee not, ( faith Chnft to Peter) ^^^^^^' thopt haft no part with me. _ ,-a: 1.

10 Sheep love to feed and lie down together:, Nay, it is a diiticult thine to fcatter, fever, or divider hem from each other;, and if by Doos QxlVolves, &c. they fhould be fcattered, they wi.l quickly aet together again ; and fuch that itraggle behind, the Shepherd fears are not well. So the Saints and Sheep of Chrift dearly love toaffembk together ^ and it is an Argument that fuch are difeaied.

why (Belieyers- <:om[>ayed to Sheep. f j I

or fickly> who forfake the afTembWg themfelves with the reft of

the Flock •, Then they that feared the Lord^ fpake often one to another, Mai. 2.1,5.

&C. They that fear thee^ (^{^ilh David) mil he glad when they fee ff^l ug

W2«?, becanfe J hoped in thy Word. I can tell them that which will 74.*

caufe their Souls to rejoice •, I have been afflicted, and tempted,

and yet have been fuccoured and relieved by the Lord, becaufe I

hoped in his Word : So that none of them that meet with

like Perplexities, need to fear or doubt of God's gracious Help

and Support. Sirs, if wicked Men, like Dogs^ Wolves^ or Li^

ons^ do endeavour to fcatter Chrilt's Sheep by Perfeeution, &c,

they will foon get together again: And being let go^ they went to ^eti ^. 2-1,

their oven Company again.

11. Sheef netd a jhady Place when the Sun fliines tiot at Noon: which is a great refrelhment to them, where they chew their Cud ; and being fecured from the fcorching heat, they with the greater alacrity return to their Pafture. In this alfo the Saints may be compared unto Sheep •, for evident it is, Believers do need a fhady Place, a Place of Refrefhment to reft in and under, in the time of the great heat of Temptation, Afflidion, and Perfeeution : And at fuch Seafons the Lord Jefus hath a Place of fweet Repofe " for them •, In ?ne yon jhall have Peace : in the World you fhall have John 16, Tribulation. Vnder the fljadow of thy Wings will I make my Refuge^ 33-until thefe Calamitiei he overpafi. Herce alfo Jefus Chrift is faid ^^^''^^*'* to be as the Shadow of a great Rock in a weary Land ^ or in a dry Ifa. 52. 2, and fcorching Country, which, metonymically.^ is called a weary Land., becaufe it makes the People weary that abide therein. Chrift re-frelhes his Sheep under his own gracious Protection, in time of the hotteft Perfeeution, &c. and affords them relief by his own Pre-fence, and precious Promifes: And when they return outof thofe Afflidtions, with what joy do they feed in their Paftures, calling to mind and meditating upon thofe bleffed Experiences they had of his Goodnefs in thofe hot and fcorching Times.

12. Sheep will live where greater Cattel cannot., even upon very hard and barren Commons, where the Grafs is exceeding fhort, and be very well contented with it, nay, thrive upon it. So will the Faithful in Jefus Chrift live, where and when the carnal ProfefTor cannot, even in a Time of Want and Scarcity, when the great* and tall Cedars, whofe Flearts are not upright v;ich God, fall away, and their Spirits die in them. A poor Believer can live by Faith on the Promifes of God, when he can't fee by an Eye of Senfe how he Ihould fubfiift, yet doth then truft on God's Providence,

who

Why Believers comfarei to Sheep.

whocarethfor him-, and he is contented and we 1 hus&tdmlh «ab ,..,, thofe hard Failures the Lord is pleafed to put h,m into = ^'•■«'"«£* T^',h°Fi£.,nc (hall «o, blofm, neuhr M fru,, h, »» ''';/'"" >'f'

iVi 0/ L OUvc pill fad, a«d,h. FM M yM m M^^

,y Fleck- M i" cut 4 fr"" '^' f«"; ""i •*""■' t'"/f\ r the StaU : Ta mU I ujuu in the Lcrd, artd ,oy tn tkt Ccd of my Sal-

vatton, •3'

.,. ^momAFlccKcfSheefare 'f""<''»"f'";'J''f'\'^^°l^^,. With then,, ind lie down together. So in Chritt s Flock are fome Tvil and corrupt Members, fuch who are none of h>s Sheep but Hypocrites, though they fecmto feed and have Communion to-Maah » aether -, and thefl alfc are caUed ff.^. by, the great Shepherd. Mauh..5.gether^^^n^^^ ^""""''"P L'"K%''"h """'Th^

ccedinelv, though many of them may be killed by Butchers. The Sa nt may be compared to Sheep alfo in this refpefl, for they from afewhaveoftenincreafedto a very great Multitude. How few were the Number of Chrift's Sheep at the time of h,s Afcenfion, vet in a little fpace we read, that their Number was five Thonfand •, iTthoKe Heathen Bu'tchers killed many Thoufands, yet how wSnderfuUy did they increafe ! which was marvellous in the Eyes of Jheir Enemies. The like may be noted in thefe Days among u in%7L i what a few were they of the Baftt^U CW.fc« and other 2>V»«". not many Years ago, and to what a Multitude are they rifen now ? Alfo the Saints grow in Grace, they are fruitful, bearingTwins, and none barren among them.

^rshuf ^: fomctima fq>,ra,ed from the G».», for fome fpe-

cialOccafion known to the Shepherd. Even fo at the laft Day

ftall all the Sincere and truly Godly be feparated from unfound

and unfarftified Ones, by our Lord Jefus the great Shepnerd : Be-

Mat «. tu^mtdih' S^he'dl," Nmo.s, md he mil fe^ate them one

3 H? ZmaJ,her,Ja Shefherd divUeth the Sheef frcm the Ge^s : ^d

TeJll fer the Sheef at hU ri^ht Hand, mi the Goat, on fc« left

Hand.

Secondly To proceed: Tho I have already desirly opened the Pr™rfe^TcharadersoftheSheepofChrift,infpeakingtor^^^^^

. ral 'i'arts of my Text, yet 1 (hall in a /«■="«? "y- ^'' ^^f^ fome few Particulars further upon this Account, which may lerve

by way of Trial to all of us.. „, . ,.. .„ • tHpu hear F,4, The firft diftinguilhing Charafter of them is, They hear

Ckrifi'i f^oice. yfj^iit

The CharaBers of Chrift's Sheep,

11

?

What is meant by his Voice, and how they do hear k^ we have jfhewed.

Secondly^ Chrill's Sheep have paffed through a great Change, a glorious, internal and villbie Change. They are converted Per-fons, renewed or regenerated by Divine Grace: They were once like other Men and Women, and had no Sheep-like Nature, ( as you have heard ) but rather the fame filthy, unclean,, and brutiih Nature of Swme^ &c. which is in all ungodly Ones.

1. It is a real Change from Nature to Grace; 'tis not a feeming, a nominal, or notional, but a true and real Change ^ they have a new Heart, a new Spirit, a new Nature created in them •, they are become new Creatures : all real Operations of the Spirit fuppofe fome real Form ^ a real Habit is infufed, from whence they aft, which works in them a ready Inclination, Difpofition, and fweet Propenlity to do that which is truly and fpiritually Good.

2. And this i^ common to all the Sheep of Jefus Chrift; in this refped they are all alike, having all obtained the fame precious Faith, as to the Qiiality of it: As all Wolves have the Nature of Wolves^ and all Sa7;«? the Nature of 5iPf»(?, and all Sheep have the Nature of Sheep ^ fo all the Saints and Children of God have the Nature of Saints \ all Believers and Sheep of Jefus Chrilt have one holy Nature.

3. It is a Nature and Difpofition quite contrary to that which was in them formerly : 'Tis a mighty Change, as when a ^0/^ is made a L.1W&, the " Il^o//?/J; Nature (as oneobferves j is loll,and '' the Latnb-ltl^e Nature is introduced. By Corruption Man was '' Carnal and Brutifh, but by the new Creation he is Spiritual and *' Divine •, by Corruption he hath the Image of the Devil, by this " he is reftored to the Image of God ^ by that he had the Seeds of *' all Viilanies, by this the Seed of all Graces. He was an Enemy to God, nay, had Enmity in his Heart againil God ^ but now he loves God, loves Chrift, loves Hclinefs, loves the Ways of God, and People of God.

4. It is an univerfal Change, a Change of the whole Heart > as when a Child is formed in the Womb, it hath all the Parts, Nature doth not faftiion one Part and leave another imper-fed : So the Holy Spirit forms every Part of the new Creature in

the Soul of the Regenerate. This Habit is but one, 'tis an intire charnock. Rectitude in all the Faculties, and an univerfal Principle of inclining and difpofing to that which is good and weli-pleahng to God : there is a Divine Light in i\\QVn'derflandmg^ by which theSoul

QL fees

The QbaraBers of Qhrijl's Sheep,

fees God to be its chief Good, and owns and looks upon him as fuch. There is a Change in the Will, that confents and chufes God as fuch ■, there is a Change in the Aftedions. There is no true Draught of the image of God in us, unlefs there be a Reditude of Affedion and Difpolition : There is therefore a conformity of Af-fedions to God, they love God, and love as God loves, and hate as God hat^th ^ they hate Evil, becaufe of that inward Filthinefs that is in it, and love Grace and Vertue, becaufe of its pure and native Beauty and Excellency : therefore it is from hence the Soul comes to take delight in God, , , r t ir -r'

<. It chanees not the Heart only, but the whole Life alio •, 1 oe ©al. 2.20. Life which /'mw live in the Flefi, I live by the Faith of the Son of God. Such live no longer to themfelves, but to God •, their Tongues fpeak for God, their Ears hear for God, thdr Hands work for God ^ their Adions are Holy, Juil and Good. There is a Change of Company alfo, a Change of Labour, of Endeavour ^ and their whole End, Aim and DeHgn, is to glorify God : Heavenly Things are preferred by them before earthly Things v they chiefly feck the Kingdom of God and his Righteoufnefs. They do not purfue the World as they did, nor fafhion themfelves according' to the former Lufts and the Courfe of this World \ nor pray°as they did, nor hear as they did, nor give Alms as they did : No, no, they do all things from another Principle, from a-nother End, and with other Zeal, Endeavours, and Diligence.

Thirdly, Chrill's Sheep will feed in Chrift's Pafture, in their own Failure, where they are put by him •, not but that they may, for good Reafons, be removed into another Pafture, but they will not (unkisunderftrongTemptation) breakdown the Hedg or Fold where they were put, and run away, No, no, but are con^ tented with that Food, that Pafture God affords them, though there may be fome more Fat and Rich than theirs. Some Sheep when they grow wanton, are unruly, and will break into other Nens Ground •, fo there are fome Profeflbrs, fome Church-members that rend themfelves away fronr their own Flock and Fold, in a diforderly manner •, " Which (as a Reverend Minifter fiiews) is an ^ abominable Evil, and a Ihame to them : this deftroys the Rela-** tion of Pallor aid People, for what may be done by one Irdi-" vidual, may be done by all v and (faith-he) what Liberty be-** longs to the Sheep, belongs alfo to that particular Shepherd who * has the Charge of them much more v it is a, breaking Covenant

^' with-

" with Chrift and the Congregation, and therefore a great Im-" morality : 'cis a Schifin, if there be any fuch thing in the " World •) it is a defpiling the Government of the Church j and *' there is as much reafon a Perfon fliou'd come in when he pieafes, '' without asking Confenc, as to depart when he pleafes: It is al-" fo very evil and unkind in another Church to receive fuch ^ " One, as not doing as they would be dealt with. Such a Pra-" dice can ifTue in nothing bat in the Breach and Confufion of " all particular Churches: It tends (faith he) to AriArchy^ put-" ting an Arbitrary Power in every Member, and breaks all Bonds " of Love, and raifeth the greatelt Animolities between Brethren *' and Churches. The truth is, how can another Shepherd jufti-fy fuch an kCi to the great Shepherd of the Sheep •,. I mean, to take into his Fold his Neighbour's Sheep, without Chrilt's Order and Authority ?

Fourthly^ Chrift's Sheep will, and do follow him •, and this our chrlji's BleHed Saviour lays down as an ajndoubted Charader of all that sheep da are his. foUowhim,

They follow his Example, his Steps. The good Shepherd when he fntteth forth his own Sheep, he goeth before them^ and the Joh. 10.4. Shpep follow him. Jefus Chriil hath gone before his Sheep in his Obedience to the Father, leaving m an Example (hat we jljould fol- 2 Pec. 2. low his Steps. 21.

1. They follow his Steps in Humility : He bids us to learn of

him upon this Account •, Leam of me, for I am meek, i^nd lowly in Mat. 11. Heart. How did Chriil deny hiaifelf ? in taking our Nature upon ^9' him : In this ought his Sheep to follow him \ Let the fame Mmd be p^ji^ j, ,^ in you which wa4 alfo in Chrifi Jefus, O let the fame humble Spirit, and felf-denying Temper be in you, which was in him •, Who being in the Form of God^ thought it no Robbery to be equal with Gody and made himfelf of no repHtation^ but toek^ upon him the Form of a Servant, &c. Saints are, or ought to be, of ahumble Fr^me, having mutual Love, and a condefcending Spirit, even to them that are in the ioweft and meanell Condition, bearing with the Weak, and not exalting themfelves, nor offending one another in any thing that i^ indilFerent in its own Nature: / become all things to all^ that J might gain fome.

2. Chrill's Sheep do follow him in Love, and bowels of Com-paOTion : Be ye followers of God^ as dear Children j and walk in love^ Eph. 5. j, OiChriftalfo hath loved tu^ and hath given himfelf for U4, By thi> 2.

Q.2 ail

all Men may know we are his Difciples, even when we havethia

Mark of his SheeD, namely, that we love one another. Husbands

Eph. $. are exhorted to love their Wives, as Chrift alfo loved his Church,

25. and gave himfelf for it •, even with a (Incere, pure, ardent and

conftant Aftedion. And thus ought all Chriltians to love each

other alfo, being united as Brethren together, and Members of

the fame Body of which Chrift is the Bead. ^ He that loveth not his

. I Joh.2.5. Brother^ is in Vark»efs, he is none of Chrift's Sheep. He that

faith he abideth in the Light, ought alfo to walk, even m he walk^d^ and

love as he loved. ^ , , , , „ j

3. They foilov; him m Holinefs. ^ut as he that hath called you is holy, fo be ye holy in ad manner of Converfation : Becanfe it i$ writ^ ten, Be ye holy, for I am holy, God the Father is holy, and Chrift

Pet is holy : He was holy^ harmlefs^ and mdefiled, feparated from Sin^ 1 5, 16.' ners. Therefore in this we fliould follow him in the whole Courfe Heb. 7.2^. of our Lives, and in the feveral parts of our Converfations. All

iCor.T.i. who laying ^/^^^tf filthinefs of the Flejh and Spirit, (they goon) terfeU'ing Holmefs in the fear of God. 4. They follow the Example of Chrift, their holy Shepherd, Heb. 5.8, in Obedience. ^ Ihough he was a Sdn^ yet learned he Obedience by the 9. * ' * things he fnfered: And being made perfeU, he became the Author^ of Eternal Salvation tj all them that obey him. Chrift's Meat and Drink was to do the Will of him that fent him ; and thus we ought to follow him •, it ought to be our Joy, our Delight, to do his Will, and attend on his Work : And this Mark have all Chrift's Sheep, i.e. they keep Chrift's Word-, If a Man. love me, he will keep t u ray Word. And again, Be that hath my Commandments^ and keep-

ii ^'^* eth them^ he it is that loveth me : Not he that hath the knowledg of them •, it is poflible Men may have Chrift's Commandments in theit Heads, and in their Mouths, may know Which they are, but they may not do them : It is he that doth his Word, that doth his John 15. Sayings; that keepeth his Commandments, that loves him ■■> Te «4' are my friends^ if yon do what/oevcr I command yon. This is a Mark

of Chrift's Sheep, of one of Chrift's Friends, or of a lincere Chriftian and follower of him : He will be obedient to Chrift, not in fome things only, but in every thing that he requites or enjoins him to do in his Word. . ^ , ,.

5. They follow Chrift in the hardeft things, in fuch things that Gen 22 2 feem grievous to the Flefti. Like as Abraham, when he was com-2. * ' 'manded to offer up hii Sony his only Son^ bis only 50n />tc whorti

he

How Chrift's Sheep do follow him, uy

he loved, went prerently about ip, he made no paufe, did not confultwithFlelh and Blood : -^^^^ Abraham rofe t4p early in the Mormn£^ &c. with an intention to do this hard Work. And now faith the Lord, / ^«oip that thou feanfi God^ feting thou ha(i not Verfe 12, mthheld thy Son^ thine only Son from me, God knew it before, tho he fpeaks here after the manner of Men : but he would have Abraham to know it, and ail Men to know that this is a Mark of one that fcareth him, that loveth him, viz. he Will do any thing God requires of him, even facrince up all that is near and dear to him, when called for. O fee how obedient Chrifl was to the Father ^ 'ihe Lord God hath opened mine Ear^ and! woi not rebellious, Ifa. 50. jj neither titrned away my back- I gave my Back to the Smiturs, and my <S, Cheekf to them that pkchd cff the Hair ^ 1 hid not my Face from Shame and Slitting. This was hard Work, yet Chrift readily palled through it; He became obedient unto Beath^ even the Death of the Crofs^ the worft of Deaths, exceeding ten thoufand Deaths, con-iidering what he felt and did undergo for us. , 6. They follow Chrift whitherfoever he goeth. Some will not do this; they may go a great way after the Lord Jefus, but then make a halt, and give over following of him. Some are like Or-pah, who kifTed her Mother-in-Law, and departed from her, but Ruth i.r4j Eiith clave unto her. Even fo fuch who are fincere Chriftians, they '5> i^* keep follgwing of Chrift, when others leave him and cleave tt> the World, to their Lufts, to their curfed Idolatry, butthefefay to Jefus Chrift, as Rnth to Naomi, Intreat me vot to leave thee^ or to retttrn from fallowing of thee •, for whither 'thoH goefi, I will go; and where thou lodgeft, Iwilllodg: thy People fltall be my People, and thy Cod my God. Thofe that are wife Virgins, or the Sheep of Chrift, the Holy Ghoft gives us their Charafter; Ihefe are they which were Rev. 14.4, not defiled With Women, for they are Virgins; thefe are they which foU low the Lamb whitherfoever he goeth, &cc. They will Hot follow God and Baal, Chrift and Antichrift -, receive Chrift's Inftitutions, and komehyWz Idolatry and Superftitions •, of follow fonie Precepts of Chrift, and rejcd others : No, no, they follow him in all his holy Laws, keeping clofe in all thiftgs to the Rules of his Wor/hip, both in Dodrine, Difcipline, and Converfaiion -, in all Duties of Religion, both Natural and Supernatural, whether towards God, or towards Men. They are like unto Jofijua and Calebf they follow Chrift fully -, But my Servant Cakb, becaufe he had another Spi- ^""i* ^4' rit with him, and hath followed tne fully, him will I bring into the good '^^' Land, and ha Seed jlmll pojfefs. it. He followed God when others

forfook

l-r8 T?;e QharaBen of Chrijl's Sheep,

" forfook him, being not aded by that evil Spirit o[ Cowardice Ilavifti Fear and Uiibdief which ruled in others, but was a Man of another Temper, i. e, Couragions Faithful, Obedient; as it is laid of the Righteous, he was W^ ^i-«/-?«» i and univerfally, thro all Difficulties"Deaths and D-.n:,ers, followed Gcd : And thus do all the true Sheep of Cbrift follow him.

7. They follow Chrilt in fnicericy, not for Loaves, &c. _ 8 They follow Chrift conUantly to the End, and faint net. We read of fome that followed our DleOed Saviour for fome time, Joh.65d. but then they were offended at his Dodtrine-, From that time many of his Difcifles went back^ and walked no more with htm. This (hewed they were not his Sheep or Difciples indeed, for thefe returned no more ^ they, it is evident, drew back to Perdition. A godly Man may, under a Temptation, feem to faint and draw back, as Peter did, but he returns by Repentance and follows Chrifl; again. Hcb. 10. We are not (faith P^n^ ^f ^^^'^ "'^'^ ^raw back^nto Perdition^ but 39.' of them that believe to the faving of the Soul. The Sheep of Chrilt

hold on their way, they having clean Hands, grow Itronger and ftronger, they can never perifh ; therefore fhall follow Chrifl: always, or perfeverc in well-doing to the End of their Days. The good Ground brought forth Fruit unto Eternal Life : fuch who fall Mac 15. away were not fincere and honcit-hearted Ones, but arc either like the Itony or thorny-ground Hearers.

Chris's F/frfc/y.Chrift's Sheep have his CharaBer by which they are known. Sheep have Men marl^ their Sheep fo •, we read in the Revelations, that the Ser-his Murk, y3j3|-5 of God Were fealed-^ they were marked in their right Hands, F7.^r; , and in their Foreheads, &c, God gave a Charge of old, to fee ^'^'a Mark upon the Mentha figh'd and mourn d for all the Abominations that were committed in the Land. Merchants, and others, commonly fet a Mark upon their Goods, by which they lay claim to them, and know them: So ChriO: fees his Mark, his Seal, upon all his Saints. By their Father's Mark on their right Hand, fome underlland the Heart: A Mark in the Hand is a fecret Mark. • I. Nodoubt the Mark of Chrift'sSheep, is the Mark of Regeneration, or that holy Image of God which is flamp'd upon them all, as I hinced at firll : And if Chrifl; fees not ihis Mark on the Soul, he will not own thu Man or Woman aclually to be his. 1, The Holy Spnrit is exprelly called the Sral with* which every Eph.1 12 true Believer is fealed : Alfo after that ye bdtevedye were fealed with 14. ' that holy Spirit of .Promife. Which i^sth^ Barnejl of our Inheritance^

until

What Qhriji's Mark In the %ight hand is, up,

until the Redemption of the furchafed Pojfejfiony nnto the fraife of hU

Glory. And again he faith, Gneve not the holy Spirit, by which you Eph.A.io,

are fealed ^wto the Day of Redemption. Whofoever hath the Spirit

of ChriH: in them, or hnth received the faving Graces thereof,

are Chrift's Sheep, they have his Mark •, thefe he will own and

fay, ( where e\er he find this Seal) this Man and this Woman is

mine. And on the other hand i AW // any Man hath not the Spirit Rom. 8. o,.

of Chrifl, he is none of hij \ he is none of his Sheep, he hath no

Ipecial Intereft in him. Remember the Spirit of Chrift, true

Grace, Faith, Love, Humilfty, &c. is the Ear-mark of Chriil's

Sheep.

3. And why may not inward Sincerity be Chrifl's Mark alfo ? for that I am fure does diftinguirti them from all others, from Hypocrites,, and all unfound and fajfe-hearted ProfelFors whatfo-ever.

idlyy The Mark^ in their Foreheads is feen by all ^ that may denote their holy Carriage. Behaviour, and Deportment in this World to all that behold them. '

1. It may (hew that they hate Idolatry, and all falfe Wor-feip.

2. It may fignify their holy Converfation •, for Holinefs is writ-ten, as it were, in legible Characters, on all their Foreheads: There is not one of Chrift's Sheep without this Mark v for withont^

Holinefs no Man jhall fee the Lord. This fhews who they are, andHeb. 12; # whither they are going, and to-what Country they do belong. M-

Sixthly, ChriiVs Sheep follow the FootHeps of the Flock, i. e, Chris's-the Primitive Church, in Church-Conllitution, Dodrineand Dif-'^^^^Z'/"'-cipline. They contend for that Faith which xvoi once delivered to the ^"^ ?* Saints, and keep the Ordinances as they were at firft given forth •, fh^Floll^ they are for no mixture, in Dodrine nor Difcipline j be fure before Jude 2.' all things, they keep pure the Dodrine of Juftiiication, and do i Cor. 1*1.-not join Work and Grace together : Their great care is to exalt ^' the free Grace of God, and abafe the Creature, accounting all pf, their own inherent Righceoufnefs as Dung, or Dogs-meat, in com- 1 ^' ^'' parifon of Chrift, and the Righteoufnefs of Chrift.

Seventhly, They love to drink in pure Chriftal, foft and gentle Streams. Sheep do not love to drink of muddy, rough and ragr ing Rivers : No more do Chrift's Sheep •, He makes we to lie down in pr 1 £^reen Paflurn y he leadethme b'efide the fitll Wateri. They will not 2,3',^^*

forfake.

xiXMiIW0^^-

1 Cor. 4'

Voud, fweUing and n.ubl»

""l"^' ' itrZ xaa M thod of AriM' aod G.fc«,or all humane , of P««»/f'''«';°V /wnrfs tothe Teachings of the Holy Ghoft ? Curiofmes or itch of VVords, totne i «^"''« , j ;/ j^e ««(i-

,_ «»^ Wori^ "/^^^'ff ({,*"',;Bellevers chule and love to dnnk of,

doubt Dr. C.W»» was m the ngh , J»;j^/^7.i"'„3i Things,

" God. /«/«'« '#/»?«"»■" «"-" ^^'''""" ^»/"?'"' """'''-^'O^rfnotators fay well, .«•*' •• Mjnifters ought to fpeak'

■ "i«^t£;^^|^^gSt!^^S^^

c' Words and Phrafes in a Dmne, (fay they) is Duc roiiy ^^ , '^ Vanity. '

. , /; ...Ar.{^h rhnft's Sheep do relie upon the Care and'

Sheep mft Faithfulnefs of ^^^^'^^^'f^^'^^^^ him, knowing he

in ie believed, and can and f ^J/"^"';^'^^^^ to his Charge : They fdthMr ^iii keep tliat Which they have commute b.^ ^^ ^.^

i<^f t'dep^i^do" Chnft, ^f ^"^^^^'^Irh^^^^^^^ fay with

^W^^^^- Word and Prcmifes ^^^^^ .fj^^^^S^

m.3.x, ^^-^/^.^ r*'/ ''"hirhl^ SneceVary nor for th. Life which rs for this Life, which ^^/^^i^^^'X^^ chufe for them, knowing tocortie: They ^'fj''}^.^^^^^^^ thtm-

they are not competent I"^^!^^ .^.^^"'; %,ii / tmft in him -, Let felves: Thongh he (lay me (^ ^^^'^j;?Jn'eft upon him •, my hope

The CharaEiers of Chrift's Sheep.

Ill

APPLICATION,

1. We may infer from hence, that Chrift hath but a few Sheep, but a few Followers: O what a fmaU Number have thefe Chara-fters upon them!

2. It may be for Lamentation. Cyfrian brings in the Devil triumphing over Jefus Chrift, after this fort : " As for my " Followers, I never died for them as Chrift did for his i I

' never promifed them fo great Rewards as Chrift hath done to his, and yet I have more Followers than he, and the? " do more for me than his do for him.

O how blind and deceived are poor Sinners, that they chufe to follow Satan rather Jefus Chrift! What a great Multitude hath the Devil! his Flock is a mighty Flock, Chrift's Flock is a little Flock : Fear mt^ little Flocks, it u yonr Father's ^W Luke 12 Pleafitre to give you a Kingdom. Every Saint ihall have a Kine- 52. dom, a Crown j this is Chrift's Promife to all his Sheep, and yet how few are they that cleave to him, that believe in him, and follow him !

3' By what you have heard, you may try your felves • O fee, have you thefe Charafters, thefe Marks of Chrift's Sheep? certainly if fo, you have no caufe to doubt but your State is hap. py> if not, labour for them.

4. The way to be one of Chrift's Sheep, is to believe, and to pafs under the New Birth.

^ JOHN

PVhat a hni of Shefherd Chrift is.

JOHN X. 27.

My Sheep hear my Voke^ and I know them, and they follow me. -

Serm. V."

r-lT^ H E laft Day I fliewed you who are the Sheep of ]e-fus Chrift, by giving you the feveral Charaders and Marks of them.

Sixthly, I fliali now proceed to the laft General Head, viz,

1. Shew you, What a kind of Shepherd Chrift is.

2. What thofe Paftures are where he feeds them.

3. W'hat a Fold he hath for his Sheep.

cbi^ A p,yft jefus Chrift is a chofen Shepherd. No Man hath a right to f/^«^^^P*beaSh*epherd, but he that is firft chofen by theOwner of the M..10. Sheep. Chrift: is called the Eleftof God-, My Servant whom I rati I have chofen. Again, Behold my Servant whom I M, mtneHeB, ^ in whom my Sod delighteth. He was fore-ordanied, in the Decree, Defign and Purpofe of God, to be our Redeemer •, and as a Shep-herd; to take care of, feed, heal, nay, r. ^;. for the Sk.p. , ;,. ^.cW/y. And as he was choJfen,fo he was called alfo to tills Work sSl and Office. For as the Apoftle fpeaks concerning Chrift s Prieft-Heb 1 hood, or touching that Office, fo I may fay of this muantaktth "'^•^•^* \\>^^ Honour mto himfelf, hnthe that i^ called of God ^tp^ Aaron. He did not intrude himfelf upon this Service, but he had a lawhil Call unto it 1 the Father called him, and fcnt him into the World, to keep, feed, and fave his Sheep. This fhews the wonderful Love of the Father, he is the firft and principal Author of our Salvation : M things are of God, who hath reconciled m unto bfmjelf fs ' h leftuChrili. All the fpiritualBleffings we have by Chrift, fpring from the Father ; the Father is held forth as the tirft Caufe firft Mover and Contriver of all fpiritual Mercies for us: ^ The Father alfo fitted and qualified him, or put him into a Capacity to accom-piifti this Work and Office-, he prepared him a iiody, that fo he might die for his Sheep.

j.Jefus

■ ^ ■- . *--^- - - — ^ ■ ■ -t —r- —. -^ _.._

, .,__^_ What akind of Shepherd Chnft is. 11^

•i^" ' —~—": '■ :~ ' ■ ■■ —___«__

^ Thirdly, JefusChrifl is a kind, loving ^iid compalFionate Shep- chrifl a herd. What Shepherd ever loved his Sheep as Ghrift loved his ? '^ompa'jio. The greatnels of his Love, bowels of Affeaion and Compaflion*, "f^/^^P-app'-frs, ^"^■'

I. By his coming Co far Tas 'tis from Heaven to the Earth ) to ' feek them \ tor the Son of Man is come to f^ve that which was lofi. Mat. i'§. Lnke reads it, To feek^ and to fave that which was .lofi. My People u. have been lofi Sheep, Jer. 50. 5. i-uk. 19.

(i.) We were all loft in the firfl ^<s^<iw, not one Sheep but was *''' loft ^ and had not Chriit came to feek and fave us, we had been all -loJl: for ever.

(2.) We were all loft, not only by Original, but alfo by our own aCtml Sin : ^11 we Ithj Sheep have gone afiray ^ we have turned Id. j-'. 6. every one of m to hi4 own evil way. We were all gone out of the way, gone fiir from Gad, and without all hope or poffibility of returning, had not Ghrift came to feek us ; Por we were all as Sheep i Pec. 2, going aflray^ but are now returned to the Shepherd and Bifiop of 0^2$, Souls, ' '

(3.) They alfo, by the Grace of God, at length came to fee that they were loft ; they are loll in themfelves, and in their own fight. Jsfnf fent forth and commanded thetn, faying. Go not in the Mar. ro.j, way of the Gentiles, &c. but go rather to the lofi Sheep of the Honfe ^. of Ifrael. The whole Houfe oi Ifrael was loit, but there were but a few of them that faw their lofi; State.

2. The Bowels and Compaflion of Ghrift to his Sheep, chiefly appears by his dying for them. He laid down his Life for the Sheep j none could fiiew greater Love than this: As the Fath&r john jo knoweth me, even fo 1 know the Father j and I lay down my Life for 15.

the Sheep.

3. His great Love and Affedion to his Sheep, is m:mifefled by

his care to gather them •) He fiiall gather the Lambs with his Arms 1^^.40.11-, and carry them in his Bofom, Gathering implies, bringing them Home unto himfelf by the Arm of his Power, or by the effedual Operation of his Word and Spirit. To whotn huth the Arm of the ifa. -.,. Lord been revealed? Or, who hath felt and experienced the power- ' ^* '* ful Influences of his Spirit, and faving Grace thereof, on their Souls? This mull be before any poor Sinners are gathered or brought home to God. Jefiis Chriit mult refcue them out of the Mouth of the Lion, and Paw of the Bear, as David did his Sheep,, sam. 17 who was a Type of him. We were all once in Satan'sHandv 34,35. that hungry Lion had us in bis Teeth, and was going to tear us

R 2 to

What a Kmd of Shepherd Chrift £•

to pieces, but then coraes our Blelled Shepherd and delivers u^i None but he whofe Power is Infinite could gather us, or bring i» home to God, fuch a miferableState were we in. ■ ^ " ■-- ^/ "' ^^ 4. Chrift's Love is further exprefled, by that affeding Metaf)hor, Luke 15. 6. He goes after the loft Sheep, leaveth the reft itt the Wildernefs, and never gives over umil he hath found if; ^nd when be hath fonnd it^ he Uyeth it en hU Shoulder^^ rejoicing. O my Friends, how great is the Love of Chrift to one poor, loft, and undone Sinner ? He will not lofe one that his Father hath given him : No, no, though it be but one individual Soul that is milling, yet he will go after that, feek that, leave all the reft to look after that one poor Sheep •, and when he has found it, he fees it cannot go, it has no ftrength, therefore he lays it upon his Shoulders. Sinners, Chrift muft lay hold of you, and take you up, and lay you on his Shoulders, and carry you home if ever you are faved. It is upon Chrift's Shoulders, Chrift's Power, that every Eled Soul is brought hornet 'tis not on the Power of their Will, their^ Strength, their Faith j no, but on Chrift's Shoulders. Moreover,' it is faid. He rejoiced^ and calls upon all his Friends (the bkfled' yerfe 7. Angels and Saints) to rejoice with him, for I have found my lojt' Sheef. This fhews his wonderful Love to poor, undone, and loft Sinners that are his Sheep, whatever it cofts him, whatever Pains, ■ Labour, or Charge, home he will bring them, faved they muft

John 10. and (hall be. / have other Shee^ ( faith he ) that are not of tHs f «W>.^ 16 them alfo I mnji brings and they Jhall hear ynyf^otce. jVi-Jaii

5. His Love to his Sheep, to his Saints, alfo appears in ^w ^^t»£

them in his Bofom^ in his Heart. O how near and dear is every believing Soul to Jefus Chrift I It^ a Metaphor t^ken from a Father or tender Mother, that hugs an only Child in his or her Arms, and lays it in their Bofom, knowing not how to exprefs the Greatnefs of their Affedions. Chrift himfelf is laid w lie in the Bofom of the Father \ which denotes how he is beloved by him, how near and , dear he is to him : Even fo this difcovers his great Affeftions to his '*_ People.

6. He alfo makes his Love manifeft to them, by his gentle leading

lfa.40.1 r. of them : He jhallgently leadthemthat are with young. He will BOE

lead them fafter than they are able to go, or lay more upon them

than they can bear; nay, he gives Strength to them, and fupports

their Souls under all their Troubles and Sorrows. Jacob was »

Qen. 33. compaffionate Shepherd •, // / over-drive them^ f faith he > all tke^^

}h . Fkck^will die. Chrift bad many things to tell bis Difciples^ ^^'^

they

What ttKmdnf Shepherd Chrift is.

they were not able to bear them : He lets out or difcovers his preci« ous Truth to his Peoj)le, according as he knows they are able ta receive it and take it in : You ftall not have harder Things, Tri-a]§. Temptations nor Affli<^ions, than your ftrength is. There i Cor. lo, bathiMTtrnptAtictt tak^n yoH^ hut what is common to Man: and God ^3* itfa,ithfnK who will not fkgtr you to be temfted above what you are ahle\ but will with the Temptation alfo makf a way to efcape^ that ye may be able to bear it,

7. His infinite Love and Bowek are made known alfo to his Sheejy by iiis feeding them, as well as it is by his leading them. He feeds them with choice Food, he gives them his own Flefli to eat, and his own precious Blood to drink, knowmg that except he doth this, they muft perifh for ever: This was that ftrange Doflrine in tbc; Eyes of the Jews, which they could not receive nor underftand.

8. Alfo by his healing of his Sheep with his own Stripes. But he was wounded for our Tranfgrefpons^ he was brnifed for our Iniquities j the Chaftifement of our Feace was upm him, and by his Stripes we are healed. - What Shepherd ever thus loved his Sheep, even to be wounded and bruifed for them, to heal them of their Wounds with his own Stripes ? But this Jefus Chrift doth.

9. By thiswafhing them alfo in the fame precious Blood : Nothing could purge away the Filth and Guilt of our polluted Souls, * but Chrift's Blood i and if he waih us not, we have no part with him : He hath loved us, and wafied tu from our Sins in his own Blood. » This Love is wonderful Love, amazing Love, exceeding all Love. '* ^' O in what a Stream, in what a Fountain are the Sheep of Chrift wafted I Think upon it, our Pollution was great, but Chrift hath waihed us. God fent hie Son to take away our Sin, and it muff

be done this way i It U the Blood of Jefm Chrift his Son that cleanfes 1 John u Hi from aH Sin. 7.

^ Fourthly. Jefus Chrift is the good Shepherd. / am the good Shep. chrifi tht herd j tht good Shepherd giveth his Life for the Sheep. Our Lord good Shtp^ Jefus fliews in this that be excels all Shepherds r Some Shep- '^'''^• herds have ventured their Lives^ hazarded their Lives for their ^^^^ '*'' Sheep f yet it was more than was required of them, for the Life '** of a Man is much more valuable than the Life of a Beaft : But na doubt our Saviour refers to his great Work and Office as Mediator, and as the Meffiah thzt was to come, who was to be cut f^pajve 2^. not for himfelf, for bis own Sins, bat for the Sins of theEIeft, or dk for his Sheep : It was required of him> the Father gave him

comi*

commandment to lay down his Life •, and he did a actually, freely, wiliinsly \ nay, he came on purpore into this World co do it, and therefore he is the good Shepherd.

.« rifiUy. Jefus Chrin: is a Wife Shepherd, a knowing Shepherd •,

aZlk ^k}^^ ^^'y ^^^^P ' ^^^s ^ ^^^'^ already fpoken to.

shipM. I. He knows and fees all his Sheep at once, with one look of his Eye, in all the Nations of the Earth, let them dwell where they will> though never fo far afiinder or remote. -*

2. He is fo wife, that he knows in what Condition they are, and what Condition is beft fcr them ^ whether Poverty or Riches, Sicknefs or Health, Liberty or Bonds, Peace or Trouble, Honour or Difgrace, Strength or Weaknefs, either a fat or a lean Pafture, Lofs or Gain, Cold or Heat, whether a North or a South

'* Wind.

3. He is wife to proted us, wife to condud us, to feed us, wife to fold us, wife to heal us, and wife to fave us.

chriH- is i Sixthly. Chrifl is the chief and great Shepherd of the Sheep. gmt Shep- And when the chtef Shepherd ^Dall apfear^ ye f^all receive a Crown of herd. Glory.. And again, the Holy Gholl calls him in another place, iP«^$« the great Shepherd : Noiv the God of Peace^ that bronjiht from the ^ . Dead our Lord Jefi:^ Chril}., that great Shepherd of the Sheep, &c.

20.*'^' Jefus Chrill may be called the chief and great Shepherd.

1. Becaufe he entered into Covenant with the Father, as the great Surety of all the Sheep ^ by which he came under a legal Obligationtopay the juft Debts, and to anfwer for the Defaults of all his Eledt: And then and thereby he i:ndertook to bring in

Ueb u and gather all the Sheep to God by the Blood of the Everlafting 20.* Covenant; by which Tranfaclion he made our Peace, and reconciled us unto the Father.

2. Becaufe he aiftnally bought all the Sheep, in purfuit of the faid glorious Covenant-Tranfaftions, by the Price of his own Blood,

8 °* that fo he might unite them all unto himfelf in one Body. ^^' 3. He may be called the chief and great Shepherd, becaufe all

the Sheep, or Eled of God, are given into his Hand, to keep, take care of, feed, heel, protect and preferve to Eternal Life. And this great Work and Office he hath undertaken, and doth and will perform with all Faithfulnefs, being every ways fitted, endeared and qualified, as Mediator and univerfal Shepherd and Head,

to difcharge it.

4. Be-

Wl?at a kind of Shepherd Qhrlfl is.

127

4. Becaufe'tis he that calls them, that juflifies them, that fan-difiesthem, and prefents them all faul.kfs and without Spot before the Father. ■

5. Becaufe he is exalted in Glory and Dignity, not only as the Head, Lord, and Sovereign of all the Sheep, bat alfo as the Prince of all Pallors and lubordinate Shepherds that ever were, are, or fti3ll be i from whom they all receive their Power and Authority as his Deputies.to take care of and watch over each part and parcel of his Flxk committed to their refpedive Charge, Jc-fus ChriO: is not only above all Shepherds, all Minillers, but they do all in his Name, and mud at the lall Day be accountable to him for their Adminiftrations.

6. He is the great Shepherd of the Sheep, a mighty Shepherd if we confider the greatnefs of the Flock, which he hath not only received the Care and Charge of, but they are all his own Sheep. ' If a Shepherd had under his Care looooo Sheep, and all his own would not every body call him a great Shepherd ? Now though Chrift's Flock is called a little Flock comparatively, yet the Number of all his Sheep, all his Eled, is very, great: we read of ten '

.thonfands of his Saints^ and a Number that no Man can number, they are j^l his i and therefore a great Shepherd.

7. He is great in Riches, having a multitude of rich and choice Paftors, enough to feed Millions of Sheep here on Earth : And ; though his Flock will encreafe e're long, when the Fulnefs of tijs Centiles Jhall came in, and his antient Flock, I mean, xki^ Seed of Abraham now fcattered, be gathered, and all brought into one Fold, yet he hath Paftures for them all. Moreover, he hath prepared a glorious and rich Fold for them Above, which is Heaven itfelf, that is the Fold into which all his Flock Ihall be put for ever and ever.

8. Lafily, He is great in Power : No Shepherd hath fuch < Power to defend, protedt, preferve and fave his Flock like to him. None arc able to pluck one Sheep out of his Hand, as I fhall prove : and dem nUrate when 1 come to fpeak to thenext part of my Text. Another Shepherd, for want of Power, may iofe his Sheep, the ff^olf or Lion may come and tear them in pieces, and rob him of them : But no Enemy, neither Sin nor Satan, nor the World, can rend his Sheep from him •, he hath Power over all Ad-verfaries, and can fubdue them with much eafe at his Pkaiuce 5 therefore he is the great Shepherd.

Seventhly. .

chriH a Smnrfc/y.ldbTchrift is a watchful Shepherd, This is one Pro-Jchfd pertyof agoodSh^:pherd. And there were Shepherds tn the FM Sbtpherd, f^yi„^oygrtheirFlock^bymght, ^C.

luke2.8. ^^^f^ j^^Q^5 t^j5 Sheep are fubjeft to fleep, and fo he open to many Dangers, therefore he watches over them. He is al-wa^sawake •, he thn keeps Ifrael, neither Qumbereth nor fleepeth; Pfal 121. He will not Mer thy Foot to be removed: he that keepeth thee Will not f;:sfuZer Behold, i that keepeth Ifrael, M n^^^i^^r (lumber n^ fleep the Lord is thy Keeper^ thy Shade upon thy rtght Hand. The Sheep of Chrift are in danger by Sin, by Satan, by Temptation, bv Wolves, by a deceitful Heart, by inward Corruption, by falfe and felf.feeking Teachers, whofe Defignis to make a Prey of his Flock; therefore he watches them like a Vineyard of red Wine. / the Lord do hep it. I will water it every moment ; le(i any hurt tt, I ''*• ''• '• w%hTitml andDay. I will, as if he ihould fay, proteft my rhurch mv Vineyard, my Flock, from all Aflaults of its Ene-.SesfneTtLrMe^^^^ nor Devds'(hall fpoil, ruin, or hurt my

And that he may fecure his Flock, ^ ^r '. r^ •

1. HedifcoversbyhisWord, theSubtilty, Craft and Devices of their Enemies, and their Danger thereby.

2. Bv his Spirit alfo, through its quicknmg Operations, he a-wakens them when their Enemies are upon them i and that fhews he is a watchful and a wakeful Shepherd. ^ a a - r . ^^

3. He alfo by his Providences Ihews he is awake, and Itrives to awaken his People alfo.

And this he doth feveral manner of v;ays. ^

1. By Wars, Perplexities, and Diftrefs of Nations.

2. By Famine and Peftilence. ^ ^,^ , , • j*

3. By ftrange Signs, Prodigies, and fearful Earthquakes indi-

vpt*^ Places

4. Bv the awakning Providence of fudden and unufual Deaths,

fnatching away one Man here, and another there, to keep the reft

^^f By letting out Symptoms of his Difplcafure, by diftreffing the honfciencesof fome, by fearful Horror ^"d.^fP^triem inspire and CJbi/^'s Cafes i to awaken others, and to deter them

^'T He\lfo imployshis Minifters to roufe them up -, th^j, as his Subftitmcs, are made Watchmen, to give his People, his Saints, his Flock, warnicg of approaching Daogers,

-_2<^/y, Chrift knows tbathis Flock is not onlyfubjed td'AeepiBur ~ ilfo to go aftray^ and therefore he watcheth over them.

1. Becaufe he fees our Enemies watch againft us to enfnare, to catch, and to ruin US', Deliver thy feif at a Roe from the Hand op^^f- <?• the Hunter^ and m a Bird from the Hand of the Fowler.

Satan is a fubtil Fowler, a crafty Enemy i and is alfo clothed with great Power. He is compared to a Serpent, to ihew his Sub-tilty ; and to a Lion, which denotes his Strength and devouring Nature. °

2. Jefus Chrift watches his Sheep, that he may give them thofc Mercies they need in the proper feafon of them : He knows when and how to give us that Good he himfelf hath promifed. Sometimes he watches over his People, to chajien^ to afflid and puiiifh them with the Rod, when he fees there is need of it: He lets out his Dog, ( as I may fo fay, like as a Shepherd doth upon unruly Sheep) when his Calls will not do, will not reclaim them and reduce them to an orderly and diligent walk. But then at another time, he watches over them, to beftow his Favours and Bleffing

upon them : ^nd it [hall come to fafs^ that lik^ as I have watched Jcr.-^i.zS, overthem^ to plucky np, and to break down^ and to overthrow^ and to defiroy^ andtoafflid-^ fo mil I watch over them, tobnild, and to plants fatththe Lord Though there is no Change in God, but he doth all things according to the Counfel of his own Will and Eternal Purpofe, yet there is a Change of his providential Difpenfations. , C^d here fpeaks after the manner of Men •, and as he is diligent to afflift for Difobedience, fo he is likewife as diligent upon a Refor-mnion, to diftribute his Bleflings, when he fees it will make for his Glory and his Peoples Good.

Seventhly^ andlaftly^ Chrift is a living Shepherd. Other Shep-C^>-»/^»^a herds die and leave their Sheep, and know not what Evilmay be-f^7*^^^^ fal them after their departure : But Jefus Chrift never dies •, / am J^^^; ^^g he that was dead^ and am alive j and behold^ I live for evermore. He ever lives to feed, to heal, guide, proteft, and fave his People ^ He ever lives to make Intercejfion for w. In this doth the Safety, Happinefs and Comfort of Believers lie : Ohrift is always the fame, he changes not ^ and is fuch a Shepherd, that his Sheep cannot lofe •, Death hath no more power over him, Death cannot deprive them of this Shepherd.

^ ,^i^ 9 ^^PPy S^^nts, blefled Sheep : O love your Shepherd, truft m ybur Shepherd ^ fay with Vavid^ The Lord it my Shephsrd^ ijha/lpfii 22.1 not want. S ^ • 2.Bs

FVbat ^aftures Qmft feeds his Sheep in.

2 Be ruled, led and guided by your Shepherd ; and be eon-tent with that Pafture mto which he hath put you, and with fuch Commons he is pleafed to afford you ^

I How doth this reprehend fuch who repine, murmur, and are carried away with navifh and diftruftful Fear ? O what a fhanie is tt to be afraid, when yo« have fuch a Friend, fuch a Keeper fuch a Shepherd to proted, feed, and keep you ? Butto proceed.

What Secondly, What Paftfires doth Chrift feed hu Sheep in ? What or -whuh

ChripPa- ^re his tPaflnres f

cirm Tirli. I anfwer •, His Word, thisisone of hisPaftttres, and afat mlUmtxU yea, a moil choice and rich Paflure; here 's p.;ec>ous *F.^« feeding- Some (like P W; canrelilh God's Word, and find ic "'"" '''' fweerer than Honey; Hbw fwHi are thy Wm-ds mtomytafel yea, f "/!"■'■ r~2™y<V«^ M^h. The Stndy, Meditation, and O-^'ot "'-tec of Gols wid, yields mor. Satisfaftion, Joy and De-liRht, than any worldly Men find in their earthly Profits or fenfual Pleafure=. If yon cannot find it thus, it is becaufe you have loft TOur fpiritual Appetites, you da not hun»r after heavenly Food lo? fee the Worth nor Want of it: Thy Words ( fauh >.->»-«.) f/; "• Zefemd, a„d 1 d.deat them; andthyW^rdwa, Hmo«» the pymi

reiokinf of f^*y tieart.

Beloved, there is a two-fold tailing of the Word.

Ci 0 Some tafte it,but digeft it not ^ they have an ^^V^^'^^f^-and bear Reception of it, and no more : The news of a Saviour, nfdel verSom Wrath, feems defirable to them -they like the Promifes of the Word, and flatter themfelves with a falfe Hope of pardon, by giving a bare Credit to the Truth of the Go-fnel in the declaration of it. • , ,. . n-

%\ But thereis a farther and better taibing than th,s •, a talbng bv a fpecial Application, and a faving relilbing of the Worf <£ God , ar^ not he promiffory Part only, but the preceptory Part thereof ^fo : Thclblike and love the Word, becaufe of the Pu-titv of it. Others have a comnnon, but not a fpetial Faitb; the Tews feemed to rejoice in John's VcSrh,e, but did rot receive it into thei^ Underft'anding, and fincerely fubjecl to the Life and

■^O Vt"; Word of God feeds the Souls of Believers with fav-ine knowlcdi-, the Doflrhie of Free Grace, of J""*''""""^*-i|ti»°Pardon.of Sii,, and free accefs to the Father, which Ihew^

John

it to be a fat and blefled Failure y and thus it feeds their Under- ' Handing.

(2.) It feeds and raifes their Affe<n:ions alfo in Love toChrift,and defire after him, to hear what God is to them, and Chrifl: is to them^ what a Covenant is made with Chrift for them, what Pro-mifes are made to them, what Love the Lord Jefus hath to them, and what Grace is purchafed, laid, and treafured up in Chrifl for them ; what Care he hath of them, and what Glory he hath prepared for them.

*' (3.) They receive the Word, they afient to the Truth of it, and feel alfo the Power thereof, inclining, bowing and fubjeding their Wills to a holy, ready, and hearty Confent thereunto, in a way of univerfal Obedience to what is required of them.

(4.) It feeds their Faith alfo, and every Grace of the Spirit in their Souls \ itincreafes their Faith in Chrill, and their Love to Chriu, whiift they meditate thereon, and believe with an unfeigned Faith the Veracity of God's Word, and apply the Promffes and BleRings thereof, which are purchafed by Jefus Chrifl now, is to eat and digeft the Word.

Secondly. The Ordinances of Chrill may be faid to be another C;&w}?v (^y-Failure where his Sheep do feed. The Spoufe no doubt enquired dmnm.it after this Pafturei Jellme^ O thou whom my Sod hveth^'where thou'''''^^^^P"^^' feedefi^ &c. where thy Holy Ordinances are truly adminiftred. ^^^^^' ^''^'

I. T^he Ordinance of Preachings or Adminiflration of the Gofpel, is arich Pafittre^ efpecially when it is preached powerfully by the Influence and Demonflration of the Spirit ^ theopening and explaining the Word of the GofpeL is like the opening the Pallure-Gate,and fo letting the Sheep into it. Did not our Hearts h^rn within Luke 24. «*, while he talked with tu^ ^nd ofened the Scriptures ? 'Tis like the 3^' opening of the Box of precious Ointment, caufing a fweet Pw=r-funie in the Soul, like as Maryh did in the Houfs. The Work of tlie Minillry is to open the Scripture i Vnderfiandefl than what thou Adi 8.20, readeji i faith Philip. The Eunuch anfwered, How can /, mlefs ^i. fame Man fliodd gmde me f He might have added, ^amQ skiiful Man. Alas, fome are unlearned, unexperienced and ignorant Preachers^ they know not the Lord themfelves, they never lear* nedof the Father, but want the Teachings of the Holy Sp^it: They underlland not the Sciiptare, the Holy Bible is a feakd Book to thern, notwithflanding all their Hun>aneLiterature and Knovv^ kdg of the Tongue*, with their Arcs and Sciences.

S 2 The

- ---If- .^.-'^-^-

Goffel'Ordinances one of Chrijl's fafiuyes.

The preaching the Gofpel, is the feeding of the Soul. But O what care Ihould be taken, that nothing is dehvered by the Preacher but found Doarine •, not to feed the People with airy and empty Notions, corrupt and poifonous Doarine; for that is to deftroy the Sheep, efpecially fuch that are weak in Knowledg, and cannot quickly difcern Truth from Error.

They are rot to feed the Flock with Humane Traditions, nor John 21.. with their own Dreams. Simon, Son of ]on^s,hve(}: f^.« «jr ? 15. Feed my Sh.ep : Not with good Doarine only, but good Difcw

plinealfo, and with an holy and good Example: Good Government is precious Food to the Sheep and Lambs of jerus Chrilt.

2 The Holy Ordinances of Baptifmy and the Lrrd^s Suffer, u ano-

ther part of this hlefedPaftfire: And fuch are in Sheep that will

not feed where the Shepherd willeththem, or like not a Pafture of

Afts 2.4. his chufing. With what gladnefs did thofe Saints at J^rflen^>

when they received the Word, yield themfelves up to Holy Bap-

Afts8 5o tifm? ThtEunHchzKo found that Ordinance Che meeting with

^^ Chriftinit) veryfweef, and therefore when baptized, he went

away rejoicing. ThviMyfteryof the Gofpel is preached or held

forth in a lively Figure in Baptifm to the very fight of the natural

Eye i which being underftood, conveys much Light and Know-

' ledgtothellnderftanding. ^ r - ^c

It fhews that Chrift wa^ dead, buried, and rofeagam for our

mnmhfs li,^" Baptifm (faith the Learned T«/e«f«) is thefirfl; Sacrament *f. p. ct ^f jhe New Teftament, inftituted by Chrift •, in which there is 885,887. cc gp g^g^ Analogy between the Sign and the Thing fignified. *' The outward Rite in Baptifm is threefold. " 1. Immerfion into the Water. " 2* Abiding under the Water. " 3. A Refurreaion out of the Water. ^ Bmifm " The Form of Baptifm, (faith he; to wit. External freZi " and Eflential, is no other than the Analogical ProporuoB SoHl'Food. " vvhich the Sign keeps with the Thing figmfied thereby. Ihe " plunging into the Water, (faith he) holds forth to us that hor-« rible Gulph of Divine Iuftice,in which Chrift for our fakes for a *' while was in a manner fwallowed up: abiding under the Water, ^Gme. ^' (howlittle timefoever) denotes his defcent into-^ Hell, even " thedeepeft of LifeleOnefs: and lying in the fealed or guarded « Sepulchre, he was accounted as one dead. Rihng out ot the " Water, holds forth to us in a lively Similitude, that Conqueit

*' which this dead Man got over Death. And (faith the fame

worthy Author ) fo dipping into the Water, in a mofl lively

*' Similitude, fets forth the Mortification of the old Man ^ and

" rifing out of the Water, the Vivification of the new Man i it

**' being meet that we, being baptized into his Death, and buried

*' with him, fhould rife alfo With him, and go on in a new Life.

The Apoftle clearly confirms the fame great Truths j Knorp ye mt, rq^. 6, z

that fo many $f us as were haptimed into Jefm Chrifi^ were hafti:^ed 4, * * '

into his Beath ? Therefore we are buried with him by Baftijm into

Death., that like as Chrifl was raifed up from the Dead by the Glory of

the Father i even fo we alfo Jhouldwalk in newnefs of Life, We have

FeDowfhip with Chrift in his Death in Baptifm, or the Efficacy of

his Death evidenced to us, as the outward Symbol of it is held

forth in the external Adminiftration of it: For as Chrift died for-

Sin, fo we are hereby obliged to die to Sin ; and as he rofe again

from the Dead, fowc ought ( as we covenant in this Ordinance)

to walk in newnefs of Life. Dr. Cave faith, '* In Immerging there

" are in a manner three-fold Ads, The pntting the Perfon into the

" Water^ his abiding mder the Water^ and his rtfing up again; there-

'' by reprefeming Chrifi's Death, Burial, and Refurre^ion •, and our

" Conformity thereunto in our dying to Sin, and the deftru^tion

'' of its Power, and our rcfurreftion to a new courfe of Life,

O learn what your Baptifm holds forth, and what you are taught^

thereby, and promifed therein, and live accordingly. Brethren,

you wiU find blefled Food in this Ordinance for your Souls •, and if .

you experience the Things fignified thereby, happy are you; if.

not, in vain were you baptized.

idly^ What fweet Food, or how good a Pajiure is the Ordinance of ne Lord's the Lord^s Sftpper^ to a hungry Soul who longs after the Bread ot'^^ippir pre-Life, and Communion with Chrift. A Crucified Chrift is the ^^o"-^s^oui^ Bread of Life ; and by Faith in this Ordinance we feed on this ^''^'^* Bread ^ it feeds and ftrengthens our Faith, and alfo our Love to the Lord Jefus : Who can forbear to love that Chrift, who poured forth his precious Blood for us ? He was made a Curfe for us, by hanging on the Tree, and bearing our Sins.

When you take this Bread, and this Cup, you declare you take and accept of Chrift as the only Food of your Souls •, and that way «f Salvation God hath been gracioufly pleafed to find out: and when you eat the Bread, and drink of the Cup, you fhew that you feed alone upon him, and that he is your Saviour. Indeed, Chrift doth ifl effed fay to you, Soul, tahie allthis^ in token that I

have

have fatisM the Juftice of God for thy Sins, 1 have made thy Peace •, take this Bread, aod this Cup as a Pledg of it, and ot mv Eternal Love to thee, iand as a Token that all thy Sins are foraiven, and that thou art mine alfo. (i.) By this Ordinance we karn, and clearly fee, the horibie Evil of Sin, the curfed Nature of Sin, in that nothing could atone for it, nor fatisfy the Law and luftice of God, but the precious Blood of the Son of God himfeif (2.) Here like wife we fee that infinite Love of the Rom.?.32. Father, in giving of Chrilt to die for us ; He feared mt h^ own Son. but delivered him u^ for m ali. C3.) Here alio we perceive ' the wonderful Love of jefus Chrift, who willingly laid down his Life for us. (4.) Moreover, here we fee how we come ta be faved, or the Way of Life s and that it is only by a Sacrifice, and that by the Sacrifice of Chrift himfeif alo;;e. (5.) Here we fee our near Union with Chriflr, and blelTed Union one with another as the Bread and Wine is turned into Nouri(hme;it ^ the firft i/held forth: and as" many Corns of Wheat do make one Loat, fo we being many Members, are but one Body •, and therein the latterllnion is held forth alfo, 1 mean, our Union one with ano-

ttiei'.

Thirdly. The Ordinance of Trayer^ is alfoas a Failure for Chrift's ^!f^ 1 <ihp-n to feed in. if we pray in Faith, we receive what we delire ^^^r fnd^Cd in need of: 'xhat Soul that goes to God in Chrift's Tamd a.Namebelievingly, never comes away empty hard:d. IVe have not,, becau^fe we ask not •, or elfe ask aroifs, that we may conf^me tt on our Lii(is, topleafetheFlefh, and gratify cur Carnal Appetites, and fo an evil End fpoils good Means: Sclorg (faid a good Woman in diltrefs) as lhav€ a praying Heart, God wiU have a help-ins Hand. It argues we have not hungry Souls, it we have not pravins Souls. You may as well live without eating, as fpiritually live without prayings and as it is a fign yon are not weU when vou cannot eat, foit is a fign your Souls are notwelbAhen yon cannot pray: And as it is a fign the Body is fairit, when the Breath is fnort, or breaths not freely, fo.it is a fign of a taint and laneuifliing Chriftian, when bis Prayers are fiiorti, or prays not freely. He that believes favingly, will pray fervently. He that thrives net in this Palture, will thrive in none. As be cannot live naturally thiitbreaths not, no more can that Soul live J;>i. itiially that prays not. He that cafts off Prayer, cafts off God. No wonder God withholds Mercies from us, when we leitrain Prayer

nom

fram him. Pure Prayer is only plealing to a pure God : our Prayers

ITluit be direcfted to the right Objeft •, O thoit that hearefi Prayer^ to Bfak^j.^.

thee fljall all Men come. We muft always drre(fl:' our Prayers to

God, but mult not forget to come unto him by Jefus Chrifl: •, and

we muft fee to the Matter of it, as well as the Objeft : If we ask

not that which is lawful, our Prayers muft needs be unlawful ^ as

it is a Sin to do any thing God commands not, fo it is a Sin to ask

any thing God allows not.

We muft alfo be right in the Manner, as well as in the Matter of our Prayer: When our Spirit prays not, our Hand receives not.

And we muft, if we would thrive in this Pafture, alfo fee that our End be right : Oor great End fhonld be, that our Prayer may be accepted, and God may be glorified.

The firft thing we fhould ask in Prayer i?, that the Name of God may bs hallowed.

O Soul, hafte into this Pafture : Whatfoever ye asl^^ faith Ghrift, John 14W. in my Nam?., I will do it^ that the Father tnay be glorified. i§.

• To pray in Chrift's Name,

1. Is to know we come to have this'Privilege to draw near to God, only by Ghrift, i. e. through the Vail, that is to fay, his Flefh ; he hath purchsfed us this Liberty.

2. 'lis to pray in his Strength, i.e. by the Spirit, which he hath procured for us, and given to us.

3. Tis to pray in the Virtue of Chrift's Mediation : Whatfo-ever we ask on Earth, Ghrift obtains for us in Heaven.

4. To ask in Ghrift's Name, is to ask for his Sake, for hb VVorthinefs: Tisnotwhat our Defervings are, but what Chrift's Merits a re.

Fourthly. The Promifes of God are mother Paflurcy where the S^jeep The Pro-cf Chrift do daily feed. The Promifes of God are of a Soul-faften- knifes are a ing, and Soul-ftrengthning Nature: But there is no feeding here, "^^^'^.'^f^ without believing. A Sheep may as well feed on Grafs, without^T^'^"'^'^ Teeth, as a Chriftian can feed on the Promifes without Faith. ^^^^* The Reafon why the Soul cannot get into this rich Common, or rather fat Medow, is, becaufc he cannot get o\^er the Slough of Unbelief. Man lives mt by Bread alone.^ hnt by every Word that fro- Mac. 4.4,. €€eds out of the A Couth of Cod, He can feed his People, and fup-port them by a Word of Promife, when their Bread faileth. Nor muft we take unlawful Means to fupply our Neceffities, nor diftruft

the.

1J (S TroVideiices and Experiences a rich Soul- Tafture,

the Care and Providence of God, tho we do not fee which way wc

Pfal. 37.3. fhaU fubfift : Trufi in the Lord^ and do good^ fo thon JJialt dwell in the

Landy and verily thoH fhalt be fed. We muft depend upon the

Providence and Promife of God, for Supplies both of Body and

Pfal. 34. Soul : Ihe y^ung Lions lackj^ and fujfer Hunger •, yet they that feek.

10. the Lord Jliall not want any good thing. We mufl: let God jadg and

chufe for us *, 'tis better for us fometimes to want, than to abound :

There are Promif.s (as l.have fometimes fhewed you) thatanfvver

every Condition we can be in.

The Provi' Fifthly. The Providences ofGod.and the Saints Experience^are another ^^^T °^^ P<»/?«r^ for Chrifl's Sheep. How oft have they been fed this way ? the S ''"t ^ ^'*'^* ^^^" y^^'"£i ^"'^ "^^ am old ^ yet have I not feen the Righteotu Experiea- fo^faken^ nor hts Seed begging Bread. This was more efpecially 1)4-ces, a Soul-vid'^s Experience, and under that Difpenfation, when the Pro-jatningPiL' mifes of God were of temporal BleQings •, ours under the Gofpel fr* are better : Or elfe take it thus. Not beggtn{ invam. If they are ' ^^* fuch Children that walk in the Steps of their godly Parents, or not fo begging as"to be forfaken, it cannot intend any kind of asking, or begging i for David himfelf defired and received Relief from I Sani.2i. others. Nothing doth more clearly relieve and feed our Souls un-5. & 25.8. jjgj. Trouble and Diftrefs, than thofe Experiences we have formerly had of God's fpecial Providence and Goodnefs to us, or how he Pfal. 42.5. helped his People in their Extremities in the days of old. O my God, my Soul u cafl down wtthin me ^ therefore J will remember thee from the Land of Jordan, andof the Hermonites, from the Hill Mi-zar. He would call to mind how God had helped him formerly, when purfued by Saul., or diftreiled by uibfalom ^ and the way his I Sam. 13. drooping Spirits were revived. He that delivered me (faith he) 37« from the Paw of the Bear, and Paw of the Lion, wiS deliver me from

this uncircumcifed Philiftine. All Power is given into Chrift's Hand, he is the great difpofer of all things •, therefore be fure he will order every thing for the Good of his Church. If not a Hair of our Heads fhall fall without the Providence of God, we may conclude he will be concerned for us in greater Matters : And if he provide for Sparrows, he will provide and take care of his own Children.

The Covenant of Grace, the Love of Chrill, and that Relation we Hand in to him, muft needs give us ground to believe he will, in his moft wife Providence, order all things for our Good, be-iidcs the exprefs Promifes he hath made upon that Account. Doth

he

he hold us in his Hand, carry us in his Bofom, nay, engrave us on his Heart, and will he forfake us ? O this cannot be.

Hath he took the Charge of his Sheep, and will he leave them to Lions, or Wolves, to be torn to pieces ? Or fhall Sin or the Devil pull Liirb from Limb, and he look on ? But I mult not further enlarge here.

Queft. IVh^t is the Nature of that Food which Jeftu Chrifi feetU his Sheep with ?

1. I anfwerin the Negative-, It is not furfeitingFood : fome Paftores are naught, they will rot the Sheep •, but Ghrifl feeds not his People in fnch Paftures.

2. 'Tis not forbidden Food •, he hath prohibited us to follow a Multitude to do Evil, to walk in the Way of the Heathen, or after the Courfe of this World, or according to the former Lufts in our Ignorance, and not to touch, tafte, nor handle of the Traditions and Dodrines of Men *, but he allows us his own Word and Ordinances.

1. 'Tis coftly Food, Paftures that were purchafcd by our Shepherd at a dear Price.

2. 'Tis fweet and pleafant Food > More to be depred than Gold ^ nr « yea^ than much fine Gold: fweeter alfo than Honey^ or the Honey-iq/ '^* comb.

3. 'Tis Soul-fadsfying Food? he fatisfies every hungry Soul: /pfai. J22, will abundantly blefs her Provifiony and fatisfy her Poor with Bread. 15.' Wicked Men eat that which fatisfies not: what is all the Tralh of

this World, but meer Husks, Afhes, and Gravel-ftones ?

4. 'Tis ftrengthning Food ^ it ftrengthens the Soul, and ftreng-thens the Graces of the Spirit in the Soul.

5. 'Tis chearing, comforting, and reviving Food, as I might Ihew you, but mult not enlarge.

6. 'Tis living Food, 'tis Bread of Life j fuch who feed on it fliall never die : it gives Life, and it continues and cncreafes Life, and vAl\ feed the Soul up unto everlalting Life.

~ 7. It isSoul-fatning Food : Eat yon that which is good^ and /^^Tfa. 55. 2. yoHr Sod delight it felf in fatnefs. O this Food, thefe Gofpel-Pa-ftures fatten the Soul, when they meet with God, enjoy God in his Ordinances *, when they have Communion with him, and when they find their Sins and Corruptions wither and die, and Grace grow and flourilh in their Souls •, when they thrive in Holi-nefs, in Faith, Love, Patience, and Humility, &c.

T Quell.

Y^ What Qhrifs Folds are..

J±

"^t Qiieft. IVhat is Chriff'sFold ?

chriji's jinfw. He hath a twofold Fold. . ,. ^,r .• •

Foldsm. J His Church is his Fold \ Chrift built it himfelf, and it is a . Fold the Entmy cannot deftroy, he hath fet it upon-a Piock. 2. Heaven is Chrift's Fold. , .^, ^ , . . ^, ,, , Queft. What is the Fence of Chrtfs Fold (or Church) here on

"Earth ?

■ Anjw. I anfwer, It is threefold j^ . . . n

I The Fence may be faid tobe, that Holy and Primitive Gon-ftitution, Of dec and Ordinances which Chrift hath appointed.

2. That Sacred CovenantBelievers enter into, when they are

admitted Member?. . ny^ \n. Uo.u

3. The Holy Difcipline, Order and Governmeat Chrilt hath

ordained and left in the Gofpel.

AFVLVCATlon.

We infer from hence, that Believers are in a raoft happy Condition, they having fuch a Shepherd and fuch Paftures to feed in. Which will further appear, if we confider thefe things following.

1 They are Paftures that will feed Multitudes •, nay, they cannot be over-ftock'd, Chrift's Paftures cannot be eaten up. ^

2. Chrift's Paftures are always Good, always Rich, as good in Winter as Summer; and fo are not other Paftures.

^. So well fenced about, that the Walls cannot by Men nor Devils be broken down. God fecures his People and Gofpel by his own Almighty Power and Providence ^ he is a Wall of Fire round about: befides, his Angels encamp about them that tear

^A.^ Chrift's Paftures have moft precious Water in them -.'ihereU Pfal 22 2 a itvtr that maks glad the City of God, &c. He feeds me w green ^ PaftZes, and leads me befides the fiiU Waxers. The Holy Spirit, and Graces of the Spirit, may be here intended.

1. Water hath a cooling Nature, it allays Thirft \ fo thete \A/a-ters cool the Fire of Luft, and every evil Paftion, and allay that inordinate Thirft after the things of this World.

2. Some Waters are of a purging auaiity : thefe Waters alio puree the Soul of all evil and naufeous Humours.

t Water makes fruitful •, it makes Paftures fruitfuU and the Sheep alfo: So thefe Sacred Waters make the Word and Qrdinan-ces fruitful, and the Saints fruitful likewife.

4. Waters,fofceni CothefeWaters foften the Heart and make it tender.

5. Waters have a cleanflng Virtue : So have thefc Divine Waters ^ thi Spirit, and Gi aces ot the Spirit, cJeanfe the Soul of all Filth and Pollution of Fklh and Spirit.

6. Wat-er hath a healing Property : The Spiritual Waters heal, they are beyond all Waters, exceed all Waters. For,

1. Thefe Waters never fail ^ other Waters may be dried up.

He that drinks of the Water I Jha/l give him^ JhaU never thirji ^ but Joh.4.i4t the Waters that 1 fhallgive him-, Jha/l be in him a Well of living Water fpringing up unto. Everlafiing Life.

2. Thefe are Waters of Life ^ he that receives the Holy Spirit^ fhall live for ever.

3. Thefe are ftill.Waters, not rough boi/lerous Streams; they may be called Itill Waters in refped of their Effects.

1. They will keep fuch that drink of them, in God's Bounds, and caufe them to reft In quiet where he hath placed them.

2. They make a ftiU and quiet Soul, a Hill and quiet Family, a ftill and quiet Ciiur<ih, when all drink of tliefe. Waters *, nay, a ftill and quiet Nation : they allay all Feuds and undue Heats a-mong Chriftians that partake o£ them. Thefe.Waters quiet the Confcience under the Accufationsof the Law j quiet the Confci-^ ence under Satan's Temptations. Thou art a Sinner, faith Satan, and thy Siofr ane committed with great Aggravations 1 thou de-ferveft Wrath, and Di* .ne Vengeance : But no fooner doth the Soul drink of thefe '\h 'J ters, but it is quieted j the Spirit by Faith Ihews the dejeded Perfon that Chrift hath born the Wrath of God, and reconciled him to the Father.

3. They quiet Believers under Afflidion, in Times of Want and Poverty, and under National Fears and Difquietments. And,

4. In a Time of Sicknefs, and at the Hour of Death. '

1. By .evidencing to the Soul, that the Covenant is well-ordered in all chingSv and fure.

2. That the Promifes of God are firm, and cannot be broken.

3. That the Love of God is Everlafiing, and nothing can fe-parate them from it.

T 2 4. That

4. That the Faithfulnefs of God, and his Almighty Power, is engaged to preferve them, and keep them unto Salvation.

1. Exhortation. If Chriftfeeds us in fuchPaftures, and gives us fuch Waters, labour, O ye Saints, to be thankful. What Praife doth this call for! even holy and thankful Lips and Lives.

2. Labour to glorify this God, this Saviour \ ftrive to bring forth Fruit to him : Herein^ faith Chrift, is my Father glorified^

|oh.i$.8. that yoH bring forth nwsh Frnit^ fo jhaU you be my DifcifUs,

3. Take heed you do not ftraggle from the Fold of Chrift, or refufe the Conduct and Guidance of your Blefled Shepherd.

4. Terror, Wo to them that do annoy, difturb or difquiet Chrift's Flock, Chrift's Sheep \ or any manner of way feek to fcatter or divide them, fo that they cannot comfortably feed and lie down together.

5. Sinners, will you not enquire where Chrift feeds ? Reraero-€«c.i.8. ber his Diredtion; Go forth by the Footftefs of the Flock.

6. What comfort is here for you that are the Sheep and Lambs of Chrift ! How fafc are you in the Hand of fuch a Shepherd !

So much at this Time, and for the firft part of my Text, viz» the ^']th Verfe. t

JOHN

J O H N X. 28.

Jnd I glye unto them Eternal Life^ and they Jhall m-yer perijhy neither p?all any pluck them out of my Hands

I

Clofed with the i^^h Verfe the laft Day ^ and fhall now come rvJV.^ to the great Subjeift, which at firft I told you I fhould (God Serm. vi. affifting) endeavour to demonftrate and fully prove : O'V^

Namely, The final Tcrfeveranceof the Saints of Cody or Sheep of JeJHi Chrifl,

But that wc may the more orderly proceedi wc fhall firft con-fider again the Parts of our Text.

1. You have an Account of a Gift given, which is exprefled, Parts of tht

Life. Itxt,

2. The Nature of that Life explained. Eternal Life,

3. The Donor, or whole Gift it is, viz.. Jefm Chrifl^s.

4. To whom the Gift is given, namely, to his Sheep.

5. The Certainty of their poflefTion of it. They fhaU never

perijb, neither Jhall any Man flnck, them out of my Hand.

» Some read it, neither fhall any-^ and from the Greek word ris^TheTemi it may be better fo rendred, viz. Z^^yl '•> that is, any Enemy, fxpuinedo neither Sin nor World, Men nor Devils, Things prefent nor Things to come •, let all Enemies do what they can, I have them in . ray Hand, in my Power, in my keeping •, as if our BlefTed Lord ihould fay, And I will hold them faft, and they fhall be preferved through Faith by my Power, and the Power of my Father who gave them me, unto Evcrlafling Life, and perifh they fhall not.

I. / give them Eternal Life : I now give it to them in the Seed thereof Thofe that Chrlft gives faving Grace unto, he gives Eternal Life unto. I give them the*promife of it, and when they die, they fhall have the aftual pofTefTion thereof.

2. They fhall never feripj, that is, eternally perifh-, they fliall not die the fecond Deaths or he cafi into the Lake that hums with Fire dnd Brimftone, They fhall not come into Condemnation, or be

eternally

I II -^^—— ' -—'- - — •

How 'BelieVirs came nito Chnfis Fand.

eternally damned, as all Unbelievers fiiall be

3. Neither (liall any ^luck^ them out of rr.y Hand: No doubt by the Hand of Chrift, is meant his Power hh Protea;ion ^ the Lord's Hand is not jhortned that it cannot fave •, he is able ta fave, itisin hisPovver tofave.

They were delivered into Chrifl: s Hand by tbat Holy Covenant

or Compaa made with the Father berore the World began. And

when they believe, (or by that Grace which he in rules into them)

he then takes adual and faft hold of them ; and there he will keep

. them, and never let his hold go. , r ^

They come therefore into Chrid's Hand, upon- the lame Con-fiderations by which they came to be his Sheep s which (as I have already opened) was feven manner of ways, viz.,

1. By EleHion.

2. By chat hcdy Covenant or Compad made between the Father and the Son. . . ,. tt j

3. By the Father's free Donation they were given mto his Hand, delivered to him by the Father.

4. By Purchafe he bought them, and fo they came into his

Hand. . , , . . • i

5. By Regeneration or Tnmsformatton he hath wf ought his Image

upon them, and fo brought them into his Hand.

6. By Conquef^, he fought for them, and conquered their Ene-fliies, and ifubdued their own filthy and rebellious Hearts, and fo they came into his Hand.

7. They by a holy Refgnation q{ themfelves, (as being overcome * by his Divine Grace ) yielded themfelves up into his Hand?,'

So that he hath a fevenfold hold of them.

5^(:<?«^/>, Their being in Chrift's Hand, denotes

1. His perfonal poflelTion of them, he being now entered upon the adual Adminiftrationof his Pafiorai Office.

2. It denotes the prefent adual Charge he hath taken of them, he having gathered and brought them home to his own Fold, and put them into his own Pafture. . , ,

.3. It denotes alfo their great Safety and bleOed Security, be being, as Mediator, every way invefted, qualified, and endowed with Power and Authority to keep them •, haviug received all Grace, yea, the Fulnefs of Grace from the Father, as well as an exprefs Command to fupply all their Wants and Ngcuflicies, to, fubdus all

■::; their

their Enemies, and to preferve them unto Eternal Life. So much fhall ferve iis to the Explanation of the Terms of our Text.

I Hiall only obferve three Propofitions from hence. BoU. I. Everlafting Life is a free Gift, or Salvation is wholly

by Grace; ic is only of God, and the Gift of JefusChrifl:. DoEi. 2. The Saints of God are committed into the Hand of Chrift, he hath the Care and Charge of them. ■ DoH. 3. All the Saints, all Believers, or Sheep and Lambs of Jefus Chrift, have Everlafting Life given to them ; and they Ihall, every Soul of them, be faved, and none of them fofall away as eternally to perifti.

I /hall fpeak to the firft and la ft of thefe Propofitions, in which the Second will be comprehended.

In opening the firft, I fhall,

1. Shew what is meant by Eternal Life.

2. Shew how it appears that Salvation is'a free Gift, or wholly by Grace.

3. Shew why Salvation, or Everlafting Life, is a free Gift, or by Grace only.

4. Shew why Chrift doth, and will give Eternal Life unto his Sheep.

5. And laftly, I ftiall briefly apply it.

I. Qpeft. What is meant by Eternal Life ? jinfvp. There is a three-fold Life of Man.

1. The Life of the Body, which is a natural Life, or the Lik Athm-foid^ of Nature : In him we live, move^ and have our Being. Neither Life of count I my Life dear to me^ fo that I wight fnifh my Courfe with Joy. ^'^^'■ H^givethtoallLife, &:c. All have this Life •, Sinners as well asf*^'^°' Saints have a natural Life. A^ 17.-

2. ThQVG is a Sfiritnal Life, which is the Life of the Soul, the 25. Life of a Saint, or of the New Creature; this is the Life of Grace. / am crucified with Chrift. Neverthelefs J live, yet not /, ha Gal.a.20, Chrifi livcth in mc ^ and the Life which I now live tn tht Flefh, I live

hy the Faith of the San of Qhd^ &c. The Dead fliall hear the ^wctf John 5, of the Son cf God; and they that hear, fhall live-^ that is, their 25, Souls ihall live, or be quickned and raifed to a State of fpiritual Life.

3. Eternali

~ 3. Eternal Life, that is properly the Ltfe of Glory, ov the Life

of the other World, that Life which the glorified Saints poflefs

Rom.5.a3, above : The Wages of Stn is Death ; but the Gift of Cod is Eternal

Life throHph Jeftts Chrift our Lord. r, a l •

Ohjedt: But Chrift fays, I give tbm Eternal Ltfe ; He Jfeaks tn

^^'i»/^'."u lanfwer^ you heard before that true and faving Grace is the Seedcf Eternal Life, or the Seed of Glory to come,

as Glory is the Harveft of Grace. , „ ««

2. SpiritualLifeistheearneftof Et^rnalLite. Now every Be-

Epb.i.,3,iiever hath received the Spirit, which is the Earneft of their Eter-H. Shuitance : And this they have i^, as a Man that pmhafe

an Inheritance, he gives Earnelt for itj^ and no fooner that s done, but he cries, fuchaHoufe, or fuch Land, is mine ^ tis hi by virtueof the Earned given, though he hath not yet the adual nolTeflion of ic: fo it is here.

^! Chrift gives his Saiats Eternal Life. No« becanfe he g.ves them a fure Title to it, he mak..s them a D»dof Cfi of it; or /../, unto them a R.£h, a,d legal C.»w>«;« o/ .r, as K™ as the Law and Ordinance of Heaven. Now «ihen a Perfon hath a rr^fo ^''d TitU, or D«<i./ Cifi made and fealed to hun of fuch or fuch an Eltate, he may fay he has the Ettate, tis nis own." And thus Believers have Eve. lafting Ue or the Eternal Inheritance, i.e. they have a true Right and Title of .t fealed to them here by the Holy Spirit: ^fnr tha, ye heheved,yo,. wert Eph.i..?,Sl<fc theSfirit ef Fremiti «hichis ,he Ear^eScf ,hc Sa,m, In-M Wit<,««, &c. eMhU the Evidence tf thmg! net feen. _

Heb.ii.i. TheSoiritof God, who is that Principle of Divine Life m

the Sou! of Believers, is Eternal. Chrift Is in us j every B.liever hath Chrift in poffeffion, and Chrift is Eternal Life, and there-]oh. 5.36. fore he that hatll the Son, hath Everlafting Life : THe,hn,g, have I written mto >«« t\,M believe <,n the Name of theS.n.fCed, that i]oh.5- yemayknmyoihMe Eterml Life, &c. Je/us Chr.ft being m us >?■ Ueismoreto ustbanthe Hopeof Glory.for he is Eternal Life^-, •• J^h-S-SeSoulof aChildof God, Ml neverlofenorbe difpc^ielTed """■ of Chrift, no notby Deathit fclf, therefore maybe faid to have Eternal Life. They have Eternal Life abiding in them, becaufe they have the Spirit abiding in them •, But the Water that I JhM JoMu-"„\,„, lk,U beinkmaWelloflivingWater, ffrfm «? ««"£■ verlafling Life.

^ery.

The ujoful State of dead Sinners, ,4-

§}Htry. Meehinks I hear fome doubting Soul ^ay^ O that J cohU hut exferience thu Spiritual Life to he in me ! How may I know J am made alive^ and have Eternal Life given to me ?

1. In anfwer to fuch it is neceflary to conflder, that all Mams Pofterity by Nature are fpiritually dead in Sin, or under a Privation of the Life of God, until fpiritually quickned and made a-live by Jefus Chrift.

2. Now a^ natural Death is made ufe of by the Spirit of God to fiiew whatfpiritual Death is ^ fo alfo natural Life is tropically made ufe of, to demonllrate and difcover fpiritual Life.

A Man naturally dead, T. Is cold •, all Heat is gone, if long dead. So all unregcnerate Perfons are fpiritually Cold, or without any Divine Heat or Warmth in their Spirits ^ that Principle of internal Life Man had before he fell, being loft and gone, he is cold as a Stone Godward, or in a fpiritual Senfe.

2. A Man naturally dead cannot move, all power of Motion and Activity, or all vital Actings are gone alfo. So in Men fpiritually dead, there is a Difability or Impotency unto all fpiritual things to be performed in a fpiritual manner; they can perform or aft fpiritually no Ad of Life, or do any thing that is abfolutely accepted of him : The carnal Mind U Enmity again/i God •, it is not Rom. 8.

fuhjeH to the Law of Cod^ neither indeed can be, ^So then they that 7>3*

are in the Flejh cannot pleafe God.

3. A Man naturally dead cannot breath nor fpeak, no more can carnal Men : Men fpiritually dead breath forth their Defiresin Prayer to God, they have no Tongue to fpeak for God, or to pray to God acceptably; all they do is dead Service, all their Prayers and Works, are dead Prayer?, dead Works, becaufe performed from Perfons fpiritually dead, and not from a Principle of Divine Life.

4. A dead Man can't feel^ fee^ nor hear: No more can fuch who are dead in Sin, they cannot feel fpiritually, they have a heavy Burden, a mighty Weight of Sin, Guilt and Wrath lying upon them, but feel it not : They are grievoufly wounded, but feel no pain, do not cry out ^ think ihey are well, and ail nothing : They cannot fee fpiritual Obje(!^s, nor fpiritual Things. Thefe Dead fee not Jefus Chrift, fee not his Beauty, his Glory-, neither the Want of him, nor the Worth of him ^ the Eye of their Un-derftanding is darkned, they have no Faith, which is the Eye of

the new Creature : Nor can they hear in a fpiritual Senfe, until i

"^76 Tfce Nature of Sfirkml Ufe^

like dead Laz,arm, they hear ChdiVsVoice by his Spirit, and are

""'f The'Beauty of the Dead is gone. Death ugaftly, fois the fpiritual Beauty of the Soul gone, of thofe who lie dead in Sin

^"l^The Bodies of thofe who are naturally dead, are fit for nothing they foon ftink, and therefore muft be buried and put uncer the Ground, being loathfom, C^^c. So ungodly Pf f^"! ^^^ ^^^ fpiriually dead, a?e loathfom in God's fight, as fi thy Canon, or ' TliSSepulchre is in ours, and are fit for nothing but to calt into Hell, as abominable and hateful to the Holy Jehovah.

mwto I. By thefe things therefore you may know, whether you are ^- ^e fpiritualiy alive, or not •, ff r if fo, you are quickned and made a-mfpiritu- If bv the Operations of the Spirit, and there is a Prm-'^^'^'''' clDle of Divine Life infufed into your Souls: So that from a holy and new Nature, you can and do breath forth your Defires freely and frequently to God, and fee the excellency of fpiritual ObieL and Things Chrift is moll precious and lovely in y^ur S: Your Eyes fee and your Ears hear, and you have fpintual • feeling, and you can and do ad and move •, that is, beheve, repent, and obey God, with great Activity, anda ftrong Propenfity, or gracious^lnclina\ionsof ^ There is alfo much of the Beauty

of Holinefslhining forth in your Lives. , , o. ,w nr.'>nnP

2 This aHb by the way may ferve to deted that Poarine ^™.. fom'e, nay too many maintain, of the Power of the Creatm^e: ,;lfin dc Ala<5, alas, what can the Dead do 1 For e ident it is, that ttioie ^'^«^- who arethus dead, have no Principle or firft Po.er of Uvm^unto God, or to perform any Duty to be accepted ot him : JtiJ^with them as to all Ads and Ends of fpiric.al Lite, as with the Body, as to the Ads and Ends of natural Life, when the Soul is departed ?rom itTor elfe God would never fay they are dead, cal them lei Does God make ufe of an i^P'^°P^^,^^r^^P^°5L^? ' thev affirm that ? It muft be fo, if Man naturally be not dead, but Sed? in a fpiritual Senfe only. True, a wicked Mams na-Turaly alive, and his Soul is in his Body, and he is endowed w^h Vnder|tand^:g, W^ll and ^/.^i.., and may ^^^^f^.^\?^''^^ . God requires of him : But what of this ? for m ^pititual Life the Holy Ghoft is unto the Soul, what the Soul is unto the Body m refped of natural Life, namely, the quickmng P^ij^^^^P^^'. , A^^^ Dr.owen. Cas^a Learned Author well obferves) to deny ^^^"^^^^^^^^

Principle of fpiritual Life, fuperadded unto us by the Grace of ~

Ghrilt, diltinct and feparate from the natural Faculties of the Soul, is upon the Matter to renounce the whole Gofpel: It is all one as to deny that Mam was created in the Image of God, which he loft, and that we are renewed unto the Image of Cod by Jefus

2dly. They may alfo as well afTert, Man hath a creating Power-, for Regeneration IS caUed the iVfwCr^^f^rf, v^\\kh pi crea-2 Cor ted m m afisr the Image of God, according to his own glorious iT-Power. " Eph.i.18,

3^/> Therefore whatfoever Sinners ad in fpiritual Things, by'^'^°* their Underftanding, Will or AfFedions, that are not renewed, they do It naturally, and not fpiritually, and are therefore called dead Works. We may alfo from hence jnfer, what a mighty Blef-fing and Favour it is to be made fpiritually alive. How Ihould fuch admire God, and his Free Grace in Jefus Chrifl: •, for as they have an internal holy Life, fo they Ihall never die, but have eternal Life, nay, that this Eternal Life is begun in them here : / give them Eternal Life. ^

But to proceed. Secondly. I am to fliew how Salvation, or Everlafting Life is a free Sdvitm Girt, or by Grace only. a free

I. Life and Salvation is of Grace in oppofition to Nature we ^^^^' have It not as the Produft of Nature: Which were horn, mt of Blood t u mr of the W,llof the Flejh, nor of the mil of Man, but of God, To ^ ''* be born, fignifies to receive a Principle of Life; and thofe that are the Children of God, have not that fpiritual Life that is in them, from the Motions or Powers of Nature ^ not from the Power of Man's Will, nor from their fleflily or natural Parts and Abilities, however improved.

2. Life and Salvation is wholly of Grace, or a free Gift, in oppofition to Merit; we cannot purchafe or procure it bv our aAs of Obedience : By Grace are ye faved through Faith, nnd that not Ex>heC o of your fehes. ; it u the Gift of God: not of JTorks, &c. JVot by Worh ^fe- ' ' of Righteoufnefs rvhich roe have done, but according to his Mercy ^^Tk.3. 5., faved us. Notthcdefertof our Works, let them be what they wiU, either berbre or after Grace, but from God's own fovereign Mercy and Goodnefs, whofe Bowels yerned towards his Eleftin Mifery : For the l^Fages of Sin is Death •, but the Gift of Godis Eter- Rom.5.2?; nal Life through jefta Cbr tji our Lord. Death Natural, Death Spiritual, and Death Eternal, are the Wages and Defert of Sin:

V 2 . _ . And

^^g Salvation is Chriji's Gift^

And who will deny a Servant his Wgges ? Wicked Men are the Servants of Sin, and they (hall have their Wages. But though Death is the Wages or Merit of Sin, yet Eternal Life is not the Wa^es of our good Works ^ no, but the Gift of God, through the Righteoufnefs of Jefus Chrill: It is not by our Works, or for our Worthinefs. The Apoftle, as our Anmtators note, v^nts the Phrafe, on purpofe to Hiew that Salvation is wholly of God's Grace, and not of our own Merits: 'Tis of Grace, or th^ Gift of God through Jefus Chrift, that is, through his Menus, D< grma & libera arbitrio, faith Augi{(iine. r/^ j

3. Life and Salvation is by Grace only, or the free Gift of God, in oppofition to the Law : The Law could not give Life-, that could

Gal. 3.21. not fave us : For had there been a Lavo given that could have given Life^ verily Righteoufnefs [hoitld have been by the Lam. The Law requires psrfedl Obedience, and lays every one under the Curfe,

Gal. 2.10. that centmnes not in all things that is wrttten therein to do them. Therefore no Life by the Law •, that being weak, through the FUjb,

^°'"* 8-3-Man could not perfedlly fulfil it, and fo could have noL'fe by

4. Life and Salvation is the free Gift of God, in oppofition to any acceptable Service done for it, by us •, as feme times great Gifts are beftowed on Perfons for the fake of fome fmall Service performed for them : But it is not fo here, though Salvation be a Reward of Grace, yet it is not given for the fake of any acceptable Service done by us •, we know that a fmall Matter fometimes purchafes that which is of great Value •, but nothing we do, or can do, can purchafe Life and Salvation for our Souls. True, Eternal LifeisaPurchafe, it is a Reward of Merit •, but O miftake me not^ it is not of our purchaling, it is no Reward for any Work done by us, but it is the Purchafe of Jefus Chrift, the Reward of his Work, by his fulfilling of the Righteoufnefs of the Law for us in our Nature, in his holy and fpotlcfs Life, and by his fatisfying the Juflice of God for oar breaking and violating of his Holy Law, whrchhe did by the painful and curfcd Death of his Crofs:

Rom 8 cf For vhat the Law could not do., in that it was veeak through the Flefl), ' Cod fending his own Son in the likenefs of finfnl Flefij, and-for Sm con^ demned Sin in the Flefh •, that the Righteoufnefs of the Law might be fulfilled in us., who walk net after the Flefij, but after the Sprit. That the Righteoufnefs of the Law might be fulfilled inu', that i, in our Head, Surety, and Reprefentative •> for thoiigh we in our Perfons were utterly unable to do it, yet Chrift having done, it moos

Behalf,

or by Qrace only, \Ag

Behalf, and Nature, ic is accepted, as if we had done it our kU^s^ Chrilt'sRighteoiifnefsand Obedience bang imputed to us who do believe : fo that what he did and fuffered, is accounted unto us as if we had done and fufl'ered it ^ yet it was Chrifl: that purchafed Life, not we; he purchafed, and we poffefs •, he is the Redeemer, Rom.3.24 we are the Redeemed ^ he merited all, and we have all freely of 25. * ' Grace through his Merits, or through that Redemption that is in his Blood.

5. Life and Salvation is a free Gift, or of Grace only, doth appear yet further, becaufe the Foundation thereof laid from before all Worlds, in God's eternal Ele^ion, was the Spring of it j and this was alone of Gods own free Gr<ice : There is a Remnant accord- Rom.i i.et in J to the EU^iion of Grace. And if it he of Crace^ then it is no more of IVorl^^ otherwife Grace « no more Grace. But if it be of Works ■ thin it is no more of Gr</ice, otherwife Works are no more Works.

This Oppolition or Contrariety is not only between Grace and-legal Works, but between Grace and all manner of Works whatfo-ever •, becaufe it lies betwixt the Nature of Grace and Works, they are repugnant or contrary the one to the other, they can no more be the Caufesor Motive of any one Adion, than one individual, thing can be White and Black in the fame part, as a worthy Writer notes. Men are not eleded partly of Grace and partly of Works forefeen, but wholly of Grace ^ nothing but an Ad of God's Sovereign Grace was the Caufe and Motive of it.

6. Life and Salvation is a free Gift, or by Grace only, becaufe the Glorious Covenant between the Father and the Son, made and en-tred into before the World began, was alone of God's Grace,of his infinite Grace and Favour : God was at liberty (who forefeeine Man's Fall and horrible Tranigrcffion, he having forfeited all^ thofs Bleflings beftowed originally upon him) whether he would or would not afford him any Help or Relief, but might have juflly ^ Siid utterly rejcded the whole Race of Mankind, as he rejeded all, ihQ Angels that (inned, or kept net their firll Eftate.

Did Man, fallen Man, deferve this Love, this Favour,, who was become an Enemy to God ? Was there any thing in Man that could be a Motive to move the Almighty to enter into this Covenant,, to lave, fo vile a Creature, fuch a poor and defpicable 3, Creature as Man became by his Sins, the Vifage. of his very Soub being,now loathfom,.deformed, and abominable in the fight of. God, God^sholy Ima^j.e being utterly defaced, and all his Beauty^ gpne, being befmeared. and. covered all over with noifom Fiithinefs -

Sahcition the free gift of Chrtfl,

^nd Pollution, filled with Enmity and Hatred againit God \ de-throning his blefTed Creator, and fetting up the Devil in hi5 Place \ lubjedting hioifelf to that implacable Enemy of his, and calling off his moft holy and gracious Sovereign from whence he received his Breath and Being.

Nay, and in refped of God himfelf, it mufb needs appear to be wholly of Grace ^ could Redemption of Man add any thing to the efliential Glory of God ? Did he itand in need of Man to make him more happy or glorious in himfelf, who being an independent Being, had been eternally happy in the Injoyment of himfelf, had Man never been made, or had he left him under Wrath and Mi-fery? Or .'/as he obliged to fave U5, and that he might do it, to fend his own Son to die, and be made a Curfe for us ? Or could he not have created other Creitures to have fhewed forth his glorious Perfedions ? Or why might he nr>': have lent his Son to have taken hold of the Nature of Angel' to have redeemed them, (who were his Creatures as well as fallen Man, and more glorious too than Man before they fell) and let M^n have periihed for ever, and not have entred into fuch a Covinanc of Grace with his own Son

on his Behalf? • ^ ^ ^.^ . . ^ „ r

7. Lite and Salvation therefore is a free Gift-, !t is wholly ot Grace, becaufe we could not have obtained it, nnlefs God fent his Son out of hih own Bofom to effed it. The giving of Chrift, and the Father's fending of him into the World, is nothing b'^t an Ad

Joh. 3.16. of his own fr<^e Grace: Cod fo lovsd the Worlds that he gave his only begotten Sen. &c.

8. Becaufe Everlafting Life is by Chrift alone, nor could we have John 14. j^g^ it^except he died : / am the Way-, the Truth^ and the Life •, no Man ^' ^' ^' can come unto the Father but by me. It is by Faith, that it might be Tit. 2. 4, by Grace. But after that the Kindnefs and Love of God our Saviour $Ji7' ' appeared: Not by Works of Righteonfnefs that m have done, but according to his Mercy he fa'ved w^ by the wajhing of Regeneration, and renewwg of the Holy Ghofi : Which he P}ed on m abundantly^ through Jefpu Chrifi :, That being jnfitfiedby his Grace, we jhettldbe made Heirs, according to the Hofe of Eternal Life,

Thus if we confider the Kifc, the Spring, the Motive, and the Author of Everlafting Life, all appears fully to be of God's Grace alone \ but iliould we proceed a little further a? to the Means and Application of the Remedy, in order to intereft in this Salvation, that is all of Free Grace alfo.

I. We

I. We are called and quickened by God's fpecial Grace, according to his Eternal Purpofe in Jefus Chrift : No Man could quicken hfrnfelf. All rational Arguments, without Divine Influence, or an Almighty Power, will not bring our Souls into a State of Lite. See how Paul afcribes his Coiiverfion and fpecial Voca- Gal. 1.15, tion to God's Grace ^ But when it fleafed God who fefamted me frem ^^' theWomh^ and called me by his Grace^ to reveal hts Son in me^ &c. Special Vocation is of God's Free Grace, who hath faved uf, and 2 Tim. i, called. Hi with an Holy Calling ^ not according to ourWorki^ but accord- 9' ing It0 his own Purpofe and Grace which was given to us in Chrifl "jefus before the World began. We are quickened, renewed, or regenerated by Grace, through the Operations of the Holy Ghofl.

2- Adoption is of Grace ^ Having predefiinated us unto the jAdof- ^P^^* '• 5* tion of Children^ to the Praife of the Glory of his Grace, As the Purpofe was free, fo is the Execution free alfo : That the Purpofe of^^^' 9 <jod^ according to eleSlion might ft and-^ not of IVorks^ but of him that *'* calleth. To them gave he Power to become the Sons ofGody &C. The Pri- Joh, i. i2o vilcge of being Sons and Daughters of God, is freely given to us, . through Jefus Chrift : 'Tis through Chrilf, for that we might become Sons he became a Servant, and died the curfed Death of the Crofs for us, to redeem them that were under the Law, that we might Ga.1.^. §, receive the Adoption of Sons,

3. Juflification is wholly of Gi^Sce : B<ing juftified freely by his ^om. g. Grace^ through the Redemption that is in Jefns Chrift, without Works. ^4* Now to him that worketh not, hut believeth on him that juftifeth the Vn- ^°™' 4" 5^ godly^ his Faith is counted for Righteoufnefs: 'Tis not becaufe we

are righteous in our felves, thererore we are juftified -, no but being juftified by the Righteoufnefs of Chrift, we are declared righteous in him ; and this is wholly by God's free Grace.

4. Faith IS a Grace,- or a Gift freely given to all that believe :

To you it is given in behalf of Chrij^^ not only to believe on him^ but to Phil.r.29, fujfer for his fake, for by Grace ye are faved through Faith, and that Eph. 2. 8, not of your felves^ it is the Gift of Gcd.

5. Repentance is of Grace: Him hath God exalted with hU right A^^S'3^' Hand^ to be a Prince and a Saviour^ to give repentance Po Jfrael^ &c.

God in the New Covenant promifes to take away the Heart of Stone, and to give a Heart of Flejh • that is, a broken, tender, and Ezek. 35. a repenting Heart. If God peradventure-will give them Repentance ^^'. to the acknowledging the Truth. If God will give them a Power and iJ^^^' ^' an Heart to repent, it is his own free and gracious Gift to poor Sinners.

6. For-

We are not jujltjied or fayed by any LaWy

6. Forgivenefs of Sin is alfo freely given of God •, ic is of

Rom. 5. Grace, through the Redemption that is in Jifi^i Chnfi.

25' So ihat it appears Eternal Life, from the tirfl: to the lafl:, is

wholly of Grace, both the Author of it, the Means of it, and the

End thereof, all is of Grace : Heaven it felf is the Gift of Grace»

Luke 12. Fear not^ liitle Floth , it if yonr Father s good Pleafure to give you the

3"^' iCmgdofn. TheCrOA^n ot Glory is the Gift of Chrilt: lie thou

^^^'^'^°' fatthfhl unto Death J and J mil give thee a Crown of Life. Take the

Ifa < I ^^^^^ 'f ^'f^ freely •, hny Wtne and Mtlk^ with ut Money ^ and wit It-

2. * * out Price. Salvation was contrived by Infinite Grace, and all

thing'j that do concur or accompany it are freely given : Bread of -Life, and Water of Life, is freely given •, ^ new Heart wiH I give them^ and a new Spirit will I f>nt into them. To you it is gtven to kpow the Alyjieries of the Kingdom of Heaven, &c.

Why Saba- Thirdly^ To proceed to the Grounds of the Point, I ftiallgive tion is of you the Reafons why Eternal Life is the Gift of Chrift, or of the Graft. ff-ge Grace of God.

T. It is becaufe Sin and Death cannot be removed out of the Way to Life, but only by Jefus Chrift, and fo by Grace only. The Law of God is broke, and Jnpce calls for Wrath and Vengeance to be executed upon the TranrgrefTor. Ju/lice muft be fatisfied, but Man cannot make a Compenfation for the Violation of God's Holy Law, nor will God acquit the Sinner unlefs that be done -•> the Law is but an ImprefUon of God's Holy Nature, it rcfuked not from a bare Ad of his Sovereignty, but from his Holinefs and perfect Reditude of his bleOed Nature. If Man could have attained to Life by any Works of Obedience done by him, Chrift died in vain i and if it had confifted with the Wifdom and Holinefs of God to have accepted of imperfed Obedicnct, provided it had been fin-cere, he could at firft have given Man fuch a Law, and fo have faved the Life of his Son. For any therefore to affirm that God accepteth fmful Man for the fake of his imperfed (though fincere; Obedience, ic is to aflert, in efFed, that he accepted of fome fin-ful and poUiKed Ads as a Recompence and Satisfadion for other fmful Ads and Deeds of Darknefs-, for all our beft Services are unclean in themfelves. Paul accounted all his own Righteouf-nefs but Dung, &c. Belldes, the Obedience under the Gofpel which God requires, is to be performed in the higheft per-Mat. $.48. fedion imaginable •, Be ye PerfeU^ as your Father^ Heaven is Per-fe^. The Law of the Gofpel is the fame in Natuie with the Moral

Law,

■~ir-ir-r;

or th new DoBrme deteBed. i ^ ^

cc

(C

Law, thet'^fore (if it indy be called a Law) it is a per fed: Law • we are fti(l commanded to \ovq the Lord onr Cod with ali our Hearts, with all oitr Soulsy and with all our Strength ; yea, and to live and fin nor. Little Children^ thefe things mite I unto yoH^ that ye fm not. Our Faith, i John 2 Love, and Patience, &c. ought to be perfecft i the Law or Cora- »• mandsof the Gofpcl know no Bounds nor Limits^ Vmil we allE^h.^.ii, €ome in the Vnity of the Faith, and of the Knowled^ of the Son of God unto a perfeSi Man, unto the rneafhre of the [lature of the Fnlnefs of Chrifi. It would therefore be a Work hQComing the New-Lawyers to Lhew where the Commands lie in the Gofpel, that God's Law only requires fincere Obedience unto ♦, the Law certainly lofes no part of its Sandion by the Gofpel, that is as Holy, Juji and Good as ever, and a perpetual Rule of Life and Obedience : *' Therefore (as a reverend Perfon Notes) either the Gofpel- Mr 7 c *' Law, or Law of Faith, mufl require Perfedion of Obedience ' " in thefe Duties, or fome other Divine Law, or elfe God would become an indulger of Sin, by Law : if it be by another Law viz. the Moral, that requires perfed Obedience, and this fin-cere only, then thefe Laws differ but in Degree, not in Specie or' " Kind ; becaufe both require the fame Duties or Works ; and fo '^ this Gofpel-Law -would be no diftind Law, but only the Mea-" fure of fincere Obedience would receive a new ufe i which we " own it has, to wit, to be an Index and Mark of our Juftificati-" on, tho we cannot own that ufe of its giving Right, &c. But tq proceed, ({aith he) " adiftind Law they muft hold, orquitthtir " Caufe, or this Foundation of it; for the Text fets the Law of " Faith down as an oppoCte Law to that of Works, and that they *' hold. Then if it vbe 'a petfed: Law, requiring per fed: Obedi-" ence, there is no poffrbilrty wf Juftification in this Life. Peppitu *' the ^rminian grznts the Conclufion, that our Obedience muft be " confummate before our Aflbrance •, and others diftrnguirh be-*' tween a compleat and partial Juflification, the former is.not, *' they fay, until the Day of Judgment. Bnt this is not all the " DinicuIty,for it's the adding a Load to a Burden : Is this Gofpel, *' toaManrhatisunableto perform the leaft part of the Moral Law, to tell him, that God, or the Mediator, requires perfcd: Obedience to it for the future, and another too ? Or is this Gofpel, to fay, you Ihall perifh eternally, and have the Fire of '• He'll feVen times heated, if you obey not this Gofpcl ? It's in-" deed a conditional Hell, but it is more dreadful than the Fire of " Hell •, and the Condition is more impofiible, becaufe we have

X " lefs

u

c(

>»54

Life and Salvation Chrifi's Qift,

" lefs power to fhun this Difficulty of two perfedt Laws. " Mr. BhU owns no other perfect Law but this Gofpel, fince *' Manfell: but by fhunning one Difficulty,-he falls into two as '' great; (i.) Then the Moral Law is abrogated, befides the falf-" nefsof the Dodrine it felf •, for it is impoffible that fhould ceafe " to be our Duty, to love God with all our Heart and Soul. What " Advantage brings Chrift's Death, to abrogate one perfed: '* Law, and eftablilh another ? here is little Gofpel. A fecond " Difficulty is, we muft either fay Chrill has purchafed tous Par-'' don for Sins againft the Gofpel-Law, or none at all, but that '^ one Sin of Mam\ if the Moral Law be abrogated ^ after the *' Fall we never finned againfl: any Law but the Gofpel, for we ** were under no other Law according to him, &c.

The Sum of that 1 drive at is this, viz.. There is a neceffity v^e muft be juftified and faved by Grace only, beeaufe we cannot be laved by a Law of Obedience, but by Chrift and Grace alone : If we fly not to Chrift by trufting, believing, and depending on him, and the Grace of God in him, who hath fatisfied the Juftice and Law of God for us, and brought in Everlafting Righteoufnefs, the Law of God will cut us down and throw us into Hell for ever.

2. It is by Grace alone that we are faved, beeaufe all boafting is excluded, and caufe of boafting. And this is the Defign of God in the Gofpel, viz. That Man might not have whereof to glory, but in the Lord alone: Nor could this be done any other way, but by his contriving our Salvation to be wholly by his own free Grace.

Rnm . , Where U boafiin^ then ? it is excluded •, by what Law ? of tf'orks', nay, Z ^tit by the Law of Faith, not cf IForks, left any Man pM boaft.

3. It is only by Grace that we are faved, or Eternal Life is the Eph. 2.8, free Gift of God, and Gift of Chrift j beeaufe he will have all the 9- Glory of it: God will not give the Glory of our Salvation unto EDh I < others. Having tredefiinatedHi to the Adofion cf Children by Jefm 6. ' ' Chrift, according to the good Fleafure of his WtU, to the Praife «/

the Glory of his Grace, wherein he hath made hs accepted tn the Be-

loved.

4 It is by Grace only beeaufe God would magnify his Son, by whofe Riehteoufnefs and Obedience imputed to us, we are juftified and faved : and it is to this end 1 fay, that God might exalt Jtfus Chrift-, his Defign was, to magnify Chrift in our Sa vatiorj, and Toh.i7 2.to abafe Man: Ihon haft given him Tower over all Fhjh, that he fhoHld give Eternal Life to oi many at thou haft gmn htm,

5. Andlaflly, It is by Grace, becaufe God would have Salvation fure to all Believers: Therefore it is of Faith that it might be Roqi. 4. by Grace^ to the end the Promife might be fure to all the Seedy &c. If i<^« Salvation were by our Works and Obedience, it might be very uncertain •, or if the whole of our Happinefs and Eternal Life be not in Chrill's Hand, but that it dependeth on the Will of Man, or on the condition of our Faith and Holinefs, or in the improvement of our Abilities} and it is poflible that we may, or may not anfwer the Condition thereof^ it might fo fall out, that not one Soul might be faved : Befides, fliould it be fo, thofe that are faved, would then have fomething to glory in, or boaft of in the Great Day: They in effed may thank themfelves, and admire their own Wifdom, Care and Induftry, that brought them to Heaven.

Fourthly, Why doth and will Chriit give Eternal Life to all his Sheep, to all his Saints ?

j4»Jw. t. Becaufe Eternal Life was purchafed for them by his Death : Bnt by his own Blood he entred once into the Holy PUce^ having Hcb. p. 12. chained Eternal Redemption for u*.

2. Becaufe all that are given unto Chrift, are ordained untoAAs 13. Everlafting Life. 48.

3. Becaufe Chrifl: was fent into the World to this End, to give

Life unto them : / am come that ye might have Life^ and that ye might Joh.ro.io have it rnueh more abundantly. It was that he might give his People Luk i *7't the Knowledg of Salvation, and fave them from their Sins. '

4. Becaufe Life is given to Chrift to this End, x//s. to communicate it to all hisEled : he is made a quickning Spirit, that he might quicken ail his •, Js in Adam all die^ fo all that are in Chrift flialllive. Spiritually here, and Eternally hereafter : Becanfe I live, joi^n. u, ye fiiall live alfo. ip. '

5. Becaufe all his Eleft werequickned together with him virtu- Col. 2.12. ally, when he rofe from the Dead : yea and alfo virtually they entred into Heaven with him •, for he afcended as their Head and blelfed Reprefentative.

6. Becaufe Eternal Life was promifed to them in Chrift before 2 Tim. j. the World began •, and they have many firm and fure Promifes 9. made of it to thtm lince alfo.

7. Becaufe they are united to him, and Chrift hath prayed.

That thy may all be made perfe& in one ^ and he hath prayed that John 17. they may have Eternal Life. Now Union with Chrift gives right 2?, 25.' to Glory ^ a whole Chrift (hall be glorified, and not a part only.

X 2 i^nefl.

Qn^efi. What doth Eternal Life import ? . Jinfxv. I anfwer, It doth import a D^liv:erai3ce from all Evil, prelent and to come, and a full and perfeift poileffion and injoy-ment of all trnefpiritual arad everlafting Good and Glory above.

Qji^efl. But doth, not this feera to diminifhor kflen the Glory of God the Father, to aflert, That it is C-hcifl; that gives Eternal Life ? &c.

Anfw. No, not in the leaft^ for aS things are of God atad

2 Cor. $. thrO'Ugh Jefus Chrift ; Jll:thmgs are of Gody mho hath recmaltei m

»8. Knto himfelf by Jt(m Chrifk. h is God that hath reconciled us unto

hiniftlf', 'tis by Chrilt we are reconciled, his Blood being the

Price of our Reconciliation-, God the Father gave Chrilt for es,

Joh. <5.4o.and alfo gives him to us : AndthU u the Will of him that [em rne^ that

every one that feeth the Sony and believeth onhim^ may have Everlajiing

]oh, I J.^. l^ife'^ and f-f^illraife hint uf at the lafi D^ty. And thou hajt giruen

him Power over all FleJJiythat he (honld gtve Eternal Life to atj m^ny as

thou hafl given him. It is the Father that gave Chrilt the Rower

(as Mediator) to give Eternal Life unto his Sheep*

APPLICATION, :

Firfl. This may ferve to reprehend tbofe that would not have Sal-Frte-Wiil vation to be wholly of Grace v it clearly condemns Frexi-WiH-^ detc5led for if it be only by God's Grace, it is not at all of Man\WHl^ andconfa- They, 'tis true, doacknowledg the Contrivance of our Salyatioa '*'^* to be of God's Grace alone, or the E^ifts of his great Love, and

his fending of Chrift into the World to be an Ad of Infinite Grace, but withal deny Regeneration and effectual Vocation, to be wholly the Effects of God's fpecbl and diftinguirning Love^ but do affirm, that Grace which thofe Men have who perilli at lafl:,^ would have been fufficicnt to have renewed theno, had they improved it. Theyaffert, that all Men have Power to believe, and that that Grace which God affords to Men to {ave them, 'tis in the preaching of the Word, or conHlteth in no more than Moral Swafons, Argnrnmsy or Excitements^ in ^rationalway. But whether this Light, Power, or Moral Grace, (asthey callit) be Natural or Supernatural, Mediate or Immediate, they do not teem well to accord about it. Some of them (as one obferves) fay, ihe Power of Natural Reafon, or the Exercifeof Human Credence, isfbfficient to a Man, being convinced of the Truth of the Gofpel, or cf the Declaration of God's Love and Grace in Chrilt, To that he

may

f^mmmmtmmmmrmr'

Frce-wiil deteBedand confuted, \^y

may believe as eafily as to bqlieve any other Matter upon infailJible Tertiaiony. Others call it a Gift, or the Light of the Spirit, which gjj Men ha.veyetifthorowjy examined, it is no more than a Natural Gift, Light or Ability : That ic is the fpecial Grace of God, or lllumination^ of the Holy Spirit, is not granted, but denied by thefe Men, it being no other Grace or Power, than h afforded equally to thofe who perifli, as to fuch who are faved. It is not iichGrace or Operations of the Spirit that infufes holy Habits,wbich determines the tf^;f'/f, or inclines it to Good, but fuch Excitements that only awaken and roufe its Native Power-, it is fuch Grace that the Wtli may receive, or refufe the whole Efficacy of it ^ (fo far as I can gather) it lies not in its own Nature, nor from the ef^ fedual Operations of God's Spirit, but from the Will of Man.

Now how contrary this is to the Truth of the Gofpel, and all tflie Experiences of renewed and gracious Perfons, I leaye to tberr confide rations; yet to detect and condemn thefe Notions, 1 fhall^ gdid a word or two before \ conclude.

1. Can a dead Man quicken himfeif, or be raifed to Life, witb-outa vital Principle be infufedinto him ? Will Moral SwafLons ■ bring a dead Man to Life ?

2. Eath Man a Power, naturaUy in him, exceeding the Power of Satan ? Or is he flronger than that jir.ong Man anped? Or are not all Men naturally under the Power of the Prince of Darknefs,

be ti:kmg them C/fftive 4t his WtH f Let this be confidered, for feeing 2 Tim. ,2P. God's Word doth pofitively declare this to be the State of all Men ?^-by Nature, i. e. that they are under S-itan's Power ^ what flgnifies that which they afErm ? Will Sat^n be perfwadcd to releafe and Mat.'",.. let go. his Captives, which he holds down in flrong Bonds and *^-Chains 7 Or doth not our Saviour expreflyintioiate, he will keep ^'^'^ ^°' all his Goods in fecurity untila ftronger.than he comes, and binds Luic. iio-him, and devefts him of his Power ? 21.' °

3.. Is not Faith faid to be the Gift of God ; and not only fo, but^P^-^*^^^-that we believe according to the working of God's Almighty Power, '^' ^'^ " and after the fame manner tl\at he wrought in Chrift when he raifed him from the Dead ?

4. Is not the CattiAl Mind enmity agAinfi G'pi/, having in it an utter Averfenefs and Moral Impotency to do that which is fpirituaDy Good? io^itii net fiibjca to the Law cf G.ody mit,her ifitlceal cau.Kom.B.'j -

5. Doth not the Scripture fay, that thofe who are born again. Job. i.i v> Zf^ViQtkom of the Will of Mm^ but, of Gad? Aad again, it is'-*

faid^

778 ^^ Free- will deteSied and confuted.

Iam.i.i8. faid, of hu own Will begat he hs. And it To, is not the Creature as paffivein Regeneration, as the Child is in Generation ? God doth not work on the Soul abfolutely of bis Will, according to thefe Men, but waits to fee what Man's f^tU will do, all depends on Man'^i-Wj/l. Grace with them neither worketh Phyfically nor Irrefiftibly -, ^liA that God cannot, or doth not, by any Divine Operatiocs of ««-witlw make the mil of Man rvillwg ; for after all God doth, the »^i//hath power, and oftentimes does refill it and render all God ■ doth of none efFecH:. Mr. c. ^' Now (as a reverend Perfon well obferves) according to thele *' Mens Doarine, as the Power for thefe great Concerns of Sal-" vation is not in God, or his fpecial Grace, fo neither is the Ait " from him : that which gives or works the Aft, determines the *' m^t or caufes it to determine ic felf •, but the Lord, by his '' Grace, brings it only to the Will'^s choice, and leaves it to do as " it lift—. The Lord by his Power works not the JVt/l to tnra " to God, to love God, to imbrace Chrift, to yield to the Spirit, " but leaves it indifferent to turn taGod, or againft him •, to love " God, or to hate him •, to imbrace Chrift, or rejeft him; to ** yield to the Spirit, or refift him. It muft be left indifferent as " to either: Grace turns not the Scales, but leaves the Wtll an '' equal poife, th^t the WiU of Man^ not the Grace of God may ** have thecafting weight-, if Grace fhould weigh it down, the " Liberty of the IVill^ they fay, would be violated and in nature

'* deftroyed. .. . , ... t. . l

Is this the Dodrineof general Love which they will have to be in God to Mankind ? viz,. Hath the Lord left it indifferent in his Eternal Purpofe, whether any Ihould be faved, or no ? For if the I^»//complies not, God will not bend it, or bring it, by irrcfifti-ble Grace, in a Phyfical Way, to a Compliance: and though Chrift, in redemption, according to them, died for all, yet he hath left it indifferent whether any ftiould be actually redeemed, or no •, for the depraved iVill of Man determines the whole Event of all that which Chrift haihdone, and the Gofpel, or the Spirit doth do : and if fome Men were not better natured, and more confiderate than other^, Chrift might have died in vain. And it follows alfo that fuch who are faved, have more caufe to admire their Wtlis compliance in believing, than to exalt and admire the free Grace of God, if what they fay be true. Alas, this general Love of God they talk of, (that is but an indifferent refpcft to all or any, for a'J arc beloved alike, or elfe God is a refpefter of Perfons,

Free-will detefied and confuted. jcq

they fay) ends in Love or Hatred, as the Sinner's W^/i7 determines it: If the W^///accepts, chufes and yields toChrid, then the Perfon is beloved and chofen by Him •, but if the ^F/7/ refufes, (as the Will of every Mortal might, as v^eli as one, according to their No-|»nj then he is hated : Whatever particular Love they afcribe to God, it is no other than what rifes or is occafioned from the Sinner's Love to hifti. God forefaw that fuch and fuch Perfons would believe and love him, therefore purpofed to fave them: he forefaw that they would embrace, chufe, and love Chrill, therefore he loved them, and chofe them to Eternal Life ; provided they continue-their Good-liking and AfFedions to God unto the End. ^ How they will be able to deliver themfelves from thefe and-fuch like Confequents from attending their Notions, I iee not. The Apollle fays, IVe love him, becaufe he firfi loved us •, and that i John a we have not chofen him, but he hath chofen us: But certainly ifip. thefe Men confider their Principles, when they fpeak of particular Perfons, they muft fay, he did not love us firft, but we loved him, and that he did not chofe us firll, but we chofe him. And thus theDodlrine of Goci's Free Grace is trampled upon ; but /« God '■ he true, and every Man a Liar.

Objed. But doth not this Dodtrine of fpecial Grace, render God unmerciful, becaufe he doth not give that Grace unto all Men that is effedual to their Salvati :n ?

Anfw. lanfwer. We do not deny that God gives that Grace to-all, which they fay is fufficient or elFedtual to fave all; ourDo-drine robs no Man of that Power they have, but we do deny that: common Light, Grace, and Abilities are fufficient to fave any one. Soul: And if this be true, it follows that they render God more -unmerciful than they are aware of, in that they will not have God to afford fuch Grace thatis fufficient, ^//z,. Special Grace to any at all. Certainly if God was not more merciful to them that alTert this Dodlrine, than their Notions import, or did not their Experiences contradid their Principles, it would be impoffible one of them fhould be faved : For will meer moral Swajive Grace, (which leaves Salvation to the choice of Man's depraved and unrenewed Will, whether it will turn to God or no, believe in Chrilt or no) fave one Soul ? which they fay is all the Grace God vouchfafes to : any.. So that by their Dodlrine, none can be faved, but all mult: unavoidably perifli. ^

Befides, how unjufl^lo they render God to be, feeing he, as|liey fay, gave Chrift to die for allMen, witb-an intention to fave theoi,;.

— " ' • " "•■•" .- ... —■ —- '

160 SimzYs mufl go to Chnfi for Life.

and thfe without any defert of Man, which is tht greater Gift ^ and yet he denies the Gofpd to the greatell part of the World, nay and eftedual Grace to many (nay to p.W, according to them) that attend upon the Adminiftration thereof, feeing he could as eafiJybend or incline the Wills (ifheplcafe) of fuch whodo n6| ' believe, as he doth theirs that do believe. Strange ! did Chrilt fpili, . bis Blood for the greatefi; part of Mankind in vain? nay, die in their ftesd for them, that he foreknewvvould reject him, arid be-Htvenot? Did he give Millions for them to redeem chem, and de-fly one Pound to make that Redemption efFeaiual to them, in order to give them a Right to it, and Intereft in it ? What 1 give them the greater, and deny them the leffer Gift? But how contrary is Rom.5.io.this to what Panl fays, If if hen we were Emmies^ we were reconciled to God by the Death of Ids Son •, mmh more king now reconciled^ we fljoll Chap. ?. he faved by hi^ Ufe : And again faith, He -that fpared not his own ^ 32. Son^ but delivered him ttp for us all-, how pall not he freely give Hi

all things ?

Secondly. U Life Spiritual and Eternal be by Grace, or if it is given freely by Jefus Chrifl:; Then all that have not this Gift given to them, Life given, Grace given, are fpiritnally dead : -and if they die naturally before it is given to them, they muft perilh for ever, or die eternally.

Thirdly. We may alfo infer,That all that would have Everlafling Life, muft come to Jefus Chrift, feeing it is his Gift: Te will not Toh <4o.»''f come to me, that ye might have Life. Ihou haft the Words of Toh!l.68. Eternal Life. Sinners, you muft believe in, relie upon, or fly un-loh.4.io.to Chrift if you would be faved : // thou hnoweji the Gtft of God, and who it ii that faith., Give me to drink, thou wottldft have asked of him., and he would have given thee Uvihg Water. O know where this'Life is, how it is given, and do not neglect: the time •, Chrift is 2 Cor.5.2. now giving forth this Gift, this is the time : Behold, now is the Day Ifa. 55.3. of Salvation. Hear^ and your Souls fljall live. 'Tis but asking Life, and thou fhalthave it; thou muft believe, &c. O feek and cry to God for Life, hafte to Chrift. Were there an earthly Crown, or many Thoufands of Pounds to be freely given, what running ■ and ftriving would there be 1 every Body would make hafte, and be early at the Door, they would not negledl the Time. Bat alas, what arejall Riches, all Crowns, or all Kingdoms here below to Eternal Life. So much for this Time.

IVho they are that cannot finally fall.

l6i

JOHN X. 28.

Jnd I give them Etonal Life, and they Jlmll neVer perlfh,

OCT. 3. All the Saints of God^ all Believers^ or Sheef and r^TLo

' Lambs of Jefm Chrifi^ jhallbe favedy and none of them Serm.VIf.

jhall fo fall away Oi eternally to perijh. 'Lx'Y'^

Beloved, in fpeaking unto this Point of Doclrine, I /hall only do two things.

f. Endeavour to confirm and prove the Truth of the Propo-fition-

II. Anfwer all the Objedions that are ufuaUybroHghtagainfl; the Dodrine of the Saints final Perfeverance.

Firfi^ But before I enter upon the Proof and Confirmation of this great Gofpel-Truth, let me hint a word or two to explain who we mean by the Saints of God.

Secondly^ I fhall fhew you, by way of Premife, that the Saints, or Sheep of Chrift may fall, yea, fall from Grace •, and alfo how far they may fall: and then proceed to demonftrate the Truth of the Propofition, and prove, That they cannot fall finally^ fo 04 eternally to perifl).

1. Thofe that I call the Saints of God, or Sheep of Chrift, are thofe who are eleded or chofen in Jefus Chrift unto Salvation.

2. And fuch whoareeleded, are they who are redeemed and purchafed by the Blood of Chrift, or thofe whom he died for, or in the ftead of.

3. By the Saints, I mean, thofe who areefFeftually called, regenerated, jiiftified, fanaified, and adopted-, thefe are the Sheep of Chrift that fliall never peri/Ii, but have Everlafting Life. They are not all fuch that are of his Fold or Church on Earth, not ' all the Members of the vifible Church, but all the Members of the invifible Church, or myftical Body of Chrift.

Y Secondly^

Secondly^ I ftiall fhew you how far the Saints may fall. Saints may \ft. They may, if they take not heed, faflintog^reat Evils, nay jail into jj^jQ jjjq(|. Qf [j^g worft and abominable Sins any Mortals do commit %klo^ ^"^ ^^^ overcome by.

Evils. iVfl<?^ was a Saint of God, yet he fell grievoufly by drinking too

Gen. 9. niuch Wine : Noah began to be an Husbandman^ and he f I anted d

19, ao. Vineyard^ and he drank of the Wine and wot drnnken. 1 hough it

might be partly through Ignorance of the Nature of the Fruit of

the Grape, yet no doubt, by the pleafantnefs of the Liquor, and

Corruption and infirmity of the Flefh he was overcome.

Lot was a Saint of God, a righteous and juft Man, yet he fell worfe •, not only by Drunkennefs, but alfo by committing Inceft with his two Daughters. What are the bell of Men, when God leaves them to themfelves.

Jacob alfo, no doubt, greatly finned and fell, when he told his Father he was Efau^ his Firfi.born.

How lamentably did David fin and fall, who was a Man after God's own Heart, fave in the Cafe of Bathjheba the Wife of Vriah.

Peter fell likewife, and that grievoufly too, not only in denying of his blefled Mafter, but alfo by Curfing ^d Swearing, that he did not know him.

Many more fad Inftances I might add of this Nature, but that I love not to rake into the Sores of God's fincere Servants. No doubt the Falls and grievous Sins of the Holy Saints of God, are by the Spirit left on Record for blefled Ends and Purpofes.

(i.) To Ihew what need the beft of Men and Women have to pray, and (land upon their Watch at all times.

(2.) To difcover the Strength of Indwelling Sin, or the natural Corruptions of the Hearts of fuch who are truly gracious; and the abfolute Necefilty there is for all to depend upon the Divine Help and AflTiftance of God under Temptations.

(3.) That no true Chriltian that is fuffered to fall into Sin,

fhould defpair of the pardoning Grace of God.

Saints may 2.dly. The Saints of God, or true Believers, may fall from

jaii jrom Grace, ( as well as into great and immoral Evils, and Ads of

Degrees in Wickednefs) I mean, they may fell from Degrees of Grace, or

^^'^"' decay in Grace, lofe the Strength and Power of Divine Grace, as

to the Ads and Exercife thereof They may decay in Faith^ in

Rev. 2. 4. Love, in Humility^ Patience, Hofe^ &C. Tet neverthelefs I have

fimenhat againft thee^ becanfe thm hafl left thy firfi Love. Love may

cool

Saints may fall from the VoBrine of Grace^ 3cc, 162

cool in the belt of Saints, though it (hall never be quite extin-guifhed, for nothing can utterly quench it. How low was the Faith of Chrift's Difciples, when they faid, ff^e trnfted that it had Luke 24. been'hc that fljouldhave redeemed Ifrael. Job alfo intimates, that his *'• Hope was c ut off: He hath defiroyed me on ev^ry fide^ and I am gone^ JqIj j^^ and mne Hope hath he removed like a Tree. There are Weaknelles lo. in the Strongeft, and lmperfe(5i:ions may come upon thofe who are perfedl, as Mr. Cayyl notes •, Ebbings after the greateft Flowings, and Declinings after the greatell Heights of Graces, and gracious Adings: My Days are fpent without Hope. ^David alfo faid, / jhall Job 7. 6. ond day fall by the Hand of Saul,, fo low was his Faith.

^dly. God's Saints may alfo fall from the true Do(ftrine of the Smts mny Gofpel, which is called a falling from Grace : Chrifl is become of no^allfrom effect unto you^ vehofoever of yon arejufiifiedby the Law ^ ye are fallen thiDo^rint from Grace: that is, fuch who feek or defire to be jnftified by z°^^^^"' Law, any Law of Obedience, orby their own Righteoufnels, for ''^"^' the End of Chrift's Death, and the Gofpel, istocafl: away Man's ownRighteoufnefsinpointof Jultification, and to fupply us with the Suretilhip-Righteoufnefs of Jefus Chrift: and fuch who feek to be juftified any other way, are fallen from Grace, they renounce the Free Grace of God exhibited in the Gofpel. The Apo-ille doth not here refer to a State of Grace, but to the Doftrine or Gofpel of Grace, in which is manifeft the free Love of God in offering Chrift to Sinners for Righteoufnefs and Life. - ^thly. True Believers, or the Sheep of Jefus Chrift, may fall Smts may from the publick Profeflion of the Faith, from a vi(\b\t ovining fall pom thi and maintaining their Teftimony to Chrift and his Gofpel, through Projiffkn flavifh Fear. Thus not only Peter., but all the other Difciples fell "Z^'*'^-alfo, they all forfbok their Bleded Mafter, when he was apprehended and led away as a Sheep to the Slaughter ^ then all the Dif- ^^^^ ^^ ciples forfook^ him. All thefe Difciples had proraifed him, that 5^.' they would notforfakehim •, but when the Trial comes, not one of themftands, they /hrunk from profeffing themfelves to be his Difciples and Followers: But they recovered this Fall, and after Chrift's Refiirredion made a glorious iprofeflion of him and his Gofpel unto the Death.

'^thly. The Saints of God may fall, fo as to break all their ^^-^^^ Bones, and grievoufly to wound their own Confciences: O Lord^ jaU and heal me., for my Bones are vexed. My Soul is alfo fore vexed : but breal^ all thoH, O Lord, how long ? My Pain and Anguifh is bitter by the fhdrBtnes. Burden of my Sin and Senfe of thy Anger. Again, he faith, My Pfal.(5.2,3.

Y 2 Strength

Pfal. 51. Strength faileth^ hccaufe of mine Iniquities ^ and my Bones are con--10. [nrntd. I am feeble and fore broken. Elfewhere he fpcaks, as if Pfal.38.8. gy i^jj Bones were broken, all his Strength was gone : Bones, we know, are the Strength of the Body, from thence the Metaphor feems to be taken. Now that is a grievous Fall, which breaks all the Bones. Saints may 6thly. The Saints, or Sheep of Chrifl, may To fall, or to fuch he mthoiit a degree lofe th^ exercife of their Faith and Hcpe in God, anyLight. 35 [q be deprived of the Light of God's Councenance, and p.. J the Joy of his Salvation > Reftore to me the Joy of thy Salvation :

12.' * Nay, may wholly be in Darknefs for a time, or have no Light: - , He hath kindled hn Wrath againji me •, and he counteth me to him as one

•{°^ ^* of his Enemies. I am gone^ ver. i o. I am a loft Man, as if he _.. Pg fhould fay, Thon hafi laid me in the lowefi Pit.^ in Darknefs, in the jj'^ ' Deep. Free among the Dead, like the flain that lie in the Grave^ whom thoH remembrefl no more *, and they are cut vff from thy Hand. — That irii.<o.io. T^^^k.^" Darknefs, and have no L'ght. I do not fay that Defertion is always the Fruit and Punifliment of Sin, though foraetimes it is \ yet it is always occafioned through the decay or want of the Exercife of Grace, or through God's withdrawing his fweet Prefence and Influences of his Spiiit from the Soul.

It may not b: amifs here, ' b-^fore I proceed, to anfwer a Queftion that fome perhaps may have in their Thoughts to propound, iJiz.. What are the Caufes that fometimes the Sairts fall fo far as hath been hinted ?

Anfw. The Grounds or Caufes of their falling may be divers. ThtCaufes I. It is through the Remainders of .CorruptioD, or Indwel-of the grie- ling Sin, that abide in all Believers. The chiefeft Saints of God vo'.is Falls gj.g 5y^. renewed in part: Though they are renewed in every Part, taont^' th^^'^is a Law in the Members that ^vars againll the Law of the ' Mind : But I fee another Law in my Members., warring againfl the Law Rom. 7. of my Mind., and bringing me into Captivity to the Law of Sin., which 23,24. is in my Members. 0 wrtched Man that J am., who Jhall deliver me from the Body of Sin and Death ? Thefe two Laws are in all true Believers, or in all regene;are Perf'^ns, and they are dire(ftly contrary the one to the other •, and by reafon of this, there is continual War and Combating between them : And evident it is, thro thePowercr Policy of the flifhiy Part, the Godly are fometimes overcome, not only by common Failings but fall into great Tranf-grelTions alfo. Our chief Enemies are thofe of onr own Houfe •, the Devil could do us little hurt from without, had he not fuch a

llrong

The Caufes of the Falls of the Saints. TdT

ftrong Party for him, and fiding with him in our own Bowels^Tr within us. This inbred Enemy always lies in wait to betray 'us • and if we take not the more care, will prevail againft us, and at one time or another trip np our Heels, efpecially that Sin which doth chiefly befet us ♦, moft Chriftians having their Conftitution-Sin, though no godly Man hath a beloved Sin : yea, the Seed of all Sin ftill remains in our bafe Hearts, and hence it is our Danger is great, which appears may be not fo clearly, till the Providence of God brings lis unto fuch a State, Occafion or Company, whereby Satan hath an Opportunity to excite and ftir up, or draw forth that Sin or evil Seed into ad that lies hid within us.

2. The Caufe of thofe Evils, or grievous Falls that fome Chriftians have and do fuftain, are from Satan ; who is not only a malicious Enemy, but a ftrong and cruel Enemy alfo : Hence called, ^ roaring Lion, going abont and feeking whom he may devour, i Pet ^ 8 Heis very diligentto obferve the natural Inclinations of ail Chriftians, and watcheth the fitteft Opportunity to make his Onfets • As when D^v/W negle^ed the proper Work and Bufinefs God by* his Providence called him unto, The time when Kings go forth to batteL ^Sam ir he /mjoab, andtarriedat home himfelf^ and then the Enemy i. let upon him; he bemg a walking on the Roof of his Houfe, fpied a Woman waflimglier i^U which produced his fearful Fall Let Chriftians take heed they are not out of fuch Employment that God calls theni to, and not put an Opportunity into Satan's Hand, by excep of Eating, Drinking, or Idlenefs, or by eadding or gazmg Abroad, like Dtnah, Jacob's Daughter^ and beware how they negled any fpiritual Duty, in the way of which God hath promifed to keep our Souls.

3- The Falls of the Saints mav be occadoned by reafon of the weaknefs of their Grace : Faith may be but fraall, or notin Exer-cile, and fo the Hope and Truft of the Soul may h.l U the Anchor hath not good and firm hold, but Ihould flip, the Ship is in dan ger ; Joins here, Hope is the Anchor-ot the Soul, it (hould be therefore both fure and ftcdfaft : O ye of Intle FaUh, wherefore j. . , did ym doubt ? Chriilians are in no fmall daneer if their Faith be &5 /.I? not ftrong : Paith is the Shield by which we Ihould quench all the fiery Darts of the Wicked The Apoftie alludes to thofe violent Eph.d.,d lemptations, by which Satan (trives to enflameiMens Lufts • but nghL skill to ufe the Shield of Faith, will foon quench all thofe Dans of Temptations. A Shield is to defend every part of the Body, and will, if rightly ufed. So by Faith a Chriftian is en-

,^ abled,

M«t. t4.

abled, when in the true Exercife thereof, to preferve his whole Soul from Evil •, but let this Shield go, and Satan quickly pre- ^ vails : If Satan can perfwade a Man there is no fuch Evil ip Sin as God's Word declares, or that it is no great matter, tis no wonder he is overcome, r ,- • fln^r^nfi 4 They fometimes rail, bv reafon of their own fleliily Lonh-dcnce, or trufting in their own Strength : Tho^i£h all dmy thee, yet mil not'I Nay, Peter faidnntohim. Though 1 jhoHld die with thee, '^' vet Iwill not deny thee. O how dangerous a thing is it to glory in •ur ow« Abilities, or truft in Self-confidence ! What little know-lede have we of our own Hearts! It was but a few Hours after this but Peter denied our Saviour, and fwore he did not know him' When Men have not their whole dependance on the Grace and'Powtrof God, he oft-times leaves them, that they may fee without him they can do nothing •• And whenever God withdraws his Divin« Affiftance from a Perfon, or leaves him to himielt, he falls immediately as ?f?^r did. ,. . t< r

« TheFallsof the Saints, may be through the Enfnarements

and Vain-dory of this wicked World. Hez^ekiah fell this way •, his Heart was lifted up with Pride in beholding aU his Glory and Riches, which he (hewed to the Princes of the King o{ Babylon, in a vain-glorious manner : He jhewed them aUthc Houfc of his frectom :,^m.2o, things, the S^lv^r, and the Gold, and the Specs and the freao^Owt^ mentsl andallthe Houfe of his Armour, and all that wa6 found tnh^s -IreafHtes ; there was nothing in his Houfe, nor tn allhu Domtmons, fW Hezekiah (hewedthem net. This was his Sin and FaU', this J^.ri6,i7, provoked God againft him: ^^^ Ifaiah/^/^«»r^He2ekiah, Hear iT ThePTcrd of the Lord, Behold, the Days come, that all that tsm

thine HoHfL and that which thy Fathers have laidnf in Store to this Day [haU bt carried into Babylon •, r^oth.ng Jhall be left, fatth the Uid. And of thy Sons that jhall iffue from thee, which then fhalt beget jhall they take away, and they fh^ll be Emmchs in the Palace of the Ktng of

^^6!^sSmetimes they fall by the Subtilty of Deceivers, who lie in wait to corrupt their Minds, and poifon their Souls with their abo-rninable Errors. Hence the Apoftle P^f^r cautions the Saints, to 2 Pet. 3. Zke heed, lejl they hetng led away by the Error of the Wickd, fall from *7' their own ftedfafinefs. .„ ^ . , _. c

7 Many times they fall through flaviih Fear, m the Time of Perfecution. Many gracious Chriftians have wanted Courage m that Hour, and have been prevailed with too far to a finful Com-uidt nw , phance

pliance with the Luftsand Wills of their Adverfaries, by reafon of their cTHd Threats and bloody EdiBs • who have neverthekfs after-wards^been reftored again by Repentance, as Peter was. ». Some fall through their Remifnefs in Duty, or being off

waTJ/nf-- J^K^^r^r^^^^^^ of falling Jf'chriSal ways ftand_with their Swords in their Hands, and having aH their Armour on ^ Praymg ulw^s with all Prayer ^ndSH^fUcation in the Spi- Eph.5.i8 rit^ watching thereunto with all Per fever ance. The VFttch told the Wicked Perfon (as the Story goes) that employed her to do Mif-chief to a godly Neighbour of his. That Ihe could not touch hm,

^ol^^^lZ^"""^^^^^^ P^^y^"S' or Meditating, or

to that efFed. No Evil, no Sin nor Devil need that Man fear

r^V^r A^^\?^^^'^ ''" ^^^ ^"""^ '"^ ^^'^^f"'^i^^hargeof his Duty to God. If we are afleep, or flothful, 'tis no marvel that Satan prevails, and wounds our Souls. How eafy was it for the Phi. ¥^«« tocut ofF5.^;,>«'s Hair, and bind him, when he was7 fleep? or J^/ to ftrike a Nail through 5./.r.'s Head, he bdng a-Judg. 4.

9. Andlaflly, They may fometimes alfo fall, by having a great-erdependancepn that Grace they have already\eceived!^oron the Grace that is in them, thanoB that Grace which is in Chr?ft

hf,r"h' T ^n""^ "°l^y ^''''"" ^^ ^^^^ G^^^e that is in our Ciftern but by the Grace that is in God's Fountain: When the Se

us. If we by Faith depend upon him ^ Thou therefore, my Son be r-ftron^^nthe Grace that is^n Chrifl Jef.;, How is thatdo^e? Why r^'"" ^• nnH mT' ""^^J' f ependance upon Chrift, who as he is our Head and Mediator, hath received the Spirit without meafure, to the fI^I ^'^'ghj: <:ommunicate thereof to all his Members: -^h of hi John r. tHlnefs that al we receive, and Grace for Grace, But it is not all let ^^•

Hands ° No ^n^^ T/",^ "°^ ^V^^ Riches put Surlwn ttands, No, no, God will not trull it in our own keepine, bur ir

IS put into the Hands or committed to the keeping of our Blef' It r^wV^r'^^" S'^' ^^^^^ ^'^'^ ""to us as we want it •

ry, by Lhn^ Jefns. Some poor Saints can't live longer than thev fee their own Wells are full of Water -, they Wv^ more aL bv Senfethan by Faith : but if all their Hope and ComfortVs ^'the Grace they have already received, 'tis no wonder if they foon faH as being worfted. Let us make fome Improvement of th s

A P.

J 5g (!(eafons for Scrifture'Cautms.

JPP LIGATION.

Firfi. From hence we may infer, what the Reafon is we have fo many Cautions, or Take-heeds, in the Holy Scriptures, and anticipate a grand Objeaion that is brought againfl; the Dodrinepf the Saints final Perieverance: No marvel that we liave fo matiy Warnings given us, feeing our Danger is fo great, or that the Mattb 26. Saints may fall fo foully. iVatch and fray always What I [ay unto Mark'13. one, I fay unto all, Watch. IVatch ye, fia»d fafi intheFatth, qmt 37. yonr Jelves Itke Men, be flrong. Be foher, and watch mto Prayer.

I Cor. i^-^^^ igt jts jiot Jleej) as others do, hut let tu watch and be foher. Take % rr heed mto your felves. ^ And again, Only take heed, and keep thy Soul d diligently, &c. t Take heed, and beware of Covetoufnefs. Agam, Take

*'Deuc. 4. heed that no Man deceive yon, &c. la\^ heed, behold, I have told you 9» 15- all things, &C. He that thinh^tth he flands, let him tak,e heed left he fall. t Luk.i 5. j^^^ ^^^^^ Brethren, left there be in any of you an evil Heart of Vnbe-Mark iz. ^^>A ^^ departing from the living God. And a multitude more of 23. * like Cautions. ,r r u r -r 1 u ^

I Cor. 10. 2dly. There is another Reafon alfo for thefe Take-heeds. »2* I Becaufe the Evil of the Sins of God's People are fo great,

Hth.^.i2.^^^ j^ grievoufly diftionoured by the Falls and grofs Enormities of hi. Saints. How did David's Sin provoke God, and caufe the Enemy to blafpheme him and defpife his holy Ifrael! They are as Wounds he receives in the Houfe of his Friend. Hence he cries Iff dA A out O do not this abominable thing which I hate.

2. The Sins and Falls of God's People, hinder the fpreading and bkffed Promulgation of the Gofpel. It makes the Souls of thofe who {land faft to racurn, and the Hearts of the Wicked to rejoice, and to infult over them who always watch for their

^ ^dly.' Another Reafon of thefe Cautions may be, becaufe there are niany falfe Profeflbrs in Churches who may fall finally : therefore from thefe and other Reafons it appears,

1. That there may be great need of, and good reafon wherefore, God gives fuch Cautions in his Word, though his Eleft Ones

cannot fall finally. . „ r i. r c u

2. We may alfo infer from hence, that the Reafon why fome fall quite away, is, becaufe thdr Hearts were never upright with God.

3. From hence we may likewife be lUrred up to coniider and examine our Hearts about our Sincerity •, for if not, we may tall away and rife no more. 7- Let

7. Let us bewail our felves upon the account of Indwelling"sin " for oft-times it wounds our Souls, it breaks our Bones, deftroys

our Peace, fpoils our Communion with the Father and the Son and brings Fears and Doubts upon us about our State, when we' are' overcome thereby, covering us with Clouds and Darknefs.

8. This may be of ufe alfo by way of Exhortation, to arm our felves, and to fland upon our Guard, and to refill Satan ftedfaftly in the Faith, our Life being a Life of Warfare : Let us Ihew our felves good Souldiersof JefusChrift, and make a reliflance of Sin and Satan, whilft there is Life in our Bodies, or Blood in our Veins.

9. It may teach us alfo to be aware of Deceivers, fince they fome times trip up the Heels of many of God's poor Saints.

I©. It muft needs adminifter great Succour to fuch Saints who have fallen, I mean, to Backfliders, and keep them from utter Defpairj for though they fall, they Ihall rife again, as the truly Godly (of whofe Falls we read of in the Scripture) always did. Where do we meet with one Godly Perfon, that the Lord declares fo to be, who fell and rofe no more ? Or that there is no ground left in the Word for us to believe they were faved ? j

11. Laftly, It may ferve to difcover the infinite Grace of God in Chrift, who hath fecured the ftanding of his own faithful Ones • they are in Chrift's Hand, and cannot be pluck'd out, nor perilh' let all Enemies do what they can •, as I fliall now in the next place come to demonftrate, and fully prove, according to my Promifc and the Propofition 1 have railed, viz, '

that all the Saints cf Godycr Sheep of Jef^s Chrifi, fiiall be faved, Ue g>',nd ana none of them jhaU fo fall away as eternally to perifh. Do5innt

opened.

The Truth of this Point I fliall prove by divers Arguments and Scriptures.

And my firft Argument fhall be taken from Eternal EIcaion,n,y?r/? which dependeth wholly upon the Abfolute Soveraignty of God, ^'•^^f who hath Power over all his Creatures, and may do with his own^4^« M' as It feeraeth good in his Eternal Wifdora, and good Pleafure of^^^^''"-his Will.

I fliall premife one or two things before I proceed to confirm this Argument.

^ I. That

Chrijl the Head of EleBim.

"^ I. That God fet up Jefus Chrift as Mediator from Everlafliiig,

as the Head and Spriagof our Ekdion y therefore it is faid, Pt^e Eph. I. 4. were thofen in him before the Fonndatten of the World. It was th'J only Ad of Love,, and Free Grace of the Father, therefore not tobeafcribed to the Merits of Jefus Chrift: For though Chrifl: hath merited our Salvacioni yet he ^id not procure or merit our Eleaion; for Chrift himfetf was the Fruit of this Eternal Blef*. fing and Privilege, it being then the fole ACt of God's Sovereign Grace and Love. It follows, ^vi,t^

2. That all the Ways which vrere ordered ift the Wjidom ot God, for the accomplifhing the Ends of Eledlion, are of the Father'^ appointment alfo ^ for whatfoever Chnft hath done in working out of our Redemption, it was according to the Purpofe 8i1d Dsterminate Counfel of bis own Will and Sovereign Good-nefs. Jefus Chrift was firft chofen, or eleded, by the Fathtr, as Head and Mediator, and only Foundation to bear up the whole Building, which the Almighty de(]gned to raife: The Fathers Love, did precede Chrift's glorious Mittion \ therefore he was only ^ Pec 2 Of the Father's Delignation v ^^0 "^^tb ^"^ foreordained before their' ' FoHndxtion of the Worldy hfa was made matfifefi m thefe Uji Da^. Chrift was firft chofen as the Well-head of Grace and Glory, and then others were chofen in him, by and through whom they Ihbuld be redeemed and raif€4 to a State of Grace and Holinefs Rom 8.^9. here, and to Eternal Happinefs in Heaven hereafter: For whom he^ ' did forekrioWy he alfo did fredefiinate to he conformed to the Image of. hUSsn, that he might be the Ftrfl-horn among many Brethren. To the Image of his Son, that is, to Chrift's likenefs as Mediator, and taking our Nature V not to Chrift barely conlidered as God, for as Chrift is God, he is no where faith to. be theFtrfi-hrn-amof^g many Brethren. Now this Conformity being abfolutely defigned in Eleaion, Chrift, in the Contrivance and Intention of the Father, was the firft Exemplar and Copy of it, or the main Center, ta which all muft be brought that were given unto hfm •, the Father fming him up, and eleding himas Head of all that fliould be fared, or as the glorious Bridegroom, and therefore it was requifite he ftould beconfiiked about thofe who were to be the Members of his Body, and his own blelTcd Spoufe for ever: And fince Chrift was alfo to fuffer and undergo fuch Pain and Sorrow in the purchaljng and redeeming of them, it was neceOTary he flionid not only freely aflent and confent in the Choice of them,-but alfobecertamof the obtaining and fecuring them aU to and for himfclf for ever, and

Thr^ is an Eiethon of particular ferfons, lyii

not run the Hazard of injoying or not injoyingot them \ which muft follow he did, if tne Dodtrineof fomc Men of dark Minds were true.

To proceed, it may flot be amifs to confider what is contained tht ftrft in the Bowels of my firft Argument, viz.. that there is a peculiar Argument People, orfome certain Perfons (as perfonally cbnfidered) of the '^P^'^"*'^' lofl: Children of the firft j4da.m^ who are Ele(fled or Chofen of God, in Chrift, from all Eternity, of his own Sovereign Grace and good Pleafure, ordained unto Everlafling Life ^ and that this Decree of Ele;^ion doth prevent their final falling, or make ic impoffible that any of them fhould ever fo apfiatize as eternally to peiilh. *

The Argument being thus fairly ftated, it calls upon me to do two things.

firfi; To prove that there is fuch a f articular and perfonal EieSli-en of a peculiar People of the loji Svns of Adam.

Secondly^ To ihew how this prevents their final fallings and makes it impefflble that any of them Jhould ever fo apoftatize as eternally to perifli.

A little to open the firft of thefe.

1. I fay of peculiar Perfons^ which denotes it belcmging to them only and to none eife ^ others are palled by, or not afforded by any fuch Divine AiTt of Grace the like Privilege: they are God's Jewels^ or hi« peculiar' Treafure^ though until called and cleanfed, or Mal» 3.17, their inward Filth and Pollution purged away, they cannot be delighted in by him, or he beloved with a Love of Complacency ^ though fiom Eternity God did love all his, with a Love of good iVill^ pur-pofe of Grace and of Benevolence.

I fay perfondUy EleUed^f that is, theObjeds of this Grace, or of this Eledion were fingled out and pitched upon by Name ^ not with refped had to fuch or fuch Qualifications forefeen in them, they being repenting, believing, and holy Perfons, but chofen in Chrift, the Head of Eledion, that they fhould believe, fliould repent, and Jhould h Holy and without blame before him in Love. They Eph, i. 4. are chofen that they may be Holy \ not becaufc they were Holy, or God forefaw they would be Holy.

/ fay^ they were ordained to Everlafting Life. Now to predefti-iiate, decree, or ordain, denotes the fame thing, and fignifies the

There is an EleSlion of particular Terfons.

abfolute Purpofe of God to bring them into a State of Grace here,

, through Jefus Chrift, and to Eternal Glory and Happinefs here-

Afts 13. after : Hence it is faid^ ^ many as were ordained to Eternal Life^

48. believed^ or appointed •, and he that ordered or ordained the End,

ordained the Means alfo, and fo prepared them for Everlafling

Life.

They mere chofen in Chrift •, in the Mediator, in their Blefled Head, that their ftanding might be fecured through their Union with him, and his Righteoufnefs being imputed to them, according to God's Eternal Purpofe. ParticHUr 2. And further, to make good the firft Part of what I have Eumott laid down, m. That there is fuch a particular Ele(^ion j what ^proved, lies mofc clear in the Word of God, and the Eledtion of Jacohj Rom.9.11* I fhall here firfl: mention, as a full Proof of what I fay •, For the Children heifig not yet Born^ neither having done Good or Evil, that the Purpofe of God, according to Ele^ion might flandf not of IVorkj, but of him that calleth. Here the Apoftle defignedly or on purpofe confirms, not only the Do(flrine of Perfenal Ele^ion, but alfo that of Preterition, of a paffing by, or rejedion of the other i and all refulting from the Eternal Purpofe and Good Pleafure of God's llom.9.13. \Vill-, Asitii written, }^cob have I loved, but Efau have I hated. The main fcope of Paul in this place is to fhew, that God hath not calt ©fF all Ifrael, that is, thofe who are the true Jfrael, or fuch who are the Children of the Promife, or that do belong to Chrill according to the Eledion of Grace ♦, fee 5, 5, 7, 8 Verfes: therefore they that run the Love of God and Eledtion herefpoken of, to the Pofterity of Jacob, and Reprobation to the Pofterity of EfaH^ and will not have it to be underftood of their particular Perfons, do palpably abuf« the facred Text and Drift of the Holy Ghoft. Now that all Men may know that Eledion doth run to, or take hold of particular Perfons, and that not for any fore-feen Faith or Holinefs in them, Panl faith, The Children being not yet born^ neither having done Good or Evil, And therefore adds, not of Works, that is, of forefeen Worthinefs or Defert in Jacoby but that the Purpofe of God, according to Ele^ion might fiand, (that is, ftand firm as an Ad of God's Sovereign Love and Grace only) and abide a blefled Truth againft all the Oppofition and Cavils of cloudy Minds. I might have mention'd Abraham, Jfaac, Mofes, , !«. 1. $. I>avid^ and others *, alfo Jeremiah,^ of whom God fays. Before I formed thee in the BeUy, I knew thee ^ that is, I knew thee to be one of them that I had chofen and given to my Son, or one of mine

Elea

There is an EleBm of particular Terfons, \y>

EleiH: Ones \ and 1 fan^ified and ordained thee a Prophet.

Moreover, in the New Teftament we find, that our Saviour calls his Difciples by Name, and tells them, Th2ithek>tew whom he had]ohn ij. chofen^ excluding Judat ; he muft therefore intend their Eternal i8. Eledion, for as I faid before, jHda4 was chofen to the Apoftlefhip : alfo Paul by Name, Jefus Chrift declares (to Ananioi) was a chofen rejfel^ not only as an Apoftle, but one alfo Comprehended in the Elecftion of Grace. Do but obferve the Nature of his Conver-fion, and what he was before and when called by the fpecial Grace of God. Moreover of this number and fort, were thofe that the Lord fpeaks of in Elias's Time which P4«/mentions, I have rr-Rom.11.4. fervedtomy felf feventhoufand Men who have not bowed the Knee to Baal. Though it is a certain Number put for an uncertain as to us, yet all their particular Perfons were chofen, and known to God \ Even fo at thU prefentTime alfo there is a Remnanty according vcrfe <« to the Ele^ion of Grace. God had fome particular Perfons then whom he had from everlafting elefted, and fo he hath now \ j4ccording m he hath chofen m in him before the Foundation of the World^ that we jhohld be holy and withont blame before him in Love : Vs^ as fuch and fuch particular Perfons, not fuch of fuch and fuch Qualification, vix.. as being Believers, obedient and holy Perfons •, No, no, but that they might believe, &c. Eledion will produce Faith : it is, becaufe they are elected that they do believe •, But ye believe ]ohn lo. not, becaufe ye are not of my Sheep at I faid unto yon ; that is, not 26. fuch as were ordained to believe, and ordained to Eternal Life. Andoi many Of were ordained unto Eternal Life^ believed: As it waSAfts 12. hinted before, Chrifl hath eled Perfons, or Sheep, that yet be- 48. lieve not \ I have much People (faith he to Paul) in this City, Afts 18.

Unto thefe Teftimonies I fhall add one or two more ^ as that of 10. P^«/, touching the Saints at Iheffalonica •, Knowings Brethren belo- , xhefl*. t Vf/flf, yow EleHion : For our Gofpel came not to yon in Vi^ord anlyj but 4, 5, alfo in Power^ and in the Holy Ghofly &c. By the evident Operations of God's Spirit, the Apollle knew they were eleded : We cannot know our Election, but by fpecial Vocation, or as it is ma-uifcft in the Fruits and Effeds of it. There is a Knowledg of Things, C as our Annotators note on this place ) a priori^ when we argue from the Caufe to the Effed: : So a pojieriori^ when we argue from the Effecl: to the Caufe. Now what is Election, but a , Tim. ^ chufing fome out of others ? Thus the Angels that fland were 21. elc^ed^ and the reft were left to the Power they had, or palled by, or reprobated. Piter alfo confiriiis the ©oiJlrine of perfonal Eledion,

calling

I Pec 1.2. calling the Perfons to whom he wrote his EpifHe, EleS acc4>rdingt4 the foreknoxokdg of God, or his Eternsl Purpofe •, p.pcI ttjfrefore were -feparated unto God by fpecial Grace, or elTc»5t'UaI Calling; throHgh fa^lUficAtion of the Spirit to OheJUnce^ &c. The Father, Son, and Holy Ghoft, are concerned in our Salvation -, the Father ek^s, this is principally afcribed to the firji Terfon in the Godhead '•> the Son fttrchsfeth, he redeems •, and the Heiy Spirit re-rjewsy calls, and fandifies. Now the Purchafe of the Son extends no further than the Election of the Father •, nor the SandtiScation . of the Spirit, further than the Purchafe or Redemption of the ' •■• Son: Sanftification here, takes in the whole Work of the Holy Spirit in Regeneration and adual Holinefs, to the final fitting and making the Soul meet for the Eternal Inheritance.

So much (hall ferve to prove that there is an Elcftion of particiJ-lar Perfons. If 1 am OhjeB. But may be fome will Objed, If this be fo, w-hat tieed £/f^f</, 1 gj^y lyjgj^ concern himfelf about his Salvation, as to feek it or labour Sff/ot, after it: for if he be eleded, he lliall be faved ^ but if not, let him \^\libe 'do what he can, he cannot be faved, he cannot fruftrate God's damntL Decree, nor alter the thing that is gone out of his Momh ? This grand Anfio. I. I anfwer, All Mankind are under the ftrongefl: Obli-fli;>5/o«an- gation imaginable to God, as he is their Creator, and they his Crea-(tvmd,. ^ures; as he is their only Lord and Supreme Governour, they are bound to fear him, and obey his Laws, let hini do what he wifl with them. Is not that a bafe and fordid Principle in a Servant or Subjeft, to do nothing but for meer Self profit and Advantage ? 2. Tattl was certain of a Crown of Life, yet knew it was b>s Phil. 9.14. Duty toprefs towards the Mark^ for the Prize of the High Calling vf God in Chrifi Jffitf, and to keep down his Body. He ftrove as ftre-nuoully a^ainft Sin, as if Salvation could be merited by fo doing \ fo that his Election took him not off from a diligent Care in. ufe Qf Means, in order to his attaining to Eternal Happinefs.

3. God hath as well ordained the Means, as the End, as I newly told you ':> both are appointed of God, and equally under his abfolute Decree: Men are not eledlM to Salvation, but alfo to Sandification and Holinefs. Mr. Miad. 4. " We are not to look upon the' Decree of God ( as a Rcvc-*' rend Minifter well obfcrves) for a Rule of Life, but the Word *^ of the Gofpel; fecret things belong to God, &c. The Decree can *' neither be a Rule of Life, nor Ground of Hope, but thePre-" cepc and the Promife, &c. He that leads an ungodly Life, and *" purfues

1 am not ckBed : Anjwend.

«75

purfues his filthy Lufts, may affure himfelf, fo living aad dying, h© (haU be danaiied for ever: He that believes, not in Chrift, but te)ea:s hira, and defpifeth all the Offers of i^is Grace to the End ot his Life, no Decree can fave him ^ therefore if he will go on in Sin prefumptuoufly, kt tikfi take what will follow. On the other hand, be that doth believe in Chrilt, and conforms to the Holy Gofpel, need not doubt of Salvation, do Decree can hinder him of Salvation. Men ought to endeavour t.Q believe and repent, and clofe with Chrift upon a Peradventure ^ // God peradumnrt wtll 2Tm. %, give them Hefentance te the acknowledgment of the Trmh. 25.

.5. BecauTe God hath abfolutely determined the Time of thy Life, or how long thou, fhalt live : And thm is a Time than canfi m fhifs \ Wilt thou therefore forbear eating, or ufe of Phyfick^^ to preiervc thy Life, and fay, If 1 eat not, 1 fnall live my appointed Time ? What fignify Means or Mediciaes, I will take no Phyllek, no Potion ? forif the.Time is come God hath fet in his Eternal Decree, lihall die, nothing can fave my Life : Would not all think yoo were under a fearful Temptatbn and Ddurion of the Devil?'

6. Did not God abfolutely tell Pknl, that be had given him the A^s 28, Lvvesof all that were with him in the Ship, and that none of 22,23. them iliould perifh ? Yet he faid, Vnhfs th/fe akide in the $hip, ye y^.r ., ctmmh favcd. ^ Whofoever therefore that doth neglea the Means '^ ^ God hath appointed, in ordertotheobtaining the End, let it be

what it will, doth but tempt God, and comply with the Devil, let his Pretence b« what it will.

7. No Decree of God necefijtates Men to fin: for-though the Free Grace of God is the abfolute Caufe of Eledion, and no fore- Jude 4, feen F;aith or Holi^iefsj yet forefeen Wickednefi, Unbelief and Difobedience, is the procuring Caufe of the Reprobation and'of the-Damnation of them that perifh :C? Ifrael, thoMhafldtfiroyedthvUoCuA, fislfi but in me ii thy hdf. * j j j

8. Were any ever damned that did what they could in the ufe of all Means under the Light of the Gofpel, to be faved ? Brethren, -God (may jultly and ) will crndemn Men for their not improving

their one Talent. Nor w 11 ic be a good Plea for fuch to fay, /.Mit. 55»v Mpcw than wtrt an hard Man^ reaping wh^re thou h^^fi not fowny &c. ^7* Thus forre Men feem to charge God, / (tm not EleSled-. There is an Ekaioa of Grace, pf fpecial and diftinguilhing Grace, and Man hath 4iO Power in his own Will j and God doth not give me Power to believe, and wiU he daranme? Cotb he expeA to reap

' ■ ipfcrrf he hath not fown^ and gather where he bath not firovredr Such (hall have no Excufe, as our Saviour fhews, at the Great Day. Amtators. The Lord of that Servant fhews, the Fault lay in his own Sloth and Wickednefs ^ and his dread of his Lord?s Severity, (as our Annota-tors note ) was but a frivolous Pretence and unreafonable Excufe *, for if he had feared any fuch thing, he (hould have done what he could •, he fhould have put out his Money to the Exchange, and then he Ihould have received his own with increafe. Thus God may as juftly another Day reply upon thofe who think to excufe ^ their lewd and wicked Lives, their unbelief and contempt of his Word, from their not being Eleded, and not having Power of themfelves to believe and repent, not receiving his efficacious Grace 5 O ye wicked and jlothful Wretches. May he not fay, did ye fufped or fear you were not eledted ? Why did you not then give all diligence to attend upon the Means, and to make your Calling fure, as all they do that are eleded ? Do you plead the Power of your own Wills, to repent one while, and that you wanted Power at another time, and that I gave you not my fpecial Grace ? But had you not Power to keep from Taverns and AUhBuJes, to keep from Lyings Stealings Swearing., and other prophane Deeds of Darknefs ? Had you not Power tor^^^, to hear my Word,topr<iy f if you had done your uttermoft in imprpving of the Talent 1 gave you, would I have been wanting to you ? But fince' you did not that, why Ihould 1 truft you with more ? Brethren., are thefe Mens Eves Evil, becaufe God's Eye is Good ? Is he unjuft in giving ef-fedual Grace to fome, becaufe he doth not beftdwit upon all? Had he not took hold of a few, the whole Lump of Mankind would have deftroyed themfelves, and none would have been faved. Was God unfuft in eleding fome of the Angels, becaufe he paffed by

'^r others of them ? . . « j n ..

9 In the Day of Judgment, God will be juft, and aU Mens Pfal.<i.4. Mouths (hall be ftopped : This you may aOiire your felves of^r will he J4ified when he judges, and clear when he condemns : He that had not on the Wedding-garment., woi ^eechlefs. God will not then nroceed with Men upon Eledion and Reprobation, but upon theif R3m. 2.7, believing, or not believing : He will render to every Man accordmg 8. to their Works. All Mens Mouths (liall be ftopped, and every Man s

Confcience witnefs againft him. Alas, Men do not a^ or exercife that humane Faith in refped of the Report of the Gofpel, which thev do in refped of other matters and things that are made known to them, or do not bring forth the Fruit of fuch an hiftorical Faith. But fo much to this Objedion. Now

EleBion {reVents the Saints final falling.

^77

Now I (hould come to the fecond thing, viz., to ihew how •Ekaiondothtend to prove and fully demonftrate the happy State 6f all Chrift's Sheep, or that it is impofTible they Ihould, any one of them, fo fall away as eternaUy to perilh. But that muft be the Work of the next Day.

JOHN X. 28.

Ani. I giye unto them Eternal Life^ and they p?all jie-yer perijh^ neither Jhall any plUck them out of my Hand,

MY Brethren, I am upon proving the Truth of the Propo- r..A/-v fition, or Point of Doftrine that I have raifed from our SernW Text* M<;. Vjjj^

That all the Saints of God^ Believers, or Sheep and Lambs of Jefm Chrtfi, jhall be faved • and that none of them (haUfo fall away as eternally to perip}, ^

My firfl: Argument to do this, was taken from Eternal EleBion Jn fpeaking to which I told you I fliould,

Firfi Prove that'there is an Ele^ion of particular Perfons; and that I have done with, and now fhall proceed to the next thing.

^ Secondly, { fliall (hew, that the Nature of Eledion is fuch, that It lecures all that are in it from final Falling •, or fully fcrves to demonftrate, they muft and (hall all eternally be faved. And to make this good ^ iji.h is becaufe Eledion ii j^hfohite^ not a Conditional Ele^ion/Firfi Ar^ dependmg on the Obedience or good Behaviour of the Creature! 7^/^/^i/-1 he Decree of God on his part is irrevocable; God will not 20 ""i ^'^^^ back from his Purpofeto fave his People, nor Ihall their Unwor^ST-'^''

^nrr^°'^'^r'"'^r'^'^' '' r^^ V' '' ^he high, unalterable, t^Tl and fupreme Law of Heaven ; therefore it is faid to be, accord^^ nj jl

to his Eternd Purpofe and Counfel, His Counfel and Thoughts of his Heart (hall ftand for ever. 'Tis that that all fubordinatc Means mufl: terminate in, and all inferiour Adminiftrations mult be accommodated thereunto, the Salvation of the Elcd being*i:he grand Defign of God, whereby to exalt and magnify his highefb Glory ; that fhould his glorious Contrivance, and no lefs gracious Purpofe and Defignment herein raifcarry, nothing in Heaven or Earth could countervail the Damage: therefore it could not ftand confiftent with his Wifdom, cither to revoke it, or leave Mr. CoU. it at an Uncertainty, or obnoxious to Difappointment •, which he mufc needs do, if it was pofllble any of the Eledt fhould perilh j or that it fhould be laid upon the Foundation of the wavering Principles, and uncertain Will and Obedience of the Creature. Now the beft Conftitutions, States and Kingdoms upon Earth, are liable to Mutation, and Mens Decrees and Purpofes, however Abfolutedefigned, may fail, their Minds may alter^or they may fee caufe to change their Counfels, not being able to forefee future Events, or what Inconveniences might arifc; or fome after them may arife, who may carry on a different Interefl:, or Enemies may invade them, conquer them, and fpoil all their Defigns and Purpofes.

But it is not fo here, God forefaw all future Events, his Mind Job 23. alters not; he is of one Mind, and who can turn him ? And none '?• can hinder him in the accomplifhing of his own Eternal Purpofe *, Ifa I 27 ^"^ '^^ ^"^^ */ ^"f^ ^'^^^ furpofeel, and mho jhaU difannul it ? &c. Ifa leio ^^'^l^^^"^ fr^^ '^^ Beginnings and from Ancient Times. My Conn-

/ mil bring it to pafs ^ I have furfofed it^ J will alfo do it. The Thoughts of his Heart fhall ftand to all Generations i therefore their ftanding is firm who are ele<fted, and none of tlrem fhall pe-rifb. The Decree and Purpofe of God of Election, is asabfolute as that of Day and Night., Winter and Snmmer *, or that of God's notdeftroying the World again by Water •, or that of God's Decree and Purpofe, of fending Chrifi into the World to die for our Sins. Eph. 1.4. ^^fy' It is, becaufe they are chofen or eleiftcd in Chrift, in an immutable, an unchangeable, and an Eternal Head. What was the Reafon Mam ftood not, notwithftanding his Power and Abilities were fuch ? Why he flood not in Chrift, wamot fixed on Chrift ^ but all true Believers are in Chrift, chofen in him, he is the Head of the Eternal Ekaion, as Mediator. In Eleftion be is

to

to be confidered as rhe He id *, and all the Father hath given him as the Members of his Body, chojen in him, and united to him : Therefore their Handing in Chrift, by virtue of Eledion, ii Jikc thatof the Eledion of their Head. Now can Chrilt ceafe being an EkCt Head ? Every one will fay, No, that is itnpoflible : No more can they ccafe from being Ele^T: Members. This of Eledion in Chrifl-, prefuppofeth an Union ; and there was a decretive Union from Eternity, and that influenced their adual Union in Time : and as certainly as Chrilt died, rofe again, and afcended, (in the folnefs of Time ) who was decretively a Lamb Jlain before the Foun' dation of the World, fo will God's Decree of Eledion in Chrilt as certainly bring in all the Ele(ft into adual Union with Chrifl, and carry them all to Heaven, (whither their Head, as fiE?^ f err-Heb. d.ao, runner for m, M already entered) as fure as he is now there. But you will hear more of this when I come to fpeak of that Argument, Umply taken from their Union with Chrifl:. ^ ^dly. That the Saints of God, or Sheep of Jefus Chrift, by virtue of their Eledion, cannot fall away fo as to perilh for ever, dpth appear evident from one or two exprefs Scriptures ^ fee Rom. 8. 28. We k^ow all things work together for Good to them that love God, who are the Called according to his Purpofe. For whom he did fprekpow^ he alfo did fredejfinate to be conformed to the Image of his Son, that he might be the Firft-born among many Brethren, Moreover whom he dtd fredefiinate^ them he alfo called ^ and whom he called, them he alfo JHJiijied'^ and whom he jftjifjied^ them he alfo glorified. See here, and 1 befeech you confidcr it, and weigh it well, for this Text is enough to convince (one would think) all the Oppofers of this glorious Truth in the World, or filence them for ever: The Apofl;le begins th^ Happinefs and eternal Salvation of all that Ihall be faved, and the certainty of it in Eiedion, Whom he did foreknow; that is, whom he in his good Pleafure did fitch itpon, or think good to give to his Son, to be his Spoufe, or Members of his Myftical Body •, he alfo did predefiinate them, and all them, them, and none but them ♦, he eleAed, chofe, or appointed them, to be conformed to the Image of his Sony that is, in Holinefs, &c. hut ^ more of that by and by : and whom he fo predeftinated, or eleded, he called^ and tbem he jufliified, and them and every one of them he glorified, or will fo call, juftify and glorify. This is that place of Scripture which is called by fome, the Golden Chain, by others the Chain of Salvation ; and it may very well be fo called : nothing can be more clear than this, viz. That thofe who are ele^ed, /hall -

A a 2 be

be called, juftified, and be all as certainly glorified. 'Tis not in* the Power of all the Enemies of the Soul to break this Chain, one part is fo linked to the other •, it begins in Eledion, and ends in Glorification : So that onr Eledion is a forcible Argument to prove there is no final falling for any one of the Sheep of Jefus Chrift. ^thly. It is becaufe the Means is ordained by the unalterable De-H V, ,2 crceof God, as well as the End : True, we grant, Without Holi-11 * ' nefs no M^n fjall fee the Lord: And it is he that indureth to the Mai. 24. End that fliall be faved •, or fuch only that mortify the Deeds of '?• the Body •, or, Who by continuance in well-doings fe^Kfi^ Glory^ and

Rom.8.13.^^^^^^^ andlmmortaUty^ Eternal Life, But, pray Brethren, con- ' Eph'i^.*!* fider that God hath ordained all his Eled Ones, to be holy, and ' without blame before him in love ; or as Panl^ in that to the Romans before mentioned, to be conformed to the Image of hU Son. Grace fhall be given to them to renew them, and to carry o'n, and final-Eph.2.10. ly at laft perfeft Holinefs in them : For we are his Worh^anfln^^ created in Chrifi Jefm unto good Works, which God hath before ordained that we jhoHld w<ilk^ in them. No Man can do good Works, until Ifa A7 21 created and formed by the Lord : 7his People have I formed for my felf they fhall Jhew forth my Praife. They (hall bring forth Fruit to the praife of his Glory •, fee that emphatical Text, John 15.16. Te have not chofen me, but I have chofen you^ and ordained you^ that you jhould bring forth Fruit, and that your Fruit fhould remain : Not only ordained to Eternal Life, as the End of their Eledion, but alfo ordained to bring forth Fruit, as the Way and Means of obtaining it: Nay more, that they jhall prfevere in bringing forth, Fruit', that your Fruit JhOuld remain.

(I.) They fhall not ceafe bearing Fruit, becaufe united to fuch

a Root, a Root that hath fo much Sap in it, or grafted into fuch an

Rom. II. Olive Tree: and they fhall be made Partakers of the Fatnefs there-

17 of-, Becaufe I live, ye fhall live alfo. Becaufe their Root lives, they

John 14. jj^aji iiye .^ or becaufe their Head lives, they fliall live. Chrifi is the

^^* Head of Eledion, the Head of his Myftical Body, and of every

Member of it ^ a Head of Influence, and he lives : therefore they

that are his true Branches, or his Members, according to Eledtion,

fhall live alfo \ they fliall live a Life of Holinefs, the Life of Grace

here, and the Life of Gloty hereafter.

(2.) They fliall bring forth Fruit, becaufe the Holy Spirit is given to them, and fliall remain in them for ever : This Water will John 14. jnake them fruitful-, They fpread forth their Foot by a River, and i<^' (hall not fee when Heat cometh 1 but their Leaf fhall be green., and

•' ■' ptaH

pall not be careful-in the Tear of Drought, neither pall ceafe from Jer.17.8. yielding Fruit. Now if this be fo, if they are ekfttd to ufe the Means, or ordained to be Holy-, if it is the abfolote Decree of God, that they pjall hsU on their rray, and are united to fuch a job 17 o Head, that their Frnic fhali remain, ar.d they fball not ceafe yielding Fruit, then they cannot finally fall away, Election fecures them, they fhall not perifh, but have Everlafting Life : But all this is true, therefore they cannot perilTi.

^thly. I argue from the Nature of the Ele^ion of the Ble/fed An-gels: All the Angels that Hand were eledted, and it was this that fecures them and preferves them from falling : Thofe that fell were noteleded^ and as evident it is, not one of the Eleft Angels are fallen, nor can fall. 1 marvel any thinking ChriHians fhould doubt of Eledion, as it refults from the abfolute Soveraignty of God's Grace, or good Pleafure of his Will, linceGod by Elcdion took hold of fome of the Angels, as well as fome of the loft Sons and Daughters of Adam. \A/'as God unjufl, becaufc he did not fecure, by his unchangeable Decree, the ftanding of all the Angels, but left fome of them, and only fix'd upon ^o many as he in his own; Wifdom thought good ? They may as well charge this upon the Divine Majefty of God, as fo to charge the Dodrine of particular Election of loft Sinners- Brethren, Though Chrilt is not a Redeemer of Angels, the Elc£t Angels needing none, yet he is the Head of Angels, and a Confirmer of them •, He is the Head of Principalities and Powers : by him., and for htm were all things created that are in Heaven^ that are in EartlP^ vifihle and invifihle-^ whe-Col.i,ii,^ ther they be Thrones or Dominiom^ or PriKcipaliiies^ or Powers ; all things were created by him-, and for him. Chrift is God, and he is the preferver of the Eleft Angels \ they are committed to him, and under his Power, and he upholds them, though he never died for them •, and fhall we think he will not preferve his Eled Saints, or ^ that their Eledion fhould not as abfolutely fecure them, for whom-he as their blelled Lord and Head died, and to whom he is a Redeemer, as the Eleft Angels to whom he i; only a Confirmer ? And ye are compleat in him^ whoU the Head of Principalities and Peipfri ; CoI.a.ic-Ye are compleat, fully Gompleaf, ye fband in him, in his Righte-oufnefs,corijpleat, who is your Head, and fliallbe preferved in him, in whom you are elefted to everlafting Life.

6thly. Becaufe they are chofen to Salvation, that is, to enjoy and poflefs Salvation ; if they have it not, the Decree of God is fruftrated : but his Eternal Decrees are as firm as Mountains of

Brafsi

til EleHion presents the Saints final falling.

Brafs. If the Decree of God, in appointing his Ekft to Salvation, be fruitrated or made void, either it is done by himfelf, or by others. Now it cannot be made void by himfelf, becaufe it is an ab-folute Decree, his Mind alters not, and none el ft are able to do it: And as to the Slips and Mifcarriages of the Eicdt themfelves, God forefaw all their Evils from Everlafting ■-, and as that hindered not their Ekftion, fobefure it lliall never turn them out of it. But we 2Theff.2. are hound to give Thanks always to God for yon^ Brethren^ becanfe 13. God hath from the beginnini chofen yon to Salvation^ &c. From the

beginning, that is, from before the World bgan, or from Eternity ■■> for the abfolute Decrees of God, according to his Eternal Counfel, are from Everlafting. After the Apoftle had fhewed thefe Saints that there would come a falling away from the Faith, and that many would be deceived and damned ror ever, to comfort and encourage them againft the fear of pnal Apoftacy^ he brings this in the i ^th Verfe, But we are bonnd to give Thanks Jar yon, Brethren, beloved of the Lord, &c. You need not fear, as if he fhould fay, of being deceived, or of periling by dangerous Errors, or otherwife.

1. Becaufe you are beloved of the Lord.

2. And alfo are eleded to Salvation ^ and becaufe beloved, therefore elefted : Whomfoever God doth abfolutely appoint to this or that End, he will alTilt or enable to do whatfoever Means is neceflary in order to that End. Now the EJed are chofen to Salvation, to inherit Eternal Life ; if therefore any of them mifs of it, his De-

lfa.45.10. creeand Purpofeis fruftrated, which cannot be. We have another Text of the like Nsture with this-. Far Cod bath not appointed 1 Their. 5. M to Wraths but to obtain Solvation by our L'>rd Jeftta Chrifi. From 9- ' hence the Apoftle argues, that they needed not to doubt of their Salvation : and by what preceeds, it appears, that Ekftion is a great Motive to Holinefs; as when a Man that is fure of the Viftory will fight ccuragioufly. Let w who are of the Day, or Children of Light, not of Night, nor of Darknefs, be fober^ putting on the Breaft-plate of Faith and Love \ for Cod hath not appointed us to Wrath, &c. Children of the Night fhall perifh, but none of the Children of the Light ever Ihall. The Apoftle afcends to the original Caufe of it, which is God's abfolute Decree of Eledion i Salvation would wholly elfe depend upon the uncertainty of Man s Will, and not upon the immutable and unchangeable Will and Purpofeof God. Th s is more than appointing the Means, it is an appointing the Perfons, not appointed to Salvation upon the forefight of Man's

Faith,

Ele^ion prevents the iiahtts final falling. \ g j

Faith, becaufe Faith is the Gift of God, and proceeds from his Counfel, that's appointed too : dCQ a Man may fay, that I might be faved, ImuftthankGod ; but that I am faved, I mult thank my felf, becaufe ic was left to the liberty of my own Will whether I would believe, and be faved, or no. Two things are neceflary in our Salvation-, (i.) The Merits of Chrift's Blood; (2.) Faith to apply It i by which God's Image- is reftored to us, and preferved in us: and both thefe we have by his own free Grace through Chrift Jefus, as the Fruit of his eledting Love. '

jthly. It doth further plainly appear, that Eledion does eternally fecure all Chriil's Sheep, all true Believers, from final Falling, or everlafling Ruin, from the words of our Blelfed Lord himfelf • For there fijoll arife falfe Chrifts, and falfe Prophets, and flja/l JhewMit 2 a great Signs and Wonders, infomuch that (if it were fojfible) they fimld 24. * deceive the very EleQ. Now is it not eafy for any Man from hence to draw an Argument, that the Eled cannot fall finally away, fo as to peri/h ? for if it is fo, that they cannot be deceived, \ e. finally, or take in damnable Errors, fo as to perifh, of which our Saviour fpeaks j for the EleA have other wife in a great meafure, and in many things (I mean fome of them ) been deceived j but 'it is impoflible they ftiould be fo deceived as to be damned. And if this be granted, then Election fecures them, they cannot finally fall. If they might perifh eternally,' they might be deceived with damnable Herefies, and bring upon themfelves fwift and utter De-ftruaion^ but they cannot be fo deceived, becaufe they are the Eled:, therefore they cannot fall away fo as to perifh.

./^r/. If the Eledlion of Grace be abfolute, as the Decree of7,^,m^v^ Day and Night, or as that of Chrift dying for our Sins : If we are Argumtnt. eleaed in Chrift as the Head, we being all Members, given to him tomakeuphisMyfticalBody; if thofe that are elefted, fhall be called, jultified, and glorified ; if the Means, as well as tli€ End, be under God's abfolute Decree and Purpofe ^ if our Eieaion doth as abfolutely fecure us from final Apoltacy, as the Eleftion of the Holy Angels does fecure them ^ if we are elefted to Salvation: if It be impoffible for any of the Eled to be finally deceived \ then hone of them, none of the Eled, or no Sheep or Lambs of Jefus Chrilt, can fo fall away as to perifh eternally : but all this is true, therefore none of them can fo perifh.

So much fhaU fuffice as to the firft Argument, to prove the Saints ^ nnai Perfeverance.

Sefondtj^ ,

2d. Arg. - : Secondly^ My next Argument fliall be taken from the Nuture af

Saints CM'-Qff^'s Jnfimte Love to aHhu Saints *'The Love of the Father, atid

Hot finally j^^^^ ^^ ^.^^ ^q^, doth fecurc them from perifhing •, ic is wonder-

^ifom''^7 full it P^^^^^'^^ ^^^ Underftanding : Ic is becaufs God's Love is fct

nlmt oj «pon them •, and it is fuch a Love, What a Love ?

God's Love . . i. I anfwer, It is an Everiailing Love : Ihe Lord appeared of old

to thm. unto mcy faying^ Tea^ I have loved thee with an Everlafting LovCf &C.

Jer.31.3. itisaLovefrom Evcrlnting, therefore it mult be a firft Love, an

early Love; and becaufe he loved them from Eternity, he eleded

them from Eternity. ^

2. It is a firm Love, a llrong Love, an endeared Love, nay, an inconceivable Love : linthem^ and thou in me ^ and that the fVerld John 17. rnay know that thou haft fent me, and haft loved them^ m thou ha[i loved ,2?. me • A Love of the fame Nature, of the fame Quality. O ! what

is the Nature of that Love the Father hath to Jefus Chrifl: ? Who can conceive of it, much lefs exprcfs it ? It is impoHible for us to comprehend how firm, ftrong and endearing it is j but thus he loves all his Elcd Ones: Chrilt as Mediator is the Objed of the Father's Love, fo are all his Members: The fame Love that is let out to the Head, as to the Nature of it, is let out to his Myftical Body, and to every particular Member thereof.

3. The Father's Love is a Love of Delight: He is faid to love others with a Love of Pity, but he loves his Saints with a Love of Zeph.3.17 Complacency : He wtll rejoice over thee with joy •, he will reft in his Love •, he will rejoice over thee with finging. He takes delight and fa-tisfadlion in his Love^ not in our Love to him, but in his Love to J[fa.^2.5. = U5. Again, it is faid, As the Bridegroom rejoiceth over the Bride, fo piall thy God rejoice over thee.

4. The Love of the Father is an infeparable Love, nothing can ~ feparate his Love from his EkCt \ like as nothing could feparate his Love from his own Son, fo nothing can feparate his Love from Rom. 8. his Saints : For / am perfwadedy that neither Death-, nor Life-, nor 38, 39. Angels^ nor Principalities^ nor Powers^ nor things pre fent., nor things to come., nor Height., nor Depth^ nor any other Creature ftiall be able to feparate w from the Love of God., which is in^ Chrift: Jefm our Lord. Mmtat.on \ am fully adured, as fome read it, not by any fpecial Revelation, 2 Cor. 4. jjm- 5y jj^g fanie spirit of Faith which is common to all Believers, *^' neither fear of Death, nor hope of Life; nor (hall the Devils be

able, or evil Angels, though they are Principalities or Powers, though of that Rank, or according to others, (who by Principalities

lities imdeiibnd the wicked Potentates of the Earth) nor ihall cruel Perfecutors be able, nor fliall Things prefent, whatever Temptations, Miferies or Afflitlions which Vcu now lie under, or may hereafter meet with •, neither height of Honour, or Spiritual oi' Civil Advancement, nor depth of worldly Difgrace, or Abafe-inent, or the deeped of Spiritual Defertion that can befal them, nor any other Creature or Thing, JhaH he able to fefarate w (who believe, or are united to Chrift ) from the Love of God^ which is in Jejns Chrifi our Lord.

Arg. That which no Power of Eanh or Helly no Votentate^ m Enemy, m Friend^ or no thing whatfoever « or fljafl bs able to do or effeSt, cannot be done^ or it is impofjble it jhould be done. Bat m Tower of Earth or Hell, no Potentate^ no Enemy^ no Friend^ or no-thing whatfoever J is able ^ or Jhall be able to feparate true Believers from the Love of God, which U in Jeftis Chrtfl onr Lord: Therefore it is im-pofible any fuch (Iwuld fall fo away m eternally to perifjj.

^ Obje5i. But ftay, fay fome, your Argument is not good ^ for •Sin may feparate them from the Love of God : We grant indeed from what the Apoftle fays, that nothing dk caq do it, but Sia may ; for your Jniqaijies have feparated between you and your God. Ifa.-jo. 2»

Anfvo. I anfwer, Itisamiitake, Sin cannot feparate them who are his beloved On^s from his Love j the Scripture mentioned, proves not that fuch who are true Believers may be feparated from God's Love, or that Sin can finally feparate them from, their God : therefore confider,

I. That I deny not but Sin may feparate fuch from God, who are his People only by vifible ProfeflTion, or only his in an externally legal Covenant, as the whole Houfe of Ifrael at that Time was, when the Prophet uttered thofe ExprelFions: and it hath feparated them, and the greateil part of them, I mean, for ever • for the Jews, for the Sin of Unbelief, and rejediog of Chrifi! were utterly caft ofE

^ 2. Sin may alfo feparate God's Eled Ones from his fenfibJe, fweet, and comfortable Prefence •, for a time God may hide his Face from his deareft Children, or bring them into great Afflidi-ons.

3. Jfrael^^ when in the Babylonian Captivity, was faid to be feparated from God, becaufe they were feparated from |iis Temple and vifible Worfhip, where he promifed them his Prefence. But it doth not follow from hence, Sin can ever finally feparate

B b - God,

Y6 '■ Sin cannot feparate Saints from ^od's LoVe.

' God, and his Love, which is eternal and abiding, from thofe he

hath chofen in Jefus Chrift.

To make it appear yet more fully, that Sin cannot feparate them from the Love of God for ever, conHder,

Firi That though it is true, as I have before (hewed, that God's Beloved Ones may grievoully fin againft him, yet they cannot fin away his Love and AfFedion. And to make this appear, Pfal.89. hear what God himfeif faith i Ifhi^ Children fnfake n.y Law, and 3°'3''32. ^^ij^ ^^f -^ ^y jtidgments ',-If they break my Stames, and keep not my Commandments: What then, will he takeaway his bvmg-Kmd-nefs from them, and caft them off for ever ? O no, Then mil I vifit their Tranhreffion with the Rod, and their Imqutttes with Strifes \ ne-verthelefs fry loving Kindnefs mil I not utterly take from him, nor fuffer r/iy Falthfklnefs to fail; my Covenant I wiU mH break^, nor alter the thinz that is gone oHt of my Month. ,.. , r t -n .

Ohje5l» This is fpoken of Chrilt, My loving-Kindnefs I will not

utterly take from him, ^c. e t. 'n.

Jnfw I I grant that it is fpoken of Chrift, but not of Chrilt

perfonaily, but ChriR myftically confidered: Did Chrift _perfo-

nally ever forfake God's Law ? Befides, doth not God fay, hts ChU-

2. Chrift and Believers are confidered as one, in regard of their myftical Union with him. . , ^, -n. r n. v.-

3 Doth the Covenant of Grace made with Ghrift, refpea his Perfon only ? Or doth it not refer to all that are in him, or given to him, or all his true fpiritual Seed ? But to put it out of doubt, read the next Words, and tremble, whoever you be that afiert, that the Eledt may perilh for ever : Once have 7 fmrn by my Hoh^ nefs that 1 will not he to David. Well, what is that which God hath fworn by his Holinefs, and will not lie to do for Vamd, the true David, that is his own beloved Son ? pray read the i6th verfe, Hu Seed (l)all endure for ever, and his Throne as the Sun bejore me. His Seed, that is, all thofe that are given to him, or that are the Children of the Promife, fuch who are renewed by his Grace, or born of him by his Spirit, thefe are his Seed, and aU tnefe fha^ endure for ever : And to make it good, God hath fworn to Chrift as Mediator, by his Holinefs, they (hall endure, that is, remain his Children for ever, or abide in his Covenant to Eternity, JI»^ therefore they can't be feparated from his -Love by Sm. Now dare aiiy Po about, through their great Ignorance, to charge God with Perjury ? O let ih€Qi dread the Confequents of their evil OP^»^°P^

Obje^. Thofeof the Seed of ChriH, or BdieVers vt^ho fin, and afterwards do humble therafelves, we grant, fliall endure, or be . reftored ^ and they are fuch that the Spirit of God fpeaks of ia that Pfalm you mentioned.

^»fr. In anfwer to this, Brethren, pray conlider, that God hath promifed Grace to all his Children that fall into Sin, to hum- ^^^^' -5^' ble them : Repentance is in the Covenant of Grace j a broken '^' and tender Heart he will give them, not only at firfl when they believe, but afterwards, when through Temptations and humane Frailties they are overtaken and fin againft him; 'tis not a Repentance of their own getting, whereby to oblige God to return again to them. But pray fee what he fays to his beloved Ones, For I wis not contend for ever,neither will J he always wroth ^ for the Sdi- jr ritjljallfail before me^ and the Sods that 1 have wade. For the Iniquity i$] i^°, of hi4 Covetoufnefs woi I wroth^ and fmote him ; and he went on frow- ' urdly in the Way of hi4 Heart. Wei), and what will God do with him now, he hath finned, and that grievouHy too, and God hath afflicted him as forely, fmote him in his Wrath •, or, as a Father feeras to do when his Chdd that hath grievoufly offended him, but he is not humbled, he repents not, but goes on frowardly under the Rod : fhall he perilli ? ftay a little, fee what God fays, verfe 18. / have feen his Ways^ and will heal him: although I might jiiflly deftroy him, (as if God fhould fay) and leave him to perilh, yet of my meer Mercy, and for my own Name fake, I will pity him, I will give him Repentance; I will heal him^ he fhall mourn for his Sins, and I will rejlore Comfort to him., and to his Mourners. Alas, till God turn us, we turn not ^ therefore a godly Man fays, with poor Ephraim, Tttrn thou me, and I fljall he turned-y for thou art r the Lord my God. Surely after that I was turned, I repented ^ andaf il'la! ter that J was infimCled, J fmote on my Thigh. After God hath graciouily touched our Hearts, convinced us of our Sins, or changed our Minds, we repent, and alter our Praiftices j and God will give Grace thus to do. He remembers his Covenant and his Oath to our Bavid^ 5rc. / create the Fruits of the Lips ", Peace^ Peace., lCsi.^j.19. to him that is afar eff^ and to him that is near^ faith the Lord ; / will heal him. ! will in a wonderful manner, and by ray own Grace and Almighty Power, do all, and have all thfe Praife to my lelf.

Ohjeci, But may be the Perfons you fpeak of, were a praying People, they were found in their pious Duties, and fo their Sins were forgiven, and they healed.

Bb 2 jinfw.

Jijfw. How fain would fome Men eclipfe the Free Grace of God, and find fomething in the Creature to oblige God to give the Mercy promifed.

1. I deny not but God will be fought unto for all the good

Things promifed to Believers; But who is it that puts it into our

Hearts to feek him, or helps and induences our Spirits to pray un-

Rom. 8. to him ? We how not what we [hotild fray for m we ought-^ hut the

2<5' Sf^irit makeih mtercejften for hs with Groanings that cannot be uttered,

' 2. Yet neverthelefs, fee what God faith of the People before ifa. 43. mentioned •, But thou haft not called upn tne^ O Jacob ^ but thou hafi been weary of me-, O Ifrael, ver. 22. Thou haft: not bronght me the fmallCattelof thy BHrnt-oferings; neither ha^l thou honoured me with thy Sacrifices. I have not canfed thee to ferve with an Offerings nor wearied thee with Incenfe^ ver. 23. Thou haft bought me no fvoeet Car^e with Momy^ neither haft thou filled me with the Fat of thy Sacrifices ; hntthoH haft made me to ferve with thy Sins, and wearied me witb-thine Iniquities^ ver. 24. See now what a People thefe were, they had not fo much as done the leaft things commanded, had not brought the fmall Cattei for a Sacrifice, nor did they pray, nor feek the Face of God : Yet that God may magnify his Grace, fee what he fpeaks in the next Words, /, even Z, am he that blotteth ohc ihy Tranfgrejfwn for mine own fakcy and will not remember thy Sins, Nothing you fee, can take off God's Love from hii Covenant-Children •, nothing is done by our own Merits, or for the fake or worth of our Duty, but all wholly of his own Mercy and Good-nefs.

Secondly, To make it further manifefl that the Si^ns of Believers cannot feparate them from the Love of God, is evident ^ becaufe Jefus Chrift hath fully fatisfied his Juftice for all their Sins, he hath paid all their Debts •, Wrath and Divine Vengeance cannot hurt the Elea of God, in whofe ftead Chrift died : Should their Sins work their Ruin, and deftroy their Souls, it would follow that Chrift made no perfe^ Compenfation for them", if he hath, k would be injullice in God, fliould he let out his vindidive Wrath againft them for their Sins: Surely he hath born our Griefs, and car-Ifa <^.4 ^i^^ ^'^^ Sorrows, &c. Mws like Sheep have gone aftray y we have -.^' turned every on to his own way, and the Lord hath laid on him the Inir

quities of m nll^

Thirdly^

Thirdly^ Becaufe they have an Advocate with the Father. Chrill i^XtzdiS the Merits of his own Blood, the Satisfaclion he hath made for their Sins. M'y little Children^ thefe thin^i write I unto yon that i Joh.2.r, yon fin not. O take heed you fin not •, do not grieve your Father, offend your God y you know how hateful Sin is to him, as if he fliould fo fay •• But if any Man fin, we have an Advocate with the Fa- y^y^ o, ther, Jeftu Chrift the RiihteoH^. Saints fliould nejiijtier prefume to fin, nor defpairif overtaken thereby. ;,.

Fourthly^ Becaufe Chrill prayed in the Days of his Flefh, that the Father would keep them that he had given him in the ^orld ^Q^ from the £w/thereof, though not from every Evil. I dare not fay 15. '° that ^ becaufe whatever Chrift prayed for, it was granted ^ and yet we fee the befl of Saints do fin : But he prayed that they might not fall io, fin fo, as to perifh in their Sin, or fin unto Death •, therefore their Sins Ihall never damn them-

Fifthly^ Their Sins cannot feparate them fo from the Love of God, as that hefhould caft them off for ever •, becaufe a broken Heart, and pardon of Sin, is contained in the Covenant of Grace : / will be merciful unto their Vnrighteoufnefi ^ and their Sins Heb, 10 and Iniquities I will remember no more. Though they will be fick \i6, 17.°' none can live and fin not i yet they have a Phyfician that can and & 8.12. will heal them. The Covenant hatha healing Antidote in it for every fpiritual Malady of the Soul of a poor dejeded Believer: And becaufe God hath promifed to give Repentance to his Jfrael^ Sin not being adualjy forgiven without Repentance, or before Repentance, therefore God will give Repentance to all his Children •, he will look upon them as Chrift look'd upon Teter., and then they fhall, and do weep as he did, bitterly. Nay, Brethren, Jefus Chrifir is exalted oti high to this very End : Him hath God exalted with his Aa,^.^!. right Hand^ to be a Frince and a Saviour, to give Repentance unto Ifrael, and forgivemfs of Sins: That is, to cover, to conquer and fubdue all their Corruptions, and to fupply their. Wants, and ta protea and defend them from all Enemies, and eternally to fave. their Souls: For which End he had his Name given him 5 And , thou jhalt call his Name Jefui., for he {hall fave his Peopk from their Mac. 1.22* ■ Sins-, from the Guilt of them, the Power of them, and the Pu-nifliment of them. Alfo therefore Sin cannot feparate them from^ God'sLove, and ruin their precious Souls.

Sixthly^

too Sin cdnmt ff^iiratc Saints ffm God's Lo\>e,

Sixthly, No Sin can defttoy tfee Sbnl, nor fcparat^ it from Gbd, butfuch Sins only that have dominion, that rule and reign in Men and Women, iuch-^that the Sinner loves and allows in Iiimfelf: Nay, all unrenewed Perfons are Servants of Sin; but po Sin reigns in a true Believer, he loves no Sin, allows of no Sin, therefore Rom. 6. cannot commit Sin : Sm fijall mt^ cannot reign in them •, for Sin JhaB J 4' mt have Dorninidfi over you -, for yott are not under the Larv^ hut fmder

Grace. Grace will prevent it, the Covenant of Grace, and the Influences of Grace, and the Promifes of Grace. The Law commands, but gives no Power to obey •, but Power to fubdue Sin goes along with the Gofpel: the Law is the Strength of Sin, but the Gofpel is the Death of it.

Ohje^. But for all this, good Men may be overcome, and back-(lide from God, and God may leave them and love them no more.

uinfw. 1. 1 anfwer, They may be overcome for a Time, or worfted in the Conflid, but they fhall not finally be overcome •, Pfal. 37. though they fall^ they fhall rife again: And as it is faid, A "troop 24. Jhall overcome Gad, int Gad jha/l overcome at lafi ^ fo it may be faid

Gen. 49. ,^f gygj.y Believer. Hence the Apoftle fays, Jf^e are more than Con-^' g querors^ through him that lovethtu. Rejoice net over me^ O mine £ne-

^7. my •, when I fall^ I flyall rife.

Mich.7.8. 2. Though they backflide from God for a time, yet he will recover them again : I mil heal their Backcfidings^ and mil love them ^^^•^^•^' freely. See here, that God's People by their Backflidings, do not lofe his choice Love and Affedions: No, no, he will love them ftill, and that freely too \ and will not reft till he heals them of . that Sicknefs, which is the worft they can relapfe into.

3. The Eled are another fort, they are not of them that back-Aide fo, tha^ God's Soul takes no pleafure in them : Bi^t we are not Heb. 10. of them who draw back^ unto Perdition^ but of them that believe to the IS' Salvation of the Soul. There are fome that fo draw bacic, after

they have made a high ProfelTion of the Gofpel ^ bat Chrifl's Sheep are not Sons of Perdition^ but Sons of Faith, or true and fin-cere Believers, they cannot fo fin, foapoftatize : becaufe r/?e Seed i]oh.'i'9.Yef„ainsinthem^ they cannot commit Sin -^ they cannot fin as othsrs do, not fo as to lofe God's Love, or not fin unto Death h there-I Jolin2. fore cannot perifh : They went out from w, but they were not of m i »5' for if they had been of ns^ thty would no doubt have continp/edwith us.^

&c. They were not fuch that had real Union wiihChrift, the

true

' '" ' "' ' ' ' I II III I . II I

From what 'Principles Saints re/tH Sin. j q i

Rom. 6.

true Anointing was not in them, they were not of Chrift's Sheep, not fincere Believers, not Eled Ones. From hence let me draw tills Argument ^

Arg. 2. y^ll thofe^ that Jitiy cannot feparate from the Love of God in Chrifi^ nor eternally deftroy^ nothing can^ but they Jha/i be certainly faved: but Sin cannot fe far ate true Believers^ or the Sheep of Chrift^ from the Love of God in Chrift, nor eternally destroy them: therefore nothing can^ bijtt they Jhall certainly be faved.

Objecl. But doth not this give encouragement to Believers to iin, and fo a Licentious Doftrine ?

jinfw, 1. The Apoftle anfwers this very Objedion, to anticipate fuch a fort of Men that were in his Days, which we meet wjth in thefe of ours : What jhall we fay then ? Jhall we continue in Sin that ^'^^' Grace may abound ? God forbid. He having largely, in the fore- ' going Chapters, proved the Doctrine I am upon, viz.. That Salvation is alone by Chrifl, by the Free Grace of God in him, that our Juftification is by the Righteoufnefs of Chrift imputed, and no other way : And that Everlalting Life is fure and certain to all the Seed, to all in Chrifl:, or to all who do believe in him j and he ihews, that where Sin abounded^ Grace hath much more abounded: Particularly in the precedent Verfe, he aflerts, That as Sin hath^'^'^'$» reigned unto Death, even fo might Grace reign through Righteoufnefs^^' unto Eternal Life^ by Jefut Chrifl cur Lord. From hence he railes this Objcdion, to anticipate carnal and blind Mortals, who fee no further, and anfwers it with, God forbid •, how Jhall we that are dead to Sin, live any longer therein ?

2. Let me tell you, that they who leave Sin, refrain from Sin, upon no higher, better, or more noble principles, than the fear of Wrath, or eternal periling, or only ad from fiavifii Fear, have dcubtkfs not one Dram ot true Grace in them.

Brethren, to abftain from Sin, to fcrive againll; Sin, to re/ift Temptationsj and to be found in all Duties of Obedience and Ho-linefs, lies in high, fublimeand evangelical Principles, and from fuch Motives that have greater Force and Power en tjhe Soul, than the fear of Wrath or Hell can have. As,

1. Saitha Believer, Is Sin hateful to God? doth Go4's Sojul ^^''^.'"^''^ loath it, is it abominable to him, and iliall it not be fo to me, but ^"f/^^" fiiall I fin ? God forbid. ■ rIfmsL,

2. Hath Sin pierced my dear Redeemer? Was it the Spear dm n!>t that let out his Hearx's BJood, that wouadcd ;apd tore him to/?''.

pieces^

"Zl Frdrn what ^Princil^les Saints rejijl Sin,

pieces, that made him fweat great Drops of Blood, that let out Divine Wrath upon him, and made hmi a Curfe for me, and fhall I fin, and wound him again rc?<'^/^^•^/^. ^ ^.. . ^ ,.

- Did Chrifl: die for me to redeem me? did he fland m my ' fle^d, and bear mine Iniquities, and fhall 1 fin ? Go^ forbid.

A Hath God beftowed fuch Grace upon me, as to love me from Everlaftins, to chufe me, to redeem me, tormipme^ and all to this End, that I Ihould be to the Praife of his Glory, and bring forth the Fruits of Hoiinefs, and not fin agamft him •, and Ihall I fin ?

Cod forbid. , « tt n j <-

< Hath God raifed me from the lowed Hell, and fet me on High; made me his own Child, and efpoufed me to his BlelTed Son ? Hath he fet a Crown upon my Head, and put Chams better than thofeof Gold about my Neck? Has he clothed me with a Kobe that fhines like the Light, andfparkles beyond all precious Stones > Has he dven the Flefh of his Son to me for Food, and his precious Blood to me to drink, and Ihall I fin agamft him? God .

6 Hath God given me himfelf, given me a Tafte how good he is >'Hath he allowed me to have free accefs to the Throne ot Grace, and to have Commui ion with himfelf, and with his Son, andfhalUfinagainfthim? ^''^Z^''^'^- . ,^, , „ , ,,

7 Hath God given me his Holy Spirit to deftroy the Body of Sin,' and do I confefsmy felf deadto Sin • and as being dead have I been buried withChriit in Baptifm, and Ihall Ilive m Sm ? God

8 Have 1 feen, and do know the deteilable Nature of Sin, how evil a thing Sin is, and am by the Graces of the Spirit com-^ pleatiy armed to oppofe, refift, and overcome Sin, and aU the Enemies of my Soul •, and Ihall I commitSin, and cowardly yield to the Temptations of Satan, and acquit the Field to the Reproach andDifarace of myBleffed Lord and Captain of my Salvation, and deftroy mine own Soul that Chrift hath done fo much to fave ^ and fhall 1 fin? Cod forbid. , , , r

o Ami an Heir of Heaven, an Heir of Glory, and have the blef^ fed Angels to minifter tome, and to wait upon and to proieft me who alfo obferve how 1 behave my felf-, and fhall I fin ? God

jo! If I fin, live in Sin, make a trade of Sin, it will appear I hate God, refift his Will, contemn his Authority, caft Dung in his Face, grieve his good Spirit, and put th. Devil into the

The Love of Chrijl to bis Saints is wonderful. ' i p ^

very Throne of God •, and (ball I live in Sin ? God for hid.

Brethren, here is the principal and the grand Motive to keep you from Sin : it is from thefe and fuch-like Grounds that we fliould not finagainib God.

But I cannot further now enlarge •, I ftiouid have fpoken of the Nature of Chrift's Love, and have (hewn how that keeps the Saints from Sin, and falling, fo as not to perilh : but Tie proceed no further at this time.

JOHN X. 28.

Jnd I gl^e unto them Eternal Life^ and they p?all never perifhy ?ieither fhall any pluck them out of my Hand»

RETHREN, the lad Day I was upon the fecond Argument^ Sermon to prove, That all true Believers /hall certainly be faved, IX. and none of them fhall ever fo fall away as eternally to ^-OT^ perilh :. Which was taken from the Nature of the infinite and unchangeable Love of God the Father.

Ihirdly^ I fhall now proceed to the third Argument, taken from g^. Arg. the Nature of the Love of jefus Chrilt the Son-, and fhew yowTa\enjrm that his Love fecures the ftanding of all his Sheep, or all the Eled ^^^ Natm Ones of God, unto Everlafting Life. l^f'^'"

Firft, The Love of Chrifi is an early Love •, He loved us from ever- The Love of lading : / wm fet ttp from Everlafling^ from the Beginnings or ever Chrifi is m

the Earth was. Then 1 was with him^ as one brought up with him ^ ^^'^bLove.

and I was daily his delight, rejoicing in the habitable Part of hii Earthy Prov.8.2j and f^y delights were with the Sons of Men, It appears it was not^'^'^'^'* only an early Love, butaLovealfo of Complacency, a Love of A Love of Delight. compiacm-

0'.

Secondly, Chrifi^s Love to his EleSt., is a wonderfd Love,

chrift loves 7. If we,confider the Perfon loving^viz., the Son of God, the lis peo^u piince of the Kings of the Earth. , . , . , jm

rpithumn If ^e confider the Terfons beloved^ in their natural and tallen

diridLovi. ' r^ whenfuch, he fet his Heart upon them : When they lajf

in their Blok it was then he palTed by and loved us: Nawn>h.n / Ezek.i5. faffed by thee, and looked npn thee, behold thy Ime was the Tme of 8 Love and I [mad my Ski^ over thee, and covered thy Nakednefs^^c.

We were his Enemies, traiterous Enemies, vile Rebels to him, Rom.8.7. havine abominable Enmity againft him in our Hearts.

3. Confider the wonderful Atchievements his Love put upon him

to undertake, and the wonderful Eiftds thereof.

(i.) Even to become a wonderful Surety for us, and tp pay a

wonderful Debt. -. '" "_,

(2) To leave wonderful Glory, even to come from Heaven, where he lay in the Bofom of the Father, and to come to the Farlh to dunghil Earth. , »f r

C. If we confider his wonderful Condefcenfion and Abafement: ^ he became Man, who thonght it not robbery to be equal mthGod ; yet Phil. 2. 7, made himfelf of no reflation, and took^unto htm the form cfa 8> Servant. He became wonderful Poor, who was wonderful Rich,

vea, araa^Lingly Rich, Heaven and Earth, and aU things in it, being his own ♦, yet was born of a foor r*V^.«, who doubtlefs had ktle or no Money to accommodate her, ar to defray the Charges ^ of a Lying-in at the/««^ and therefore they turn d her into the ^^ L«ke .. 7. Stable,' where Ihe was delivered of ox^xhXf^^ Saviour WW him in a Manger. O what wonderful Abafement was thi ! Moreover, healfohadno Money to pay the Tax that was laid upon M« t, him therefore fends Feter to the Sea to take a piece of Money

"tr"' oTktheM^^^^^ "^^t'^r^^'o^l'LalT '

to dwell in, no not a poor Cottage: The F.x/r.^of the Earth, faid he, h.le Holes, and the Birds of the An have Nefis bnt the Son

Mats .0. of Man bath no where to Uy his Head,—AKo when in his greateft

Pomp on Earth he rode but on an Afs, and that not his own -

Tohnia. neither, but he borrowed it. Moreover the good Women raini-4 ftred Relief to him, he had not to fupply his own Neceflities, he

was poor in his Life, poor in his Death, ftanding charged with the Debts of many thoufands, the lead not owing kfs than ten thoHfand Talents; which could he not have paid and fatisfied for, he muft have lain in Frifon for ever. O what a Charge of Giiilc was laid upon him 1 Does Sin render a Man niilerable ? doth one Sin charged onaPerfon, render him poor? How poor then was

ji^'

he for a Time, that flood charged with all the Sins of his Eledt ? He was forfaken of all his Friends on Earth in his greateft Diltrefs, and by his father in Heaven j he was Poor and Miferable in the Sight of all that faw him •, they pulUd eff hU Hairy fpit in hli Face^ crowned him with Thorns, ftrip'dofF his Garment: and all this for the fake of his Sheep, or for his Elect.

(4.) If we confider the wonderful and amazing Wrath he b,ore, what a Curfe he was made for us -, the wonderful Horror, Pain, and Ane^iiiHi he felt j the wonderful Sweat he fuftained, which were great Drops of Blood v the wonderful PafTion and Sufferings on theCrofs he endured : He loved «*, and wajhed pu from our Stm Rer.i.j. in hU own Blood. He loved his Sheep, his People, his Spoufe, as himfelf, above himfelf: Mary loved him fo as to waflihis Feet with her Tears j but he loved Mary fo, and all his Eledt Ones, as to wafh their Souls in his own moft precious Blood. Jacob loved Benjamin^ David \oytdi Abfalom\ b\xt David hidi^ Jonathan's Love to htm was veonderfnl^ P^lf'^^ ^^^ ^ove of Women. But what is a ^«^^/f tothe Ocean! a Spark of Fire to a Furnace! or a finite Love to an infinite Love ! What is all Love to Chrifl's Love ?

C5J Chrift's Love to his Sheep, to his Eledl, is wonderful ^ be-caule it pafleth knowledg : that ye may know the Love of Chrifi^ Eph. 3. that faffeth Knowledg, ig.

1. Jt faffeth the Knowledg of the Natural Man. What can he, with all his natural and acquired Parts find out, as to the great-nefs and wonderfulnefs of Chrilt's Love ?

2. It fajfeth the Knowledg of the Moral Man. What can the Natural or the Moral Philofopher do, as to the comprehending^ finding out, or demonltrating the Nature of Chrift's Love ? Can he found the Depth of the Sea ? Can he meafure the Breadth of the ifteavens ? Can he account the Length of Eternity ? Be-iides, here is a Height that their Art difcovers not; the Mathema-

ticks teacheth not this Myftery : That ye mny be able to comprehend Eph, 5, with aU Saints.^ what is the Breadth and Length., the Depth and Height^ 18, ip. and to know the Love of Chrifl that paffeth Knowledg.

3. It pajfeththe Knowledg of the Sptritftal Man •> he cannot arrive to a full and perfe<51: underftanding of it.

4. Nay it paffeth the Knowledg of the Holy Angels ^ their Wifdom and Underftaiiding no doubt is wonderful-, but here they are atalofs, they ftand in amaze, looking into, .ind admiring with aftonifhment, this Love, to fee him that is God become Man to

Cc 2 fave

fave fuch a Vile and Sinful Creature •, to love and delight in him that was fo great an Enemy.

<i. It ii wonderfnly becanfe a whole Eternity xvill be bnt little enough to let out to Believers the Love of Chrifi. It will never be fully • known, ic cannot be comprehended-, all above, and all below, aie at a lofs, they are all ata nonpiufs, and aftonifhedac it.

chrifs^ jl.irtily^ Ghrill's.Love therefore to his Sheep, to hh Saints, is Lovitohis g^ iififnenfe^ tmon^pnhtnfible^ v.V an infinite Love ^. as the Wrath and iminfiTr Anger of God, and the Lamb, when kindled and let out, is in-infmts conceivable, fo is his precious Love to his People : this Breadth,-love. Length, Depth and Ikight, doiibtkfs refei s to the unfearchabk Job II.?. Greatncfsand Immenfity of God. Canfi thou find out the Almighty Rom. II. to perfeaion I Canft thou come to the uttermoft of what God is ?; ^^' Canft thon find out the inmolt ReceiTes or Secrets of God's Heart,

of Chrift's Heart ? Haft thou feen what is laid up in the inner Chambers of his Spirit ? then thou mayft know his Love; fork I Joh.4.8. is like himfelf, God u Love, Love is his very Nature : his as high (li Heaven^ what canfi thou do I deeper than Hell, what canji thou Job II. j^on?? longer than the Earth.^ broader than the Sea. Many Wits, as ^'^' one notes, run Riot in Geometrical Notions 2bowX. Moral Dimenfions"., and whereas Naturalifts give us but three Dimenfions of a Body, Longitude., Latitude., and Profundtty^ the Love of Chrift (Brethren) hath Aldtude zMtdy which is a Fourth. Doubtlef; all thefe Dimenfions are menticMicdj only to fct forth the Immenficy of Chrift's Love.

1. Chrift's Love is broad,-enough to fpread over and cover,

like a Mantle, all the Sirs of his Eleft, and alfo to hide them

' from Satan's Rage and Fury. His Love is long enough to reach

lis with his Arm of Aftecftions, where-ever we are, or whatever

Gur Wants be. Chi ill's Love is deep enough to find us^ut, and

relieve- us under all deprhs of Afflidions, Defpondency or Di-

ftrefs, of what fort foever, Chrift's Love his a Height in it, enough

to defend us, like a high Wall, againft ?A\ the Affaults of thofe Ene^'

mies that are in high Places, and above us;, we cannot fee them :

Eph.tf.12, As'Satan is a Spiiit, he has the Advantage of us •, fuch is his Na-

&2«2, 3. fure, he is fa id to be tn high Places ; he is the Prince of the Power

of the Air. But God is above him^ Chrift is in a higher Sphere,

bii Love hath a Height init •, fo that neither Height nor Depth can

fiparate us from his Love^ as well as it cannot feparate us from the

Love of the Father.

2. ChriftV

2. Chrift's Love is an infinite or an im nenfe Love, as appears, be-caufe it is without beginning, it is from Eternity, before ever the Earth was. That which was before the World was, is without beginning: but the Lave of Chrift to his EbCt was before th? World was, even from EvCrlalling. Ye.i, / h^ve loved thee with an Jer. 31.3.-eveyUfling Love.

3. Chilli's Love to his Sheep, to his Saints, is an infinite or immenfe Love j doth appear, becaiife his Love to them is as that

Love the Father hath to him : As (he Father haih loved me^ fo have Joh. ij.p* J lovedyoH. Though [[as] may not be a Note of Comparifon in every Senfe, yet it doth figiiify the Truth, Firmnefs, and Great-reL of Chiilt's Love : The Father loveth Chrift with an eternal, immenfe, immutable, conftant, free, full, and perfect Love; fo doihjefus Chrift love every one of liisElcd Ones. Ag3in, faith Chrift. to his Father, that the World may k<;}ow that thou hajf Iwed John ij,-them, 44 theuhafi loved me: He would have all know how he loves 25.. his People, or fuch that were given to him.

14. It appears to be an infinite Love, becaufeit cannot be found out, defined or comprehended, it paffing all Underftanding-, as alio by the glorious and amazing Eftlds thereof, which are appa? rent to all.

5. Becanfe it is xcithoitt ending: all thofe that Jefus Chrift doth Joh. 13.1... love, or hath fet his fpecial Affe(^ion8 upon, he ioveth to the End j his Love is not only from EverLjlling, but alfo to Everlafting ', he abides in his Love, notwithftanding all the Weaknefs, Frailties OT D cays of Love in his People towards him : He heals, and with sl N^vertheltfs will heal their Back Hidings, and love them freely.

Fourthly, The Love of Jepts Chrifl to his Saints is a Conjugal Love i chriflV it isan Efpos fal Love Though I purpofe to fpeak to the Nz- Love is a-tureof thatblefPed and myftical Union which is betwixt Chi [it conjugal and every Believer under a diltinft Argument, yet let it be con--^"^^ lidered here, that the confideration that Chrift's Loveis fuch, as that he doth efpoufe every Godly Soul, and marry it to himfelf=, this muft needs be one of the higheft Arguments that can be produced to prove their fin.1 Perfeverance ^ becaufe Efpoufal Love ij the S eetcft, the Fira-cfl:, and moft abiding Love, efpeci'illy the Love of ChriR's Efpoufal: / will betroth thee unto me foY ever •, yea.^ tlof. 2.1^3,, / vtH betroth thee unto me in Rightconfnefs^ and in Judgment^ andm 20. lovmg Kindn.ff, and in Mercy. I will even betroth'thee nnto me in Faithfulnefs^ and thou jiidt knew the Lordi

What-i

-16 8 ChrljVs LoWtbIm Saints a Conjugal LoVe.

What words can more fully exprefs the Firmnefs of thio Maf-ri^ge-Contradt, or Efpoufal Love of Chrifl: to his true Jfraet ? This Conjugal Love of Chrilt is that never-exhaufted Fduntairt of all our fpiritual and eternal Comforts ^ all Mercies, like Streams which never fail, flow to all Believers, from hence. Can a Man fhew greater Love to a Woman, than to efpoufe her to be his Wife ? Tius is beyond the Love of Parents to Children : Chrift bellows himfelf on us, and all he hath i nay, and that he might do this, he bought or purchafed us: Chrift bought his Spoufe; none ever gave fuch a vaft Sum for a Wife as Jefus Chrift hath done •, and ftiail any think he will iofe her after all this, if he is able to help it ? How can that enter into any Man's Thoughts ? Will a faithful Husband, a tender Husband, fuffer his moft dear and beloved Wife, that he hath fuch AfFedion to, to be torn from him, and be abufed and pulled into pieces, and he look on ? If h« hath Power in his Hand, will he not refcue her, nay, die upon the * Spot before he will fee this done ? But alas, alas, what is the Love

of any mortal Man, to his Spoufe, to his Wife, when compared , with the Love of Chiift to his Saints, who loved his Church, and gaife himfelf for her •, and whofe Love is as you have heard, fo wonderful, infinite, and inconceivable ? Moreover, I hope none doubt of his Power. Others may fee their Wives ravifhed and torn in pieces before their Eyes, and cannot help it, they are not able to help and fave them : but Chnit ■*. ants no Power, as he wants no Wifdom, Care, or AfFedion?. Now what are the Enemies, the moft dangerous Enemies of the Spoufe of Chrift? Is not Sin the chief, Sin, the World, theDevii,^c. Will he then, think you, let Sin prevail, Satan prevail, To far as to deflour, murder and deftroy that precious Soul he thus loves, and hath efpoufed to himfelf ? Thofe who aflert final falling from a State of true Grace, muft fay he doth thus, viz. He iufi^ers Sin to deftroy his Spoufe, even to put out the Eyes, deflour, ftrip, wound, and murder the Soul he has efpoufed, whilft: he ftands by and looks on, and can, but will not help nor deliver her, becaufe the Soul is blinded by fome Lufts, or drawn away by an Enemy •, therefore they fay he will not. He that can believe fuch a Dodrine, let him. But,

-Chifi''s Fifthly, Chrifl Love hath an attraBing and a retaining ^ality in Love'ait it-' It draws the Soul to Chrift, and it keeps it clofe with Chriftj tttramni Yi];iQii it hath received and imbraced him; it draws, nay, con-^^'* ftrains the Soul to love Chrift j f^e love htm^ heeattji he firji loved

MS,

Hs. And no Man or Woman that loves Chrifb fincerely, but they bate Sin : it conftrains the Soul to return Love for Love. Ghrift's Love is like Elijah\ Garment that he cafl; upon £lijha, who immediately run after EUjahy and faid, Let me, I pray thte, kijs i King.io. my Father and Mother^ and then 1 mil follow thee. And he faid^ Go ip, 20. back^ what have I done unto thee ? Thus doth Chrift's Love to the Soul in all that feel its Influences, they follow him, cleave to him, and alfo keep with him : for like as the Fear of God, fo the Love of God is put into our Hearts, (if we are fincere Chriftians) aad we fhall not, cannot finally depart from him.

Sixthly^ Chrift's Love is a free Love •, as nothing did purchafe^/^'^f^o^'-it, fo nothing can nor ihall lofe or forfeit it: / will love them freely.

From the whole I infer, If the Love of Jefus Chriji is an ear- TheOmrd

ly Love^ a Love of Con^fUcency •, tf it be a rvonderfil and amai.ing Argmtnt, Love } tf it be an immenfe^ infnite^ and incomprehenfihle Love ^ if it is a conjugal Love^ an attra^ng and retaining Love^ a free and abiding Love^ which he hath to every Believer •, then he will not ever let go that hold he hath of every one of them, fo as to fujfer them to fall from him, as eternally to perijh: But fuch is the Nature of th^ Love of Jefui Chrift ^ therefore he will never fo let go that hold he hath of every Believer, as to fnffer them to fall fo as eternally to perifl}.

Brethren, fuch is the Love of Chrift to his Saints, as that he chrill's gives them fpecial Tokens and Aflurance of his Eternal Favour. f^scidLovg-. Some of them are thefe following. Tokens.

1. He calls them with an efre(n:ual and fpecial Calling. Rom 8.2

2. He renews them, and ftamps his own Image upon them. g^ek * l"

3. He puts his Holy Spirit into them. 25. * ^ '

4. He juftifies theni freely by his own Grace, giving them his ifa. g^.-, own Robe of Righteoufnefs, which is beyond a Garment of Cloth Qh. 6. 10, of Cold.

5. He fandifies them, and endows them with Power to mor-Rom.^.14, tify Sin ; and when they fall, be helps them up again by his right Hand.

6. He feals his Love to them with the Klfles of his Mouthy or by Canr. 1.1 his moft fure and precious Promifes, 2.

7. He commands his Holy Angels to attejid tbero, and to admi- Pfal. ^i„ nifter to them, and keep them in all his Ways. J i^

8. He leads, feeds and preferves them, under all Trouble, Temptation and Affli(n;ions, and fympathizss with them,'

9. He

Motiyei to hn. Cbrift,

anc. 8. ^. 9. He fets them oi ^ Seal nfon ha Heart, m a Seal ufon hit Arm •, they are engraven on the Palms of his Hnrds; he hath fworn that his lov ing Kindnefs Ihall never be taken away from them. As

Ifa.54.10. jj^^^^ j-„f,^„. tljat the Waters of Noah Ihonld no more ^o over the Earth fo have I /worn that I will not be wroth with thee. — For the Momtains jimll depart, and the Htlls be removed j but my Kindnefs jhai not depart from thee^ &c. c , - -n

Pfal. 57. I o. He puts his Law into their Hearts, that none of their Feet

31. Ihould (lidfi.

APP LIGATION.

ijl.Exhort. firfl^ To clofe with this ^ O fee, you that are Believers, that you ftiive after the Knowiedg of Chrill's Love.

Aiutives.

T.

of fuch Love

It is the higheft Ingratitude not to defire after the Knowiedg ... ..ch Love : Shall a Beggar be beloved by a Prince, and (he not beafleded with it, nor inquire after it?

2 Becaufe you are the Objeas of this Love, of this Attedtion j doth it not feem an amazing Confideration to you ? May be you can't foon believe it, becaufe you fee no worth in your felves. Ah, Oith the Soul, Chrift loves me thus! What,rucna poor forry and filthy Wretch ! Wonder O Heavens, be aftonifhcd O Earth ! The more you know ic, the more ycu will love your Blefied Savi-our. He loved me not a righteous Perfon, but me a Sinner, a loathfom Sinner, when in my Blood and Filth.

2 This will make you little in your own Eyes ♦, the more we know of God, and of Chrift, and of his Love, the more we ],b 42.5. (hall loath and abhor our felves O that ever I Ihould grieve him as I have done ! How did the fenfe of God s Love and Goodnefs iChrotu to Vavid humble him : Who am /, O Lord, and what ts mne >7- »^- Ho4c, that thoH haft brought me hitherto ? ^^^^yet is thts a frnallthm in thine Eyes, O God, for than haft Jpchn of thy Servant s Honfe for a mat while to come, and haji regarded me according to the Eft ate of a Man of high Degree, O Lord, Thus may every Believer fay. The Love of Chrift will have the like Effeft on our Souls, as the Knowiedg of David\ Love to Abigail, when he fent Mefiengers to her to make her his Wife, and raife her to bis Throne: Let ,Sani.a5.«i. (faith (he) be a Servant, to wajh the Feet of the Servants of 41. my Lord.

4. The

fecures the final'Perfeyerance of the Saints,

201

4. The Knowledg of Chrift's Love, will beget greater and ftronger Love in our Souls to him : Love begetteth Love^ but not till it is known. O tafte, Sinners, of this Love : had you but a Tafte, how would your Hearts be enflamed in Love tojefus Chrifl:. And as to you Saints,

■' 5. The more you know of Chrift's Love, the more your Hearts will die (and your Love cool) to all earthly things.

6. The more you know of Chrift's Love, the more firmly you will be fixed and fetled in his Truth, and be delivered from Fears and Doubts about your ftanding. Alas, it is not Sin, nor Satnn, nor Hell, nor Death, that can deprive your Souls of Chrift's Love, if you are his. If Satan fays, Thou art a vile Sinner, and lays before thee the Bafenefs of thy Heart; tell him, Chrift's Love paf-feth Knowledg. Does he fay, that thou wilt fall one time or another ? Tell him, Chrift loved thee not for thy Righteouinefs ^ and hL Love that is To infinite, will never fufFer thee to fall and rife no more.

7. The Knowledg of Chrift's Love will make us to fpeak well of God, and Chrift, and his Ways, at all times •, ftill we (hall fay, the Love of God, and Jefus Chrift, is the fame, aHUin Love ^ whom Ilovey I rebuke and chafien : Chrift's Love known and experienced, Rev. j.ip. will be a Cordial to bear thee up to the end of thy Days.

8. This will ht your Souls at liberty, and bring you out of

the Spirit of Bondage, and make you to run after him: But it is Cant. 1.4. not the knowing of Chrift's Love in any degree, but to that degree that pafeth Knowledg ^ a Love that can't fail v^hich will do this.

9. The Knowledg of Chrift's Love will make you cling and cleave to him ; Chrift is the Loadftone and our Soul the Needle-, and now our Soul having touched him, ic makes to the Center-, and though you may, like the Needle^ tremble for a Time, yet ycu are haftening to him, and never will reft till you come to him whom your Souls love.

10. The more you know of him, and of his Love, the more will be your inward Joy and Peace: For this is the Way to be filled with all the Fulnefs of God, and t9 know the Love of Ch>i/l Eoh.'^.i^. which pajfeth Knowledge that yon may be filled with aU the Fhlnefs of

God.

Secondly^ This may reprehend andftiarply reprove, fuch Chrifti-ans that doubt of the Love of Chrift \ efpecially thofe who affirm, that juftified and fanc1;ified Perfons may for ever lof^ his Love and

D d perilh;

the Nature of the (^oyenant of Grace

perilli • for this renders his Love mutable and changeable, according as the Love of Mortals change one towards another.

Ihir^ly, and laftly, What Comfort and Confolation doth this afford to all true Chriftians ?

But I mufb proceed to the next Argument, to prove, That Saints fiiall not, cannot finally fall fo as to perifti.

The fomh Fcmhly, Chria's Sheep, his Saints, Qiall never fo fall, as finally Arjmn^ and eternally to perilh, I (hall in the next place prove, and that ta^m from ^^^^ ^^q Nature of the Covenant of Grace. the mmt p.n ggcaufe i^ is a Covenant of Grace: We do not itand m 11':/ this Covenarit, as Adam ftood in the firft Covenant Grace. ^ And now that it is a Covenant of Grace, will aPP^a^, it v^e confider with whom this Covenant was primarily made •, and Ifa. 53.i°»that was with jefus Chri-ft, it was made between God in the Per-". fonoftheFather,andManinthePerfonofChrift. Our Lord Jefus

^^^'^^ ^- was conltituted in this Covenant, the gceat Head, Reprefentative, "»'^- and blelTed Surety, for and in behalf of all the Father g^ve uivto him. Adam had no Surety that undertook for him in the firft Co» venant, as a Covenaming Hand, but was entrufted with aU his Riches, all being put into his own Hand, which he foon by his Sin ioft, and undid himfelf and all his Pofterity, whom he was fct up as the common Head and Reprefentative of. God forefeeing this, he would notenter into a Covenant any more with Man, his Credit being for ever loft : And fince he loft all when he had Power to itand, tWewasnolikdihoodor poffibility of hisftanding, after he had deprived himfelf of his Power of doing good, being depraved in all the Faculties of his Soul. Therefore Chrift was fe L fetupfromEverlafting, by the Holy God, (who fore fa w all tSngs before they came to paft) as the Head and Surety of he New Covenant, (called the New Covenant, in refpeft had to tne tim- of the Revelation of it to Mankind, it bemg not known until Man had broke the firft Covenant) : now Chrift undertook in the Covenant of Grace for all the Elea, he P^;;f°"^^-;pS^^h^^' when the Father and he entred into that glorious Corr.paft or Co-venant^Tranfadions, wc having not then ^n^^f ^^^,"=''§'^7 J^' prefented all that were given to him out of the loft LuT.p ot lai--knMan-, and undertook, as Mediator, to make up that Breach . ^ that was between God and Man •, and by his perfeft Obedience to

tecrit for them Everlafting Life, and to bring them all to Glotv

•

This being fo, nothing can more fully demonllrate the Certainty of their Sa vation, and the Impoflibility of any of their perifhing i for they for whom jcfus Chrifl; did undertake this great and glorious Work, even all the Eledl Seed, were put into his Hand by the Tenour of this Covenant, to work out Life and Salvation for them, and to die in the room and Head of them ^ thereby to bear th.it Wrath and Curfe that they otherwife mufl; have fuffered, born and endured for e\«tr. Now in this Covenant, Eternal Life comes to us primarily by God's Free Grace, in his finding out, parting with, and accepting of his own Son to be our Saviour and Surety. And fecondly, by virtue of what Chrill: hath done, and did undertake to do and futfer for all that (hould befaved, they cannot perifh : / hxve fomd David my Servant •, with my Holy S^i- pp^j^ g^^

rit have I anointed him.- My Mercy will I keep with him for ever. 20.

more and my Covenant jhall fiand fafi in him. Hi^ Seed alfo will IVctk^dy make to endure for ever. His Seed, that is, all that are the Produd 29-of his Spit it, or arequickned and renewed by him. This is the Nature of the Covenant of Grace, Chrifl; is their Root and Head, their Spirit of Life is in him, and it is derived from him in Regeneration, in a fpiritual way, as our natural Life was in, and derived to us from the firft ^dam by Generation, in a natural way. My Brethren, pray donot miftake abont the Nature and Tenour of this great and glorious Covenant: The Father, we fay, enters into a Covenant with his Son, and promifes Eternal Life unto him, and to all his Eled Seed, upon the confideration of what he, I mean our BlelTed Saviour, was to perform in refpea: of thofe federal Conditions propofed to him, which he did then undertake-on Man's behalf, or fuch of Mankind that God did intend to feve. And the Father th^t accepted of him, and fent him into the #

World, and gave him his Sheep, doth look to him as to tlie final and compleat Accomplilhment of all things, that were either to be done for them, or wrought and done in them, in order to the Everlafl;ing Salvation of their Souls. And this Ghrift engaged to do, and took them into his Hands in this Covenant to effeft •, which K clearly fignified in my Text, together with a iiill AiTlirance unto us, thathe will doitinfpiteof Sin, Devil, World, and all Enemies •, Neither Jhall any fluck^ them out of my Hand. Our Bleiled Saviour further faith, Mthat the Father hath gi-ven me., fl^^^^ t^^f"^ johnd-^j, mto me •, and him that comethiinto me., I will in no wife caji out. For 58,39. I came down from Heaven^ not to do mine own Wtll., but the Will of him that fent me. And this it the Fathers WHl that fent me, that of • D d 2 all

all rvhich he hath given me^ 1 jhould lofe nothing, but jhonldraife it up again at the laft Day. This was the Covenant between them both, this is his Father's Will, that none, no not one, no nothing of them that were given to him, neither their Souls nor Bodies, fliould be loft, but all muft be faved, he having engaged and promifed to fulfil and accompliHi the Father's Will herein. O happy Believers! you are not left to your own Covenanting with God, to the Power of your own Wills j nor do you (land m^on your own Legs>> but you are in God's Covenant, in Chrift's Covenant •, you are committed into Chrilt"*s Hand to keep, you ftand upon your Surety's Engagements, his Undertakings-, God looks to him, and expedts that he gives a good Account of all his Sheep at the laft Day •, and Chrift is able and faithful : He fays, Ihem I mnfl bring • I" have ftruck Hands with my Father, I have covenanted and promifed to die for them, and to call^ renew, and eternally tofave them ; and they full never ferijh. This being all true, what is become of the Do-drine ( or rather of the grofs Error ) of a final falling from a State of true Grace ?

Secondly,To proceed a little further: Jefus Chrift,by virtue of this Covenant, and in purfuance of that great Work he undertook, did not only die to fatisfy for the Sins of his People, but alfo pur-chafed or procured thereby a gracious conveyance of the Holy , Spirit, and the faving Graces and Influences thereof, to change their Hearts^ bend and fubjed their Wills, and gracioufly to renew and convert their Souls unto God, which God forefaw other-wife could never be done, and alfo to carry on that good Work in . them until they come to Glory : And this indeed he was obliged to perform, according to the Tenour of this Covenant. And hence *Phil 1. 6i ^t is that Taul faith, Being confident of this very thing, that he which hath begun a good Work^ in you^ will ferform it until the Day of Chrift • , . or until the Day of your Death he will perform it j which denotes his Covenant-undertaking, he having obliged or bound himfelf as our Surety to do it. It is not faid he will perfeSi^ or finijh ?>, but he will perform it. Had not the Apoftle referred to that Obligation in the Covenant of Grace which he laid himfelf under, the other Expreffion had been as proper, i. ^. to fay, he will perform it. He is ^^ faithful, and cannot fail in doing and performing.what he hath ^' made a Bargain, or covenanted to do : As we fay, when a faithful and refponfible Perfon hath covenanted to do this or that, thotfgh the Work be great and difficult, and much Oppof^tion lies in his way, yet he will doit, he will perform .what he hath under-

taken^

taken. Hence D^wW faith, / will cry unto God moft High \ unto Pfal. 57.2.

God that ferformeth all things for me : To God moft high that is able

to do it, let Sin, Men and Devils, do what they can to hinder him.

This is further confirmed by the Prophets Lord, thou wilt ordain ^^3-26.12.

F^ace for us, for thou alfo hafi xvrOHght all our Wor^ in m : Ail is the

Effeds of thy Grace, according to thy glorious Covenant. Hence

alfo the Apoftle faith, For it is God that work^eth in you^ both to n?///Phif.a.ia.

and to do of his own good Pleafure. No Man can chufe that which is

favingly Good, much lefs perform it, until his Will is gracioufly

renewed : My People fiall he willing in the "Day of my Tower. This Pfal. 110

being fo, how contrary is this Dodrine to that which fome Men 3-

maintain concerning the Power of the Creature, or Power of

Man's depraved Will, the purport of which leaves the Salvation of

every Soul at the greateft Uncertainty imaginable ? They tell you

Chrift died for all Men, that is, for their Good, and fatislied for

their Sins, againft the firft Covenant, for all Men', and that all

are put into a Capacity to be faved, if they will believe, repent,

and continue in believing and in well-doing to the End : they clear- •

ly intimate, that whatfoever the Decree or Parpofe of God is, and

whatfoever the Nature of the Covenant of Grace is, yet all is at

the determination of Man's own Will, whether any one will be

faved or not, God affording him on^ly ftrong moral Perfwafwns,

ReafonSy Motives^ and Siihjeiiive Confiderations thereunto, which

may, or may not incline, excite or prevail with him to believe and

obey the Gofpel, and perform the procuring Conditions of Life and

Salvation ^ or they may not incline, excite or prevail with anyone

Soul: they do not, will not fay, that Chrift is under an Obligation,

by virtue of the Covenant made with the Father, to afford elfedu-

al Grace, fpecial Aid, internal Strength to any, in order to

bring them over unto God •, but that it is left to the Creature, and

that he needs no fuch fupernatural or irrefiftible Grace to work

upon him : Which doth,

(i.J) Evidently tend to afcribe the whole Glory of our Regeneration and Perfeverance in Grace unto Man, and not to the Grace of God : for that Ad of our Wills on this Suppofition whereby w« convert unto God, is meerly an Ad of cur own., and not of the fpecial Grace of God. This is clear ■■> for if the Ad it felf were of effedual Grace, then would it net be in the Power of the Will to hinder it, as a late Reverend Minifter notes. I>r. Owen.

Alfo (2.) it would and muft follow, that this would leave Regeneration and Salvation abfolutely uncertain, (notwithftanding

the..

the Purpofe of God, the Covenant ot" Grace, the Undercaking and Death of Chrifl) whether ever any one in all the World fliould be f^ved, or no, as 1 hinted before : for when God hath done ail, Chrift hath done ail that he is concerned in, or is to do on his part, it is abfoliitely in ihs Power of the Will of Man, whether it /hall beeffedual, or not •, which isdiredlly contrary to the Covenant, Promife and Oath of God unto Jefus Chrill.

(3.) It is alfo contrary, as you have heard, unto expreH Texts of Scripture, wherein etFeftual Converfion, and final Perfeverance is wholly afcribed unto the fpecial Grace of God, as the immediate Eft'ett thereof , God worketh m m to will and to do. The AOi therefore it felf in our Converfion, is of God's Operation •, and though we will our felves, yet it is he who caufeth m to will, by worh^n^r.in w to will and to do. But if the A(ft of our Will in Believing and Obedience, in our Converfion and Perfeverance, be not the etFed of God's fpecial Grace in us, then God doth not work in us, both to will and to do of hi4 own good rleafure.

Thirdly. The Covenant oi Grace fecures all Chriit's Sheep, all his Saints, from falling away fo as eternally to periih, becaufe the 2Sam.23. Covenant of Grace is%« Evedaflmg Covenant., well ordered in all S. things a^d fare: Not only v^ell ordered in all things for the Glory

of God, in all his blelled Attributes, but alfo for the Happinefs, Safety and Security of all their Souls that the Father gave unto JefusChrift.

1. It is well ordered for our Good, in that Chrifl: hath pacified the Wrath of God thereby for us. Chrift hath, by the Blood of his Covenant, made up that great Breach that was between God and us. So that now God fays unto his People, Ifa, 27. • fury is not in.me. See what Panl fays, Whfn we were Enemies^ we ivere reconciled unto God by the Death of his Sen: And by his Spirit he reconciles us, he flays and fubdues the Enmity that naturally was in our Hearts ag??inft God. Chrift in this Covenant (it is ^ fo well ordered) is that blefTed Days-man that lays his Hand upon both, he brings God to Man, and Ephef.2. Man to God : Vv'e were the Children of iVrath, and under the 2, S- **' Carfe of the Law'y but by the Grace of this well-ordered'Cove-Gal. 5. 4, jjgj^r yy^o ^oj.^ made the Children of God, and delivered from ^^° the Curfe of the Law : Chrifi hath delivered its from the Cnrfe of the

Lavp^ being made a Chrfe for tis.

We had loll the Image of God ; but by this Covenant it is re-ftored to us again, and fo that we fhall not lofc it any more for

ever.

Jecunsthe final Terjeyerance of the Saints, loy

ever. We were dead, blind, naked, in Bonds and in Prifon, but by the Grace of God in this Covenant v^care quickned, our Eyes Ephef. 2. are enlightned, and we have our naked Souls clothed ^ yea, and 1,2. are brought out of Prifon, and all our Wounds areheakd. Weg'^'j'-i-iS. were guilty and filthy Creatures \ but by this Covenant are jullified ^^^ * ^° and fanftified, being adually acquitted, and through Faith pronounced Righteous, in the perfect Righteoufnefs of Chrift •, and all our Sins pardoned v and are fanaified, purged and waRied by Faith in his Blood, and fhall not come into Condemnation : There Rom.8. u ii therefore now no Condemnation to them that are in Chrtji Jcfm \ they ihall never periili : If there is no Condemnation to them^ 'tiiere is DO poflibility of their final falling.

Well, but what are the Chara^ers of thofe happy Souls ? why, they are fuch, faith the Apoftle, who walk, not 4^er the Flejh, hut after the Spirit. Moreover, fee this more folly confirmed by Chiiil; himfelf-, f^erily, verily I fay unto yon^ he that heareth my Words^ andbdievethonhimthat fentme^ hath Everlafling Life^ and fiall not■ come into Condemnation^ hut is faffed from Death 10 Life: He is paf-fed out of a ftatc of Death to a flate of Spiritual Lifes he hath-Eternal Life in the Seed of it in him \ he hath a fure andcertciin. Right and Title to EverlaftingLife •, he fhall not be deprived of it by any Enemy whatfoever: fo much do thefe words of our Blsfied^ Saviour imply. Now what daring Men are they who fay, they may come into Condemnation that do believe ? Will they gainfay and contradict the Lord of Life and Glory?

^d!y. It is awell'ordered and fure Covenant, becaufe it is made-in and with our blelTed Surety, as before I fiicwed you : God treats with us, trades again with us, gives forth his Heavenly Treafure -to us; but all is upon the Credit and Security of Jefus Chrif]-, who is become the Surety of this Covenant. Now vye may have what we need, come when we will in his Name, he is engaged to God the Father for us \ Chrift- woi made a Surety of a better Covenant, Heb.7.2a.. When God faw Man undone, run out oS all, and no trufting him any more, Chrift ftep'd in and undertook for us, and put his Hand to the Covenant, and brings himfelf under an Obligation fon us.

Qjielt. Is Chrifl a Surety to God for ui, or of m to Godf

An. I anfwer; God on his part had no netd of a Surety to undertake for him •, he never failed nor broke at firfi; with Man, it was Man that broke and failed in his Covenant with God. '' But we P'-.OwefTt ^ on aU Accounts (faith Dr. Owen), (land in need of fuch a 'l^f'li:

'^ Surety. "•^•''^-

" Surety for us, or on onr behalf: Neither v^ithout the interpo-'' (itionof fcch a^Surety, ( faith he ) could any Covenant between " God and us be firm and ftable, or an EverUping Covenant ordered " in dl things and [lire.

^thly. Becaiife this Covenant is made upon the unchangeable De-Pf.89.54. cree and Counfel of God : My Covenant I will not break.; "or alter the thing that is gone out cffny Month. Jf yon can break my Covenant^ of ■I -. the Day and Nighty then may alfo my Covenant be broken with David. . ao^'zu* Now Chrift and his Seed, his Eled,^are but one Party in this Covenant ; it vt^as made with him, and wuh us in him, before the World began. See Vad •, Who hath faved hj, and called tu with an holy Calling ^ not according to our Works, bnt according to hi^ own Pur-tofe and Grace, which was given m in Chrifi Jefui before the World began. It was made as firm to us in Chrift who do bdieve, as it was made to him, and only made with him for us ^ to this End, even ' to fecure Eternal Life for us, that we might not lofe it : and it is as firm by the Decree and Counfel of God, as the Covenant of Day and Night. And thus it is of Grace alone •, the Reafon of which Rom. 4. the Apoftlc gives us •, Therefore it is of Faith^ that it might be if »^' Crace^ to the end the Promife.might be fire to all the Seed. Pray

obferve icwell. .

<i^thly. This Covenant is fure to al! the Eled, and gives them an AiTuranceof Everlafting Life-, becaufe the execution of it is put into the Hands of the Holy Spirit, the Holy Ghoft is to fee that all the Legacies left in Chrift's laft VViil and Teftament, are given to all Believers •, all Covenaht-BlelTings fhall therefore be faithfully bellowed upon them, of which final Perfeverance in Grace and Ho-linefs is none of theleaft; Chrifi's Wtil runs^ none of them (hall peri(h 5 and it is the Father's Will, that none that he hath given to his Son fliould be loft. Now the Spirit of God cannot fail, it is his Work to regenerate, fandify and preferve, and to make meet all the Saints of God for the Eternal Inheritance) therefore they cannot peri(h.

ethly. The Covenant is firm and fure, and doth fecure all Chrift s Sheep unto Eternal Lile, appears further, becaufe it is confirmed by the higheft WicnciTes in Heaven and Earth, (i.) The Father, (2.) the Son, (3.) the Holy Spirit, and all thofe wonderful Miracles that were wrought: this was one End of that mighty Te-ftimony, ws.. That all the Father hath given to Chrift, or all that believe in him, may afiuredly know they ihall not perifli, but have

Everlafting Life.

-jthly.

'jthfy. This Covenant makes all the Bledings thereof fure to all Believers, becaufe it is confirmed and ratified by the Blood of the Teftator Jefus Chrift : That Covenant that is confirm'd and ratified by Chrift's Blood, mult needs ^* fare to all the Seed, and fecure all Blefllngs in it to them. We have alfoas a Sign and Token of this Confirmation of the New Covenant, the Ordinance of the Lord's Supper •, This u the Blood of the New Covenant that ii fhed fur you, to make Peace for you, to procure Juftification, Reconciliation, pardon of Sin, and Eternal Life for you : it is fealed to you by the Spirit through my Blood > take, eat this, and drink this in token of it, as an Aflurance of it.

^thly. The Covenant of Grace doth fecure the [landing of Chrift's Sheep, or preferve all Believers to Everlaftin^Life, becaufe of the Promife and Oath of God. We have,

Ci.) The Promife of God to Chrift \ He fliall fee his Seed. And l^«- 5?-'o. again, His Seed jhall endure for ever. How can that be, if any one Pf^I. Zg. that is begotten by Chrift's Word and Spirit may perifh ? ^ ^8, 29.

(1.) The Promifes alfoare as made to us in Chrift. This was uibraharrPsT\t\t to the Bleflings of the Covenant: To Abraham ^^'-S-i^. and to his Seed were the Promifes made ^ that is, to Chrift and to all ^' Believers in Chrift. For all the Promifes of God in Jefus Chrifi^ are not 2 Cor. i. Tia and Nay^ hut Tea and Amen^ to the Glory of God the Father: ^°' From the Father through the Merits of Chrift, and the Application of the Holy Spirit. Nay, God that cannot lie, promifed them to us in Chrift before all Worlds: See Paul., In hope of Eter- t^»m.2. nal Life^ which God that cannot lie, promifed before the World began. If Believers do perifh, what will become of the Promifes of God, nay, of the Oath of God? For when God made Promife to Abra-Heb.5.15, ham, becaufe he could fwear by no greater, he fwore by himfelf., &c. '7>i8. Wherein God willing more abundantly to Jhew unto the Heirs of Promife the immutability of his Counfel, confirmed it by an Oath: That by two immutable things, in which it was impo(fible for God to He, we might have ftrong Confolation, who have fled for Refuge to lay hold on the Hope fet before m. This Promife and Oath of God, doth refpe(fl: . the Salvation of all the Elcd, or all that are Believers, who are the Heirs of the Promifes. O let any take heed how they affirm, thatanyone of thefe may perifh, fince God's Oath is palfed that they (hall not \ and 'tis to this end that all of them might have ftrong Confolation.

9thly. I might proceed to (hew you that the Covenant of Grace does preferve all the Sheep of Chrift to Eternal Life, and (hews us,

E e that

Tk Nattire of the QoVenant af Grace

that it is impoflible that any of them fhould fo fall away, as eter-Ephef. I. iialyto perifh, becaufethey in this Covenant have received the i?»»4 Earneftof the Inheritance, and by the fame Spirit it is fealed to cii.4.30. ^^^^ gjf-^^ g^jj J fjjaii pafs by that, having elfewhere fpoken ful-

Jy 10 ic.

10 h!y^ and Laftly, This Covenant prevents the Saints final falling, becaufe it is an abfolute Covenant which can never be broken, but Hands as firm as their Eternal Rock. See what the Prophet fpeaks, 'tis as abfolute as the Covenant God made with Noah: Ifa. 54. p^j. fli^ ^ ^ fijg Water of Noah nnto me. ',^ for m 1 have fworn the ^' *°' Waters of Noah ^mU no more go over the Earthy fo I have fworn that I will not be wroth with thee^ nor rebuke thee. . For the Momtains fhall depart^ and the Hills be remcvedj but my loving Kindnefs fhall not depart from thee-, neither C m^rk itl the Covenant of my Peace be removed, faith the Lord that hath Mercy on thee. And now this Covenant is made with every Sheep and Lamb of Jefus Chrift, as it appears by what the fame Prophet fpeaks. Incline your Ear, and Ifa. $5.3. come unto me \ hear, and yonr SohIs Jhall live-., and I will make an Everlafiing Covenant with you^ even the fure Mercies of David : that is, then you (hall be brought adually into the Bonds of this Covenant, which is the Work of the Spirit; for who elfe can make the Dead to hear and live ? So this Covenant fecures you to Eternal Life. , -Let me fum up the whole of this Argument. Tin general ^^-^ j£ ^jjg j^g^ Covenant be a Covenant of Grace, and not of jiriumm, ^^j.j^g .^ jf j^ jjg J3QJ according to the firft Covenant that was made with Mam, but of a quite contrary Nature.

(2.) If it be made with Chrift for all his Eleft, and in him with them, before the World began.

(3.) If Chrift is the Surety of the Covenant, and hath ingaged or obliged hirnfelf in this Covenant to the Father, to perform all the federal Conditions propofed to him, and undertaken by him on their behalf, namely to work out perfed Righteoufnefs accord* ingas the Law requires, (of all that can be juftified with God) and to die in their room, to fatisfy for their Breach of the Law, and to quicken, renew, fandtify and preferve them all unto Eternal Life. ^ „ J J. ii.u-

(4.) If it be an everlafting Covenant, well ordered in all things, and fure, for the Salvation of all that are given unto him, it being made upon the unchangeable Decree and Counfel of God. (s.) If the Execution of all things that ai^ required of Believers,

in

fecures the final TerfeVerance of the Saints.

in order to their Interefl: in this Covenant, and their perfeverance to the End, be put into the Hands of the Holy Ghoft to work in them, and for them.

(6.) If the Covenant is confirmed by fiich infallible Witnefs^ if it be ratified and confirmed by the Blood of Chri/l.

(7.) If it is alfo confirmed by God's Promife and Holy Oath.

(8.) If the Earnefl of Salvation is given to them.

(90 And they are fealed unto the Day of Redemption by the Holy Spirit.

(10.) And if 'tis an abfolute Covenant like that of/iTo^/j; Then they all, and every one of them, ftiali certainly be faved, and none of them can fc^ll away fo as eternally to perilli. But all this is true, and evidently fo, therefore they (hall all be faved. No more at this Time.

11 I

JOHN X. 28.

4nd I ?t'^e unto them Eternal Lifcj and they [hall ne* Ver pertfi?^ neither fi^all a7ty: pluck them out of my Hand,

RETHREN, I am upon the Proof and Demonftration of Sernton theDodrine which I raifed from our Text, {viz.) That X. mne of the Sheep of Chrifiy or Saints of Gody can fo fall away ^-^V^ as eternally to peri(h»

The laft time Ifpoke to the fourth Argument, which was taken* from the Nature of the Covenant of Grace.

I Ihall proceed to the next Argument. .

Fifthly, They who are the Sheep of Chrift, Believers in Ghrifty fi;^]^^ or his Eled Ones, cannot finally fall away, iJccaufe they are \he their being

Children of God, begotten of God, and. born of God. .the chil-.

dren oj

Ee2 Two^"^-

211 ^elieyers are begotten of Qod^ or the Children of ^od.

Two things I (hall do in profecuting this Argument. Firft, Prove that all Belisvers are begotten and born of God. Secondly, Shew you how it doth appear from hence that they can never finally fall away, and eternally perifh.

Firfi^ That they are b:gotten of God, appears from feveral Jam. I. Scriptures •, Of hn own Will begat he tu vcr.h the Word of 'truth, &c. 18. Meerly by his own Grace, as the original Caufe *, with the Word

by the Spirit, as the inltrumental Means. Spiritual Generation is ' the Work of God, the Produd of the Will of God, and not of the Joh. 1.13. Will of Man : Which mre born not of Bloody nor of the WiUof the Flejhy nor of the Will of Man^ but of God. Not of Blood, as in natural Generation, or not of the Blood of Abraham-^ Grace and Regeneration being not the Produd of the State or Faith of believing Parents: This was the carnal Boaft of the Jews, We have Abra-Mat. 3. 8, hajn t9 our Father. Not of the Power of Man's Will, that cannot ^,10, Hj produce the New Creature in himfelf, nor in a Child or Brother: '^' If it was in the Power of a godly Man^ or godly Minifter to con-

vert or to regenerate his Child, his Wife, or his Brother, would he let them perifh ? But alas, alas, this is out of Man's reach, out of his Power, he cannot renew himfelf: A Child may as eafily . beget it felf in the Womb before it felf was, as a Man can form Chrifl: in his own Soul, or regenerate himfelf •, 'tis God that doth it, John 3. 5. the Holy Spirit begets us : Except a Man be born of Water and of the Spirit^ he cannot enter into the Kingdom of Heaven. Whofoevcr beUeveth iWi.^.i. that Jefufis the Chrifi, is born of God\ and every one that loveth him that begetteth, loveth him alfo that is begottenof him. Whofoever hath that efficaciouSjSoul., uniting5oul rransforming^Soul, renewing Si.i-killing Grace of Faith, is born of God. 'Tis not a bare believing, Jefus is the Chrift, no, but fuch a Faith that works by Love, or the Faith of God's Eled; For ye are all the Children of Cod by Gal.3.25. f:aith in Jefm Chrift. Faith, faving Faith, the Faith of the Operation of God, produceth this glorious EfTed, through the Spirit, in the Soul. From all which Scriptures it evidently appears, that all Believers, all the Saints are the Children of God, begotcen, and born of God.

Queft. Well what of this? (fome perhaps may fay) How doth this-trove they cannot fall away fo as to perifli ?

.' idly. I anfwer. This is my fecond Work, and you will foon fee bow forcible the Argument is from hence to prove, that none of

them

therefore iheycaimot fall away and perip>.

^M

them can perifh. See what our BleHed Saviour faith. That which is born of the Flejh is Flcjh^ and that which is born of the Spirit is John g. $, Spirit, That which is born of corrupt Nature, or is the Produd of the Flefh, is Flefh, or of the fame Nature of that which did beget it: As it is faid of Adam^ he begat a Son in his own Uk^nefs ^ Gen,5.2. that is, a depraved, finful and mortal Child: The Flefh bringeth forth EfFeds proportionable to the Caufe. 'Tis thus in the firlt Birth : But if by Fklh you will have our Saviour intend the pro-dud of Man's natural Abilities, or the Efteds of the higheft Im- ^ ► proveracnts of his natural Light, linderftanding. Will, &c, why then it follows ftill, that a Man purely natural can produce nothing but natural Operations ♦, for nothing in operation ex-ceedeth the Virtue or Excellency of that Caufe which infiuenceth it; So that no Man can by his Abilities, however improved, produce any divine or fpiritual Operation ^ and this ihews that *

Man muft be born of the Spirit, that becomes or is made truly fpiritual and fit for the Kingdom of Heaven. And faith our Saviour, what ii born of the Spirit^ is Spirit^ or is of the fame Nature with the Holy Spirit •, that is, Spiritual, Holy, Immortal •, fince every Creature begetteth its own Nature, Qualities, and Image : Stich as is the Caufe, fuch is the Eff*ed. T hus it is in Generation, and thus it is in Regeneration •, it muft be from a Divine, from a fpiritual Caufe, and not a Natural, that the Image of God is formed in the Soul. The Flefh cannot bring forth an Heavenly Babe : Can Corruption produce or be the Caufe of Regeneration ? Can a Worm, or an Ant bring forth a Man, fooncr than Flefh iSe Or can any Man under Heaven beget, or form, and bring forth the New Creature in the Sou) •, which is called i^^Q forming ofChrifi, ^

or the Image of God in m ? But now pray confider, that fuch as is the Nature or Qiiality of the Begetter, fuch is the Nature of that which is begotten of him^. therefore fince the New Creature is begotten by the Holy Spirit, it muft partake of the Nature of the Spirit. Chrift faith, it U Spirit^ h is fpiritual^ immortal or incorruptible. Hence the Apoftle Pf/er faith. Believers partake of the Divine Nature •, When by are given unto m exceeding great 2P«.i.4. a/id precifij^ Promifes^ that by the J e we might be partakers of the Divine Nature. Every Child of God is begotten by the Spirit through the Promife, as//^<?c was : J rriJ} come^ and S2iia.h jhali have a Sow. Gal.4,23. Compare this with that in iPet.i.i^. Being bom agatn^ not cf corruptible Seed^ but of incorruptible.^ by the Word of God that liveth and abideth for ever. Pray obferve ir, which liveth and abideth for

ever.

214 believers are begotten (f God, or the GUdren of God^

evor. Mortal Seed in Generation begetteth and biingeth forth a piortal Bahe^ a corrhftihle ChtU •, but the Word and Spirit of God, begetteth and bringeth forth an immortal or an incorruptible Babe: Such is the Babe of Grace, or Child of God •, 1 fpeak of the Nex& Creature^ or the regenerated Part in Man.

From hence let me draw this Argument, viz.. Arg. I. That which is begotten and born of^ and is brought forth by the Spirit of God^ or of immortal and incorrnftibie Seed, is an immortal or inco-n Hftible Babe : But the New Creature in the Soul of the Re^ generate^ is begotten and born of, or brought forth by the Spirit of God'y therefore the New Creature in the Soul of the Regenerate is an immortal or an incorruptible Babe.

Now if it be immortal or incorruptible, it can never die,, but liveth and abideth for ever •, and this the Apoftle (hews and affirms: Therefore ic is impofllble fuch ihould fall away, or fiiHer a Spiritual Death here, or an Eternal Death in Hell hereafter.

idlyy My fecond Argument from herce is this, Be.caufe the Child of a natural Parent cannot ceafe to be his Child whilft he liveth, or Life abideth in him-, this every Man muft grant: True, he may prove a Rebellious and a Difobtdient Child, but flill he is his Child, and the Man that begat him is his Father, that Relation cannot be loft", nay, and that Nature which the Crjild derived from his Father, continues, and mufl continue, he is of his Flelh and Blood ftill. Even fo it is here, and impolTible it is that iC fljould be otherwife, that Man or Woman, whofe Soui Is begot-^ ten and born of God, cannot ceafe to be a Child of God, though he may prove difobedient to his Heavenly Father, and grieve and difhonour him, but yet neverthelefs he is a Child of God ftill: and God who by his Spirit in a fpiritual manner begot him, is his Father-, and that blelfed Relation continuesi and that holy Nature or Seed of Grace which he derived from God, continues and muft abide alfo in him, as long as that Life he hath in him,* as a Child of God, doth remain •, and that Life is, as I have proved by-the former Argument, Eternal or Immortal.

3<^/y, Befldes I have made it moft evident by my former Arguments, that God in the Covenant of Grace, and through the, SuretiQiip of Jefus Chrift, hath provided that his Children fhall Jer.52.40. never fo rebel againft him, as finally to depart: / will put my Fear Ch. 3.14. Iyi$o their Hearts.^ and they (liall ntit depart from me. Though they may be backfliding Children, yet God faith, he is marri-ed to them,

which

therefore they cannot fall away and perip? .

which denotes that intimate Union there is between "the Lord Je* fus and them, according to another Metaphor.

4.thly. None of thofe who were truly Regenerate, or indeed the Children of God, as being begotten and born of him, though fome of them grievoiifly finned againft him, were ever call out fo as to ceafe to be God's Children. Where is he that can contradict this, by Ihewing fome that were indeed Children begotten of God, who have by their Difobedience ceafed from being his Chi!dren, or never were reftored after they finned and fell ? Who fell worfe than David and Peter? I have before clearly proved, though they may fin, and fall, yet they Ihall rife again.

^rg. 2. If all thofe that were the Children of God, who finned, werereftored, and not one Inftance can be given of any one of this fort, i.e. that were truly regenerated, that finned, fell, and rofe no more; then none of the true Children of God can fo fin, fo fall, as eternally to perifh. But all thofe that were the Children of God, who finned, were reftored*, and not one In-ftance can be given of any one of this fort, i. e. that were truly regenerated, that finned, and f:l!, and rofe no more ; therefore none of the true Children of God can fo fin, fo fall, as eternally to perifh.

$thly. Thofe that are the Children of God, begotten by him, cannot fin, fo as eternally to perifh and lofe Eternal Life j be-caufe all that are his Children, are Heirs of God, and joint Heirs with Chrift. This I grant is not always true of the Children of earthly Parents, or earthly Princes, for they are oft-times difin*-herited j but it is otherwife here, they are all born Heirs, their being regenerated and united to Chrift, gives them a fure and undoubted Right and Title to Eternal Life. The Holy Ghofl po-fitively alferts this very thing ; And if Children.^ then Hdrs^ ^"''•^ Rom 8 17 of God^ and joint He in with Cbrifi.

6thly. It is becanfe the Children of God are the Seed of Chrift, which the Father faid Chrift fhould fee •, He fhall fee his Seed: \^^ Nay, the Father alfured him, that his SeeA fhofild indnre for fver.^^^^ g And they are all given to him, and Chrift will fay at the laft Day, 29.* ^' Lo here am /, and the Children that thoH haft given rney none of them -^

are loft.

n^hly. I argue yet further upon this Argument, from that blef- ^'^ ^^' fed Text in the firft E^me of John-^ Whomever is ^^rn of God,ll''''^J^l^ . doth not commit Sin, far the Seed remnineth in him j and he cannot fm^ fg commit'

becanfe Sm -

^ How y that is born of God doth not commit Sm,

TlbhT^ becanfc he is born of Gel t am very much mtflaken tf I have not my

^ Arjmnt here in exprefs Terms: Evident it is, the Apoftle means

not that they do not fin at all-, that's evident becaufe he elfewhere

t 1, t fl favs If rve fay we have no Sin, we deceive our felves, and the IrutH

' ^ is not in us. James alfo fays, in many things we offend all •, nuther

Ecckf 7 is there, z^ Solomon declares, a j4 Man upnxhe Earth that doth

20 Good, and ftnneth not. Therefore that is not the fenfe of the Text,

I wili give you my underfrarding of it. ^

1 So far as he is born of God, he doth not commit Sin, or fo he fins not-, that is, the New Creature doth not fin, that never Yields to Sin, but evermore wars againft it, and refilteth it: 1 his

Rom n 2< is that which Paul calls the Law of his Mind, it is the renewed or

^^"^•^•'^•^VgelatedPart, or'tis that which is born of God, that luftcth

againft the Fk(h, or wars againft it. , , ..

2 He doth not, nay, he cannot fin as others do: this appears by that I mentioned laft, becaufe of that new Nature or bieffed Seed be hath received. ^ , „. , >r j / c^ .

. He cannot live in a Conrfe of Sin, or make a Trade of Sm . He cannot live in a cuftom of Sinning, becaufe all evil Habits are broken by Divine Grace in him. That Man that lives m any wavof Sin, the old Habit of Lying, Pride, Lufts, Drunkennefs, Covetoufnefs, or any other Sin being not broken is not born of God ; for it is impoffible a Child of God fbould fo fin, ». e. live in a courfe and pradice of committing of known Sins, or m a conftant and continual omifiion of known Duties: Though he may fall into srofs Sins, as David and other Children of God did, yet thev continue not in a Courfe of fuch Sins that once poifibly they were overcome by •, nay, be fure they fet a greater Watch againft fuch Sins, and hate them rather more than all other Sins, becaule thereby they greatly dilhonoured God, and wounded their own

^V'Therefore Sin is not his Way, or Walk-, he doth not

o o commit Sin, as to walk after it •, he walks not after the Fiejh,

^°"''^''' hHt after the Spirit. He may ftep into the Way of Sm, but he

foon fteps out of it again, whereas others walk m that Way

every Day, it is the high Way, the common Road of the

"f^^He'dothnot commit Sin with Liking, Allowance, and Love.

Thoueh the flefhly Part may like, love, and allovv of it, yet he

finds another Part in him that hates it: mat I hate, that do J.

Rom.7.i5.AndheDceitis the Apoftle faith, It is not J that doth tt, but Sm

How he that is horn of God cannot fin.

217

that dwells in me. 1 am againft it, Grace hath the upper Hand in my Soul: I am for the Law of God, I give my Voice for Qiriu;; /> that is my renewed party that's the 7 he fpeaks of.

6. He cannot fin unto Death-^ fin fo as to fall, finally fall,, and perifh for ever. 'Tis evident that this is. intended here, though there may be a Truth in the other refpeds. If any Man fee his r Job.' 5. Brother fin a Sin which is not unto Death, he Jhall ask, and he (hall '^• give him Life for them that fin not unto Death. There is a Sin "unto Death •, / do not fay he fiall pray for it. The Eled fin, but not unto Death •, there is Pardon for all their Sins; if they ask, their Sins fliall be forgiven them: but there is a Sin unto Death, a falling into Herefy or Debauchery^ or fuch an u4poflacy that /hall never be forgiveh ^ but thus they cannot commit Sin that are born of God, fo as to peri(h. Which indeed the Apoftle in the fame Chapter fhews to be his meaning. All Vnrighimifnefs ii Sin-, and^V.iSyif. there is a Sin not unto Death. {^Mind his next words] IVe how that whofoeveris born of God, finneth not. He clearly (hews us what he intendeth by finning not, namely, he finneth not unto Death ^ hut he that is begotten of God keepetk himfelf that the Wicked one toitcheth Ver g him not: This is the great Happinefs and Advantage of the Chil- '' ' drenof God, whopartakeof his Holy Nature, they are furnifhed with a felf-preferving Principle •, the Seed remains^ they fliali never lofe their New Nature, therefore cannot fin unto Death : For j , whatfoever is horn of God, over comet h the World-^ the World in all ^'^'^' its Snares, Sins, Allurements and Temptations whatfoever; that is, they Ihall at lafl: overcome, Becaufe he that is in them^ is (ironger j joh 41 than he that is in the World. "' *'

6thly.^ Tht very Relation of Children feCHresthemy and fully fhews they cannot, fhall not fin, fall, and perifh forever: for what Father, a dear and tender Father willfnffer any one of his Children to be torn into Pieces (and cruelly devoured) before his Face, if he be able to preferve and deliver it ? Or fhould he fufFer it, would not all fay that he was a cruel and unmerciail Father, one that had no Love, no natural Affedtions to bis poor Chi'd ? If therefore any one Child of God falls into the Enemy's Hand, I mean, into Sin's Hand, or Satan's Hand, and is torn into pieces, or'is deftroyed and ruined for ever •, it muft be,

Ci.) Either for want of Love in God to that poor Child of his: (2.) Or elfe for want of Power and Ability in God, he being not ftrong or able enough to fave his dillrelled Child out of the Hands of thofe cruel Enemies.

Or (O For want of Care and Watchfulnefs in God, from v-bcticct1:r£nc.r,yrook ail Advantage, and deRroyed his Child thit wasbeaotten and bornot him.

Now it cannot be that God wants Love to all, or any one ot his Children •, we have (hewed you, that he loves them with an everlaftins, infinite, and inconceivable Love, fuJi a Love as nothing can Separate hi. Children from it: and to fay he either wanVs Power 10 f.ve them, or Care and Faithfulnefs^ h ff^^T^' O what is the Love, the Care and Faithfulnefs of God? Behdes, he has committed them into Chvia's Hand, to keep and preferve them, as my Text holds forth : And can any think that Chrift has not received a Charge to keep them from the Danger of Sm, that they be not finally lofl thereby, as well as from any othet; Ene-mv? Or do you think Chrift will fail in his Care and Faithfulnefs', who is their great Shepherd, Sponfor, Surety, orTruftee? Moreover, if he fhould ( as I fhall hereafter fhew JoiO lofe one Child, helofesoneof the Members of his own Myftical Body, Now from the whole, let me draw this general Argument-, and

fo conclude with this: ,. r /- j

ntgmrd (I.) If tvery true Believer is begotten and born of God : Ar^men:. (2.) If they partake of his Holy and Dwine Nature: ^

(50 If Children cannot ceafe being Children, or that Relation continues as long as Life continues, however difobedient the Child . maybe; and if it be thus with the Children of God, who are begot and born of him, or by his Spirit, that they cannot ceafe being his Children, nor lofe that Divine Nature they derived from him in Regeneration: / ^, ..j • \u^

(4.) If God hath provided fo well for his own Children lathe Covenant, that thev fhall not depart from him :

C5O If no Child that was born of God, did ever penlh that

""'(6 f if they are the Children of God, or Heirs of .God, and

^'''^:^^iin unto Death: Then no true Believer can fo fin and fall away as eternally to penlh. . . ^ ^^ tw^fnre

But all thefe things affirmed, are true, certainly true •, therefore no true Believer can fo fin and fall away as eternally to perilh.

Brethren, If^all apply this, and pafs to the fi«h Argument.

Jecures their final TerfeVerance in Grace.

zi

APTLICATION,

Infer, i. From hence we infer,thatthofe Men who affirm that fuch who are the Children of God, begotren and born of the Spirit, may perifti, are ftrangely beclouded, •, for they muft fuppofe that a Child may utterly lofe the Nature and Relation of a Child,and degenerate fo far, as to become a Dog^ a Swine, &c. which is impofCble in Nature, and much more in Grace: for as none but the Almighty Power of the Infinite God could change the Soul ^ fo it is impodible for any Diabolical Power to turn or change th^t Holy Nature a-gain ^ and that not only becaufethe Divine Nature and Image of God is fuch in felf, but alfo by reafon of the Defign and Purpofe of God, in and by Jefus Chrift in our Reltauration, that being fach, that it cannot be loft any more without the higheft difhonour to God, and a fruftration of his Eternal Purpofe and Counfel, which was to deftroy the Works of the Devil. If any iTiould objed, that Adayn had the Image of God in him before he fell, and loft it. i anfwer. He was the Son of God by Creation only, not by Grace ; he was not begotten by the Holy Spirit, nor did he Hand as we do, in Chrift.

Infer, i. This may alfo therefore inform all Believers, that they are in a moft happy and fafe Condition, becaufe they are born of God, and brought by Grace and Regeneration into an unchange-ble State.

Exhort, O fee that you are the Children of God, begotten of God •, for if ^o^ though you are but Babes^ yet you are cut of Eternal Danger.

Let me give you, Brethren, here a few Marks or Charaders of Babes in Chrift, or of a Child of God.

I. Babes have all the Parts and Lineaments of a Man^ if it be a perfed Birth : So a Babe in Chrift hath all t.he Elfentials of a true Chriftian •, he hath ail the Parts and Lineaments of the New Creature. There is a Formation of God's image, or a gracious Work of the Spirit in every Faculty of the Soul, and a partaking of every Grace-, though at the firft forn.ing ic is not come to full Growth and Perfedion : there is net only Light in the Vnderflanding^ Convictions in the Cofifci-ence^ but the Will is fubjeded to the Will of-God, and Power

'Belie'Vers are begotten of Qod^ or the Children of Qod.

of Divine Grace ^ and the JjfeUions are renewed and changed alfo to love, as God loves •, and to hate, as God hates.

2. A Babe partakes of the Nature of the Father that begot him : So does a Child of Grd partake of his Divine Nature •, he

Eph.4.24. js after Cod created m RighteoKfnefs and trne Holimfs. That which is John 3. 6. y^^^ ^j fjyg figjij^ ^ fi^iij • a'f?d that which is born of the Spirit, is Spirit,

3. It is obferved, that Babes come into the World crying : So a Babe in Chrill, or one born again, comes into a State of Grace praying \

Ads 9. Behold he prays. And though it be not univerfally true in Nature, yet it is fo in Grace, always fo •, he that prays not, is not renewed, nor born-again.

4. yl Babe or Child new-born, defires the Milk of its Mother"*! Breafl : So fuch who are born of God, deftre after the fincere Milk

1 Pet. a. of the Word^ or the heavenly and pure Do^rine of the Cofpel^ that they i>2. rnay grow thereby,

5. A dear Child loves and honours his Father who begot him: So every true Child of God does love and honour God : Jf I bea Fa-

Mai. 1.5. ther.^ where is mine Honour ?

6. A Child is grieved when the Father U offended^ and will take care that he doth not difpleafe him, if a dear Child : So doth every Child of God mourn when God is offended ^ and alfo takes fpecial care and heed he difpleafes him not.

7. A dear Child loves all his Brethren and Sifiers : So every one 1 loh.<.i. that is born of God^ doth not only love him that begat-, but aljo all thcfe

who are begotten of him.

8. A dear Child will ftrive to follow and imitate hit Father in all his Fertues: So a Child of God follows God, imitates God in all

Eph.s.r. his imitablc Perfedions*, Be ye followers of God m dear Children.

3. Reproof. How doth this tend to reprehend the Enemies of God's People, who abufe, reproach, backbite, nay, perfecute them ? How will they ftand in the Judgment-Day, when Chrilt will fay, what ye did to this and that Child of mine, you did it

2ech.2.8. unto me ? t^e that toucheth you, ( faith Jehovah) toucheth the Apple" of my Eye.

4. This greatly raifeth the Honour of Believers: What greater Dignity can be conferred on us, than to be begotten and born of God ? This is more than to be Adopted Sons, we are born of God, partake of his Divine Nature ; Beheld what manner of Love the Fa-.

ther

Tloe Myjlkal Unien between Clmjl and 'Belie'Vef

'5. 2 21

ther hath beflowed hpon w, that VPe fhould be called the Sons of God . i John 9,

'Beloved^ mxo are we the Sons of God, &c. If David thought it no *» ^' fmall Honour to betheSon-in-Law to an Earthly King ^ what an Honour hath God conferred upon his Saints !

5. Andlaflly, You that are Saints, read your Privilege, ffChiU dren, then Heirs.

But no more at this Time.

J O H N X. 28.

J?icl I give unto them Eternal Life^ and they f?all never perijhy neither p?all a?iy pluck them out of my Hand.

IClofed lafl: Day with the fifth Argument. fvA>^

Sermon Sixthly, I fhall now proceed to my next Argument, to prove, Xi. 7hat none of ChrijFs Sheep can fo fall avoay oi eternally to perijh. And ^--^^"^ that (halj be taken from the Nature of that Divine, Spiritual and ^^ '^'•^'^^ Myftical Union that there is between every true Believer, and the ^f^^^ff Lord Jefus Chrift. thesS

By the way •, ^ , Vmnmtk

Let it be confidered, that this Union by the in-dwelling of the^^'^i^* Holy Spirit, is not a Perfonal Union, that is impoffible •, he doth not aflume our Nature, and fo prevent our Perfonaiity, which C as one obferves) would make us one Perfon with himfelf: But^^ q he dwells in our Perfons, keeping his own, and leaving us our ' ^^"°' Perfonaiity indefinitely diftind : But' it is a Spiritual Union, a My-fterious and Myftical Union, more to be admired, than undertaken fully to be defined by any Man under Heaven. Many Debates there have been about this Union amongft Learned Men, fome carry it too high, and feme too low ^ for though it be not a Perfonal Union, yet it is more than a Union in Love and Afi^edion, or in Principle, in Defign and Interelt, which may be between one Friend and another.

The Mjftical Uwon between ihnfl end 'Bdit^^ers

Firfl^ It is fiicha flrong Union intenf^vely, that Chrifl: and a re-I Cor. (5. generate Man become cnc Spirit: ^e t^at is joined unto the Lord^ is 17. ' one Spirit: One Spirit ( faith Reverend CWwoc^j as if they had but one Soul in two Bodies. What the Spirit doth in Chrift, it doth slfoin a Belie er, according to the Capacity of the Soul: Ths fame Spirit whch was the immediate Conve>er ot Grace to the Hum.me Nature of ChriR, is fo to us; Chrilt hath an Eflential Holinefsin refpedof his Godhead, but a Derivative Holinefs as Man: and this Derivative Holinefs proceeded from the Spirit's dvver.ingin him nithont meafure^wbich we h<ive in our Miafures: And by virtue of this Union, by the fame Spirit whereby we become oneSpirit with Chrifl: s rot only that Giace which is in us, and in the giearefl Apoftle, is the fame-, but that Grace which is in us, and m our Blellld Mediator the Man Chriil: J&fus,. are cf the fame Nature and Original : As the Light of the Sun, and the Light of the Stars, are the fame, but they differ in Degrees, not eilentially. • And as we fay of Souls, yinimA funt fares dignitate^ faith Char-nock^\ though the Anions are not the fame, becaufe of the indif-pofitionof the Organs, snd the predominancy of fome particular Humour. 'Tis the fame Spirit in Chrift and a Believer, as it is the fame Soul in dignity, which is in an Infant and a Man of mofl: refined Parts. It is more here, for 'tis the fame Spirit in refpect of his Perfon, which makes Chrift very near of Kin to us ^ this Spirit mult either defert Chrift or us, before this Union can be diflblved : Not Chrift, for he had it in the World not in Meafures, and he is yet anointed with the Oil of Gladn.fs above his Fellows : Not us, becaufe the Promife of Chrift cannot be broken. This being the Top-ilone of the Comfort of Believers, in fending this Comforter that he may abide with us forever. Evident it is, that it is fuch a Union that Believers are faid to fartake of the Divine Nature •, that the Holy Spirit is promifed to them, and in a fpiritual manner is united to them, and dwelleth and abideth in them> and that for ever, cannot be deritd. Chrift ftiews ns, that this Union arifcs.frorn our fpiritual carina; of his Fle(h, and drinking of his , , X ^ Blood : tie that eateth ir.y Flejl^ and drinketh my Bloody dwelleth in ^ ^' '^ ' me^ and! in him. But when fome were offended, and could'not fee how this could be, he faid unro them, -yer. 63. It is the Spirit that qmckrieth, the fiejh profiteth nothing -^ (it is rot fuch earing as the Idolatrous Papifts dream of) it is by the Holy Spirit, by the • indwelling of the guickning Spirit, whereby we have a real partis

cipation

cipation of Chiiil: He is in us by his Spicic, Tasa Vital Principle, chingingour Hearts, and working in ii; his own Holy Image, in'ufing Grajiaus Difpo'itioiis and Sacred lirtbits in the Soul ) and we are in him by Faith, in a gracious, hidden, and myftical manner j and th.s UiUon cannot be dillolved.

Second'y^ This Union mu.1: needs be raoR- intimate, near and Hro^g, if weconlider by wh.at Metaphcrs it is ftt forth in God's Word.

1. It is a Marriage-Union \ like as a Man and his Wife are faid to be one Flejh^ fo he that is joined to the Lord it one Spirit. No M^n ever hated his own Flefij^ but nourilTitd and cherifhed ii as the Lord the Church. He that loveth his Wife, loveth himfelf; a Man and his W^ife is but one MyflicalSelf: and what is in Nature as to the Perfedion of it, is much more eminently in Chrilt. Novv fince God hath fitted to our Nature a Care of our Body, this CJirc be fare is much more in Chrift, when the Apoille Ihews what the Love of the Husband fhould be unto the V\ife •, and that a Man leaves both Father and Mother^ and cleaveth to his Wife ; and they two fliaU be one Flejh : Saith he, This ii a £reat A^yftery^ but ^ fpeal^Eph.<.3i\ concerning Chnji and his Chnrch \^ or of Chrift; and every beliwvingsa. Soul. The Union between Husband and Wife is rear ^ ay bu: Death diffblves this Union, becaufe they can be united, or be one no longer than both live : But Chrift lives for ever, and the Soul of a Believer lives forever : Nay, Believers hae Eternal Life in them,and they ftiali never die; therefore it follows this Union abides forever: He hath betrothed his Saints, his Spoufe unto himfdf forever. And can any then diflolve this Marriage Contrad and Conjugal Union ? Is Chrift; able to preferve his Soufe, or the SouL that is united unto him ? Is it in the Power of his Hands? Pray, Brethren, confider it well. Will any of you that have a Spoufe, a Wife that you dearly love, fuffer her to b^ torn into pieces, and bafely murdered before your Eyes, if you could prevent it } And do any think that Chrift, who hath all Power in Heaven and Earth,-, Power over Sin^ the IVorld^ the Devtl^ yea, over Hell and Deatky.. will he, I fay, ever fuft^er his Spoufe to be deftroycd and murdered by Sin, World, or Devil? Strange! did he die for her,, and has be married her, and made her one Spirit with himfelf; and will he Jeave her to conflict, to fight and war with an Enemy, that he knows is too flrong and mighty for her, and not come in, rufti in to her aflrift;ance, to fave and refcue her from fuch bJoody> cruel, and barbarous.

2 24 Tk^ My filed Union between Chrijl and ^elkyers,

barous Enemies ? No doubt but he will rife up with Indignation and Jealoufy, to fave every Soul that is fo related and united to hira.

Thirdly, This Spiritual Union between Chi id and every bdiev-ing Soul, is fet forth by that near and intimate Union which there is between the Natural Body and every Member thereof: The Head and Members make but one Body •, even fo Chrift is the Head of his Saints, and they being many, are all Members of that one Body. Chrift and all Believers make but one Myftical Chrift : Even 1 Cor. 12. as the Body u cne^ and haih many Members^ and all the Members of that 12. * me Body^ being tnmy^ are one Body j fo is Chriji, that is, Chrift: Myftical. Now this Relation of Head and Members, I fay, holds forth this Spiritual Union between Chrift and every Believer : IVe Eph.5,30. ^^g Members of his Body^ of his Flefi, and of his Bone. And it is from their Head, Jefus Chrift, that every Member receives Divine and Saving Influences of Life, Strength, Government and Guidance, as the Apoftle (hews \ From whom the whole Body fitly joined together Ephef. 4. a„^ compaded, by that which every Joint fuppUethy according to the ef-*5>^^* fell Hal working in the me a Jure of every ■part-, makethencreafe of the Body^ unto the edifying of it felf in Love. Our Union with Chrift brings us into a fixed Settlement, and fecures us from all Fears or danger of mifcarrying, let all Enemies do what they can. Can the Slembers be loft th^t have fuch a Head ? Our Union with Chrift cannot confift in the communication of any thing unto us as Meni-bers from him the Head : But it muft be in that which conftitutcs him and us in this Rel uion, ( faith a Reverend Minifter ) he is our Head antecedently in orderofA/<2r^/rf,toany communication oiGrace frcm him as a Head, yet not antecedent to our Union it felf. Herein then confifts the Union of Head and Members •, that tho they are many, and have many Offices, Places, and Dependencies, yet there is but one living, quickning Soul in Head and Members: The fame Life that is in the Head, is in the Body, and in every Member thereof in particular; and he that offers Violence to one Member, ofters Violence to the Body and the Head alfo : And as one living Soul makes the natural Head and Members to be but One Man, one Body^ fo one quickning Spirit dwelling in Chrift, and in his Members, gives tthem their Myftical Union, and makes them but one J Cor. 15. Body : As the fir(i Man Adam wm made a living Soul., fo the lafi 45 Man Adam w^ tnade a qmkning Spirit. It is he that quickens by

his Spirit, or conveys a vital Principle to all bis, by which they

live fpiritually, as from Adam all his live naturally : Becaafe JUve^ ye Jhall live alfo. So long as there is Life in Chrifl: the Head, there ftall be Life in the Members ^ becaufe that Life that is communicated to the Head without meafure as Mediator, was to this very End, that it mi^ht be c6mmun|cated to every believing Soul that is united to him.

Now then if it be thus, if this be the Nature of the Soul's Union with Jefus Chrift, that it is fet out and opened to us by'the Union that there is between the Body natural and its Mepjbefs; then I infer,

1. That by the Life that is in the Head, the Members 1 lye •, and l?ecaufe of that Life that is in him, they cannot die: it was by

;that Spirit that is in him that we were firftquickned •, andXife^s in us, and (liaH be continued to us.

2. 1 alfo infer, That if Chrifl; be able, or can do it, he will prevent his lofingof any one of his Members : And for any one to

'fay it is not in his Power, is Blafphemy •, and to fay hecan,^and ^will not, is.alikeEviltoaiTert, becaufe it renders Chrifl lefs teh-jder and careful of his Spiritual Members, than we are of the .-Members of our Natural Body. \\'hich'of us would fufFer his .//^«^orF<?flttobet:ornfrom us, nay, iTosov Finger^ if we could prevent it? ■' 3. Furthermore 1 infer, That all the Members of Chrifl:'s My-iftical Body, as they v)^ere ail given to him,, fo tliey are all knbwn ^ by him V they are fo many Members numerically, and no more, as I it is jn the Bpdy natural. In God's Bpok are all hjs Members' wrlt-! t^n>, as .X^fVfflf fpeaks of the^ Memberspf his Body i, which fpme ^^'^19'^^' .poncliiderefers tqChrUt chiefly, and to the Me^iibersof hisMy-;II:ica^^ody• '"" ' ' -'

4., Ijinfpr, That if Jefus (?hrifl; Ipfes one Member of his Myfli-, cal ^qdy, thpn his Body„will be,an imperfed Body, a niaimed ^0-' dy^ "for fo,we kn9w it is in tjbejiatjiral Ejody, though the lofs.'be ,'bPt; of< ppe.of ^^he'fleall.^eip^^

3^/y, ,Xhe^ Union between Chrifl; aijd Believers, is fet forth by t,he.,Unionpf a Tr^ee^and its Branches' v i%» ^eing^ a^xpildOtive-tree^ ^°'"* ^W(ri grafied.inamgn^^ ih^rn ^artaksfi of the Root and *'*

yj^^nefsoft^e Olive-Tne. Now the Branches have a clofe and near ..JUnipn.vviVh the Tree;, andb^eing jgratted into 'it, partake of the 7juiceai}d|='atniefspf;the,flppt, the Tree and Bra;i.ches being hou-rilhcd thereby : There is ;hq famelfrudi^lng an^fat^^^^

It <y . *• ' ' ■' in

II.

g * m

^6 The Jlyftical Union between Chrift and 'Believers,

in the one that is in the other, only with this difference, m the Root and Tree it is originally, in the Boughs or Branches by way of Communicatior^. This is brought by the Holy Ghoft to open the Union of Chrift and his Saints, both he and they are partakers of the fame Fruit-bearing Spirit-, he that dwells in them, dwells in him filfo, only it is in him ( as to them ) originally, in them by Dr.Owen. communication from him. TakeaCpw, a Plant, a Graft, fix it to tlie Tree with all the Art you can, and bmd it on as clofe as poUible, yet 'tis not united to the Tree, until the Sap that is in the Tree be communicated to it •, which Communication Hates the Union : Even foand in like manner let a Man be bound to Je-fus Chrift by all Bonds of vifible Profeftion imaginable:, yet unlefs the Holy Spirit be in him to unite him to Chrift, unlefs he hath that Divine Sap and Life communicated to him, he hath no real

Union with him. , ^ ^ « ; •

Ohjefi. But doth not our Saviour fay. Every Branch tn m tmt

Joh.i 5. 2, hearetk not Fruity he taketh away. And again, Jf a Man ahideth not

^^ in Wf, ht vi cafi forth oi a Branch, and U withered, and Men gather

them andcaft them into the Fire^ and they are hmned. Doth not this

prove, that fuch who have real Union with Chrift may eternally

Jnfw. I know this is brought as a grand Proof for final falling away : But to give an anfwer hereunto.

I. Some tell you that there is no need to tranflate the words fo, but that it may as well be tranQated, Every Branch not bringing forth Fruit in me \ that is, that have not real Union in me: For though there can be no true Fruit brought forth without real and faving Union with Chrift, yet Men may bring forth fome kind of Fruit, and fuch that looks like good Fruit; it is called Fruit: He may prayy hear the Word, and lead an honeft, moral, and fober Life;. yea, and give to the Poor, and yet not bring forth this Fruit in Chrifi^t or from a real Union he hath with him : for all Ads of an External Profeflion in Religion, may be brought forth without any Divkic Principle of Grace, or being rooted and grafted into Chrift: by the Holy Ghoft •, and fuch a one the good Husbandman will dif-caver, for this Man's Fruit will not continue, but wither ^ Having Mar. 13. not root in himfelf but endureth fur a vohile: for when Tribulation and 2»' FerfecHtien arifeth bccanfe of the Iford^ by and by he is cff ended. Evi-

dent it is, that all that received the Seed into good Ground, or were fmcere Chriftians, brought forth Fruit to Everlafting Life,. though not all the like Quantity. But,,

2. Let icbe confidered, that there is a twofold being in Chrift fpoken of in God's Word •, as Chrill alfo is compared to a Vine under a twofold Confideration.

(i.) There is a Spiritual, Real and Invifible" being in Chrifl-, by Faith and the indwelling of the Holy Spirit •, and thefe are grafted into Chriftthe Vine, fpiritually confidered, and fo have that true Union with him of which we fpeak.

(2.) There is alfo an External or Vifible being in Chrifl, by an outward profefllon : Hence thofe that are baptized in his Name, are faid to be baptiz^ed into Chrifi. Paul faith of fome, that they were in Chrifl before me. How did he know who were favingly, invifibly in Chrifl: ? No doubt he fpeaks of their viilble being in him, by that Profefllon they made of the Gofpel, and by their being baptized •, and in this refpeft P'ine is to be taken for the Church, which fometimes bears Chrifl;'s Name. Now evident it is, many that thus are in Chrif]:, that is, by a Profellion and Sacramental Implantation, may bring forth fome fort of Fruit tor a while; but for want of a real Union with Chrift, they having not a Supply of Grace, and Divine Sap from the Root, they abide not in Chrifl:, that is, in a vifible Profeflion, but are caft forth as withered Branches, and at lafl: will be cafl: into the Fire. But now whofoever bringeth forth true Spiritual Fruit, who is vifibly in Chrifl; the Vine., him will God purge that he may bring forth more Fruit. And that this is the true meaning of this Text, i^plain if weconfider what Chrifl; faith of all his Eleft Ones, (as hinted to you before) viz.. Ihat he had not only chofen thm, but ordained them., that r^fjf John rj. ttwHldgo and brinz forth Frnit, and that'their Frmt jhall remain : 16. And this he fpeaks to his Difciples foon after in this very Chapter, to comfort them, lefl: they might fear mifcarrving, and becpme like fuch who axzwithered Branches. And this is fufficieRt to remove this Objedlion.

Thirdly, The Union of the Soul with Chfijf!:, as to the excellent, firm, and abiding Nature thereof, is further dem6nfl:rated and fl:rengthened, by the confideration of the Union of Chridto the Father, and them, as it is exprefled by our bleded Lord; i in them., and than in wf, that they may be perfe^ in One, Gi<; ei', into one : Firfl:, the Father in Chrift, the Fnlntfs of the Godhead being in him bodily ^ then, Chrifl: in Believers: fo that from that f linels of Grace, Strength, &c. that the Father 'communicated to the Son as Mediator, by virtue of his Union with him, (and which is

G g 2 commtni-

communicable to us) all his Members do receive from Chriit by

virtue of their Union with him. Our Lord prayed, \:i Verfe 20,

Ihat they all may be one, m thou father dri in me^and I in thee, thAt they

alfo may be one in M, &c. Now thoUgh it bt hard to underftand

the isiature of this Union in fome Refpeds, yet this is eafy to

comprehend, viz. that the Union between the Father and Ghrift

is an infeparable Union, it, is an abiding Union, or it is a Unioh

tHat cannot bcdifTolved. Why then let as confider, fince Ghrift

prayed the Father, and v?as heard frereirl, that j^II th4t the Fathef

had liven hi/fj^ might be on?^ at Hidndth'e Fkihtrxdas one: What

can be a greater Argument to pfove^ that that Uiiion which fe

between Ghrift and Believers is ari infepafable, art abiding, aM

anundilTolvable Union ? The Uhion here doth riot refpedl that

l^llentiai Union that is bet^Veen the Father ajid th^ Son, but in re-

fped of Ghrift, as he is our Me^d and Mecliatot- ♦, in which refpea:

the Father poured into hini bf his abundant Fuln^f^, thdt fo wfe

•having a firm, perfect:, and fetlfed Union with hins, might in a

gloH6us manner receive from him, ^nd be fupplied with ^11 thifigis

we iieed. And Ghrift being the Mediutti of our Union #ith Gdi,

bothtneFather^s Union With Ghrift, 9tid Chrift^S Uhidh with tif,

are for the final Perfeaion, and cbmpltating that Glotious Work

he hath begun in the Souls of his P^bple, Until ^t all come tobfe

with him where he is,^nd behold his 'Glory. If therefprfe Wis

confider the Nature of this Union, and the Pirayer of Ghrift^ ttet

irt might be perfeded and abid'e undi'irolvable, it muft follow th^t

k isimpoflible for any Soul that is thus united tot^i Lord Jeru^,

ever fo to fall away as eternally to perilh.

)^oHrthty^ By this Spiiritual Union with Ghrift, ^e partake of his teifed image or Divine Nature : So that the Head and Mfefebf^s are of one kind, and not like Nebuchadnez.zar\ Imtt^e, a ^e^ hf Gold^ and a Belly and Thighs of Brafs^ and Legs of Iron^ and Feet 'and Toes., -part of Iyon2t\d pattcf C% ' This Would be to Wake theMyiflical Bodyoif Ghrift a Mdnfter, an Immoital Hesd, ah Incorruptible Head, an'd a Mortal Body and Meife^bers, 'that siay corrupt, putrify and become loathfim. No, this cannot be v fuch as is the Head ('as to Nature and Quslity) fuc'h is the Body, I'id every Member in particular, a livlttg Head and living Metttbet's-i Weadof piireGold, arid Mcn^bb'rsof p6re Gold-, alfo -a Head that cannot die, and th'erefoire the Members ca-Bnbt die. for.

Fifthly,

Fifthly^ It is a FitalVnhn, 35 you hav-e heard, that is to fay, the fame Life that is inChritt, is in all Believers : And as it is ia the natural Body, the Members have not only Life in the Head, hut Life in themfelves alfo •, and fo long as there is Life in the Mead, there Ihall be Life in the Members, fo it is here : And this mult therefore be for ever ^ for by the fame parity of Reafon that one Member may die or corrupt, the whole Body m^y die and corrupt alfb. But Chrifl: is our Life, and the Spirit, which is the Bond of this Union, communicates Life to every Soul in whom he refides and dwells •, and the Holy Spirit hath taken op his abode in Believers for ever : He that hath the Spirit, hath the Son ; and ht that hitrh the Sm, hath Life.--I /iw, y^t net /, bm Chnfi hveth in Gal. 2. 20, me. From hence I argue i ^^'

Afg. t. If he that believeth in Chrift, or that hath Union with Chriif, IS a Part or Limb of Chrift Myftical; then not one Soul that believes in Chrift, andhasrealUnion with him, can eternally pet ifh. Shall a Member of Chrift peri(h or be torn from his Body ! Brethren, was it Chrift's Natural Body only that was concerned in that Prophecy, A Bom 0/ him (hall not be hrokin ? Or did Chrift John rp; take more care of the Members of his Natural Body, than of tbe 3^-Members of his Myftical Body ?

Ar^. 2. if C^rifl's Lov« to, and Car« of the Mombers of his M^ftical Body, be greater than any Man's Love to, or Car€ of the Members of his Natural Body can'be ■-, then nat one of Chrifl:'s Sheep or Saints can eternally perife : But his Love t(*, and Careof tt^e Members of his 'Myftical Body is far greater thaa theirs can be i tfierefote it 'follows, no Beiiev^r -can ever perifli.

Ar^.'^. If the thion betw?en Chrift and BeHensers be a Rfer-riage Union, and that thojfethat Chrift does efpowie, a^oii bring into that Relation to himfelf, he doth efpoufe for ever •, if it is a Onion like that Union that is between God the Father, and Chrift as Mediator •, if it be an rndiflblvaMe Onion, a Union which iGod dof Gliri'ft will eyer brea-k, nor Siin,^atan, nor no Enemy can «ver bre^ ^ tben not one Soul that is truly and really onieed to Chrift, can ever fofa'llaway ^s eternally to perifli. But all this we iiave pxroved to be true, therefore hot one Soul that hath true iand J3eal Union with Chrift, can fall away fo as eternally to perilh,

Arg. 4.

2 2 o T7;e MyUkal Union between Chrifi and 'Believers^

~Ar7, 4. If the Love of God, and the Love of Chrift abides firm tor ever to every Soul that hath Union wiih Chriit, which is theSprine, efficient and moving Caufe of this Union •, then not one of them who have Union with Chrifl: can perifn. But we have proved that the Love of the Father and Son abides firm for ever to every Soul that hasUnion with Chrift ^ therefore not one of them can perilli for ever.

Arg. 5. If Chrifl: died, rofe again, and afcended into Heaven, as the Head and Reprefentative of all thofe that were given unto him and have Union with him, then, as fure as he is now in Heaven' they ihall every Soul of them come thither : But this hereafter 1 fhall fully prove, and clearly ( God aflTifting ) make appear when I come to fpeak to the next General Argument.

Arg^ 6. If the Union between Chrift and Believers is fo (Irong and firm a Union intenlively, that Chrift and they become one Spirit fo, that as if there was but one Spirit in Chrift and in them; or what the Spirit is to Chrift, and doth to Chrift as Mediator without meafure, he is to every Believer, and does for every Believer in meafure, according to each Believer's Neceffity and Capacity ; then this Union fecures every Believer from falling fo, . as to perifli for ever. But this we have proved is fo; the Spirit muft either defert Chrift (as you heard) or them, if ever the Union be broken •, not Chrift, that all will fay is impodible ^ not Believers, becaufe of the blefled Union they have wi'h him ^ and alfo, becaufe Chrift hath promifed that the Spirit lliall abide in them for ever. Nay, this is alfo the abiolute Promife of the Fa-ifa aoai.therto the Son in the Covenant of Grace: And as for me^ this is my Covenant with them, faith Jehovah, My Sptrit that is tifon the£^ and my Words whtch I have fut in thy Mouthy flia/l net depart out of thy Mouthy nor out of the Month of thy Seed^ nor ont of the Month of thy Seed's Seedy from henceforth and for ever.

Arg. 7. By virtue of this Sacred Union, becaufe Chrift lives,

the Saints ( or thofe that have Union wiih him ) Ihall live alfo,

( which Bkfiing befides he has by a pofitivc Promife adur'd them

of-,) then nc Soulthat hath real Union with him can perifh : But

John 14: this our BlelTed Saviour doth aflert i Becaufe J live, ye JhaU live aU

{$, fo ; that is, the Life of Grace here, and the Life of Glory hereaf-

Jrg.^. If there is no Condemnation to fuch who are in Jefiis ehrifl-, or have Union with him : if they have Everlafting Life, Rom. 8. r. becaufe they have Union with the Son, and are pafled from Death John 3.35. to Life, and fliall not come into Condemnation ^ then this Sacred John 5.24, Union fecures and faves all that are united to Chrift from falling away fo as eternally to perilh. But that all this is true, we have proved, and it is in plain words aflerted by the Holy Ghofl: therefore this Sacred Union fecures and faves them all from eternal perifhing.

j^rg, 9. If ehrifl in tuhz certain and fure Ground of the Hope of Glory, and that Hope is the Anchor of the Soul both fure Col. i. 27. and ftedfall, thatcannot be loft-, then Union with Chrift gives f^^^-^'i^j all fuch an afliirance of Salvation i and that none of them that '^' ^°* have Union with Chrift, or have Chnft in them^ can eternally perifh. But that this is fo, the Holy Ghoft doth pofitively aflert j therefore none of them can fo perifh*

jirg, TO. Laftly, If Faith in the Habit of it, through which by the Spirit we come to have this Adual Union with Chrift, can never be loft, or fhall not fail, then none that have Union with Chrift ftiall ever perilh. But that Faith in the Habit of it cannot be loft, or ftiall not fail, our Saviour affirms it, being one part of his Prayer when on Earth, and no doubt it is part of his Intercef-fion now in Heaven ; / have frayed for thee that thy Faith fail not: Luk. zi,. And he never asked any thing of the Father but it was granted S^-him ; u^d 1 know thou hearefi me always .' Therefore they can never John 11. perilh. . ^ ^ 42.

I might add here that Communion which flows neceftarlly from this Union, which affords a ftrong Argument for the Saints final Perfeverance : Union cannot be without Communion, for wh'iift the Mcmt>ers are united to a living Head, there will be ( as one chamei^,^ obferves) an Influx of Animal Spirits whereby they fhall partake of Life and Motion : and though a Believer, I grant, may lofe the fenfible Experience of Communion with Chrift, yet the Spirit from their Myftical Head, will be working in them, providing for them, and ftanding by them.

To conclude with this Argument, I argue, (i.) If our Union be by the Indwelling of the Holy Spirit. f2.) If our Union with Chrift be a Conjugal Union, a Marriage-Union. (3.) If it be as near a Union as is between the. Body, the

Members^

t^% the M)filed Umm huweenChnfl and ^elie^>ers^

' Tvjertib'ers of the Natural Body. (4.) If it be .fttc:h a Union .as is

between the Tree and th£ Bnanchcs. (isO If it be fuch a Union fes is between tlic Father and Son, .as Clirift is Mediator. (6.) If 'it be'a Union of Spirits, as if jbutone Sp.ul w3s in two Bod^?. :(7.) If ic be fuch a Union, that Believers partake of the Divif^e >N4ture. (8.) If it be a Vital Union. '.(9.) If it be fuch a Union :• that cannot:be diflblved by ail the Powers of Darknefs, the Seed -^f Grace remaining : Titen it is.injpofljbie for any Believer that hath Union with Chrilt to perifli Eternally. But all tb^fe.things i^r€ true j therefore no true Believer can Eternally perifh.

APPLICATION.

fi^y Thefethingsbeingfo, wemay infer, thatour Unipnwith .^Ihriftis a; moft glorious Spring of the>greatefl: Comfort ^to,Be-'^levers-imaginable. n-r •

1. Fi:om hence. Brethren, comes in your Actual Jultitication : No Man is perfonally juftified, before he receives Chrift by Faith,

vbeforeiiehas aftual Union with him*; .fiut;eYery Soul.that is in -Chrifl-, is a£t43a]ly. juftified v^nd difcharged from all. the Guilt -pf • fihiS'Sins, •'an^^^^ds in Chrift compkat in his perfed ;Righteouf-:f»$(s,' without Spot, .before the Throne of .God.

2. Such areiiiade near and'dear to Chrift: Qiiow Bear is t^e Wif^to the Husband, or the Evlembers to tthe Body 1 .<ev^.fai Bf^^r and dear' is e^ery Soul that^hatb.adual lUnion vwilh Cbr^ m%o

3. From hence fiows' our GcmamHnK>n.^w?ich Ghr^t.iUor byvVjr-tueof our Union we come to have our Natures changed: It.js

Cor 2 'iherebythatwe come to htheid, ^oitin-aCUfi^ phe Glory of ibe.Wd, ]% ' ^^md makang€dmo the fame Image, fram^Glufy.ta^Glory, emn^j^ ^^he-Spirit ofthe.Lord. It is impoffible that a ^brPtilh >and fwinifli JC?re3ture, as all unrenewed «Men and Women:, ai-e,fhQPJd have < OJifimunion with the Holy God, or withe the; Holy and -RJ^lRd Cor 6 'jfefus. What FeJlowjhip hath Righttetifnefs .with Vnrightfeufmfs ?,Qr L,i5. ' iii>hatCbmniunicn'.hath.Light with ^Datiiiefs? Or:mhat.C4m6ydMh ^CbrifitPtth'B^Hal? If 'we'would have Communipn'with Chrift, -we muft be Holy, and touch not ?he unclean thing: And i,mppfl;i.ble it is that v^eihottld be Holy, until we, ccfme to/have,jUaion with Jbfus Chrift, by which means we oomecto pajjtake.of his pure ^N€iiure, and;4»ave .the evil) Habits of our vile: and filthy Hearts <J'a4idSQ»ls^hanged. ^Tiie.Ti£e,iauflr;beiirilJ3iatlq:good, ai^d.then

the

..UO-l ' U^ ' ' '

fecum their final ^erjeyerance ifi Grace, 222

the Fruit will be good. Man naturally is united to the Devil, and to his own Sin and Iniquity, and hath Enmity in his Heart againft God r The Prince of Darknefs is the Head of this dark and wicked World. Th^V/fderjiandings^ Wills and Jffe^ions of all Men are under diabolical Influence, ever fince Adam betrayed us into the Enemies FJ^nds j and abide fo, until that Union be diflblved by the Power of Divine Grace, and the Soul united by the Spirit unto Jefus Chrift. We are united to the firfi: Adam by a Likenefs of Nature ♦, and how can we be united to the Second without a Principle of Life, by which another, a new Nature is formed in us ? Wc were united to the Firfi by a living Soul \ and we muft be united to the other by a quickning Spirit. By Nature Man is dead in Sins and Trefpades} and how can he have Communion with a living Chrift without a Principle of Life ? Wotild any go about to join a ftinking Carcafs to the Holy Jefus ? Would not an^r think it a great Plague to him, if he had a dead and rotten Carcafs united to Kim? O remember it is from your Union with Chrift, your Communion with him follows, yea, and your Communion with the Saints too •, you can take no delight in Heavenly Company, nor Heavenly Things, without an Heavenly Heart.

3. By this Union you that are Believers come to have intereft in, and a right unto all things Jefus Chrift hath purchafed by bis Death ^ nor fliall any ever have any fliare or part in all thofe Spiritual and Eternal Bielfings, except they obtain this Union : As the Cyan cannot partake of the Saf and Fatnefs of the Olive-Tret without it is grafted into the Stock^^ no more can we partake of the Eatnefs and glorious Fulnefs of the true Olive Jefus Chrift, unkfs we are grafted into him by Faith, and have the Indwellings of the Spirit ^ and then all things that Chrift merited for us, and are laid up in him for us, are ours.

4. It is by virtue of this Union that we have, and may expert a Supply of all Grace according to our Wanes and Necef-lities: Like as the Wife needs not to fear Want if it be in her Husband's Hand, (provided he be a loving and faithful Husband) and that by reafon of that Union fhe hath with him, and that Relation /he ftands in unto him. Chrift is a Head of Influwce to

thee, O Believer ; Thou holdeft the Heady from whence all the Body Col. 2.19. by Joints and Bands having nonrijhment minijired^ and knit together^ increafeth with the Increafe of God.

5. This alfo (hews us, that we fhall be fruitful to Chrift, be-caufe we are united to him, have Union with him : We are married

Hh t9

Rom. 7.4. to him that m jhonU i^ring forth Fruit unto God ; even all the Fruits of Holinefs and good Works, yea, fuch Works and good Fruit as is acceptable to God : And that becaufe we are accepted in Chrilt, our Perfons are firft accepted as Abel\ was, and then our Sacrifices or Performances. The good Lord help you to weigh well, and ferioufly ponder thefe things.

6. Terror, One word to you Sinners, which will be firft by way of ierror. What will you do that have not yet obtained Union withChrift? Tremble, for your State is deplorable ! All that are not united to Chrift, ftand united to dead Adam^ condemned Mam^ loft Adam ^ and if you die before you obtain Union with Jefus Chrift, you are loft for ever, nay, you are (as you heard juft now ) united to your Sin, and to the Devil •, all your Sins ftand charged upon you, and cleave to you. „, r ^

But may be you will fay. Is there no Hope, no Help for us ? Anfw. God forbid •, Jefus Chrift is tendred to Sinners as Sin-ners: And thofe that have now Union with him, once were in your State and Condition •, but know this, you muft labour after Divine Grace, and come to this refolve, viz.. to break your Affinity with Sin. While you fee not your Folly in keeping your Agreement and Affinity with Hell, there is but little Hope: O throw down your Arms, fight againft God no more ^ when once you come to hate your old Lovers, and are refolved to leave them, forgo them, and feek after this Union with Chrift, there is ground to hope you are not far from the Kmgdom of Hear ven.

JOHN

r~ hi-'riH iafesi

'•^S^mUemimmm^m

MT

JOHN X. 28.

And I give unto them Eternal Life^ and they Jhall never perifhy neither p?all any pluck them out of my Hand,

RETHREW, I am upon the Proof and Demonftration of nJ^.^ the laft Propofition or Point of Dodrine raifed from Sermon thefe words, 'viz.. XL

ThAt none of the Sheep of Chrifi^ or Saintt of God^ can fo fm and fall away as eternally to perifh^ hut that they ffjall all certainly be faved.

The laft Time I was upon the Sixth general Argnment^ which was taken from the Nature of that facred^ highy and fublime Vnion whichis between Chrift and every true Believer.

I Ihall proceed to the next Argument.

. Seventhly^ The Argument which I fhall now infift on and produce Tht fevmth further, to prove this great and comfortable Doftrine, (hail be Munent taken from the Death of Jefus Chrift : For it is indeed, I find,^^^'" /'^^ that great Argument the Apoflle makes ufe of to prove the final 5^^^/m Perfeverance of the Saints, or Eled of God. See Rom, 8. 33, 34. Who Jhall lay any thing to the Charge of God''s Ele^ ? It is God that JHjiifieth. Who can implead fuch, or put in an Accufation againft them, that ihall be heard, admitted, or allowed at God's Bar ? He brings in four or five Reafons why nonecan. (i.) From their Eledion •, they are God's Eledt. (2.) Their Juftification •, they are actually juftified, they are acquitted, declared Righteous in Chrift, and that by God himfelf: It is God that jnjiifieth. j f the Supreme Judg, he whom they have offended, doth acquit and difcharge them, who fhall bring in any Accufation againft them ? To which he adds, ver. 34. Who is he that condemneth ? It is Chriji that died. Such a One ( as our Annotators note) may throw down the Gauntlet^ and challenge all the Enemies in the World •, let Confcience, carnal Reafen^ the Law^ Sin^ Hell, the Fiefli and Devils, bring forth all they can fay, and Ihew what they can do, yet after all they can-

Hh 2 not

^^^ The Death of Chrifl fecures:

not bring under Condemnation that Soul •, all that they can do will

fail to condemn thofethat Chritt ditrd for. The (3O Reafon is,.

becaufe ^tU Chrifi that died ; becaufe he dkd for tbem^ that is, in their

(lead or room. Should one be condemned for High-Ti-cafoa a-

gainft the King's Perfon, and he (hould accept of another, who is

his Surety, to die for him •, whole Deaths according to the Con-

ftitution of the Kingdom, and Laws thereof, would every way

ferve and anf^ver for the Offence of the guilty Criminal •, and yet

the King Ihould afterwards take the Offender, and hang him for .

that v«ry Offence for which his Surety was put to Death s would

not all cry out and fay, it was a piece of great Injtiftice K Even To

her^, ihould God condemn and caft into "Hell one Soul for whom,

or in the room and ftead of whom Chrifl died, would it not be

gf«at i-n}«iltoe in God ? O jka/l rm the Jtidg and Kin^ of Heaven and

Ennh do ri^ht f

Brethren^ It was God himfelf who fubflituted his own Son to die iniftead xsf the Eled, and to that End, that they (honld not die or , periSi for ever. But it msy be fome will objeift,

Object. It, u granted that Chrifi died for usy and f^tisjiei for dM Sins we committed before Grace, before we were called i er for all SinS' againfi the Law : But if wt believe not^ or fin after Grace andConver--fion^ we may be condemned for ever.

jinfw. I an^er ^ Do not thefe Men think that Cbrift did not die for Sins committed againlbtbe Gofpel, and for the Sin of Unbelief, even for ail fuch Sins that a Believer <Joes commit after Grace and Regeneration, as well as Sins againll: the Law, or Sins committed before they were renewed ? Alas, how long do fome of God's Eleft Ones continue in a State of Unbetief, and refufe the Offers of the Gofpel, before they do believe and clofe with' Chrift ? Why now, if Chriil did nat die for thofe Sins, < whith were committed againft the Gofpel) as alfo for the Sins they do commit after they are in a State of Grace, there is not one Soul lfcb.9,22. ^gjj fje laved, becaufe without Jhedding of Blood there ism remiffm \ 3 John I. that is, without the fhedding of Chrifl's Blood : It is the Blood of *^' 7>jQ« Chri^ his Son^ that cleanfeth m jrom all Sin, Chrifl fatisfied

the Juftice of God for all the Sins a Child of God hath, doth, or ever ftiall commit againft him, Oi iginal and A^ual, from the Day of his Bhth, unto the Day of his Death. So th^t if a Believer perifhes for any Sin or Sins, he perifhes for that Sin or Sins let which Chrift die4»nd fiiffered for ia bis ft^.

Objeift. Hike fiotj f^y fvme^ your Netiottj viz. IhatChrift diedin 0Mr fit fid ^ room : For thongh ht died for 0f/r geod^ yet not in cur fitad^ 1 deubt cf that .• And if you can make it appear that he fo died far m m you affirm^ namely^ in the room or fiead of ak his EUd^ then your Argument is not to be anfrrcred.

Anfw. lanfwer ^ That Jefus Chiifl: did not fuffer Death for our Good only, but in our room or Head, alfo I fhall prove and make clearly to appei r.

r. This Notion (if you will fo call it) of Chrifl: dying for us, muft denote his dying in our ftead j becaufe it is fo always gene- ^ rally taken, when one Pcrfon is faid to die for anoihe r, one is condemned, and another dies for him, that is, in hts Room, to fave the guilty Perfon from Death. And Ihould not this be granted, we. fhould be all confounded, and not know either what Men or the Scripture means, when they fay, fuch a Man, fiich a Perfon, died for another, or for others, when the Perfon for whom that great Love and Favour was fhewed to, was as a Criminal, andcondem-uedto die •, which moved his Friend or Surety to ftep in and fuffer the Penalty for him, or in his Head. Now it was io here, we were all Criminals, guilty of the highefl Treafon againft the God of Heaven ■•> and were by the holy Law of our ofiended Sove-raign^ condemned to die, and to bear Eternal Wrath •, and our Blellcd Saviour was chofen in our room, and given up as an Ad of the Father's Infinite Love and Favour (and asanA^flof no lefs Love, Favour and CorapafTion in Chriil) to die for us, and to fatif-fy Divine Juftice for us, or to bear the Ponifliment we were to hav-eborn, and muft ( had not he born it for us) for ever.

2. Is it not plainly foretold, that the MeftahJhoHldbecut of,Din^,2£r km not for hjmfeif? Now fince he had no Sin of his own, and yet

was cut of for Sifiy it follows, he was piit in our Place, and ftood charged wiih our Guilt or Debt, and fo was penally cut off-^ he w^s cut Qff for us, to fave us from Dr\^ine Wrath and Vengeance r. It was not for himfdf, it was not for the fallen Angels \ it was-iherefore for us, that we might not die, but live eternally.

3. Pray, Brethren, fee what our Saviour faith upon this Account \ Greater Love hath no Man thanthis^ that a Man lay daxvn his ]o\int^^ Life for his Friends.C^in this Expreffion intend any thing more or lefs, *3-than in the room or fteadof his Friend, or die for them ? Thus Chrift diedi Even the Jufi fertheVnjuii ; the Juftin the place or i Pet. 3^ ftead of the Unjuft, or us the guilty Perfons. Hereby perceive we iS..

phe Love of God \ Becaufe he laid down his Life forw^ we ttnghtto laf.

^ doxsjt*

p "^ ^^^^ Death of Chrifl fecures

down eur Life for the Brethren. Thefe Texts fully prove the Notion •, He that lays down his Life for his Brother, or dies for the Brethren, dies in their ftead to fave them from Death, as foroc Rom.$.7. have done : For fcarcely for a righteoiu Man will one die-y yet fer-adventure for a good Man fame would even dare to die. But God com-tnendetlo his Love towards k*, in that while we were yet Sinners^ Chrifi died for us. Now then feeing Chr ill underwent Death, and bore, that Punifhment that was due for Sins, and there being no Gaufe in himfelf why he fliould fufier that Pain and Penalty, ic unavoidably follows, that it was becaufe he ftood in our Place charged with our Offences.

4. Again, it raufl: be thus taken and underllood, becaufe it is

Ifa. 5-. faid. The Lord laid on hint the Iniquity of us all: Our Sins were made

6i 7. to meet in him— He was wounded for our Tranfgrtffions^ he woi bruifed

for our Iniquities. It was not by Chrift's praying and interceding

to the Father for us to forgive us our Iniquities \ No, no, that was

not enough, it was his dying for them : He bore our Sins in his own

Body on the Tree. He prayed again and again, but that Cup could

not pafs by •, if we are delivered and faved from our Sins, he muft

die, nay his Soul muft be made an Offering for Sin.

5. ThatChrift died in our ftead, will further appear, becaufe

2 Cor. 5. ijg jp^ jjj^^g $in for m.^ that ktiew no Sin. He bore the Stns of

iia 12 ^"^'^y^ that is, the Punifhment of them. Our Sins were charged

^'^^' * upon him, though he had no Sin of his own in a moral Senfcy but

was pure from all Iniquity ^ yet in a judicial Senfe he was made

S;n, as he was conftituted and put in the Sinner's Place, dying and

making Satisfadion in our ftead, as our blelfed Head and Surety.

And how frivolous is the Cavil of the Socinians, who would have

it be underft:ood, where it is faid, Chrift was made Sin^ that ht

\VM accounted a Sinner by wicked Men, This cannot be the meaning

of the Place, becaufe as he was made Sin for us that knew no Sin,

fo ic was that we might be made the Righteoufnefs of Cod in him. Do

vvicked Men account Believers to be made the Righteoufnefs of

God' in him ? Or does not God look upon us, or count us in him

fo to be ?

6, But why is ic faid by the Holy Ghoft, But when the fulnefs of Gal.4.4,§.77;;,g uj^ come-t God fent forth his Son, made of a IVoman^ made //«-dtr the Law., to redeem them that were 'under the Law ? &c. Had he not ftood in our Lawt^place, why is it thus exprefled ? Certainly God faw it neceffary to fubftitute him, and to accept of hira in our ftesd ^ and therefore he was made under the Law, /. e. he was

^ obliged

.«£.

the Saint9 final Perfe'VeranceiivGrace, 229

obliged to keep the Law perfedlly for us, God requiring that of us in order to Juftification, which we being fallen, were not able to do, therefore he did ic for us, and in our Nature; being made of a Woman^ he took our Nature upon him, and fuffered Death, making a full and com pleat Saiisfadion for our Breach thereof ^ whofe Sufferings and Obedience, upon the account of his being God as well as Man,had an infinite Worth and Merit in them. Ai:d if this which the Apoftle faith in this place, doth not prove that he fuffered in our room, 1 muft confefs 1 know nothing of this great Gofpel-Myftery.

7. That he fuffered, not only for our Good or Profit, but alfo in our raom and ^ead-, doth further appear, becaufe ic is faid, He died for Ohr Sins •, Who wot delivered for our 0fences^ and rofe again for our Jiffti Rom.4.24. fication. " This Particle^ taiih a Learned Man,joined with an ^ccm-*' y^fiw,dothgenerally fignify the impHlJive Caure,and not final^Mar. Mr. f. "• 10.22. &13.5. &14.9. John2o.i9- iCor.^. ir. And par-^'■-O^^^" " ticularly when it is ufed in reference to Sufferings, it bath thatvJ^^^^J'^ **" fignification and no other •, fee Levit. 26. 18,28. Dent. 28. 11. manptbtrs. '^ 1 Kings T."^. 26. Jer.i^.ii. John 10.32. In all thefe Places " it neceflarily fignifies the Meritorious and Impulfive Caufe, and *' nowife the Final-^ for our Offences muft needs be underftood, that " our Offences were the Meritorious and Impulfive Caufe of " Chrift'sSuff'erings. Another Particle the Holy Ghoft ufeth, is " v«j£^, Rom. 6. 8. For when we were without ftrength, Chrill " died for the Ungodly. He fpared not his own Son^ but de- Rom.g.gj. " Uveredhim up for m all. I lay down my Life for my Sheep. This John 10. '' « my Body that is given for yon. Now the Particle 'vj^, among *5* " other Significations Cfaith he) that it hath, fignifieth fome-|" *^^ " times the Impulfive Caufe, Thll. 2. 13. EpheJ. 5.16. Rom. 15. 9. '^ Sometimes the Subftitution of one in the room of another, " iCor. 5.10. Philem.v. 13. MocKcv 3 f^' Tif«?v^5> o"« ttoim, De-" moft. Ego pro te molam^ Terent. Particularly when the Siif-*^', ferings of one for another is exprefled by it, ic always fignifies '* the Subftitution of one in the place of another. Whenever ic " is ufed to imply one's dying for another, it fignifies the dying *' in hisftead; even as the Son of Man came to give his Life a " Ranfom for many, repeated again, Mark^ 10. 45. This Prepofi-'' tion, (fays he) whenever applied to Perfons or Things, it al-" ways imports a fubftituting of one in the room of another. So that from the whole we may confidently conclude, that Chrift did not only fuffer for our Good, but in our room.

\^o " Tk Death of Ch njl fecum ^

Heb.p.ssT %rchrijl: mat once offend to bear the Sins of many. Now to beat

Sin,'ufuallyinScripture-Phrafe, is to bear the Puaiiliment cf Sin,

Levit.^.u & 7.8. A^«w^. 14. 33' ^* ^^'^ ^'''^^ ''^'' ^>'*/^» *^"^

Ifa <2 4 t^^^*-^**^ "«*■ 5<?^^^•<»^'J. f o*" ^fc<r tratif^rcffion of my People was he jhtck^n,

5,6,«. ' Which clearly fhews the Ground and Oufe of his Suffering, and

not the IITue and the Event .

9. IF all the oth.T pretended Grounds and Cauies are tnvolous and vain, that Men bring of Chrijrs dying for «*, fif^rtng for «/, beiidts this of dying in our (lead or room -^ then that is the proper and only meaning thereof: but all other pretended Grounds are vain and frivolous. How idle is it for any to fay. He died only to remove or take away the rigid Law of fTorks^ and to merit a milder Law of Grace ? Which feems to imply, as if God repented he ever gave the Law of perfect Obedience : Or as if God could allow'of Sin •, orelfe, as if the Law of perfe^: Obedience did not refult from his Holy Nature, but that he might have given a Law atfirlt, like their new Law of Grace: Or according to others, that he died to fulfil and take away the Ceremonial Law, and to be a Pattern of Abafement, Humility, and Self-denial. Now had that been, could not God have fubftituted Peter to have been fuch a Pattern as well as his own Son, and fet him up as an Example •, or elfe fome other moft choice and renowned Saint or Prophet •, or have caufed an Angel to be incarnate to have done it, that we might have followed his Steps ? And how vain is that which fome of the Arminians aflert, viz. That he died to fatisfy for Original Sin, or for the Breach of thefirfl: Covenant, and to pur-chafe Salvation upon the Condition of Repentance, Faith and Obedience, or to merit God's Acceptance of the Creature's Faith, Love, Holinefs, and fmcere Obedience, inflead of perfeift Obedience to the Law of Works, fo that God is become reconcilable through Chrift's Death ? But that he may be adually reconciled, lies wholly upon the Creature as his part \ and thus he died for the Good of all Men, but not in the place or ftead of any one. Now by this Notion, Salvation is principally wrought out by the Creature, God having put Man into a Condition or Capacity to work it out for himfclf: And according to this Notion Man may or may not be faved, God having left the whole of Salvation, in or-1 der to the making Chrift's Death to become efFeftual, to the mil of

• Man. So that A^^«'jW^»^, as 1 before intimated, determines the

Cafe, whether Chrift's Death Ihall effea: any Eternal BleOing un-k to Sinners in general, or to any one Sinner in particular, or not.

V} God

God Cas eneof them once preached) puts Man into a Capacity f« tifork. and to do^ but works not in any the Will or the Deed of his own good fkafure. Now bow falfe and frivolous all thefe pretended Grounds or Defigns of Chrilt's Death are, I have already fhewed.

Arg. I. And from the fir ft Argument taken from the Death of

Chrift, I argue thus •, All thofe that Jefm Chrifi died in the room or

(lead 0/, jhall never die or eternally ferifb. But Chrift died in the room

or ftead of all his EUU-, or all f»ch who believe and are his Sheep;

^ifherefore net one of them Jhall diey or eternally ferijh.

Arg. 2. If Chrijf died for all the Sint of his Ele&, both before Grace, or before they are called s and for thofe cinnmitted after Grace^ or after they are called^ fo that they might not be condemned for any of them \ then none of them can eternally feriflj. But this I have froved •, therefore none of them jhall ever eternally feri(h.

Secondly, The Death of Chrift doth deliver every true Believer cW/J^^:/; from Eternal Wrath and Condemnation, I prove thus •, Becaufe ^J^*^^*;^^ the Sufferings of Chrift, or the Sacrifice of Chrift, is imputed to f^f'Jl'^^f' them, or is accounted to them that do believe : This follows from dmnatiok what I faid laft. He took our Sins upon himfelf, and fatisiied for them, as if he had actually finned, and freely of his own Grace gives U3 the Benefit of his Suffering, as if wc had actually fuftered ^ our Sin was imputed to him, that his Righteoufnefs aiRl Obedience might be imputed to us, even both that which is called his ui^iveznd Paftve Obedience. Sin was imputed to Chrift, yea, every Sin we have, or everfhall commit ^ fo that in Chrift we have born already all that Vindi(ftive Wrath and Vengeance of God that was due to them, according to his Holy Law and Threatning denounced againft us. Chrift and his Eled are as one Perfon, or as one entire Corporation j and what he did, was as if every one that he reprefents had done it. The Sufferings of our Saviour was in lieu of the Life of the Sinner ^ the jHJi for the Vnjuft. By his * P«- 2* Strifes we were healed: And that by God's charging our Sin/W»-j^* daily upon him, he as our Surety ftanding in our room. He was (as the Apoftle fays) made Sin for tuthat knew no Sin^ that we might be made the Righteoufnefs of Cod in him*

Vi ^ Arg.

242 The Veath cf Chrijl fecures

Arg. 3. // Chrijl hath born all that f^indiSiWe Wrath that was due to hii EleU for their SinSy then not one of them can eternally perifh. But Chrijl h^th born all that F%ndi6live Wrath that xvoi due to his Elei for their Sins \ therefore net one of them can eternally perijh.

The Juftice of God hath nothing to lay to the Charge of God's Eled, becaufe it is Chrift that died •, he whofe Death hath an in-finite Worth and Satisfailion in it: this is the Apoftle's very Argument •■> If God's Juftice is fatisfied, and his Wrath appeafcd in Chrift's Death •, if our bkfled Jonah's being thrown into the Sea of Divine Wraih, hath made fo fweet aCalm^ that God declares in him, i. e. m his Son, he is mll.fleafed, and that Fury u mt in

i.ia.z7.4. yi^ ^^yj j^Q ^Q^g ^Qj. g^^gj. towards Believers; who can or /hall then condemn them ? Jefus Chrift hath turned away God's Anger by impairing of his, Right and Soveraignty, without derogation from his Perfedions: So that now he can and doth receive us who believe, into.his Eternal Love and Favour, through the Death of

Rora.1.32. his own Son-, itb^'mgthQ Judgment of God^ that they who fn are worthy of Death. But that Death which Sin incurred, and the Sinner deferved, Chrift hath endured for his Ele(ft, and delivered them for ever from the Pain and Punifhment thereof, and If and acquitted of and jullified from for ever.

Chrift the -ri - ji • t

Antitype of Thirdly^ It IS becaufe Jefus Chrift who was tht AntitypexA tht the Scape- Scape-Goat^ hath carried away all our Sins who do believe : The ^mUdf ^^'^'^ ^"'^^ ™^^^ ^^^ Atonement for the Sins of all God's /frael-wy\ur' ^"^ becaufe one Goat could not prefigure the whole of Chrifl:'s' Sins. Undertaking, therefore there were two Goats appointed : And Levit.id. Aaron fljall lay both his Hands upon the Head of the live Goat and "• -- confefs over him all the Iniquities of the Children of I frael, and all their Tranfgrejfiom in all their Sins, putting them upon the Head of the Goat^ and (hall fend him away by the Hand of a fit Per fan into the Wildernefs. And the Goat jliall bear upon htm all their Jniquitiesunto a Land mt inhabited^ &c.

Brethren, pray cbferve, here is mention four times of all the Sins of the Children of Jfrael^ all their Iniquities^ all their TranP. grefions, all their Sins. And again, the Goat /hall bear upon him all their Iniquities, The Goat was a Type of Chrift:, to /hew that not one Sin of a Child of God ftiall ever be laid upon him charged upon him, becaufe Chrift had them all laid upcn him : and he hath carried them all away, all their Sins, great Sins as well as fmaller Sins^ Sins before Grace and after Grace were all laid

upon

the Saints final Terfeyerance fn Grace,

'4?

»l^on Jefus Chrift •, yea, Sins of all forts, Sins of Commifllon and Sins of Omiffion > no Sin could be expiated without the Death and Blood of Chrift : Alfo a full and free Confeffion was to be made upcn the Head of the Scape-Goat of all Sins. Brethren, as the fmalleft Sins needed fuch a Sacrifice, fuch an Atonement, namely the Death of Chrift, fo the greateft Sins were not excluded from that Atonement and blefled Benefit of his Death.

Moreover, the Scape-Goat carried all their Sins away into the Wildernefs, or into an unknown Land, or into a Land of For-. getfulnefs, never to be remembred any more ^ this hath our Lord Jefusdone: Chrift loath pnt away Sin^ and put it away for ever and that hy the Sacrifice of himfelf once for all: He hath laid on him the Heb o 2i lmqu$ties of m all, and alfo a!l our Iniquities. He could not be fuppofed to have fufFered for our Sins, if our Sins, refpedting the Guile of them, were not laid nponhim, or charged upon him, and imputed to him : his Sufferings other wife would have been Arbitrary and Unjuff, had he not been fubffituted by the Father, and called forth as our Surety, ( nor could his Death been accepted ) the Law no where condemning or punifhing any one who in a Law-lenfe is an innocent Perfon.

He was made Sin, without knowing Sin : He knew the Guilt by Imputation, but he knew not Sin any otherwife, neither Original nor Adual •, He was born without Sin, and lived without Sin in his Mouth woi found no Gutle : yet he had our Sins upon him and earned them away •, he being the Antitype of the JIain Goat, fatif-fied for all our Sins •, and as he is the Antitype of the live Goat be hath born them away for ever. '

Arg. 4. // any one Sin of the Children of God fijall ever be charged upon them oi to that rmdi5iive Wrath that is due to Sin, fo that they -may come under Eternal Condemnation of it'^ then hath not Chrift born all their Sins^ nor carried them away into the Land of For getfulnefs. But Chrift hath born all their Sins., and carried away all their Iniqii'. tie^^ Mhei4 the Antitype of the (lain and living Goat ^ therefore their Sins Jhall never be charged upon them, as to the P^indtiiive Wra'h that is due to them s fo that they can never come under Eternal Condem-nation,

Chrift hy his

Fourthly, None of Chrift's Sheep, or no Believer, can fall fo ^lihmdt as eternally to perifli, upon the Confideration of the Death of>^ ^'^^ ChnlL Curje of the

^i * I. Becaufe ^^'

T44 I^J-^ ^^^ ®^^^'' ^/ ^^^^^fl ^^^"''"

I. Becaufe Chrift hath by his Death delivered them from the Curie of the Law, as well as from the Guilt of Sin •, the Law is the Strength of Sin, it is by that Sin condemneth the Sinner: The Law lays every Man under the Wrath and Curfe ot God i and unlefs it be anfwered, God might be faid to change bis Will fliould he ioftify any Man ; nay, it would feem to reBed upon his Holinefs : the Precepts niuft perfeftly be kept by Man, or his Surety ; the Breach we had made of it by Sin muft be fatistied, for both thefe J.fus Chria hath done, not for himfelf; he needed not to have come to keep the Law to juftify himfelf, for as Gjod he is infinite Holy •, but as Mediator he did this for us, he obtained a ry-iha Robe of Righteoufnefs to give away and put on us •, He bath Dan 0 broHirhtme'uerl4ingRtghteoMfnefs,aridmadcanendofStn.Uo^mz^^^^ '' end of Sin ? Not that there (haU be no Sin any more in the World •, No but he has made an end of the condemning Power of it; the ftrenethit had to kill and damn the Soul is took away for ever from all that believe, from all that he hath put his Righteoufneft upon. God's juftice being fatisfied, we are furmflied with an^^rf(5f and comvkM Righteo^nefs, that (hall lafl: for ever •, tis an Ever-laftinff Righteoufnefs that every Believer hath-in Chrift. Who C.lzi'^jherefore (hall condemn ? Chrift hath delivered m from the Curfe cf the ' lJ. hem made a Curfe for m. Sin is our Sicknefs, Sin is that by

which we ftand charged, and the Law condemns us, pronounces ^ a Curfe againft us •, but Chrifi: hath cured us of this Sicknefs, and Gal a ig. delivered us from this Curfe : As it is written, C.rfed ts every cm ^ that cominmh not m all things that are wrttten tn the B^k of the Law, to do them. Till we believed, we lay under that fearful Curfe v-but from this we are difcharged, and Chrill hath undergone that great Curfe for us, and there is no other Curfe can come on Believers 1 allfeparation from God and Wrath is by the Curfe of Law : but this is ended and gone for ever to every one that be-iievetb. Nothing therefore now can feparate them from God i the Curfe is taken away, and the Bleffing is put on us. _ ^

2 From hence it appears that the Veracity of God is mgaged to acquit all them that believe in Chriit, as his Juftice is obliged to leave Sinners under the Curfe of the Law that believe not, i)ecaufe nothing but a perfcfl Righteoufnefs can deliver from the

Curfe thereof. , r u« r^^„^

3. Moreover, God is obliged, upon the account of his Covenant with his Son for us, to difcharge us for ever, becaufe Chnft hath fully performed all things as the federal ^onditmns of our

Reftoration and Deliverance from Sin, and the Curfe of the Law, which he covenanted to do.

Arg. 5. ^^^ ^^^* ^^' dtlivered from the Curfe of the Law, and to tfihom there remains na more any legal and j4 Caufe in God of Wrath and Separation from him unto thetr Eternal Condemnation, cannot eternally perilh. But aU that believe in Cbrifi are delivered from the Cnrfe of the Law, and to them there remains no more any legal and juft Cahfe in God of Wrath and Separation from him mto thetr eternal Condemnation : therefore no believer Jhall eternally, perijh.

Fifthly Chrift dying for our Sins, was a full and compleat Pal- cklft hath raent of all our Debts, which bound us over to Death and Con-^^'J^ demnation •, we owed ten thoufand Talents, and Chrift our Surety ^.^. J'* was charged with ir, even with all we owed to Juftice •, and by li^y^^h due his Death he paid the uttermoft Farthing: Now the Principal toBdkvm, and the Surety are legally and judicially one Perfon •, fo that in Ghrift we paid all, though it was God and not we that found out the Surety, and paid himfdf with his own Money, and therefore we are acquitted in a way of Sovereign Grace •, we have it in a way of Mercy, though in a way of Rightcoufnefs alfo : That Rom.3.25,. God might h jHft, and the Jnpfierof him that beltevtth m Jefm, 24,25,2^.

From whence I argue j , , , , .j ,, ", • r. l Are 6 All thofe for whom Cbrtji hath patd all thetr Debts, or made a full Comfenfation for, jhall never perijh. Bat Chnfi hath paid. all the Debts of Believers, or made a fnllCompenfattonfor them; there^ fore they fiaU never perifh. . ^ r t • n.- • r- a-

Would it not be look'd upon as an Adof Injuftice m a Creditor to arr€ft and throw a poor Debtor into Prilori for thofe Debts his Surety paid for him, and laid down every Farthing of his Money ? Now then fay I, either fome of the Sins of Believers, or fomeof their Debts Jefus Chrift did not die for, pay, orfatisfy for, or elfe all muft conclude it is impoflible (becaufeCod is Juft) any one of them fhould perifh. v., -^.j-. .r a

Now who is it that dares to affir^n, that Chrift did not die and fatisfv for all the Sins of Believers, or for his Eled Ones ? If we , John r,. confefs our Sins, he is fdthfd and j4 to forgive its our Stns, and to 9-cleanfe^ from all Vnrighteo^nefs. He will not exa^ from us the Satisfaaion which he hath accepted in the Atonement of his own Son our Surety, and in his own way applied j Pod wiU not require double Payment. ^-^^^^^^

Sixthly^ From the Death of Chrifl; I further argue**^- No Believer ' can eternally perifh, becaufe his Death was the higheft and great-eft Expreffion and Demonllration of Divine Love, both in the Father and Son. Now fay I, (as I hinted once before) He that gave the great Gift, will not deny the lelTer: Sure if God gave his Son to die for our Sins, he will give us Grace to refill Sin, to mortify Sin, and will alfo pardon all our Sins: And if Chrift died for us, fpilt his Blood for us, he will pray for us, he will not • refufe to intercede for us, that cur Faith may not fail, or we lofc the Benefit and BkfTings purchafed for us by his Death.

He that would not pray for his Friend, or for his Neighbour, will not die for him : But on the other Hand, if he yields him-felf up to die for him, he will pray for him. Chrift died for his Sheep, he will therefore both feed them, heal their Difeafe?, and preferve them, that they may not be devoured by any Enemy whatfoever ^ neither by Sin, nor the Devil, e^r. SzeRom. 5. 10. Rom. 8.32.

chri{i by Seventhly, ]efus Chrift by his Death purchafed Grace, and all ^'^P^f!' things his Saints need or fhall need, in order to make them meet Cracfior for Glory', therefore they Ihall not periih. Do they need Faith, jii, need Patience, reed Power againft Sin, need Pardon, need Purg-

ing, &c. all thefe things, and whatfoever clfe they ftand in need Phil. 4. If. of, they (hall have: A<fy Gcd Jhall fupply all your need according to

his Riches in Glory, by Jefm Chrift. All Grace is in Chrift, as ' Job. 1.14, the Fruit of his purchafe ^ u4nd of his Fulnefs all we receive, and »<?• Grace for Grace: And this is to fhew forth the Riches of God's

Glory. Will h6 lofe his Glory ? Shall Satan infult over the Ma-jefty of Heaven after this manner, viz.. Lo, here is one of them for tphom thoH gavefi thy Sen to die, whom thou haft left to me, and I have deftroyed him for ever ? Will God, think you, fuffer this, fince his main Defign in the Gift of Chrift, is the Glory of his own Rich and Sovereign Grace ? Nay, and after he has with fuch large Expence of rich Treafure, and fuch Pains reftored his Icfi Image to a poor Believer, will he fufiTer Sin and Satan u-tterly to deface it again whiift he looks on ? Our Oppofaes are Men for Natural Reafm. Now Sirs, what think you of this •, is there any reafon for you to believe God will fuffer either of ihefe things to be done ? •

Eighthly^

Eighthly, The Death of Chrift preferves alJ Believers to Evcr-laftmg Life, becaufe he hath hy one Ojferwg ferfeSed for ever them Heb lo that are fmtlified. Chrift as the Effects of his Death, before he 14.' * hath done, wilJ bring all for whom he was a Sacrifice to Pleaven • Juftincation in the Perfedion of it iliall be continued, SancHiifica-tion Ihall be compleaced, our Interefl: in him (hall not be Jolf : Can any think that Chrift will not maintain Life in that Soul which he made alive by his own Death ?

Arg. 7. // therefore Chifs Blood wasjm jlied for none in vain^ but that he jhall have hts whole Purchafe ; then none of his Sheet) or EU^ Ones jhall ever pertpu But Chrift's Blood was (Ijedfor none in Vain • therefore he jhall have his full Pnrchafe^ none of his Ele6h jhall perijh.

No Man would lay down a Sum more in value than a "whole Kingdom, but would firib fee hlmfelf fure of it, upon laying down that Price : the Father's Covenant and Promife alfo mad'' all the Elea certain of Eternal Life upon Chrill's dying for them"^ Befides,

Beloved^ the Sacrifice of Chrift unites all the Holy Attributes, together to fecure a Believer's Intereft ; Juftice and Mercy are both agreed in Chrift, they meet together, and kifs each other, yea, and join Hands to help and fave every Believer. The Floodgates of Mercy are opened, and the Fire of Divine Wrath con-fin'd in its Flames, or rather quenched by the Streams of Chrift's Blood, that Mercy might flow down to us abundantly : Chrift's Biood hath eternal Virtue in it, it is called the Blood of the Ever-UJiin^ Covenant^ therefore extendeth to the Expiation of Sins to come, as well as what are already paft. Chriji's Death hath glorious EfFeds, as the ApoftleOiews : For if the Blood of Bulls and Goats, and Ajhes of an Heifer firinklmg the unclean^ fanUifiethto the purifying of the Flejh •, hov> mnch more (hall the Blood of Chrift^ who^ through the Eternal Spirit offered himfelf to God^ purge your Confcienccs from dead Works to ferve the living God ? To talk of Chrift's Death, and fee no Effeds of it, alas, what's that ? All that Chrift^ died for, fhall fee and feel too its Glorious Efteds and Operations upon their Souls and Confciences •, though the Sacrifice be over, the Virtue and excellent Caufality of it abides for ever.

iV,-«f^/y, Chrift by his Death redeemeth his People from ^Wchnfthhis Iniquity, and this was hisEnd in dying. What fignifies fuch a Dw4 i-Redemption, that leaves a poor Slave in his Chains and Irons, ^^^^^^^ ^ without procuring a Releafe for him ? In this lies the Glory of ouv^'""'''^^^'^"-

Redemption.

""H^ The Death ofChriJlf^cures

^ "R^el^i^^iTbTci^ only from the Curfe of the Law,

and Wrath of God, but from a vain Converfation alfo : Seethe

Tit . 14 Apoflles Words; H^ho gave hmfelffor hs, that he jn^ght redeem m ^' from all InioHity, andfnrify unto himfelf a fecnhar People 2,ealoMS of qood Works. If this was his End and Defign in his Death ; do any Ihink he will fee himfelf fruftraced in it ? Shall any Enemy of the Soul bring Chrilt under a Difappointment? Compare this with .1 PfM. i7j 18, T9.

renthly, and Laltly, Jcfus Chrift hath by his Death purchafea

Eternal Redemption, or Evedafting Life, for all his Sheep ; and

by his Spirit hath alfo given to them the Earneft of it •, therefore

Euh 1.1?, his Death preferves them to Salvation : In wh,m ye alfotrufied af-

14. lerye heard the Word of Trnth, the G off el of yom Salvation: m

whom alfo after ye believed^ ye were fealed with the Holy Spirtt of Pro-

mife, which is the Earnefi of our Inheritance., until the Redemftton of

the vnrchafed Pofejpon, unto the Vraife of his Glory.

Now I (hould come to fpeak more particularly to the Ettedts ot the Death of Chrift, and inlarge upon foms things that I have but a little touched upon •, but that I mullleave until the next Tirae9 and (hall only fpeak fomething by way of Improvement of this Argument.

APPLICATION.

fir(l. To you that are Believers: O praife and blefs God fbr a Crucified Saviour. What in Heaven and Earth is caufe of greater Wonder and Admiration! ChriiVs Death is the meritorious Caufe of all Spiritual and Eternal Joy and. Comfort •, all Grace flows out of the Wounds the Spear and Nails made in his BleUed Body, and from the Death and Pangs his Soul underwent. Nothing is a greater Evidence of Chrift's Love to us, than the Death of his Crofs.

2. Apply his Blood, draw Virtue from his Blood, fly to his Death •, fee how that ftands to fave thee from the Jufl:ice and Wrath of God : in his Death is thy Hope and Succour, when purfued by Satan, and under all Temptations.

3. Triumph in the Crofs of Chrift ^ thou, O Child of God,

waft crucified with Chrift, thy Sins were punifhed in him,

and thou art acquitted in him, and raifed in him. O labour to

Phil. 3.10, know Chrift and him crucified j LaboHr to know him and the Power

*/ hts Death^ and the Fellovpjhip of his Syjferinp^ &c.

4. And as to you Sinners, is not here Ground of Hope for

you ? Chrift died for the chiefeft of Sinners; Arid whofoever be- John 3.1^. lieveth in him fiall not perijhy bkt have everlalUng Life. But WO to fuch who flight this bleeding Saviour, that lin becaufe Grace hatli' abounded, or that make the Death of Chriil an Incouragementto them to continue in Sin. Tufh, fay fome, trouble not your felf with me, Chrilt died for Sinners. O Souls, will you crucify Chrifl: again ? I tell you, if you do not fed the Effeds of his Death, in vain is all your prefent Hope.

5. This may ferve alfo to detect fuch, and feverely to reprehend Alfirtors them that fay, Chrift died to fave all, or for all, and every Man "i G^nerd and Woman in the World. Brethren, if he died for all, that is, in ^^^^^I>f>j the Stead and Room of all, then all/hall be faved ^ God will not'' "''''^' condemn fuch whom Chrift laid down his Life for, or in the

place or ftead of, as I have proved from God's Word. But further, todeted this Error of General Redemption,

r. Confider, that Redemption is a Word eafy to underftand; it is the faving of a Perfon, that is in Slavery or Captivity, commonly procured or obtained by a Price paid, or a Ranfom : but if the Perfon is indeed redeemed, he is fet at Liberty. To fay a Man is redeemed, and yet left in Chains and ftrong Bonds, out of which he cannot come, unlefs the Redeemer break thofe Chains and Bonds to pieces, is to fpeak untruly, or in plain Engli(h, a Lie. Now are all Men redeemed ? Redemption cannot be more univerfal than it is in Matter of Fad. If ten Men were in Slavery in Argiers^ and a Sum of Money was paid to redeem them, and yet after all, care is not taken to make that Ranfom to be effectual for their Redemption, but fix or feven of them are left in Captivity ^ can any Man fay all the ten were redeemed out of that Slavery and Thraldom wherein they are held? Even fo it is here •, for Men to fay, that the Redemption by Chrift is for all the World, and yet the greateft part of Mankind lie in Bonds, under the Power of Sin and Satan, and have not the Death of Chrift made effedual to them, isa greatMiftake, and indeed not true as to Matter of Fad.

2. Are we redeemed only from the Curfe of the Law, and from the Wrath of Godi> and are we not alfo redeemed from Sin, and from being under the Power of Satan ? That Redemption that is by Chrift, is Cyon hear) from all Iniquity j and are all fo redeemed ? The Apoftie Pettr faith, Forafmuch as ye k^owthat ye were not re-

K k deemed

No UniVerfal (S^edem^tion

iPct. I. deemed with corrHpibU things, as Silver Mid Geld, from avaw Con-j8. verfation, hnt with the freciotu Blood of Jefta Chrifi^ &c. So many

as are, and (hall be redeemed from all Iniquity, from a vain Con-verfation, or whom Ciirift hath redeemed from the Power of Sa-tan he fetting them at Liberty who naturally are bound, and bringing rhem out of the Prifon-Houfe, fo many, and no more, did he die for •, and no further doth Redemption by ChriR ex-

\ ' If there are many left in the Enemies Hand, and under their Power, and eternally perifh, then there is no general or univerfal Redemption •, but there are Multitudes fo left, and perilh.

4. That Grace, Love, and blelTed Price that doth not procure Univerfal Salvation, is not, cannot be an Univerfal Redemption. But God never fhewed fuch Grace and Love by the Price of Chrill's Blood that doth procure Univerfal Salvation •, therefore there is no Univerfal Redemption : for that Price or Paiment which doth not adually pafs or terminate in Salvation, is no Redemption at all : an Attempt to redeem unlefs it be effeded, is no Re-

^ <: Brethren, isChrift an Univerfal Saviour of the Souls of all Meii^ Why there can be no Univerfal Redemption, unlefs there bean Univerfal Redeemer, (aslfaid before) but there is no fuch

Univerfal Redeemer. „, . r, t> j i

Objed. IVe do not plead for an abfohte Vmverjal Redemftton^ bm for a Conditional-y and that Condition is to be performed by the Crea-ture^ and many perifij becaufethey do not perform it •, the Condition $s Faith^ Regeneration, Sincere Obedience^ and Holinefs^ &c.

^nfw. The Condition they fay is Repentance, Faith and Regeneration. Now were it thus, as thefe Men affirm, then how is Chrilt rendred, even more weak and inconfiderate than any Man of Undeiflanding ? For what Man would lay down ten thousand Pounds to redeem a Captive out of Slavery, when he knew a cruel Tyrant had him in his Hands and in itrong Chains, and would not let him go, nor regard at all the Sum laid down for his Ranfom, there being no treating withhim: he'l take no Price v but unlefs he is conquered, and the Perfon redeemed by Power,the Money is loft. This i^the Cafe, Chrilt's Blood is the Ranfom that was laid down to fatisfy the Law and Jufticc of God -, but all and every Man and Woman in the World is under the Power of Sin and Satan : and unlefs Chrift delivers the Soul out of the Hands of thefe Enemies by the Power of his own Arm, his Blood would be ot none

EfFed to redeem any one Soul. Therefore God by this Conditional Univcrfal Redemption, rather feems to mock Men, according to tbefe Mens Notion •, for this is the purport of it, Ton are redeemed^ Sinner^ yen all of yon by Chrifi's Death-, if yon can redeem your felves. Do but your part, and you are redeemed : What is that ? Why anfvver the Conditions, viz^ change your own evil Hearts, make you a new Heart, believe in Chrift ^ get out of Satan's Chains; raife your felves from the Dead, and you fiiaU be redeemed. Is this poffible ? Strange ! doth the Righteous God make that the Condition of Salvation on the Creature's Part, which he knew the Creature was no more able to do than to give fight to the Blind, or raife the Dead ?

2. BeHdes, it renders Chrift to be but a Conditional Redeemer, could the Creature anfwer the Condition •, yea, and it puts Chrift: but into a poffibility alfo of being a Redeemer, C as one well ob- ^^ fervcs) he is not adlu^lly fo whilft he ftands under that Conditi- mffmlnit onality ^ for the Conditionality doth not only lie upon the Perfon pcifica. to be redeemed, fo that he cannot be a redeemed One, till the Condition is performed : But it puts alfo a Bar to the Purchafer, he can't in any good fenfe be called the Redeemer of fuch a Perfon, 'till the Perfon hath performed the Condition. As for Example, if I lay down an hundred Pounds for the Redemption of a Perfon in Slavery, upon this Condition that he yield to ferve me icvcn Years after, Jmufthavehis Confent to thefe Terms before I can redeem him •, and therefore upon this Condition 1 am certainly fufpended from being a Redeemer, and am no Redeemer to the faid Perfon, if he refufe the Terms ^ all that 1 have done is but a Proffer of Terms. Hence ( faith the faid Reverend Author) for Chrift; to be a Conditional Univerfal Redeemer, is a Contradidion i for it's to be but a Redeemer of fome that perform the Condition, and no Redeemer to them who do not.

6. To which let me add, this Notion of Conditional Redemption, renders Salvation not to be freely of God's Grace, no not the very Purchafe itfelf ^ becaufe in the Defign of it, it was not to be had without the Creatures Money, I mean without his an-fwering the Condition of Repentancny Fairhj Regeneration^ and fi/jj Perfeverance, &c. v/hich to do, they deny Chrift's purchafed. Grace and Power for all or any one •, or hath he promifed to perform it for them, or to work it in them ? No,, but it is that which abfolutely the Creature mufl: find Power, Strength, and SkilUo do, or perifti for ever, the Redemption being intended for

Kk 2 him -

No llni\>erfal Redemption

him on no other Terms: all depends on the WiU oi Man, 'tis as Man's Will determines it.

7. Moreover, who can fuppofe Chrifl: would /bed his Blood, and lay down fuch an infinite Sum, to redeem fuch whom he knew would not anfwer thofe Conditions propounded ? Nay, and whicii is worfe, to lay dowq his Life to redeem Multitudes upon fuch Conditions, which he knew they were no more able to perform, than to create a World ? Can this ftand confillent with the Wif-dom and Goodnefs of Jefus Chrift ? This AlFertion of theirs ( faith the fame Author) is as if they fliould fay, j4. B. purcha-fed an Eftate for me, and in my Name, upon Condition that I Ihould take up the Momment and carry it over the Bridg.

8. All thofe that have Redemption, or that Chrift died to redeem, have or fhall have remilTion of Sin: But the grcateft part of Men have nor, nor ever fnall have remiffion of Sin, therefore Chrift did not die for the greateft part of the World \ Redemption and Forgivenefs of Sins is of equal extent.

p. Again, I might argne thus *, 1 hofe that Chrift did not pray for, he did not die for ^ thofe that he never would put up one Prayer, one Sigh to the Father for, certainly he never purchafed

Joh.17. p. Remilfion of Sins and Eternal Life for : 1 fray for them^ J pray not for the World •, h^t for them which thoft haft given mcy for they are thine. Now it is eafy to know what World it was Chrift prayed not for ♦, namely, thofe that were not given to him by the Father » for all that were of the World, that did belong to the Eledion of Grace, though then under the Power of Sin and Uubelief, he did

Yer. ao. pray for : Neither pray I for thefe alone, hit for them alfo rehtch jhail believe on me through their Words: the ElecTt, v>'hilft Sinners, may be called the World as well as any others.

10. If Chiift died for all, he intended to fave all: But Chrift did not intend to fave all \ therefore he did not die for all. Strange ! will any fay our Lord Jefus did that which was contrary to his Purpofe and Intention ? And if it was his Intention to fave all, who could fruftrate him in it ? V'^ hy then are not all favcd ? Sirs, the Death of Chrift cannot extend to the Salvaiion of any one Soul, further th n the Intention and Purpofe of God, or the Eledion of the Fa.her, and Application of the Hoiy Spirit.

11. Thofe that Chrift died for, he putchTvd Grace for, Remiffion of Sin ft;r •, and all things in rwder 10 make the'Redemption of his Blood efFedtual unto, he purprfed to beftow thelefter Grace and Gift upon them, as well as the greater. Would a Man give

'a

a Million to purchafe fuch an Eilate for a Man, and will he refufe to part with five Pounds in order to have it made fure to him for whom he laid down fo great a Sum ?

12. That Purchafe of RemiflTion of Sin, and Salvation, that ^*^mn leaves Men under a Certainty of Damnation, is not elleemed Re- I'^S'f"* demption at all •, but a Purchafe of Remillion and Salvation, upon^ ^ * the Condition thefe Men talk of, leaves moft under a Certainty of Damnation, becaufe it is an impoffible Condition in refpedl of

Man, hQbcmgdsndin Sins and Trefpaffes, therefore can't perform it j and alfo in refped of Chrirt, becaufe he never purchafed Grace for them to enable them to perform that Condition.

13. if the Death and Refurredlion of Chrill ihail have its proper Effed, to the Eternal Salvation of all them for whom he died'v as a Corn of Wheat that falleth into the Ground, or is fown in the Earth, in that refped hath its EfFed ^ then all for whom he died Ihall be faved : But his Death, &c. (hall have like EfFedt i fee his

own Words, ^nd Jefus anfwered them-) faying^ The Hour « come-^ohtiiz, that the Son of Man fbould be glorified. Eerily verily I fay unto yott, 23, 24. Except a Corn of Wheat fall into the Greund, and die, it abideth a-lone i but if it die, it bringeth forth much Fruit, See here, all that are and Ihall be faved, our Lord afcribeth unto his Death as the abfolute Effed thereof-, all his Eled being virtually in him, as all the Increafe virtually is in that one Corn of Wheat that is fown into the Earth, that is produced by it.

See Reverend DuChmncy, "If (faith he) there be the fame ^^Chau"-" Eternal and Unchangeable Caufe of Redemption, as of Appli-JXJ-^^ ^^ " cation, as to the fame Perfons •, then whoioever is redeemed, ^/,^Do>?^,-„g " fhall have Redemption applied, and be faved eternally: But of Codii-" there is the fame Eternal and Unchangeable Caufe of both ; nefs.p.io^,. « Ergo, ^^'i-

" 3. All that are redeemed, mult be faved •, or if they be not " faved, the Rcafon is from the Infufficiency of his Redemption : . " and whatfoever is not efficient, is not fufficient to attain the " End, either from wnt of Virtue in the Thing, or Will in the '* Efiicient. Now ii Chrill's Intention were to redeem all, he " intended that which he could rot do •, if he intended not to re-" deem all, whatever the limple Virtue of his Obedience might " have done, had it had an Intention of the Agent annex'd to it j. " yet having it not,, it is limited by jr>,and becomes infufficient.

^ 4.

•^ 1. If

"• 4. If tbe Death of Chrilt be fufficient to redeem all, and ail

*■'• are not aduafly redeemed, fo as to be faved, it is Nonfenfe to

" talk of Univerial Redemption •, for an Univerfal Rcdempti-

^^ on, withooE Univerfal Salvation, is an Abfnrdity of the firll

'^ Rate, s

*' 5. If Chrill's Death be univerfally fufficient, then it is irrefi-'* liable in attaining its End •, and if fo, Man'*s'^;// cannot hin-" der it. But thefe Men that hold Univerfal Redemption, will " fay, That notwithftanding this Redemption, fome Men will '' not be faved ; therefore this Redemption is not fufficient to fave " all, for it Teems it doth not conquer every Man's Will, fo as " to make him willing to be faved : and it feenis by them, Chrift " is fuch a Redeemer as cannot fave whom he will^ and there-" fore not being an Alfufficient Redeemer, cannot be a fufficient " Redeemer to fave all.

" 6. He that died to redeem all, died inftead of all. But Chrift *' did not die in thr rocmor Head of all. The Major vjzuts no " Proof, and all OppoHtion toChriH dying in our ftead, is but " a raeer Wrangle : And that Po'nt is yielded of late by our fo-" bereft and moll Learned Vmvetfa'ifis. I proceed to the Mi»or ^ " Chrift did not die in theflead or room of all j for iffo, in what " Chrift fufiered in their fter.d that are not faved, he was injured : " To pay this or that Man's Money, and be accepted and taken " Debtor and Paymafter in his ftcad, and yet for all this if the *' Man is not discharged, nor one Farthing of his Debt, both . *■' Chrift and the Sinner muft needs be fallacioufly and injurioufly '' dealt with.

!^^ *' 7. It is not fit Chrift (hould die for all, feeing his Father *^ eledednot all and gave not all to him •, for Chrift to redeem *' more, were to difobey his Father's Will, and not to do it. If " any fay God eieded all, it's moft abfurd to talk of chufing '- fome froni among many others. When a Man takes the whole " Number, this is no Eledion : or if any fay that Eledlion is Con-'^ ditronal, provided a Man will, thisalfois no Eleftion •, for if *- Ele<ftion be upon the Condition of Man's free Will, one Man is *^ not chofen and not another •, but all have equal previous Delig-*' nation to the End, and fo there is no Election at all.

'' 8. All that Chrift fhed his Blood for, he loved with a Con-*' jugal'Love-, and therefore muft be married to them in Applica-tph.<.i5. " tion, and they muft neceflarily be faved.

''p. The

*' 9. The Works peculiarly afcribed to each Perfon, according ''Job. 17. *' to their Divine Order and Manner of working, are of equal »9,20. *' Extent-, whom the Father eleds, the Son redeems, and the^^°""* " Holy Ghoft fandifies ■^. f /^' '^i

Thus far the Reverend Dr. Ifaac Chauncy, "*'

I might add divers other Arguments againlt this pretended Uni^ verfal Redemption i but becaufewhatl have already faid under this Argument taken from the Death of Chrift, doth fo fully overthrow fuch a pretended conditional Univerfal Redemption, I fliail fay no more unto it.

Objed. ^ut doth not the Scripture fay^ that Chrifl died for all^ and for the wh'Je World, and for every Man ?

Anfw. I. It cannot be taken for every Individual Man and Woman in the World, for the Reafons we have given.

2. It is evident by AD, that the word World, doth in many places only intend fome of all forts, by a Synecdoche^ a part being put for the whole : As it is faid, AU Judea atid Jerufalem, and all the Re- Mat. 3. gions round aboHt ]oxd^i\^ wtnt out to be baftilled 0/John. Behold^ $, 6. ' the fame baftii^eth, ( fpeaking of Chrift) and all Men come to hini.]oh.^,26> Again, Chrift faith, When J am lifted f/p, 1 tpHI dram Ml Men to me. John 12. AlfoP^«/ faith, Th^ilthe Mamfefl;ation of the Spirit is pven to eve-^2. ry Man to profit withal Hath every Man and Woman in the World ' ^°'"* ^^* the Holy Ghoft in them, and the eminent Gifts thereof? The A- ^* poftle fays> That every Creature of God U good^ and nothing to be iTim.4.4j, refufedr, that is to fay, every Creature of God is good for Food. Now, pray, are not thefe words to betaken with reftridion? Are not Toadi and Snakes, and a multitude of other Creatures and Things the Creatures of God, and are they therefore good for Food, or intended here ?

I even wonder to fee how Men run into Miftakes, through ignorance of fome Texts of Scripture; As Mr. Jojhua £Arf/lately, and AMhiJter very confidently and boldly hath aflerted in print. That John the ^^^^^^^' Baptifl did certainly baptize all miverfally^ even both />/^», H'^o/nen^ -amtol/^ct and Children ^ becaufe the Text lays. That all Judea^ Jerufalem^ the Presby-and all the Regions round about Jordan^ went out and were baptised terian Per^ of him •, which 1 have anfwered, and Ihewed his weaknefs in allert-/^'^M ing any fuch thing from thence : {^AW] there, no doubt, intends but a Part, and may be not the lotb Part of all the People of JndeA and- Jerufalem neither. Alfo how have fome pleaded for eating of

Blood

Blood from hence, which is the Life of the Creature ; which was Gen. 0. 4. forbid to the whole World iu Shem, Ham^ and J^^het^ after the To eat Flood, and before any Ceremonial Law was given forth ; yea, and Blood, the ^^^ ^^^^ gg the Flefli of any Creature was given to-Man to eat, (or Ufeofthe ^^^^^ allowed to eat the Flefh thereof)^ as alfo Blood is pofi-SL'2 lively forbidden, as Fornication and Pollution of Idols In the New Teftament, ^^s i 5. 20, 29. Alas, how eafy are Men led to a-bufe the Sacred Scriptures, to favour an Opinion they have received, for want of farther Light. And as to the word IVorld, 'tis evident that does not fometimes extend to all univerfally, but to a part. Moreover, ail that are in Unbelief, or that believe not, though fome of them may b-. given to Chrift, yet they are (as I hinted before ) as much the World as other ungodly Ones, until called out of it: / have chofen yon out of the World. From hence it appears they were in, and of the World before, elfe they could not be faid to be chofen and called out of the World. Now it was for this World Chrift died, even all the ungodly World that were given to him, and for all and every one of them, and no more, upon a Spiritual Account, viz.. to fave them, or die in their itead.

Yet lob. 1.29. 3'. Chrift is faid to tahe away the Sin of the World: What World is that which Chrift takes away the Sin of? I afRrm, there is not one Sin t^ken away from the World, nor one in the World, but only of fuch that Believe, Cof the Adult) : all Unbelievers are under the Guilt and Puniftimentof Original Sin, and Death is to fuch a Fruit of the Curfe ftill, which God denounced againft

jidam^ &c. , 1 ,,7 11

4. In one fenfe he may be faid to buy or fave the whole World, i. e. externally •, for it was by Chrift's Mediation and Death this World wasfaved (and all in it) from periling immediately upon the Sin and Fall of Man : all livs^ move^ and have their being in htm oi God, and through him as Mediator ■■> hs is in this refped the 1 rim.4. Saviour of all Men ; but efpecially, or with an efpecial and eternal 10. ' Salvation, he faves none but them that do believe.

So much fl all ferve as to this Objeaion, and at this Time.

J O H xM

J O H N X. 2$.

And J giye unto them Eternal Life^ and they Jhall neyer per'rpy neither [hall any pluck them out of my Hand*

ELOVED, the lafl: Day I was upon that Grand Argument, pJU^ to prove, That none of Chrift^s Sheep can fall away^ fo oa Sermoo eternally to feriflj^ (viz,.) taken from the Death of Chrjfl. ^^^^^

^ I (hewed you that Chrif: died in their ftead ^ he bore all that ^indtdive Wrath that was due to them for their Sins, fo that they raight never bear it, or fuffer in Hell.

I fliall now proceed. Eighthly^ My next Argument fliall be taken from ths Effefts of i^^ Eighth Chrift's 13eath and Rcfurredion. Though I have fpokfn iomQ-Argument thing already touching the EfFeds of tlie Death of Ghrift, yet If^h'^from Ihall, before I pafs it, add fomething further to it. ^^J^^faJ

* "^ oj Cbnft^s

Firfi^ We have (hewed you, that the appealing of God's Wrath Refmem-was the EfFeds of the Death of Chrift $ he put an end to all rin- on> diEiive Wrath and Vengeance that was due to all Believers or Eledl Ones : The Vangs of Hell due to us, feized upon bim, and he bore it in our ftead upon the Grofs: He was delivered for our Offence^ and rofe again for our Juftitication. Now when Chrilt was difGharged, all his Eiedl were virtually difcharged alfo, becaufe he fuffered and rofe again oi a publicly Perfon^ reprefenting all that were given to him by the Father : thofe things which he did in his own Per-fon in this refped, we are f^id to do together with him. Brethren» the benefit of his Performances doth redound unto us j we are faid n^ . to die with him^ and to bequickned together wfth him, and entred 5, * ' ^' into the Holy Place with him ^ the whole Vidory over Sin and CoI.2.i2j Death being obtained, and the Quarrel removed ^ thecondemning '3» Power of Sin being deftroyed : all things about making an end of Sin are done and pafTed thn^ugh/ Now what faith the Apoflle, He , p^^..,. that is diad^ luaihceafed from Sin. Well, what of this ? jLikewife, ° '

faith he, Reckon ye alfo your felves to be dead ind:cd mto Sin ; but

L1 aliz'C

^^% The EffcBs of Chrifts Veath

Rom. 6. ahve unto God^ through Jcfm Chnf our Lord. Knowing that Chriii be-

lo, II. tngralfcd from the Dead^ dieth no more ^ Death hath no more Power

over htm. Now this being done by us, and for us in our Head, can

we henceforth die any more? Shall Eternal Death have Dominion

over us ? No, no, we are to reckon our felves to be as abfoluteiy

freed and difcharged from Sin and Eternal Death, as Chrilt is

diCcharged and freed from Death, and dieth no more : And tliis

^ come? to us as the^Effedts of his Death, by his fuftering for us, and

iC^i-^' in our lOom. // one died for all^ then were all dead, (that 13, all

*^' t'hofc for whom he died ) they were dead, and died likewife with

him their Spo.-for, and are delivered from the Curfe due for Sin i

fo that we now might and fnall live to him that dted for ui^ and rofe

again. This was the End of his Death, and is or will be the Effect

thereof on all for whom he died. KtconcUU- ~

tion tin Ef ^^^Q.^^iy^ Reccnciliation, from hence it doth appear, is alfo another

chJs Effeft of Chrift^s Death. The Defign of God was to bring us to

Vuth. Happinefs^ and this he doth as the Effeds of the Death of his

tBph.2.i5.own Son the Lordjefus, who hath made our Peace by the Blood ojhts-

'•: Crofs. He hath reconciled both Jews and Gentiles to God tn one Body^

having fain the Enmity thereby. Divine Juftice, you heard the lall

Day, has nothing to charge upon God's Ekd, ^#C4«/« it '^ Chrtft

Rom.8.34./W died. .

1. Obferve •, Chrill's Death hath reconciled God to us: When Rom.s.io.jj,^ ^gyg £r!emies, we were reconciled to God by the Death of his Son.

2. And then alfo, asanEffedand Fruit of his Death, he having obtained the Spirit for us, we are adually reconciled to God : And thus ottr Daysman lays hU Hands upon both ; he brings God to U5, and us to God •, he is not the Mediator of one, but God w

iTini.2.5.one : There is one Mediator between Cod and Man, the Man Chrtjt

, 3*!*Therefore as the Effeds of Chrlft's Death and Refurredion,

Keconciliation is made with God for us, and that for ever : it is

. not a Peace made for fuch a time, or for fo long, but for ever, lo

that there (hall never be any deftrudive Breach any more, no

more War between God and Believers •, let Sin and Satan do what

they can, they cannot break this League of Peace and Amity. 1 is-

not a Peace upon Condition that we are to keep, and may break

if No, no, the Peace was made byChrifl, and he that made it,

maintains it, as he fits upon the Throne : He it was that made ic

2cch. 6. as he is a Prieft, and he maintains it'^ h^isa K\ng npn the ihronej,

lie will never fuffer Sin to get fuch Head in us, that we fhall cafl: off God any more, or violate our Covenant with him, nor will he fuifer Satan to do it s therefore they who are reconciled, ihall never periih, no not one of the Elc^t of God.

7hirdly^T\\t Gift of the Holy Spirit is another Effed of the Death of Chriit : Thisjefm hath God raifed «/?, whereof we are ff'^itnejfes. ^^^ 2. Andhavingrcceived of the Father the Promife of the Holy Ghofl^ he 32)33' hnth jind forth this, which ye now fee and hear. The Father pro-mifed unto his Son upon his dying for us, that the Holy Spirit fliould be given to all his Seed : Iwtll four my Spirit upon thy ScedJ^Mi'i' Indeed, Chrift receiving the Holy Spirit without raeafure for us, in his own Perfon as Mediator, antecedent to our believing, is the fulled Security to us imaginable : Wc are hlejfed with all fpiritml Blejfmgs in Chriji^ that is, in him as our Head. And although Chriit received the Spirit before he fuffered, yet it was upon the account of his Sufferings •, the Father trufted his Son, took his Son's V\ ord, and gave him part of his Wages from the beginning: for all the Saints under the Old Teftament, had the Spirit upon no other Account th;in as we have it, namely, as the Fruits and Ef- ' fed' of Ghrift's Death and Purchafe who was to die.

Now, Brethren, pray confider what the Work of the Holy Spirit is, which is promifed to abide with the Saints and Seed of Chrift for ever.

1. His Work is at firfl to quicken them : Ton hath he qmckn'ed.

2. To renew, to regenerate, to fandlify them i this is the Work and. Office of the Spirit: / will fpnnkle clean Water upon Ezek. ^6, you, and ye (hall he clean from all your Filthinejs. And hence the ^5* Gentiles are faid to be fanftified by the Holy Ghofl-. But pray ^°f^' ^^' take notice of this, the Rock in the IVildernefs was firfl fmittcn before 2 ThefT. 2. Water gufii'd forth. So Chrift was firlt fmitten, lirlt crucified, j 3. then the Spirit like Water was poured forth : it is. Sirs, wholly

the EfTedts and Fruits of his Death.

3. It is the Work of the Spirit to caufe us to walk in God's Ways, and to keep his Statutes: I will put my Spirit within you, ^'^^^'3^* and caufe you to walk, in my Statutes^ and ye Jliallkeep my Judgments, ^"'

and do them. We fhould not do this were it not for .the Spirit *, we could not keep God's Precepts, nor walk in his Paths, bm God puts his Spirit into us that we fhall not depart from hiin ^ that is, we fhall not finally apoftatiz^om him, but Ihall keep his Precepts to the End.

LI 2 4. It

%6q Tk BjfeSls of Chrift's Death

4. It is the Work of the Spirit to help us to pray, and breathe Rom.8.2d.forth our Delires to God : We know not how to fray^ h^ut 04 the Spirit helps our Jnfirmities^and maketh imerccjfion for m with Groans thcit cmnot he mttred. Chrifl having redeemed us from the Curfe of the Lavsr, it is, thatthis Bkfling of Abraham might come upon the Ger-tiles: Gal.4.$,<5. AndbecAitfe ye are Sons^ God hath fcnt forth the Spirit of his Sm into ycriir Hearts^ (^^y^^i-) -^^bba^ Father.

■5. The Office and Work of the Holy Spirit, is to enable us to mortify Sin : Rom. 8. 13. If ye through the Spirit mortify the Deeds of thg Bcdy, ye fiali Uve. And hence it is alfo that Sin jliall not have Dominion over them ^ and therefore Believers cannot perifh, they having fuch a Helper : He deftroys all th.K Domiiiion Sin and Satan had in them, and Power over them : The Spirit utterly fpoils Satan's Kingdom in them, Bccmfe greater is he that is in youy than i]ph.4.4. he that is in the IF'orU, faith John^ fpeaking to the Saints. This is fuch a Helper that can never be worfted.

6. It ishereby we perform all our Holy Duties: By the Spirit Mi-niflers preach to pro{it,and Hearers hear to their profit •, hereby we read to profif, and ling God's Praife to our profit and fi^et comfort : for as we pray with the Spirit, fo we fing with the Spirit i and the fame Meafure, the fame Fillings of the Spirit that enable us to do the one, enable Os to do the other. By the Spirit we are

alfo helped to meditate on God, and on his Word •, and hereby j

Gur Meditations of him are fweet to our Souls. l

7. 'lis by the Spirit we refill; and repel Satan's Tem.ptations : Or if he doth at any time worft us, the Spirit will help us up a-gain,

8. It is the Holy Spirit that doth confirm and eftabiiih us in the 4 Truth. J

9. In a word, AllGraee is from the Spidt •, and it is by the Aid m and Affiftarce of the Spirit, that we are enabled to exercife that Grace: fcras- he fiifl formed the Habit in ci-r Souls, foitis he

help^ us to do the Ad alfo, or that doth influence us in the Exer-cife thereof. Eph.i.tg^ 10. The Holy Spirit is alfo the Eamefi of the Saints Ir.heritance : 'Tis given to tbem as an Earnefl; of that Glcry they flialione Day abfolurely bepoflefrcdof: 'T:s given to aflure them, that as certainly as they have received th Holy Spiiit here,and he is in them, fo ceitair. it is that vhey fliali be faved, or hsve the Etcrniil Inheritance.^ True, ! have meniioBedJlis two or three times already . yet it is ot fo great Importance, I cannot pafs it by here: It is

no*

■—"—V

fecure the Saints final TerJeVerance, 2^1

no Hnall Matter that God gives us, when he gives the Holy Spirit to us •, for as heis that Principle of Life in us> fo he gives us a full AiTurance of Eternal Life hereafter : and it is upon this Earnelt-Money a Saint may befaid tolive, whiift in this World •, nay, and , it will defray all his Charge, and fupply all his Need and manifold Wants, as long as he lives upon the Earch, even until he comes to the full pofleiTion of his Inheritance above.

11. And as the Spirit is the Earneft of Glory, or of Everlall-ing Life, fo he is alfo the Witnefs of God in our Souls •, yea, fuch a Witncfs, vvhofe Teflimony every Chiiflian may trull to, and reft upon: The Sfirit it felfbeareth niwefs with onr Spirit^ that we are B.om,Q.i4^ the Children cf God. It witneHeth to us our Adoption, that we are Children, tmdfo Heirs, Heirs of G.»d^ and joint Heirs with Chrifl. There is a twofold Witnefsof the Spirit.

Ci.) The Spirit witnefTeth by a dire^ J6i^ we taking hold of Chrift, and of the Promife : Saith the Spirit to the Soul, I teftify that Chrift and Eternal Life is yours •, you believe, and therefore you have Chrift, and fhall be faved.

Ci-) There is the witnt fling of the Spirit by a ^-f^f a; ^<J?; A Man finds fuch and fuch gr acious Effe^ 5 of Divine Grace upon his SouJ^ and by thefe ibe Holy Spirit tellihes he is gracious. One that loves God, that hates Sin, is changed, renewed, lives a godly Life* therefore is in Chriil Jefus, and Ihall be faved.

12. Itisa4f)by the Holy Spirit that Believers'are fealed unto

the *Ddy of Redsw^tion. uilfo after that ye believed^ ye werje fealed^^"''^'^^' with that Holy Sfirit of Promife. Strange! Can thefe fall away? ^'^'^° Can fuch pcridi that have received the Earnelt of Heaven, and have the WitRefs of the Spirit;, and have it fealed to them ? No, no, God hath put his Seal, or M.?.\% upon them; he by his Seal bath fecured them to ,vad for himfelf: and all this is the Effects of ChrillYDe-uh and Refurre(n:ioa.

13^ Tiie Spirit a£) it.us purchafed by Ghrifl's Death, and given ai the Fruits and £iivds thereof to Believers, the Promife of the Father is, that it fiuH abide -xith them fey ever'^ it is the great Promife made to Chrifl in. the Covenant y My Sfirit which is

upon thee fJiiili not depart frotn thee, nor from thy Seed^ henetfortb

and far tver: Seethe Words, 7/^.59,21. there i^ the Pron)ife-of the Father •, it is an abf jlute Promife, and it runs thus, it (ball be in Chriil and in his S cd, henceforth and for ever. The Spirit is called: '

^e ?r«mife of the Father, Alfovwe have a Promife of the ccnftant abiding of the Spirit in. all BeiieverjT.made.^tjy Chriftf the fecond

Perfoni

/

Pcrfon in the Trinity •, he told his Difciples, 7he Sprit of Irmhy John 14. the Comforter J]johU abide with them^ and be in them forever. Unto thefe, add the Teftimony of the Holy Ghofl himfelf ^ for it is he that doth in the Word alTure us of his own abiding with us •, he hathchofen our Souls to be his own Tenpleand Habitation for ever •, and alfo alTures us, That all the Promifet are tn Chrifi^ yea and amen^ to the Glory of God. So that we have this great Truth fealed and confirmed to us by rhe three that bear witnefs in Hea-

ven.

Fourthly^ Pardon of Sin is another EfFedan^ Fruit of the Death Col. I. i4.of Chrift, In whom ne have RedemptionthroH^h his Bloodj that is, as the Effects of his Blood, even the Forgivenefs of Stn. True, Jefus Chrift fatisfied God's Juftice for our Sins, he paid our Debts, it is not RemifTion without a Satisfaction, but yet we are freely forgiven ^ we have it of God's Free G race, but it is through the Blood of Chrift •, Remiftion of our Sins follows Redemptioi), as the necef-fary Effects thereof. Chrift hath procured this Favour and BlelTing for us, and Gofpel-Remiffion or Pardon of Sin is for ever : / will remember their Sinsnomore^ they are blotted cut for ever \ he hath caft our Sins into the Depth of the Sea^ pot them behind his B^k ^ yea, he hath put them far away from him,as the Eafi is from the ffeft.

Fifthly, Adoption is the Fruit and Effed of Chrifl's Death •, Gal. 4. 5. He hath redeemed m from the Curfc of the LaWy that we miaht receive the Adoption of Sons. God t^ikes *s through Chrift, or by virtue of Chrift's Death, into the Relation of Sons •, which Privilege we have for ever, we fhail never ceafe being Sons and Daughters of God.

Sixthly^ Free Accefs to the Throne of Grace, or unto the Fa-Heb. 10. ther, is the EiTed of Chrift's Death : Having therefore^ Brethren^ *« ^J*- ^^'^"^P ^^ enter int') the Holiefl by the Blood of Jefus., by a new and thtfe things ^''^^"^ ^^^y^ ^^^^^ ^^ ^^^^ confecrated for m through the Vail., that is wre en to fay^ his Fle^, Chrift'^ Blood : His Death opened this Way, it Urged imjuh by him we have accefs to the Throne of Grace.

•when this

mM^' 5fz;^«r%, Another Fruit and EiFea: of the Death of Chrift, is, n^Wcb/V^ R^^^"^P"0" ^"^^"^ 3ll Iniquity: He gave htmfelf for us, that he forced to rniiiht redeem Hi from all IMquiry., &c. Tit. 2. I4. Therefore this

leave out Glorious EiTed his Death ihall have upon all Redeemed Onesj it

^'''' ' was

was not to redeem only from the Curfe of the Law, as fome talk, bat from the Guilt, Pollution, Power and Pi.nilhment of Sin v therefore Believers (hall never perilh.

Eighthly^ Juftification is alfo another EfTeit of the Death and Refuiredion of Chriil;, which is to acquit, abfolve, and to pronounce us Righteous in God's Sight •, God accepting us Righteous by the Imputation of Chrill's Righteoufnefs which is ever the. fame. Now Chrifl's Death being the Meritorious Caufe thereof, we are faid to he jufiiped by his Bloody Rom.5. 9. And prayfeethe Apollle's Argument from hence ^ Much more then being now jttflifi-ed by his Bloody we Jliall be faved from IVrath throngh him: It is more to be reconciled and jiiftified, than it is to be faved •, fuch are juftified, and Chrift's Blood having done the former, will much more efFed the latter : thofe that Chrilt juftines, he will glorify ^ nay, and his Death and Refurredion cannot be without this Effed : uindby him all that believe are j.Hfiified from all things, &c. The Word Ads 19, ynftified is oppofed to Condemnation; thofe that are juftified, ?9-are juftified for ever. Jultincation is not a gradual Ad, as Sandi-fication is ^ it refults not as the Fruits of our Repentance, or inherent Holinefs, but as the Fruits of Chrift's Death and Merits ^ it is never lefs nor more : as our Holinefs cannot add any thing to it, fo the Sins and Infirmities of true Believers, cannot diminifli any thing from it •, there may be additions to oui" inherent Sandi-fication, but not to our Juftification : Chrift rofe again for our Juftification. I may alfo challenge all the Men in the World to prove, that any Man that was juftified in the fight of God, did ever fall away and comeunder Condemnatioa.

N<nthly^ Sandification is another Effed of the Death of Chrift : You may again read that Text, Heb. 9.13, 14. Chrift died not only to juftify Believers, but to fandify tjiemalfo.

Object. But fome may fay, A Man may be fandifiedy and yet he defiled again : We read of fonts that efcaped the Pollntion of the World through the Knowledg of Chrifl^ yet rver^ again entangled and over- 2 Pet. 'income.

Anfvf. I, If anylincere Chriftian be defiled again, through any Sin or Corruption, •they fhall be wafhed and cleanfed again.

2. Thofe that Veter fpeaks of, were fuch that pnly had efcaped grofs Pollution through the common Operations of the Spirit •, '-& appears, their fmnifii Nature, v/as never changed : he therefore

faith.,.

2Q.

VcrTTzT faith"/f^^ haf^er^ed to thm according to the true Prcvnb, Ihe Vo^ is

turned to his romit again, and the Sow that was waflied to her vcaUowtng ^ in the Mire. Such therefore never were fandtilied in Heart, they never experienced the Effeds of Chrifi's Blopd, not that Soul pun-fyint' Virtue that is in it ♦, they were ckanftd from grofs Idohtry, through the Knowiedg of Chrifl:, and alfo from feme grofs Ads of Prophanenefs \ they had c btamed a reformed, but no renewed Life of Grace and Holinefs •, therefore fuch fall into Sin ?gain, and are fo overcome, that the latter End is worfe with them than the Beginning As to true Believers, fee what the ApoHlc Heb lo. fays^ For by one Offering he hath ferfeUed for ever them that arc 14.'" fan^iHed. By this one Oiierjng our Lord Jefus hath procured our Sandification perpetually to be continued •, the Death of Chrift hath fpecial influence unto the mortihcation of Sin : in the Death of the Crofs, Our Old Man is crucified, that the Body of Sin ^ might be deltroyed : Sin is mortified, and we are fandified by « ^ ^ , virtue of the Death of Chrift •, and we hereby through hi. Grace come to bs planted into the Likenefs of his Death. And as Pad Phil. 3.10, in another place faith. Being made conformahle unto his Death : This n> 12. Conformity is not in our Natural Death, or in our bdng put to death for him; but Chrift dying for our Sins is the procuring Caafe of our dying to Sin : therefore we mull look for the Death of our Sins in the Death of Chrift, as the proper Effed thereof. Virtue goeth from the Death of Chrift, to the fubduing and de-ftroyingof Sin-, his Death was not only a Paffive Example, but is accompanied with Power, conforming and changing us into his Likenefs: 'Tis the great Ordinance of God to this very End, it is by a fellovvfhip or participation in his fuffering-, we are never made conformable to the Death of Chrift, till we die to Sin : the Death of Chrift was defigned to be the Death of Sin. And as certain as Chrift died for the Sins of all the Eled, fo certain it is they IhsUall, firftorlaft, feel the powerful EfFefts thereof in the Death of their Sins. The Ccrn fell into the Ground and dted^ and ftiall produce all the Increafe that virtually was hid in it: Chrifl is our Life^ the Spring, Fountain and Caufe of it •, therefore we have nothing but what we derive from him. ' ■ Obje*!\. He fe<, fay Tome, the Author of tifcy and as he taught

' the Way of Life^ fo he is oh,- Life.

AnfiV. He is our Life as he is our Hedd ; and it wcuM be but a forty Head that fiiould only teach the Feet to go, or the Members to ad and move, without communicating Strength unto

them,

them, and to the whole Body. Chrift, Brethren^ is an Head of Influence ^ and in thefe fpiritual Influences, or Life, that Strength which he communicates to us, doth confill in the killing of Sin : He loved kit Churchy and ^ave himfelf for it, that henu^ht fandiifyE^h.^,2^, and cleanfe it with the waging */ Water, that he might frefent it to 25,27. himfelf a glorious Chnrchy not having Spot or Wrinkle, or any fuch thing •, but that it jhould be Holy and withont Blame. And if this was his End in his Death, be fure his Death fhall perfedly effea; this glorious Work in the End upon every Soul of his.

Tenthly, and laftly. Glorification is alfo an Effed of the Death of Chriit; it is the Fruit of his Suffering, it was by his own Blood he entred as our Head and Reprefentative once into the Holy Place, havinff obtained Eternal Redemption for m. The Crown ofHeb.9.i2. Glory is the Purchafeof his Blood : and as fure as his Righteouf-nefs, his Holy Life and Obedience, and Meritorious Death carried him to the Father, and fet him down at the right Hand of the Majefty on high j fo will his Merits as certainly bring all the true Heirs to that Glory above, where the Fore-runner is for us already entered : Eor it became him for whom are all things^ and by whom are all things^ in bringing many Sons to Glory, to make the Captain of their Salvation perfe^ through Sufferings. Firft he brings thofe Sons into a State of Grace, as the Effeds of his Death and Refurredion, and unto a State of Glory : ^nd whom he jnflijied^ them alfo he Rom.3.30. glorified.

I fhall draw up the Sum of this Argument: If fuch are the cer- Thegmml tain Fruits and EfFeAs of Ghrift's Death -, (i.) If it hath appeafed Argument. the Wrath of God for all that are in him : (2.) If it hath made their Peace, and for ever reconciled them unto God : (3.) If the Holy Spirit is purchafed, and procured as the Effedts of his Death for them, by which they are renewed, quickned and helped to mortify Sin •, and is to them an Earnefi, aWttnefs^ and Seal of Ever-lafting Life, and fhall abide with them for ever : (4.) If J unification is the EfFedt of Ghrift's Death, and they are for ever acquitted from all Sin, and accepted as Righteous in Ghrift's Righteoufnefs: (5.) If all that believe in him are fandified, as the Effedlsof his Death, and fliallbe perfeded for ever: (6.) If Pardon of Sin is an EfFedl alfo of Ghrift's Death, and all Believers have and ihaU have their Sins forgiven for ev^r, or remembred no more : (7.) If they are adopted Sons and Dau:^hters to God, "as the Effeft of

M m Ghrift's

':[^ " ' lie BffeBs of Chrljl's Death

Chrill's Death : (S.) And alfo if Glorification is an Effctt of his Death ; and as certain as is the Gaufe, the EfTea will be •, or as fjre as Chrilt is glorified in Heaven, all that are his Members Ihall be elorified. Then it is impolTible that any one of them flionld fofall away as eternally toperiRi: But all-thefe things are true, and none dare to deny them To to be, therefore they cannot tVal, foas eteinally to perilh.

I fliall apply this, and come to the next Argument.

apvlication.

Firfi^ To Sinners. ^

I Hath the Death of Chrift fuch Virtue in it, even to renew,, quicken, regenerate all that believe in him? Is God through the Death of his Son reconciled, and (hall all that take hold of him be juflified? &c. O then, Sinners, lookup unto hira and never ceale looking, until you fiild the Effeds of his Death in your own

Obied -I. But alas^ Sir^ I am a vile and abominable Simer. ' jinfw. Well, notwithltanding that, yet there is Virtce enough

' in Chrifl: to fave you. ■ ...

Objed. 2. BHtlhave been a Drmkard, a Swearer, an JdHlterev,

An%>. Sohadfomeof thofe P^«/fpeaksof, ^ Cor (>^.ii. Such

mre feme of you, but you are fanaified, but you are jufttfiea.

Obiea:. 3. But J have been an Old Sinner. ^, .. ,• . r

Jnw.^Wdl let it be fo, yet but a Sinner, and Chrift died for

Sinners, for the chief of. Sinners, thereforethere ishope for you^

nay, if you can believe, and apply the Virtue of Chnft s Blood,

you (liall find Mercy. ,,,.,,.,.

Obied. 4. But J fear Chrifi did not die for me.

Anfw I. If he died for the Chief of Sinners, why not for thee? And if thofe that crucified him found Mercy, why nor

'^'2/Thou haft as much ground to believe that Chrift died for thee, as any ungodly Peifon hath that dwells on the Face of the, ^ whole Earth. Sinner, lookup. Nay,

3- Thou haft as much ground to believe that Chnft d^^^^^ thee, as any of thofe had once who now feel the Effeds of his Deatho

4.. Did.

• 4. Did ever any Sinner throw himfcif at iiis Feet as a poor lolt and undone Creature, and take hold of him, that was rejedled ? Qijery. iVhat is the frfi EffM of Cbn(i's Death f Jifsfw. The firil Effed of Ghrift's Death in the SquI, is Life •, LifeisinfuPcd': And if thou hall a vital Principle in thee, thou wile cry out under the Senfe of thy Sin. Thrult a Sword into a dead Man's Bowels, and he will not Ilir nor cry out. Sin is in wicked Men, like a Sword in the Sides of fqch as are dead ^ but as foon as Life is infufed, there will be Senfe, and a crying out. Now ivkn they heard this, they mre pricked in the Hearty 'i^d [aid^^^z.^^i. unto Peter and to the refl of the Jpoflles^ What [hall xve do f Some of thefe had been the Murderers of the Lord of Life and Glory, yet they found Mercy.

2^/y. Another Effed is this, viz.. You will perceive a mighty Famine in' your Soul, as it was with the Prodigal Son •, all your old Hopes of Heaven will be gone, Poverty of Spirit will overtake you : An 'awakned wounded Sinner dcfpairs of all Supplies or Help in himfelf; he is diftrelled with pinching Hunger, and fo flies home to his Father: (i.) Yet may not get Power over Sin prefently. (2.) But P he trembles at the Thoughts of God's Ju-llice, by beholding the Spear in Chrift's Side. (3.) He throws * down his Weapons as being conquered and overcome, a ad re-folves to do as the four Lepers did, 2 Kings 7.3, 4, 8, 9- (4O He fees nothing but Death if he abides where he is, and believes not: And if he returns to his old Courfe, he fees he rauft die •, and therefore ventures to throw his Soul upon Ghrift, or ventures himfelf on ChriH:, and lies at the Feet of ChriIt, and fays, If Iperilh, I perilh, I can but die •, and if he will pardon me, heal me, and have compalTion on me, i fliall li'/e. O Sinners, that you could but do thus.

Secondly.^ We may infer from hence, thjit it is in vain for any Perfon to talk of Chrifl's Death, or to fay Chrilt died for Sinners, nay, for the whole World, and therefore for me, unlefs they come to feel the Virtue and bklf^d Effects of his' Death op their own Sou.L% O fee you reft not, without iinding the Pow-er of the JDeath of Ghr^iiti Sirs, though the Sacrifice is over, yet the Virtue and excellent Caufality of it remains •, and not only to juilify and abfolve a believing Sinner, but alfo to quicken, regenerate, .and to fanclify and make bim Holy alfo. Therefore 1 bour to •know.and experience the POwer of Chrift's Death.

M m 2 Thirdly'^

Thireily, From hence alfo we may infer, that this is the only Way to know Chrifl died for us •, namely, when we find the Effects of his Death, that we ^« to Sin^ th^tthe Body of Stnis cruci* fled in m with him. Hath the Life of your Sins been let out ? O fee to this you that prcfefs the Gofpel. .

Fourthly^ This (hews us alfo what a dangerous thing it is for any to build their Faith upon the general Love of God to Mankind. What lay fome? I believe Chrift died for me, becaufe he died for all', and becaufe for all, therefore for me. Brethren, lama-fraid this is the ruin of many Souls, becaufe it may be but a falfe Faith that thofe poor Creatures have, they may not experience the EfFeds of Chrift's Death-, may be it is not prell upon their Gonfciences, but thisof Chrifb dying for all, they think is enough. Now pray confider, and O that all fuch miftaken Per-fons would confider it alfo y

1. That a general Faith, viz,, to believe that Chrift died for all, gives no Man any particular faving Intereft in Chrifl's Death : for if it did, then every Man that fo believeth, hath a faving In-tereft in his Death. But thoufands perhaps fo believe, and yet are as vile and ungodly People as any in the World : Therefore to build on that general Faith, without a particular Application of the Promife, or Promifes of God, and experiencing the Effects of Chrill's Death, is a falfe Faith, and deceives the Soul.

2. That that Faith which a Man may have, that may leave fuch that have it and trufl: in it, under the Power of Sin, is a falfe Faith, and will deceive the Soul: but Men may have that Faith, namely, believe Chrift died for all, and therefore for them, and yet be under the Power of Sin ^ therefore that may be a falfe Faith.

3. That Faith that doth not change the Heart, purify the Heart, is a falfe Faith : But many that believe Chrift died for all, and therefore for them, have that Faith, and yet it doth not change their Hearts, purify their Hearts j therefore it is a falfe Faith:

4. From hence I argue, that it follows undeniably, that all thofe People that believe Chrift died for all, muft come to a particular Application of Chrift's Blood, and not truft to that general Application ^ they muft feel the Effeds of Chrift's Death upon their own Souls, orelfethey are undone: nor do I doubt in the leaft: but many of them of ■'that Judgment do fo, divers of them being as gracious Chriftians as any others •, and have Experiences that ckarly contradi;^ their own Principles. Fifthly^

Fifthly, and Laflly, Here is Comfort for Believers. O fee what the Death of Chrifl hath and will effefl for you, and in you. I. God's Wrath is appeafed in him towards you. 2. Juftice is fa-tisfied in him towards you. 3. The Law is filenced. 4. Peace and Pardon procured. 5. Life is infufed. 6. The Guilt, Power, Pollution and Punifliment of Sin, removed and gone for ever. 7. You are juftified. 8. Satan is conquered. 9. The World is overcome, you are and fliall be fanftified, and Heaven is opened; you are in Chrift's Hand, and fhall not perifh, but have Everlaft-ing Life.

JOHN X., 28.

Jnd J glye unto them Eternal Life^ and they fjall Jte-yer perijh, neither fhall any pluck them out of my Hand,

BRETHREN, there are but two Arguments more that I in- ^V^^ tend to infill upon, for the farther Proof and Demonftra- ^^^ tion of the Saints final Perfeverance } or to prove, That \y,..^^ none of the Saintr or Sheep of Chrifi^ can fo fn and fall away as eter-nally to perijh,

I fpokethe lafl Day to the Effeflsof the Death and Refurre-<5tion of Jefus Chrift : I might proceed to fpeak to the Interceffion of Chrilt alfo, but I fliall take that in the Arguments I fliall next enter upon.

Nittthlyy The Saints are in the Hand af the Father, and in the 9^^ Arg. Hand of the Son confidered as Mediator. ^ttnrbefn'^

And from hence I fliall prove, That it is impoflTibk they fliould of the fZ fo fall away as eternally to perifli. ther, andin

Chrift's

'Belie'Vers hetn<r in the Father*s Hand^

Ftrfl^ I fliall fliew you in what reip^ct they may be fajd to be in the Hand of the Father -^ aud what is mcaat by his Hand, and how that doth fecure them.

Secondly^ Shew you what is meant by their being in the Hand of the Son ; and fnevv you how that may be faid alfo to fecuvc their firm Handing,,and tends to their final Perfeverance.

Thirdly^ Shew, you in what rofpe-^t they may bs faid to be in ChriiVsHand. ,

Firjt^ By the Hand of the Father, doth intend his Power : JBe4 Ifa.9 . 1. hold, the Lord's HarJ is not fiortyjed that he cannot fave : As if God Ihou'd fay, I am not grown weaker than formerly, I am God Al-miglity ftill, and as Omnipotent as ever. Hand here, and fo in * my Text, by a Synecdoche^ h put for Strength or Power. So alfo Ifa. 50. 2. Is wy Hand fuortned at all that it cannot redeem ? or have I not Tower to deliver ? Behold^ at my .Rebuke I dry up the Sea-, 1 rn.ikt the Rivers a Wildernefs^^z. Read the next Words loilowing my Text, /t<!y father Tc hi ch gave them me^ is p-eater than ^aUy and ntme is abk to fbtck^ thtm cut of my Faihtr''s i-iur.d.

Secondly^ By the .Hind of the Fathei ni?y «]enore God's Eternal Purpofe, or hisCoundf •, for 'and fomciimvs is put for the Pur-A."'i. 28. po^c or Counfelof God : To /o rvha'fcevr thy Hand and thy Cowjfel ' determined to do. And if it may thiis be •talen-hei e, then this may betheSenfeof it, 'v'lz.. All the Elect, all the Shc^ and'Lambs of 'Chrift are, by God's Eternal Porpofe and Counfel ordained to Eternal Li''^, and-none can pluck them out of liis Elcctian, or change his Purpofe : For like as the Death of Chrift was determined by tlieHand or Counfel of God, fo were the Effeds thereof, I mean, what Perfons flibuld'be faved thereby, even all and every one of them that he bad given nnto his Son as he is Mediator. The Defign and Purpofe of God, by Jefus Chrift, was to fave all the Eied^ and the End and Defign of Chrift's Death cannot be fruftrated, they are in God 5 Hand, that is, it is his Purpofe and Oounfel-to fave them ', ^ndhisConnfel ^jall ftrndy and he will do all his Pleapire.

I. All the Counfels of God then from Eternity, and c-:ll his Pro-

• mifes and Declarations that hold forth thofe Counfels, having a

fpecial Relation to Chrift's dying for his People, and their adtual

Salv;;tion, muft and ih^ll have their abfolute Accomplifnment ^

for -he End of a thing is that fcr which the thing it felf is: And

h^d

Jecures their final Terfeyerance, \y\

had it not been for that, the thing had never been at ail, it being that the chief Agent principally aimed at, and purpofed to bring ^ about.

-2. Therefore the Solvation of Chrift's Saints muft be certain, from the conftderation of the Immutability q( God, in which the Per-iedtion of his Divine Nature fliines forth, and requireth a corre-fpondent Atfedion of all the Internal and External Afts of his Mind and Will.

3. From his Soveraignty, in making good and executing all his Parpofes, which will not admit of any Mixtures of Confujts as a-mong Men, (the Lord may do what he will with his Creatures, we are but as Clay in his Hand •, ^nd fuch as he will make .Vellels of Honour,' who fiiall contradict him or rei-ft hi Will ? ) Shall any change God's Mind, or render his Thoughts liable to Alteration ? , Alfo is it not from his Sovereign and Diftinguifhing Grace to fom-3,

that makes the Apokle break out, 0 the df^th of the Riches hoth afB^om.ii, 'the I'Vifdom and Kmwledg of Cod! how Hnjearahahle are his Judg- 33' merits^ and his Ways paji piding-out !

4. If we confider how his abfolute Parpofes doth excite his Oni-nipotency to the actual accomplilhing of them, who can once fiip-pofe any one Believer Ihould mifcarry ! 'Ihe Lord af Hofts hath fworn, faying^ Snyely at 1 havethmght^ ft jhallit come to fafs j and a^ i^^, 14,, I have fHrpofed, fo fljall it ft and. As God is able to do whatfoever 24.

he hath purpofed, fo we may aOure our felves there is nothing that fhall fail which is according to his determinate Counfel *, He t-s of one A^find^ and rvho can turn him ? ■

5. And what FoUy and unreafonable Incredulity is \i once to imagine, there fliould be any manner of fnfpending the Ads and

•Purpofts of the Will of God, upon any adings of the Creatures whatfoever, feeing it cannot be done without fubjediilg Eternity to Time, arfd the VVill of Man to the Will of God, or the Firft Caufe %oi\\^ Second^ the Lord to the Servant ? , .

6. Now then feeing God hath taken the Salvation of Itis Elefc into his own ETand, Power, and Eternal Purpofe, and hath been at fuch vail Ex.pence of Rich Treafure, in order to the accom-plifhing'of his great Defign herein, who can imagine that any

vone of his Saints ihould mifs of EverlaPii/ig Life ? Suppofe a Princsi fhould have a wonderful Projed in Hand, which he carries on with the Advice of his Council, to make fo niany of his Subjeds that his Love and Affeftions are let cut upon. Great and Happy on Earth i and in doing of which, fnould expend all, or the greate/l

prToFhis own Riches, nay, facrifice his own Son ^ Would he, after all, (if he could help it) fuffer his Deiign to milcarry in the Advancement of any one of them ? Or (hould a moft wife and cunning Artift, contrive a curious Piece of Workmanfhip, which might colt him thoufands, it being his whole Work, and taking up all his Time, for forty or fifty Years, to brini^ ic to Perfedion •, fuppofe it be a rare Piece of Clock-work, would he fuffer any one part of it to be disjointed from the reli by an Enemy, whilft he look'd on, if he could prevent ic, or wei e it in the Power of his Hand? Alas, what are all the rareft, theiivheil: or molt curious Things in Nature, that are or ever have been in the World, to this Work of God in the Redemption and Salvation of his Chofen Ones? What Treafurehath hefpent, (as I may fay)? Hath it not coil him the parting with the Pearl of great Price^ even the breaking of it into pieces, that fo he might enrich and make great and glorious every one of his Eled ? Nay, and after he hath cu-rioufly formed his own Image upon each of their Souls, to the Joy and Wonder of the Holy Angels, and to the Perplexity and Sorrow of Devils, and this as the Contrivance of his Eternal Council 5 will he, after all, think you, fuffer Satan to deface this his Image in the Souls of any one of them, and fo fpoil and bring to nought part of that glorious, expenlive, and curious Piece of his own Workmanfhip, which was the abfolute Refultof his Council to compleat and deliver from mifcarrying from all Eternity ? Now then feeingthatall the Eled, or all true Believers, are thus in the Father's Hand, viz. put under his Abfolute and Eternal Decree and Purpofe, to fave, through Jefus Chriff:, what can obftrud: or hinder this God from effecting of his own Glorious Deffgn herein ? To talk of Conditional Purpofes concerning Perfeyerancet faith Dr. Owen, are either imfoffible^ implying Contradictions, oilndi-croui^ even to an unfitnefs for a Stage. See the i^th Verfe, My Father that gave them me, u greater than ali'j and none can fUtck^ them eat of my Father"s Hand.

My Father, as if Chrift fliould fay, is equally concerned with me about my Saints Perfervation, and final Perfeverance •, and they are in his Hand,he hath put them into his own Power,and he is greater than all, he is greater than me as I am Mediator,tho as God I and my Father are one v tho he hath put them into my Hand, as I am Mediator and their Surety, yet he hath not let go his own hold of them, he will fee not one of them be loH for whom I lay down my Life. If any would get them out of my Father's Hand, it

muft

I

muftbeagainfthisWrll, hisPurpofe, his Decree, and they muft do it by Force, by Violence, they mult pluck them or rend them out of my Father's Hand : Mind the word plucky twice mentioned ^ Neither fliaU any flnck them out of my Hand ; and none it able to tUic\them ont of my Father's Hand. Not that any are able to plucx them out of the Hand of GhriH as Mediator : But our Saviour adds that, in this 29?^ Verfe, as a farther Confirmation, and as an adurance of their fafe ftanding. Who is too ftrong for Omnipotence it felf ? Can any bring his Counfel to nought, or deftroy fuch that he holds in the Hand of his Eternal Decree, in the Hand of his Everlafting Love arid K^QCtion^ and alfo in the Hand of his amazing, inconceivable and irrefiftable Power ? That Enemy that will deftroy one Saint, muflbeaMatch for the Infinite God, and overcome him, and rob him of his chiefeft: Treafure, or of his precious jewels. O who dares to fay this can be done ! Well then, aflbre your felves, that not one Sheep of Chrift can perifh: Sin muft be ftronger than God if it deftroys one of the Eledt •, and Satan more mighty, greater in Power than God : which to think is Blafphemy. Why Ihould our Saviour here add. My Father if greater than all, were it not to fignify the impoflibility of their pe-riftjing, or to fliew how impoffible it is that any Enemy ftiould deftroy them ?

Thirdly^ By their being in the Father's Hand^ may be meant Je-fus Chrift, who is called the Power of God^ and the Wifdom of Cod \ i Cor. i^ becaufe by and through him, God exerts his Power, or his ^^* Strength to fave •, or the Glory of his Power is manifefted, as well as of all his other Attributes. Sin feera'd to eclipfe the Power of God in faving his People, becaufe Divine Power could not fave in a way of Omnipotence, to the Impeachment of his Joftice and Ho-linefs •, but in Chrift Juftice and Holinefs is as much magnified as Mercy and Goodnefs •, and ther^y fo too, that the Power of God might Ihine forth in its full Glory: Father^ g^^^'^fj t^y Name^ faith John ig» Chrift. Then came a Voice from Heaven^ f^yi»g^ J ^^'^^ both glorified it^ 28. and will glorify it: Thy Name,that is,however thou art made known, or glorify all thy Glorious Attributes. Almighty Power was feen in creating the World \ and alfo as it wrought in conjunction with Divine juftice, it fhone forth in cafting the Angels out of Heaven, and Adam out of Paradife •, as alfo in the Flames of Sodom :^ And as Divine Power joined with Divine Mercy and Goodnefs, it ftione forth in faving the Jfraelites at the Red Sea. But the Strength and

N n Glory

Glory of every Attribute never fhone forth in their equal brightnefs and fplendour, as all are united and in conjundion together, and meet in fweet Harmony, as they do in the faving of Man by Jefns Chrift-, fothat Jefus Chrift may be well called the Wildom of Col.i. 1$. Qq^^ aj^d j-he Power of God. Chrift is the firft-horn of every Creature : And as the Firft-born is the Strength of the Parent, fo is Chrift the Strength of God. The tranfcendent Excellercies and Glories of the Divine Being, that were fcattered (as it were) in t^e Creation, are all united and gathered in Chrift ; that like as when a bundle of Rods united and bound up together cannot be broke, or as fo united are very ftrong, fo God in Chrift ftiines forth, as having all his Glorious Perfections united in one •, and in this fenfe Believers may be faid to be in the Father's Hand, and fo that none can pluck them out, God hereby appearing in his united Strength. Pfal. 80. And thus Chrift may be faid to be, that Branch that God hath made ^5* firong for himfelf. And again. The Man of thy right Hand^ the

Son of Man whom thon haft made (irong for thy felf in whom thou Iheweft the greatnefs of thy Power to fave, or to manifeft his Almighty Power by. O what a Hand is the Hand of God in Chrift ! Who can pull one Soul out of the Father's Hand, or out of Chrift^ who is the Father's Hand of Power to fave all his Eka ? Believers are in Chrift's Hand, and Chrift is the Father's Hand,, yea the Far ther's Right Hand: the Power and Glory of all the Divine Attributes are united together in Chrift •, herein they (hew the Perfeftion of their Strength, and are all exerted in the Salvation of every Believer j therefore it is impofiible one of them fhould perifh. In the uniting of all the Attributes of God together doth the ftrength of God appear to fave. And in this refped Believers are in God's Hand, God is concerned to fee the Salvation of his People per-feded by Chrift as Mediator •, who is, as fo conlidered, his Right Hand, or the Greatnefs of his Power, or the Perfedion of his Power and Strength.

Secondly^ To proceed v as they are in the Father's Hand, fo he hath, you heard, put them into Chrift's Hand as their great Sfon-for^ Mediator 2nd Surety; and that before the World began, in that Covenant and BlefledCompad the Father and Son entered into, in order to the Eternal Salvation of all his Saints: And the Holy God hath fixed on fuch Ways and Means, and in fuch manner, that the Thing-defigned cannot mifcarry. Men indeed may miD of their Ends they aim at i but what is diredly in. the Hand of God,

and

and is put by him into the Hand of his Son, to tfk€t and finally to accompiifh, fhali never mifcarry, it being, as I have told you, done according to his Eternal Counfel. God's Abfolute Purpofe fhall (land, let it be what it will •, much more that Grand Purpofe and Defign of his, of faving all true Believers by Jefus Chrift.

Ftrfl^ There is a proof of it already as to Matter of Fadt : Many thoufandsof the Souls of his Eled are gone to Heaven, in fpighc of Sin, Hell, Death, World and Devils.

Secondly^ In the Salvation of Believers by Chrift, all Interelts concerned are fecured.

(i.) God is Jiilt, and herein he declares his Juftice with a Wit-nefs. And, (2.) Yet the Sinner is juftified.

C3.3 Vengeance hath to the full took hold of Sin. And yet, C4.) Mercy is magnified to the higheft Degree in faving the Sinner : Juftice is fatisfied, and yet the Sinner is forgiven.

(5.) The Law of God hath its full and juft Sandion j* and the Violence offered to it is retrieved.

(6.) And Jefus Chrift who did all this, in beholding his Seed and Fruit of his Soul, and their Eternal Blerfednefs fecured for ever, is well pleafed and fully fatisfied.

Thirdly^ The way of accomplifhing this Defign, is fuch as will certainly compafs_ the End, Divine Power being ingaged in it, which refteth not in the leaft on the Concourfe or Compliance of any fruftrable Inftruraents •, nay every Attribute being hereby magnified, they join hand in hand for the effefting of it.

Fourthly, No Power can fuperfede God's Decree, nor obftnid Jefus Chrilt'in his compleating the Whole of his Work: I will work, and who fjall let ? And again it is faid, He jhaU brin^ forth ''"^' 42-?. Judgment unto FiUory. He fhallnot fail nor be difcouraged : the^^^'^°' Pleafure of the Lord Jhall fro/per in his Hand. And feeing then that the Final Accompliihraent of the Salvation of every Believer is put into Chrift's Hand, for a farther Demonftration how this tends to fecure them all from Danger, and to preferve them to Eternal Life,

Take here a Ihort Induction of Particulars. I. Confider the Nature of that Covenant, by virtue of which all the Eled are put into Chrift's Hand : It is a Covenant made- and entered into by theSon as Mediator with the Father ^ not only to redeem and purchafe Life for them, and to infufe Life in them, but to preferyethem in a State of Life, fo that none of God'i Co-

N n 2 venant-

^_5 'Believers being in Chrijl's Hand

vcnant-Children might depart from him any more forever, whi^h the firll Covenant failed in •, and therefore God'found fault with that, or rather v;ith them with whom it was made, who failed in continuing thsir Obedience thereunto, bnt finned, and fell from God. Now fay I, God to prevent the like again, hith entered into a Nev/ Covenant with his Son for us, which is fo trf// ordered in all things^ and fare, as that not one Soul fl'iall ever eternally mif-carry that is comprehended therein. O remember that this Covenant was the Refult of Infinite Wifdom, as well asitrefulted froin inconceivable Love and Goodnefs in God ; and it was to fruftrate and deftroy the Works of the Devil for ever, fo that he might never have Caufe to infult over the Majefty of God, iil getting out of his Hand one Soul that he defigned in his Eternal Counfel to make h^ppy, and fave for ever.

2. Confider, Jefus Ghrift to this End,in this Covenant, hath took all that the Father gave unto hira into his Hand as their Surety. Pray corifider, all Believers are thus in the Hand of Chrift : Hence Hcb.p. 22. lie is called the Surety of a httter Covenant. He is their great Spon-for •, if any be ioft, he mull anfwer for them. Let me read that Text in i Kings 20. I (hall only allude to it to clear up this Matter the better to weak Capacities s Thy Servant went out into the midfl 1 King.2o. of the Battel^ and behold^ a Man turned afide^ and hrought a Man «»--59' tome^ and faid^ Keep this Man : if by any means hr he mifw/y then

(hall thy Life go for hit Life. I know this was fpoken by the Prophet parabolically, yet it^mayferve to fhew you the Nature of Suretifhip, where one engageth for another, or for others. Thus Jitdah became Surety to his Father for Benjamin ; 1 will be Snrety Gen.439. for him ^ of my Hand Jhalt thou require htm : if I bring hiw not unto thee^ and fet him before thee, tifen let me bear the blame for ever. Gen. 42. Keuhen^A^o became Surety for Benjamin ^ ^WReuben fyake unto his 37« Father^ f^y^^K-^ Slay my two Sonsjf I bring him not to thee^ and deli-

ver him into thy Hand. This was more indeed than was required of him, or that his Father _7^<r<^ could accept of without Sin, had he failed. But O fee the Nature of Suretifhip ^ Jefus Chrill hath taken all his Saints into his*Hand, as their Surety to the Father ; -and God hath accepted him in this Cafe, and looks for them all at his Hand ^ the Father fubflituted him, not to be a Shepherd only, but a Surety alfo.

3. And let it be confidered, that Jelus Chrifl: became not our •Surety to pay cur Dcbts,_ or to fatisfy for our Sins which we flood .charged with before OKr'Converfion, but alfo for all our Sins after

vne

I rrrr-—

fecures their final ferJeVerance, ^" 177

we believe: his Blood was a plenary Satisfadion for all •, fo that Chriil fays ( as ic were ) to the Father, as Jtcdah to Jacoh^ I thy Servant am become Surety for thefe, and every one of thefe that thou haft given to me ^ and if I bring them not to thee, and fet them not before thee in Heaven, then let me bear the blame for ever. Of he may fay, as Panl fpeaketh concerning his Son Onefimta j // he hath wroft^e4 thee^ or oweth thee omk^ fut that on my Account. Philem. 1 Paul have written It with my own Hand^ 1 will repay it^ &c. Thus * > '9* Chriltmay fay, Father, charge the Sins the Debts that my Saints have, and (hall commit, to me, 1 will be accountable for them : And indeed he hath already done it, once for all •, and not only ("o^ but to bring them all to Heaven, and this in a moft high and fub-lime Covenant and Holy Corapaa he made with the Father before the World btg^^ t therefore not one Soul of them can perifh.

4. Confiderslfo, that in purfuit of this Covenant and Sureti-lliip, Jefiis Chrift hath fuffered Death, fpilt his own precious Blood, wMch the Father doth accept of as their full Difcharge : and Ihall any once fuppofe that one Soul of his People for whom he thus Jtruck Hands and died for, and took into his Care and Charge, fhall eternally mifcarry ?

5. Confider, that as they are in Chrift's Hands, and he hath fuffered Death for them, and in their ftead, i'o alfo, that the Merits of his Blood might become effectual to them, he is every ways fitted, endowed and qualified with all things whatfccver that is ne-ceflary, in order to his adl-ual Difcharge of this great Truft he hath taken upon him.

(i.) He hath received the Spirit without'meafure, to theend he might have that and all Grace that is needful, to communicate to every one of his Saints as he fees neceflary for them-; and it is laid up in his Hand, nor given all at once to them^ but they /hall have all their Wants fuppiied according to his Riches in Glory.

(2.) He hath Wifdom enough alfo, for he is Wifdom it felf. Phil.4.i-p.

(3.) He is clothed with Power alfo ^ he is a Saviour, a great One : Pray hear what he himfelf faith •, / that fpeak in Righteouf ifa.^s-r. mfs mighty to fave. All Power ii given to me in Heaven and Earthy Mat. 28. Bcc' He cannot fail for want of Power as Mediator, let the States 18, ip. or Straits of any Soul of his,' be what they will,_ or of any that re-lie upon him or come unto him -, Wherefore he is able to fave to the Heb.7. 25, Httermofl, all that tome to Cod by him. Nay, and this Power is given to him to this very end, namely, not only to quicken and a-enew thetn, but alfo to perfed Holinefs in theUi, and to bring

them

them to Heaven at laft : j4s thou haft given him Power overall Flefh Joh.i 7. 2. that he jlwHtd give Eternal Life to as many as thou haft given him.

6. Gonfider the ftria Charge the Father hath given to Ghrift, as he hath put all Believers into his Hand.

(i.) A Charge to redeem them ^ he laid down his Life as the Father commanded him.

(2.) See that ia I fa. 49. 9- That thou mayfl fay to the Prifonert^ Co forth ^ and to them that are in Dark^efs^ Shew your felves. He had a Charge to call his Eled out of the Grave of Sin, and to knock off their Fetters, to open their Eyes, and to heal their Wounds.

(3.) He hath a Charge to lead them : For he that hath Mercy on Ifa.49. 10. them jha/l lead them, even by the Spring of the Waters ftiall he guide them. Ghrift hath the Condud of thefe redeemed Captives, which we have fully proved by his being called a Shepherd.

(4O He hath received a Charge to receive ail the Father hath

]o\\.6. 37. given him ^ and thofe that come unto him, he faith, he will in no

wife cafl out. And this he doth not only out of his own Affections

and Bowels to all fuch poor Sinners, but alfo as in difcharge

of his Office, as all are put.into his Hand.

(5.) He hath received alfo a Charge to perfed that good Work

Mac. 12. that he hath begun in them : The brmfed Reed Jhall he not break^

20. and the fmoaktng Flax Jhall he not quench^ till he hath brought forth

Judgment unto rtSory. He will carry on that Work in the Soul

till it is compleated •, He /hall do this, faith the Father, this is

part of his Work and Office which he hath accepted of: And our

Saviour takes notice of this thing aahis Father's Will and Charge

John ^.39. given unto him i And this is the Father^s mil that fent me^ that of

all which he hath given me^ I (hould lofe nothing, but [hould raife it

up again at the laft Day. My Father fent me to cherilh and take

care of the pooreft and weakeft Soul that he hath given me, and

to fee that none of them be lofl: ^ I mull, as if he (hould fay,

ftrengthen their Faith, fubdue their Corruptions, and never leave

them till I prefent them all before my Father, without Spot, at the

laft Day.

(6 ) He muft give an Account of them alfo at the laft Day, and he will prefent them all without Blame before the Father, in Love, and fay, Behold^ here am /, and the Children which than gavefi tne^ none of them are loft.

7. Conlider in what Relation all Believers ftand unto him in, as well as he hath them in his Hand ^ tbey are his Brethren^ nay

more.

more, his Seed^ his Off-fpring^ his own Children begotten, and born of his own Spirit ; they are the Members of his own myJHcal Body^ his own Spoufe^ yea, of his Body^ of his FUfli, and of his Bone: and wij] not this, think you, greuly move him, excite and flir up his tender ^ Heart to hold them faft in his Hand, and keep them from pe-rifhing ?

8. Confider his Faithfulnefs ^ is it look'd upon as one of the word Blots any Mortal can have upon him, to betray his Trull or not to difcharge it with all care and faithfulnefs, efpeciaily where the Life of a Perfon is concerned ? And Hiall not our Lord ■ Jefus faithfully difcharge his Trufl ? Will he fail any poor Believer under Temptation, or leave him to the Power of Sin and Satan, when the Life of the Soul is concerned ? O what is the Natural Life of the Body, to the Eternal Life of the Soul ? Now are all the Godly put into Chrift's Hand, and hath he accepted of this Truft, vix.. to keep all the Father hath given him unto Ever-lafting Life, and not fuffer the Soul of any one to be lofl, and will he not be faithful ? O how faithful hath he been to the Father in all things, and to the Souls of thofe that are already fafely landed on the other fide of the Grace ^ and will he not be as ..■?,'-faithful to all that yet remain in this lower World? Alas, hQ^'^*^^ knows how weak and frail we are, and that without him we'can do nothing : He ts faithful^ and will not fifer m to be tempted above what we are able •, and will alfo with the Temptation make way for our J, ' ^°* efcape^ that we may be able to bear it. For in that himfelf hath fnffered Ji , being tempted^ he is able to fiiccom them that are tempted: He has ^ '^'^^' a Fellow-feeling of our Infirmities, and hath Gompaffion of the Heb..., . Ignorant, and fuch that are out of the Way. '"'

9. Confider of the Greatnefs of that Love he hath to all that are in his Hand, or are committed -to his Charge, which 1 haw already fpoken unto.

10. Confider what he fays in my Text, take notice of his Re-folution, and Furpofe of his Soul i Neither fljall any phck, them eiu of my Hand.

Qiieft. What is meant by any ?

Arjfw. The World (hall not, the Devil fhall not, the Flefh fhall not. Sin fhall not, Temptation fhall nor, Profperity fliali nor, Adverfity fhaJI not. Death fhall nof, no Enemy whatfoever fhall be able to pluck them out of ray Hand, viz..

I. They fhall not break that Union there is between me and-tbem, but it Ihall abide indiffolvable forever.

2. N-ons-

~^gQ '^^el'teyers hemgin Cbrijl's Hand

H rohat n fpedt the

N^;^7(h^irb7able to remove my LQve.frpoi them i I will love

''t NoneZucS'wcaftth.motF, or throw them out of ♦iiP rovenant into which I have brought them. ' ' NeXr n all any be able to do it •, they (hall not be able by Fo?ce to do it, nor by Flattery to do it, 1 will keep them, and fafelvprotea h^^^ TheEnemy will attempt to do it, (as if our sSrSd fayO ^ will arive,they will pluckand pull and do what they can to get them out of my Hand •, but fays he they Mlnot do it: Reproaches,Perfecution, Poverty, Hunger, Naked-S^,t Peril nor Sword, thefe, nor any of thefe, Ihall'ever be able to pWk them out of my Hand.

Thlrdh. Ifliallnow (hew you in whatrefped, the Saints may cpt6t the befaidtobeintheHandofChrifl:,orunderwhatconiiderations. SJt ^' niewedyouatfirft, in opening our Text, that he hath a feven-[aid toiein ^J^ ^^^^ J j-hem, which is held forth m part m the Sacred Scrip-

'i^'i^' ture by feveral Tropical Allufions. • v u- u ^ k '

jiand. ture, oy ^^^ i ^ ^^^^ ^^^^^ ^^^^^ ^^^ 3g^j„>) ^,, Hand, by

virtue of his Covenant which he made with the Father •, fo that lieyare inhis Hand, As when a Man makes a Bargam to do fuch or fuch a piece of Work, which he mgageth and promifeth he wilUo through with, and will not ceafe until he has perfeded k Now upon this Account we fay, that Work is in his Hand : And thus Chrift hath undertaken the Work of our Salvation •, we, and that Work of Grace in us are in his Hand, and he will perform if and Derfed it before he hath done.

a God the Father hath given us into Chnft's Hand, we are in his Hand bv the Father's gracious Rcfignation •, and he hath accepted Gf theTruft, Care and Charge of tis, as our only Sponfor and RlefTed Truftee, to pay our Debts and fupply all our Wants.

, We are in ChriR's Hand, as Sheep are in the Hand of a Shepherd, to feed, lead, and preferve us, and defend us from all

^"r As a Bride is in the Hand of the Bridegroom, to Ipve, comfort, cheriHi, and delight in us-, even fo Believers are m Chrilts

"^c^ We are in his Hand, as a blind Man is put into the Hand and Care of a faithful Guide, to lead, proted, and fave m the midfl: of afl Dangers •, and he hath promifed to gmde us by his ^^''^''^' Spirit into all Truth ; Aid J wi& bring the Blwd by a Way that they

knew not^ I will lead them in Paths that they have not known: J ip///lfa.42.i«^. make Darknefs Light before them, and crooked things fireight. Ihefe things win I do unto them, and not forfdie them.

6. They are in his Hand, as little Babes are in the Hand of a tender Mother or faithful Nurfe, to feed and preferve, bear up in his Arms and proted from all Dangers.

7. They are in Chrift's Hand, as Subjeds are in the Hand of a faithful Soveraign -, yea, fuch Subjeds that are his own Children and beloved Favourites, that he keeps company with, and delights to honour.

8. They are in Chrift's Hand, as a Patient is in the Hands of Q wife, able, and faithful Phyfician, whom he hath undertaken to cure of all Difeafes whatfoever.

9. As a Garden is in the Hand, and under the Care of a skil^ ful and painful Gardiner, who is to plant it, to weed it, to water it, and to watch it Day and Night \ or as a Vineyard is in the Hand of a Vine-drelTer.

10. They are in his.Hand, as a Shlf fcnt out to Sea in a Storna between Rocks and Sands, which is committed into the Hand of a skilful Pilot to lleer and preferve from Danger.

But pray obferve, Chrifi exceeds all Covenant-Servants •, they nlay be unfaithful, or negligent, or want Wifdom or Power to do what they undertake •, but in none of thefe thiftgs he can, nor will fail: he exceeds all Shepherds \ they may lofe a Sheep, do what they can, a Lion may tear it from them"^ but fo they cannot from Chrift, as I formerly (hewed you. He exceeds 4// Bridegrooms-, others may cool in their AfFedions, or want Wifdom, or Wealth to inrich, or Power to fave their Spoufei but fo doth not Jefus Chrifl: to his People that he hath betrothed unto himfelf. He ex-. ceeds all Phyficians \ others may not know the Caufe of fome Di-ftempcrs, nor how to cure them, or may want Care or Tender-nefs: but fo doth not Jefus Chrifl:, he knows the Gaufes of all our SicknefTes, and wants no Skil, Care, nor Tendernefs, in order to heal all his Children, whatever their Difeafesmay be. He exceeds all Guides ^ they may let go their hold, or gaze about and let the Blind fall into a Pit and p^eri{h: But fo will not he, he holds them faft, and will not let his hold go, he hath fafter hold of us than we have of him : When David's hold was near gone, and his Sreps well nigh (lipty yet neverthelefs ( faith he) / amcontinH- pfaj «j,2^ ally with thee, thou haji holden me by my right Hand. Chrifl exceeds ij., all Mothers *, Can a Woman forget her fHc\ingChild^ that Jhe jhonld

O o ftitt

not have comf^jfion on the Son of her Womb ? Tea, they may forget^ yet Ifa. '9.15,1^^// / not forget thee. Behold-, I have graven thee h^n the Vdms

16.'' ' \f my Hands^ thy Walls are continHally before me. Chrifi exceeds all Kings on Earth ; for he to make his Subje<fts Rich, became poor himlelf. Others may take an Offence againit their very Favourites, though Children, and turn them out of all Places of Honour, and utterly dep^rade them : But fo will not he. Chrifi exceeds alt Cardjners or Vine-dreffers ; a Drought may come and fpoil a Garden or Vineyard, let the Dreffer do what he can •, or through his carelefnefs Weeds may overrun and utterly fpoil it: But he hath

Ter I" 8. promifed to prevent the Danger of Drought ^ his People fliall then * '' not ceafe bearing Fruit, Sin fliall not have don inion over them-, thofe Weeds fhall never fpoil his Garden. Chnfi exceeds all Earthly Pilots-, they may lofe a Ship in a Storm let them do whac they can, it may be drove either upon Rocks or Sands: But Jefus-Chrift hath the command of the W^ind, the Winds and Sea obey him •, he can lay any Storm that may arife in the Soul at his Plea-fure, and fave from all Rocks of Prefumption, or Sands of De-fpair. O happy Soul that art in ChrilVs Hand, be thou whofoever

thou wilt 1 . ,, ,.

11. Believers are inChrift^s Hand as an Inhentanee or Habitation, which he hath bought and purchafed for himfelf, and hath

■ taken adual poflenionof: or as Jewels or choice Treafure is in the Hand of the Owner v even fo are the Saints in Chvill's Hand. Brethren, what will not a Man do to keep and preferve his Right,

. or his R-iches ? True, Thieves may notwithftandrag get all he hath from him, or Fire may confume it, or by Ini^iftice it may be torn away, but Chrift's Riches, his Inheritance, his Jewels, which are his People, who are to him of an ineftimable Value, there is no Theft, no Fire, or no Violence that any can ufe, can deprive him of the leaft part of y I me-in, of the pooreft or meaneft Saint-^

12. The Saints are in Chrift's Hand, as a curious Piece of Work-manfhip caft in a rare Mold by a skilful Artift is in his Hand, p.'hich hath coft him vaft Treafure, Time and Pains, which is not iuUy compleated, nor can any do it in all the World but himfelf alone : Even thus, I fay, are all Believers in Chrill's Hand, who hath caft them into the Mold of his own Likenefs, whom he, as

- the great fpiritual Artift, after infinite Coft, Time, Wifdom and

Labour, hath renewed or regenerated; and none can finifh or

make up that Work begun in them, but himfelf only ; nor is it by

ihe Father put into any other Hand, but into bis alone to do it.

^ And

And as the finifhing any curious Piece of Workman/hip is counted DO fmall part of the Curiofity or Art, fo it is here, the perfecting of the Sainb is no fmall part of the Workmanlhip of God: And fhallChrift leave that to the Wifdom of Man to do, or fhall he fufFer the lofs of all his Travels, Colt and Time ? For if the Work bs not perfeded, all is loft that ever Chrift did. O think on this, you that ate fuch rare Artifts^ as to venture to take Chrilt's Work cut of his Hand, or that fay it is the Work of the Creature ^ for that is the Purport of your Dodrine.

13. They are in Chrilt's Hand as a great Vidory is in the Hands of a prevailing Conqueror, who hath brought the Strength of -his Enemies down, and there remains only fome fcattered Forces wholurk in Holes, which he is alfo concerned to root out, and finally to fubdue j and fhould he not purfue his Conquefls, (for alas, they may get Head again) all his Pains and Expence of Treafure would prove in vain: Thus I fay the Soul of every Believer is in Chrift's Hand, the Body and Power of Sin is deftroyed, and there only abides in them fome remainders of Corruption, which none but he by his Spirit can finally vanquilh, overcome, and root out for ever : And fhould he not purfue his Victory, all he hath done will prove fruitlefs and in vain ; therefore be fure he will never ceafe, until he hath brought all bis Foes, not only under his Foot, but deltroyed them for ever more.

14. They are in Chrift's Hand, as a poor Orfhan is in the Hand of his Guardian, who commits him&lf wholly to his Care, Faithfulnefs and Compaffion, whilft in non-age, not being able to help himfelf or Ihift for himfelf: Thus, I fay. Believers are in the Hand of Jefus Chrift, they are as poor helplefs Orphaf2s, under-Age, and have every one of them chofen him to be the only Guardian and Truftee of their Souls, or have wholly committed themfelves to his Care by a holy Refignation of themfelves to him, to be his and no more their own for ever ^ and will not he be faithful, think you, to every one of them, efpecially confide-ring they did it alfo at his Command, and by the Influence of his Spirit? Will he betray his Truft, who hath taken them into his Houfe, and under his own Cpndud, or leave them to fhift for themfelves? They firfigave themfelves to the Lord, and unto m by 2Cor,8.$. the iVill of God. And as David faith. The Poor committeth /?^w/e//pfa.,o,,.^ unto thee \ thopt art the heifer of the Fat her left. He yields himfelf

up to thee, Himfelf, his Matter, his Caufe: And what, fays he further, Thon fjalt keep them^ 0 Lord-^ thou fjalt preferve them from P^al.12.7.

Oo 2 / thU

Vcrfe 5. " ThiTCeneration^ and for ever. He tells us in the $th verfe» who they are, even the Poor and Needy. Brethren, this lays a great Obligation upon a Guardian when he fees what a Child,or any Perfon hath done in chudng him, in confiding in his Fidelity, and putting his whole Truft and Dependence in him. What Man that has a Principle of Honeity or of Morality, will deceive or fail fiich a On-s, after he hath taken the fole Care and Charge of him ? And fhal! Chrill; be more unfaithful to the Souls of his People ? God forbid.

From the whole I infer. ihegnird (i.) If all Believers are in the Father's Hand, or under his Eter>-Ariumvit, ^al Purpofe and Counfel to fave: (2.) If God's Purpofes are Immutable : (3.) If he hath not left it to any mixtures of Counfels •, if he is Omnipotent, and can and will bring all his Abfolute Purpofes to pals: (4.)^^ it be folly to imagine any of his Purpofes fhould be fubjedled to the Will of Man : (sO If Chrift be the right Hand of God, or in whom all his Attributes are united to the Perfe^ion of his Power to fave Believers: (6.) If Chrift alfo hath them all in his Hand, as God's faithful Servant, and as their Surety orTruftee : (7.) If many of them are gone to Heaven already : (8.) If all Interefts concerned in our Salvation are well pleafed in Chrift's Undertaking : (9-) If the Glory of ev^ry one of the Divine Attributes are raifed in the Salvation of each Believer : (10.) If Chrift hath received a Charge to.keep every one of them, and to lofe none, as he hath promifed to do: (n.) If Chrift is every ways fitted to fupply his Saints with all things they need or can need: And (12.) if they are all in Chrift's Hand, in all thofe refpeds I have mentioned •, then it is impoffible any one of them fhould fo fall away as eternally to pcrilb. But all this is undeniably true •, therefore not one of them can fo fall away as eternally to periflh. r • , , • l

I Ihould make fome Improvement of this, bat having but one Argument to add to prove the Propofition, I (hall leave the Application to the laft, wherein I ftsall fhew you how Chrift doth preferve his Saints in away of Holinefs and Obedience unto Eter* nal Ufeo

j: O H. f^i

JOHN X. 28.

Jnd I gi^'^'e unto them Eternal Ltfe^ and they pall ^er perlfhy neither p?all any pluck them out of Hand,

RRTHREN, though I hope I have fufficiently, through Di- r^A^ . ^ vine Affiftance, proved the Propofition, i.e. that none of Sermon jU the Saints can fo fall away ai eternally to perijb: Yet I (hall ^jV^ add one General Argument more, and then come to the Applica- ^^^ lion, and -anfwer fuch Objedions which I have not as yet met-with.

Tenthly^ That the Saints of God, or every tcue Believer, fhall perfevere or hold out to the End, and obtain Everlalting Life, will appear from the Nature of true and faving Grace. That therefore which I fhall in the laft place do, fhall be to demonftrate thattrue Grace, though never fo weak and/w^/A even like 4 C7r«/« of Muftard-feedy yet ic fhall be preferred in the Soul, and at lafi: become vidoriota. See Matth. 12. 20. J bruifed Reed Jliall he not breai^ and fmoaktng flax fhall- he not quench^ till he hath bronght forth Judgment to P^i^ory, Hierom^ as I find him quoted by a Learned Author, thinks, that our Saviour alludes to a I\iu(jcal Inftrument, made of a Reed which Shepherds ufed to have, which when it was bruifed, founded ill, and therefore 'tis flung away. But the Lord jefus Chrill: will not caft away a poor Soul (faith that Worthy Perfon) although he cannot make fo' good Mufick in God's E?a- as others, or anfwer not the breathing of the Spirit with that Life and Vigour, but he will take Pains with them and mend them ^, who in a fpiritual fenfe are. like a bruifed Reed, broken and bruifed under the fenfe of their Sins, Weakneffes and UnworthinefTes. Smoaklng Flax\ or a little Flax that bath^ Spark^.c^ Fire kindled in it •, or a Wick^Q^ Candle^ wherein there is not only no Profit,but fome Trouble and Noifomnefs. Tho the Soul is noifom, by r^afon of the ftench of its Corruption, yet he will not blow out that expiring Fire which fraoaks •, and though no Fire is feen, yet there is Fire in it, and it is kindled by thB Lord, and^ for forae great and. good D^fign. By the Spark of

Fire-

Fire in the Flax (let our Saviour refer to what he pleafes) is meant, no doubt, Divine Grace lathe Soul of a poor, weak, and defponding Chriftian, and this Chrill will not quench ^ that is, he will tenderly cherifli it, and caufe it to kindle more and more, until he makes it flame forth and burn clearly : And he will heal, cure, and ftrengthen the bruifed Reed j that is, he will never ceafe until the Soul doth obtain a pcrfed Vidory over Sin, Satan, the Flefh, the World, and over all Enemies. Grace Ihall prevail over Corruption, though there feems more Smoke than Fire, more Sin than Grace, more Weaknefs than Strength, more Darknefs than Light, more Fear than Faith, yet Grace Ihall be vidorious > Grace is that Principle of Life in the Soul, the Law of God written in the Heart, which (hall never finally be obliterated any more, or God's Image, that fhall not utterly be defaced. Again, Grace as the Seed of Glory, fliall abide in the Soul iil fpight of all the Oppofition Hell can make.

And this 1 Ihall endeavour to prove, and fully demonflrate :

Firfi^ From the Nature of Grace it felf

Secondly^ In refpecft of the Fountain from whence it doth proceed, *'. e. the Slefled God and Father of Mercy.

Thirdly^ Frcm Chrift the Purchafer, and more immediate Author, the Begiiiner and Finiflier of it in the Soul; he is the uilfha and Omega of Grace.

Ttrfi^ From the Nature of Grace it felf. I. Let us confider unto what it is compared, even to a fmall Mat. 15. Seed, to a Grain of Mk/}ard-feed, which becomes, after it is fown, a 3i» great Tree: Jf y^ k^ve Faith as a Grain of Adnjlard feed, ye (hall

fay unto this Mountairiy Remove hence to yonder flace^ and tt Jhall re-Mac. 17. fnove^ and nothing fljall be tmfclfibte unto yen. The Mountain of "^* Guilt, of Polluiion, of Corruption, of Oppofition, fhall be re-

moved out of the way of that Perfcn fooner 01 later, that hath never fo fmall a Mcafureof Grace, fuch is the Nature of it: I do not judg that our Saviour chiefly refers here to the Faith of Miracles •, but our late Annotator, no doubt, is right : '■'' I take the conthu of *' plain fenfebf the Text to be this, ( faith he) that there is no-iWr.PoolV " thing which may tend to the Glory cf God, or to our Good, Annotat. «' but may be obtained of Ggd, by a firm exercife of Faith in-

''him.

"him. Whether our Saviour fpeaketh hereof a Faith of Mira-

" cies, or no, 1 will not determine ; I rather think that he fpeaks

" here of any true Faith, ^c A weak Faith put into exerd(e

fliall prevail and overcome at laft : Thin u< the ntJory that cvercom- i Joh.5.4,

eth the iVorldj even our Faith : it doth and fhall overcome in every

Soul atlafl. ThU Seed I have proved already dothremdn^ it can

never be rooted out of the good Ground: where it was re- Mar. 15^.

ceived into honcft Hearts, it brought forth Fruit unto Everlalling

Life, *

2. Grace in the SoUl is compared to a Well of living Water : The Water that 1 jhall give him, JIoaU be in hitn a Well of living Water^ Joh.4. 14, Jprifigi"g ftp K"to Everlafling Life. Grace in the Soul, is like a Well that hath a never-iailing Spring at the bottom. Grace proceeds from the Spring or Well of Salvation, which continually fup-plies the Soul until it comes to Heaven. We have a glorious Figure of this in the Water that gufhed nut of the Rock (mitten in the Wildernefs, that never ceafed following the Ifraelitcs until they came to Canaan. True, this Water may not rife up always alike, but may fometimes be low like our Rivers, it may have its Ebbs as well as its Flows •, but when it is a very low Tide, it rifes again, and may be by degrees higher than ever it was before : They JljaSuoC.ii.'j. revive at the Corn^ and grow as the Vine, the Scent thereof ^all he as the Wine of Lebanon.

3. Grace is compared to Leaven, which a Woman hid in three Mat. j^. Meafnres of Meal, tiS the whole wad leavened^ the whole Soul. 55-Grace is of a difFufive Quality. It works alfo like Leaven gradual- ^"^^^ '^<"^'' ly, itdiiFufethit felf firft into the Vnderfianding., and leavens that^'^'^^ ^^ with blefled Gofpel-Ligbt: It alfo diffufeth it felf into the Wtll^ ^'""'"^ and bows and fubjedeth that to the Power of Divine Truth, and to a full Acceptance of Jefus Chiift, chudng him, and relying upon him for Righteoufnefs and Eternal Life : It alfo diffufeth it Cdf into the ^ffe^ion* of the Soul, and then the whole is leavened. It leavens, or makes gracious every Faculty of the Soul, and all its Powers, the Body and all its Members: Grace, like Leaven^ makes the Creature a new Lump, and of the fame Nature with it felf, Holy, Spiritual, Heavenly, &e. Leaven is a quick* ningthing-, foC^r^ictf through the Spirit, is thequicknlng Principle in the Soul. Grace, when received, will, like Leaven, do its Work, and never ceafe till all. is in a fpiritual manner leavened^ therewith*.

4. Gracs.

gg Grace an abiding Principle^

Gracicom- 4. Grace is alfo compared by the Spirit of God to Fire.

fmd to (^i.-^ 'Tis a Divine Spark that God kindles in the Soul, which

'^^^'' he taketh pains to do of his own abundant Goodnefs.

(2.) And as he wiU not quench it himfelf, as you heard, fo none elfe can : And if it cannot be put out, then be fure it will burn ■, it is the Nature of Fire to feize on whatfoever is combuftible. Now Sin is that proper Fuel which Grace will never ceafe con-fuming, until it hath quite brought it (as it were) toAfhes."

(3.) Jefus Cbrift came on purpofe from Heaven to kindle this Fire, to burn up Sin, and all Corruptions in the Souls of hisPeo>-ple : And can any think it is in the Power of Satan, by his Temptations, to quench it for ever, and fo fruftrate his gracious Defign ? If the Devil could not quench it when it was but a fmall Spark, like p;Mb>?^ Flax, when it was firft kindled in the Soul, how ihould he be able to do it then when ic has got a greater head ? Ail know it is much eafier to put out and get the maftery of a Fire at firft kindling, than it is afterwards: Yet miftake me not, I do not fay that this Divine Fire burns always alike in the Soul \ No, Satan and Corruption may damp and lelTen its burning : but what tho ? for notwithftanding the Operations of Grace may be interrupted by the Law in the Members, the Flejh hfling and warring againft the Svirit •, and it may fufFer an Edipfe, and a poor Chri-ftian may lofe the fenfe and feeling Influences of it at fome times, as to the comforting Operations thereof, yet the Habit of Grace can never be loft. ^Xiuciisa. -^^it Spirit of Grace is a Vital Principle-, it is the Life of

*^?zf^'''''the Believer, or of the Soul of a Child of God : Nay, and this * Life is Eternal, it is in them an Eternal Vital Principle, as I have proved fmce 1 was upon this Text \ therefore Grace through the Spirit, prevents their eternal perifhing; thofe that have the Spirit in them, and Grace in them, have Chriit and Everlafting Life in them. Moreover, ihould any fay that Grace is not immutable in it felf, yet fay I, with relation it ftands in unto Chrift, (viz.. having a Spring at the bottom) it is an abiding Principle, it will and muft live : Moreover, it is a powerful and permanent Princi-1 Joh. pis •, Greater U he that is in ?«, than he that is in the World') that is, the Holy Spirit in the Graces, and bleifed Influences thereof. Sin ^m.d.14. rtj^j// not have dominion over you^ becaafe yoit are not under the Lan>f hit under Grace,

6. Grace is a holy and fandtify ing Principle, it refifteth Sin, and purgeth the Confciecce •, It teachcth its to deny all Vngcdlwefs and

Vorldly

Jecures their final FerfeVerame.

worldly Litfls^ to live foherly, gedly and ri^hteoiiffy in thU pre/em Th, 2.12'

World.

7. Why is Grace called fAving^ if Men may have it and y^lTmGrace

perifh ? Certainly that Grace that a Man may have, and be dam- is oj n fn.

ned, is not faving Grace. ^^'^^ '^^-

tm-e.

Secondly, Grace (hall abide in the Souls of Believers, in refpe6t of Che Fountain of it from whence it proceeds, namely, the Holy God.'

I. Grace, as I may fay, is the 0^ypr/>^ of Heaven: And vthztGraettk '» doth God love on Earth, above his own Grace in the Souls of his offp^^^s 4 People ? 'lis God's Gift, though it be Chrift's Merit. And as ^^'^^*^* Reverend Charnock notes •, " Grace hath great Mies j the greateft " Power that ever yet acted upon the Stage of the World, had " a Hand in the birth of it. Should we fee all the States of the " World engaged in bringing a Perfon to a Kingdom, and " maintaining therein his Right, we could not rationally think " that there were any likelihood they fhould be baffled in it. The " Trinity (faith he) fat in Confultation about Grace: For ifG-n.i.g^. *' there were fuch a Solemn Convention held about the firfl cre-" ating of Man, much more about the new and better creating of " him, and railing him fomewhat above the State of Man ^ the Fa-'^ ther decrees it, the Son purchafeth it, the Spirit infufeth it: " The Father appoints the Garifon, what Grace (hould be in every " Soul •, Chrift raifeth this Force, and the Spirit condudsit ^ the " Trinity hath a hand in maintaining it: and all this is but the " carrying on the New Creature. The Father is faid to beget " us, John I. T3. and we are faid to be the Seed of Chrift, Ifa. " 53.10. and born of the Spirit, John 3. 6. therefore that which " hath fo itrong a Relation and Allies, cannot be loft. Thus Charnock^

2. The Father is the Root and Foundation of Grace, as it is GodtkFx^ the Effeft of his free Love and Favour •, and every Grace is ^^^^pomVf of the Divine Nature, in it there is an imitation of one or other oi ojQy^i-l^ the Divine Attributes, and it exemplifies the Divine Perfedions in

its Operations: The Defign of God in infufing of his Grace into

our Souls, is to fliew forth his Vertues, or his Praife and Glory, in

all the Parts of it, and doth glorify one or another Attribute of'^^*^'^'^'

God.

3. What is Grace, and^the Work of Grace in the Soul, but^^/Z^/f^ God's Workmanlliip, which as you have heard, he hath ihewedyj(,/^7/iL*

P p much SiuL

Grace heim an abiding principle in the Saints,

much Skill and heavenly Wifdom about, and alfo. hath been at more Coft to cfFedl in us, than in making the World \ he will not therefore fuffer that Work to be marr'd and brought to nought: Eph.2.10. ifT^ ayg hij pyorkmanfnf^ created in Cbrifi Jefus to good Works. Did he give his Son, purchafe Grace •, and will not the fame Love engage his Power toprcferve and perfcd it in us ? the Porvir ^. And fince God's Power is concerned in preferving Grace in 0/ God con- yg^ g^^^ yg jQ 3 gj-^j-g Qf Grace •, can it be thought that Satan, that *rXt/' ftrong Man armed, when he had full polleflion of the Soul, afid air Grace in To had fo ftrong a Party in us on his Side, and yet could not pre-vj. vent an overthrow, he being vanquilhed and turned out, (hould

ever get pofleflion again, efpccially fince now the Soul is fo well armed, and hath the Ilrongeft Party on its Side againil him \ be-fides fuch wonderful Allies to ftand by it to oppofe its Enemies, and to aid and affift it againft him and all his Abetters ? If Grace, when a Babe, gave Satan fuch a fatal Defeat and Overthrow, certainly now it hath got fuch ftrength in the Soul it wiil never be iPet.i. 5. overcome by him : Vl'^e are keft by the Power of God through Faith un-to Salvation. And Chrill hath prayed that our Faith fail not, and was heard therein. Brethren, is the Power of the Omnipotent God limited to a Faith of the Creature's getting, and to his Care in fecuring ? If fo, it is as much as to fay, the Nurfe will keep the Child in her Hand, if it doth not get out of it and firay away from her. We fay God keeps us by his Power through Faith, be-caufe he hath ordained Faith and Holinefs to be the Means ( which he by his Power will maintain in us) as well as Happinefs, or the Salvation of our Souls to be the End. The Pro- 5' God hath promifed to help us, to uphold us, to flrcngthen mifesofGod US» and to preferve us unto the End : The Steps of a good Man ars fecum ordered hy. the Lord J and he dtlighteth in hii IVay. Though he fall, Grace in ws. fjg a^^ji yj^f j^g utterly cajl dawn -' for the Lord upholdeth him with hii Pfal. ?7. fj^^j If jhe falls into Sin, into Temptation or Affliction, the ^^' ^** Lord will not leave him, but help him up, and bring him out of all his Dillrelfes: He hath promifed, nevtr to leave m nor forfakem: He hath alfo promifed to be our God and our Guide, even unto Death s and hath alTuted us. That the Righteotu fi)all hold on their Ways -^ and he that hath clean Hands jhall grow fironger and fironger •,, and to put his Fear into our Hearts, that we (hall not depart Phil. I. 6. from him. Again, the Apoftleaflerts, That he that hath begnn a. good W&rk, »"»w, will ferform.it to the Day of Chrifi.

6. Ill

6. In a word, it cannot Hand confiftcnt with the Wifdom^ Love^ It cannot Vai'thfulmfs^ Hdinefs^ nor the Glory of God, to fuffer any oi \m(j^^^^ conft. own Children, and redeemed Ones, to be pulled away from himf/f^^j[^.^ by Sin, Satan, the Fiefh, or this Wodd, or any Enemy whatfo-o/cjj^^i ever, and Grace to come to nothing in them. aU other

u Can it ftand conliftent with his IVifdom^ to fuffer his own Attributes, Eternal Counfel to be frullrated ? Or hath any Man the true ^^^^^^^J:'^; Grace of God, and yet not as the Refult of God's Purpofe from "^ ^1^^ ^"'^ Eterni:y ? If fo, how comes it to pafs that Paul tells the Saints, That they were faved, and called with an holy Calling •, fiot according aTim.i.p. tootit IVorksy hut according to his own Pttrpofe and Grace^ which was given us in Chrifl before the World began ? Can it Hand conlillent with Divine Wifdom, to let Satan infult over God himfelf, and boalt after this manner •, Thou haftfent thy Son to die for thefe Perfons •, thou haft renewed them by thy Grace, and made them thy own Children, and efpoufed them to thy own Son, and this according to the greatnefs of thy. Love and thy Parpofe, before nil Worlds ^ and didll it alfo to deftroy and bring to nought my DelT'-^n and laborious Work in feeking to devour them ; but fee how'^thou arc defeated and fruftrated in all thou haft done : I have tempted them to Sin, I have again deceived their Souls, and fet thee againft them \ and thy Defign in fiving of thefe, is by me made of none efFecl 5 1 have turned thofe Saints into Swine, and robbed them of all that Grace and rich Treafure thougaveft tothem,not-withftanding thou hadft put them into the Hand of thy own Son to prefer ve and keep ? , ,•

2. Can it ftand confiftent with his tender Love^ to leave his Saints in the midftof fo many cruel Enemies, who are unable to fave themfelves (as poor Babes of two or ten Days old) out of their Hands, and yet fuffer them by Sin and Satan to be torn to pieces, whilft he ftands by and looks on ; and yet they are fuch that are his own Children, begotten and born of him by his Spi-rit ? Or fhall his Love befo great in begetting Grace, or in infufing Grace, and no more Love (hewed in keeping and preferving that Grace in their Souls ? What! purchafe fuch Riches for them by the Blcod of his Son, and let them be robbed of it all in a Moment ?

3. Can it ftand confiftent with the Faithfulnefs of God, who hath fa id, 7 will help thee, I wiU uphold thee by the right Hand of my Righteoujnsfs j and I will not fuffer thee to be tempted above what thou art able. &c. The Work I have begun in thee, 1 will f erform to

' \ P p 2 the

the Day of Chrift •, and as thy Day is, thy Strength fhall be •, and yet notwithltanding all this, will leave them, and let their Grace wither and come to nothing, and Sin and Temptations be too hard and llrongfor them, and fb caft them off for ever ?

4. Can it ftand confiftent with his HoUnefs^ to let his precious Grace, which is an ImprefTion of his own Image and Likenefs in the Soul, be blotted, blurr'd and defaced for ever; this Likenefs being a Likenefs unto him in that moil high and beloved Perfedioa of his Nature, viz,, his Holinefs, which Work on the Soul is curi-oufly wrought by his own Spirit, and more valued by him, than ten thoufand Worlds •, will he, I fay, negled that which is fo dear and like unto him, and fuffer it to be crufh-d under the Foot of filthy Corruption by the Lufts of his implacable Enemy ?

5. Can it ftand confiftent with the Honour of God's mofl Sovereign Majefty, to let Grace be deftroycd and come to nothing in the Soul, whofe End in all he doth is principally to advance his own Glory ? What is it, I pray yftu, that tends more to bring Honour to God in the World, than that Grace which he hath in-fufed into the Hearts of his People ? If Sin brings the greateil: Diftionour to him, then certainly Grace brings the greateil Honour to him, which ftrives to^root out and utterly to deftroy Sin, fo that God and Jefus Chrift might reign alone in the Soul. If a King hath but one fpecial Favourite that aflerts and maintains his Right, and feeks to uphold his Throne, be furp he will, if poflible, preferve hhn, and fuffer none to undermine and fupplant that Favourite, fo as to root him out of the Kingdom.

ehrijtisthe Thirdly^ In regard had to Jefus Chrifl, who is the Purchafer and Fmhafer, immediate Author of Grace, I further argue •, Grace fhall atlaft the Author become Vidorious, or never finally be fuppreffed in the Hearts of

U Chrifl by his Death purchafed that Grace which every true Tit. 2. i4.Chriftianispofleircd of: He died to redeem m from all Ime^uity, and to furify HTtto himfelf a peculiar People^ z.ealeuf offgood {f^orks. It is upon the Account of his Death, as the Effeds of his Death, the Spirit and the Graces of the Spirt ar.e fhed abroad in our Hearts: Adi>i. ^^'Tberefore being hy the ri^ht Hand of God exalted^ and having received of the Father the Pro?fufe of the Holy Chofi^ he hath ^ed forth this which yon fee and hear. Certainly if he purchafed us, and Grace for us, when we were his Enemies, he will preferve it in usfince we areadually now reconciled to bim. Shall he be at the ex-'

pence

pence of his Blood to buy it, (as one notes) and fpare his Pow- chamc{, er to fecure it ?

2. Chrilt was manifeft to take away Sin, to difpoflefs Satan, and will he let Satan take Poflefilon again ? He came to deftroy the i Toh.2.5 Works of the Devil ? And what are Satan's Works but Sin ? Will 8. not Chrilt accomplith that which he came into the World to do ?

, 3. He is called the Author and Finilher of our Faith : If this Heb 12 2 be fo, we may alTure our felves lie will perfed it; he that begins it, will end it j he hath not left it to another after he hath begun the Work of Faith, to finifli it: No, no, he Itill keeps it in his own Hand, and he will fee it done.

4. It is for the Honour of Chrift, that Grace lives and is llrengthened in his People: Wherefore alfo we fray for you that our God would account you worthy cf this Callings and fulfil all the good Vleafare of his Will, and the Work^ of Faith with Power. Part of the good Pleafure of the Will of God had been fulfilled in them i they were called, juftified, adopted, and the Work of Sana:ifi-cation was begun •, and Taul prays, that with Power it might be compleated, and then Jhews us how it tends to the Glory of Chrift

to have this done 5 That the Name of our Lordjefta Chriji may ^fVerfei^. glorified^ and you in him 'according to the Grace of our God and the Lord Jefus Chrifi. Brethren, the Glory of Chrift, and the final Salvation of the Saints, are wrap'd up together j Grace tends to Chrift's Glory here, and. to his Eternal Praife and Giofy hereafter.

5. Jefus Chriii's Work, now he is in Heaven, is to intercede j^i j^., for his Saints: And be fure as he prayed when on Earth that the cefm li Faith of his Teters might not fail, fo he makes the like Intercef- chrifl, fi. flon for them in Heaven. Hence the Interceflion of Chrift is "^''t^ ^^^ part of the Saints Holy Triumph, in that of Romans 8. 34. Who is ^/^"^^ '^'l ^ hi that condemneth ? it is Chnft th^t died, yea rather that is rifen again, cw? who alfo ntaketh Interceffion for pu.

Now the Interceffion of Chrift hath great Power and Prevakn-cy in it, in order to cur final Perfeverance in Grace.

1. Becaufe he pleads continually with God the Virtue of his own Metits: what he hath purchafed for us, he intercedes for , but he pirrchafed Grace for us, and he prays for the final continuation of it in us; therefore it fliall abide in us to the End.

2. By his Interceftion^ he picvails wirh God that we may be delivered fromallxiur Spiritual Enenai«s, that they may never have

Powei:

^ r ^ .,.■,■. ..II' • "

Grace hm<r 'dii md'ing Ty'mcipk in the Saints,

Power over us, of whom Sin is the chief: That which Chrift intercedes for, he is heard and accepted in •, but he intercedes that we may be kept and delivered from the Power and eternal Punifh-ment of Sin, therefore Sin Ihall never have Power to condemn

'3. He intercedes that our Prayers may be heard, and that'we may be helped to pray •, and part of our Prayer is that Sin may nor have Power ever us to condemn us •, therefore Sin never filali lb condemn us, becaufe Chrift caufes our Prayers, with the Incenfe of his own IntercelTion, to come up as a fweet Savour in the No-Ilrilsof God.

4. Chrift intercedes that all our Sins may be pardoned and co-I ]oh.2.2. vered : // any Man jin^ we have an Advocate with the Father. He ' ".carries thisCaufe for us in the Court of Heaven; therefore our Sins fliali never work our Ruin. Heb7 -«. 5* It is by his Interceffion we come to the Throne ©f^ Grace Heb. 10. vath boldnefs •, Chrift our Friend and High Pricft appearing 21, 22. evermore in the Prefence of God for us.

6. And alfo it is through Chrift's Interceflion that all our Good Works and Holy Services are accepted of God.

So much fliall ferve to the tenth and lal! Argument •, And from hence I argue, '

Thigmrjl If Oraccy though never fo weak, pall be vicarious-, if Grace be Argumm. fitch a Bleffed Prtnciple, fnch a Sparl^ that Sin nor Satan cant quench., fuch a Seed that no Enemy can get out of the Ground of cur Hearts ^ if Grace through the Spirit is Life, Eternal Life in the Soul'^ if Grace be the Darling of Heaven., hath fnch great and Almighty All'.es •, // the whole Trinity, fate in Council about the Birth of Grace., or the Way of its inftfionimo the Soul •, */ it be the Gift of the Father''s Free Love., and a part of his Holy Nature •, if it be wrought in m to fjcw forth his Praife ; if Grace be God's great and glorious JVorknranjhip ; if the Power of God be engaged to preferve it in vu •, if God hath promifed to Tfiairh^in its Life in us ■, if it cannot (iand confifient with God's Wijdom., Love^ Faithfulnefs and Holinefs, to let it be totally overcome and van-qaiflied in the Souls of his EleU •, // Chrifl purchafed Grace for us •, if ' he was manift.fi to take away Sin j // Chrifi be the Author and FirajheY ' ■ of Grace in the Soul ; // the Life of Grace tends fo mnch to the Ho-no-ir of Chrifi ; // ChnJFs IVork^ now in Heaven is to interceed for the continuation of Grace in us., that it may never fail in the Seed or Habit of it j Then m true Believer can fall fo from Grace., as eternally to

perifh.

ferifi. Bht all thii u trne', therefore no Believer can fo fall from Grace as eternally to ferifh.

APFLICATION.

F»r/?, Of Iiiforragtion.

1. Firft from the whole we may learn, that the State of Believers, throirgh the Redemption by jefus Chrift, is far better than Adams was by Creation : for though we have no natural and inherent Power of our own, yet we have a fupernntural Power in-gaged to help and uphold us-, we are ksp^ h '^^ ^''"'^^ of God. He (tood by the Strength of Nature, and Power of Free-Will, before the Fall: We by the Strength of Grace, and Power of the Mediator, who hath a Charge to uphold us in a State of Grace, which was not allowed to Adsm^ nor the Angels •, we have not only the Word of Grace to encourage us, but aifo the Power of Grace to eftablilh us. Adam ftood by hi? own Ori^Jnal Righteoufaefs; our ftandingis by the Suretifhip, Righteoufnefs and Undertakings of

Jefus Chrift : Vi^ho of God is made mto m Wtfdom^ Righteoufnefs^ San- , cor. r. Ctification and Redemption. Adam's Life was in himfelf, our Life is ^q. tiid in Chrift •, and fo out of the Power of our worft Enemies to come at it, or deprive us of it: and as Adam and all his were condemned, fo Chrift and all his are juftified.

2. It may inform us, that fuch who make a ProfeflTion of Religion, without attaining to a State of true Grace and real Union with Chrift, are in danger of eternal Ruin, notwithftanding what-foever their Knowledge Gifts and common Improvements may be, and their Hopes thereupon i and that they are of this fort that frequently fall away and perifh in their Sins: which if well weighed, may put every Profeftbr into ferious Thoughts, and upon a thcrow Work of Self-examination about their prefent Condition ^ and therefore in this refped, there is need enough of thofe Cautions and Take-heeds in the Scripture, Let him that thinketb he Hands., take heed left he fall. How many are there who do but think they ftand, or that their State is fafe and good, when in truth they are in no better Condition than the Fooliih Virgins, or

the thorny and ftony-ground ProfelTors ? Mat. 1-3.

3. Italfomay inform us, that all thofe that fhall be faved, are fuch who take care to mak^ their Casing and EleCiion fure. It is a palpable Demonftration, that they are under ftrong Delufion, who fuppofe Eledion only refers to the End, and not to the

Means ^

Means •, or that Men that are eledted, (hall be faved, let them live how they pkafe : No, no, the Cafe is quite oth^rwife; we are eleded to be Holy^ as well as to be Happy •, the whole Defign of God herein, being to make us Holy, and alfo to preferveus in a Way and State of Holmefs:' Therefore if thou dofb begin well, haft obtained true Grace, and doft continue in a Way of welldoing •, or doft bring forth good Fruit, and doft not waver nor faint in thy Mind, it may be an Evidence, that thy State is Good, and that thou art one of Chrift's Sheep, who follow him con-ftantly, and wilt fo follow him unto the End.

Secondly, This may be Matter of great Comfort to weak Believers, and fuch who may be under Ipiritual Deadnefs, and feel Corruption too ftrong for them. Odo not be difcouraged, the weakeft Grace gives a deadly wound to Sin, and a good ground of Hope thy State is fafe : your Names are written in Heaven, Luke 10. which is, as our Saviour notes, the greateftCaufe of Joy, which 20. it could not be if their Names might be blotted out again. 'Tis

no wonder Sin is in thee, and makes thee mourn, when it made Rom.7.24. Pad to cry out, O wretched Man that I am, who jhall deliver me from thii Body of Sin and Death! 'Tis one thing to have the Law of Sin in our Members, and to have Sin in our Converfations; and another thing to have it reign in us, or to have it in our Affedi-ons. Soul, remember that weak Grace, weak Faith, ftiall become viftorious: Thou haft Grace enough in thy Head, though thou haft but little in thy Hand. O cry to God, be much in Prayer that God would give thee more Grace, and fupply thy Wants, and quicken and revive thy Soul, as he hath promifed. A weak Faith renders the Soul as peifedly juftified in Chrift, as the ftrongeft Faith any Man hath whofoever he be ^ and gives a Title to Eternal Life : he that had but a weak or a dim Eye, that look'd up unto the Brazen Serpent, was as well healed, as he that had a .ftrong Sight or good Eyes.

2. This Do(ftrine yields much Comfort to the ftrongeft Saint alfo •, for if he that hath never fo ftrong and lively Faith, might fall finally away and perifli, what would Regeneration, Juftifi-cation. Adoption, &c. fignify to him ? Would not his Spirits droop, and his Fears torment him ! But here, by virtue of the Dotflrine of final Perfeverance, is Comfort both for the Weak and Strong, both have equal Intereft in Chrift, rn God's Love, in the Covenant 5 both are ekfted, both are in Chrift's Hand. Such who

have

have now a Itrong Faith, had once but a weak Faich ., k was but a little Seed once : and Chrift's Charge extends to thole that are weak, fJe carries the Lambs in his Arms : and the Stock in Chrilt's ifa.^o. Hand is lure, and his Promife of fupply fhall not fail j and then. Strong cannot Hand of themfelves.

Thirdly^ Caution. Judg not of the Truth of thy Grace by the weuknefs of it j a little Gold, a Dram is Gold as well as a great Wedg. .

2. Let not this encourage thee to be negligent or remifs in Duty : God has promifed thee Vidory, but thou muft fight: Grace Tic. 2, n, teacheth Hi to deny all Vngodlinefs. He that is not under the Influence i^. of Grace, never had the Truth of it in him.

Fourthly^ Always conllder this in thy Heart, that thy flanding is by Grace, and that thou art in Chrilt's Hand : O depend on him for all, and fly to him for whatfoever thou dolt need.

J O H N X. 28.

Jnd I gtVe unto them Eternal Life^ and they fhall ne^ Ver perip7y neither fhall any pluck them out of my Hand,

RETHREN, I clofed the iaft Time with the Confirmation (\J^^ of the Dodtrine which I have for feveral days been upon. Sermdn . I ihall now proceed to conlider of the Obje^ions^ and give ^^'' an Anfwer to them that are ufually brought againit this great ^■''V^ and comfortable Do;5trine of the Saints final Per/everance. Several of which I have anfwered already, (as I met with them oc-cafionally, under divers of thole Arguments I have fpoken to in clearing up the Truth of the Propofition ) ., therefore fliall labour to anfwer fuch that remain, which take as they here follow.

dg Oh]Qd:i

298 ObjeBions againjl the Saints final Perfeyerance^

Mow could Object:. I. // Chrift did mt die for a/iy how could the Birth of our the Birth of^^^i^^-^^g faidtobe Matter of Joy unto all People? And the Angel ^'^"^ .^i faid unto them, Fear not, for behold I bring you good tidings of ToaliFeo' great joy, which fliall be to all People •, For unto you is born thh pie,jnjwer' Day, in the City of Davld^ a Saviour, which is Chrift the Lord. id. Anfw, I. I anfwer •, All People doth not intend every individual

Perfon -, to all People^ that is, the good News is not to you only, but to both Jews and Gentiles. 1 have fhewed you before that C^^Oi and [.every^^ and \i\rhole Worldly is t-^kenin many places of Holy Scripture with reftritlionv and takes in but a part •, as on the contrary, when the Vniverfality of the Subjecft is intended, it is exprefled by fmgular *, If a Man die^ (hall he Uve again? Which refers to every Man. He that belteveth jhall be faved -, it fignifies Joel 2.28. all that fo do. So, I will pour ont of my Spirit upon ALL Flefrj, as you have it in Joel y that is, upon Perfons of every Age^ Sex., Sind7>egree\ vpon Tomgy Old^ Mafiers^ Servants^ Sons and Vau^l^ ters: fo it may be taken here, and in feveral other places; as thac in I Tim. 2. 4. J^ho will have all Men faved., &c. that is. Kings as well as Peafams, Noble as well as Ignoble., Rich as well as Poor., Gentiles as well as Jews., or fome of all forts. The Gofpel is C0I.1. 23. laid to be preached in Paul's Time^o every Creature under Heaven., v/hereas it reached thsn but to a fraall part of the World, one great part not being at that time known or found out (as one well obferves).

2. Was the Birth of Chrift Matter of Joy in the Effefts of it to Jndoi, and to the unbelieving Jews, and to many more ?

3. I argue thus; If the Birth and Death of Chrift was caufe of greateft Joy to all Perfons, individually confidered, itmuftbe thus either in refped of the Defigd, Purpofe and Intention of God, becaufe of fuch Joy unto them, or elfe in refpect of the certain EfFeds of hi. Birth and Death: But (r.) Who will fay that God, according to his Eternal Purpofe and Defign, did intend it for the Salvation of every individual Perfon ? None can be fo weak fure to aflTert that •, for who fhall refift God's Will, or with-(land God's abfolute Defign, Purpofe and Intention ? Chrift muft accoraplilh or effed the Salvation of all, if in that fenfe it was Matter or Caufe of Joy unco all, or that he died for all, or that God would have all, that is, every individual Man and Woman in the World faved. (2.) And as to the Effeds of the Death-of Chrift, it is evident quite otherwife, for Multitudes have no faving Benefit thereby: Therefore it follows clearly, that that is not the

fenfe

fenfe of the Text nor Mind of the Spirit of God; though in fome jfenfe the Birth and Death of Chrifl; was Caufe of Joy to all, fince every one received all that Good thereby whatfoever it is they are pollefled of.

4. Did not Simeon by the Koly Ghofl: fay, that r/)/^C^;7</ (fpeak- luIc.z. 34. ingof Chrift) ** fet for the Fall-, and rijing again of many tn If-

rael? Unto fome the word is a Savour of Death unto Death, and Chrift a Stone of ftumbiing; the Reatbn is, becaufe they that believe in him fljall he faved^ and they that believe not jhall be Mark j ^. damned. We freely grant the intervening of iMens Unbelief, Ma-1<5. lice and Oppofition to Chrift and his Gofpel, is the proximate meritorious Caufe of the Fall and Ruin of any Soul.

5. Alloit isfaid. Every Man fljall have praife of God^ i Cor.4.5. which can refer to none but to good Men, or godly Men only : S^ it is faid, God is the Father of all j One God and Father of all, Epli. 4. 6, Yet as Mr. Cole obferves on that place, the Devil is the Father of the greateft part of the World. Chrift: is faid to reconcile all things to himfelf^ whether they be things in Earth or things in Heaven^ Col I. 20. Yet what a multitude are not, nor ever fliall be reconciled to hira. L^^^l certainly intends none but the Eledl: So it is faid, it is written in the Prophets, they Jhall all be taught of Cod, John 6.45. It refpefts only Believers, or God's New-Covenant-Children. Now feeing the word [,all.2 and [.every2 in many Places, refers only to the Eled, and is taken with fuch Rc-ftriction, why Ihould it be taken Univerfally here, and in thofe other Places mentioned, efpccially confidering the Arguments I have laid down to prove that Chrift did not die for any but thofe

, that were given to him by the Rather ^ we having alio proved he died in their ftead, for whom he fuffered Death, fo that they might never die Eternally ?

Obje<fl. 2. 7/ there be fuch a Decree of EleUion^ and that none f.^a/l be faved but thofe that God hath ordained to Eternal Life^ what need Aien feek^ after or regard the Salvation of their Souls ?

Anfxv. This Objection we have largely anlwered under our firft sn p.174. Argument, to prove the Saints final Perfeverance, taken from the n^.ojtim Ekdion of Grace, to which I refer you. Trutiji

ObjC(5t. 3. Thli DoBrineof Eleclion and Final Pcrfever^me^ tends to mak^ Men loofe and remijs in the Service of God,

Qjl 2 ^nft9.

VoBrineof A»f)^. I. What can be a greater Miftake ? Do the certain EUSt'm Grounds of Hope of obtaining the Viiftory, tend to make a Soul-ardPtrfe- ^^^^. j-^j^jjfg gj^^ carelefs when eneaeed in the Battel ? Or do thev ^trance, o . •^.^i-^cui -n-i ■'

pmmhoor "Ot much more animate him to fight couragioully ?

toSk, 2. Shall a Child be taken oft' from his Duty, or b.^ rcmifs in

ferving his Father, bccaufe his Father tells him he fliall never be disinherited ?

3. Did not Chrill know that the Angels had Charge over him, yet was he 1-fs careful of his own Prefervation ? And did not F^a/ aflure all that were in the Ship with him, that they fhould all be. faved •, yet did that take him off'from prelfing Care acd Diligence"'' on the Mariners ?

4. That God who hath ordained the End, I tell you agsin, Heb. 12. hath alfo ordained the Means; Without HoUnefs no Mm jhall Jec ^^' the Lord. We are chofen in Chrifl:, thztrve may be hoiy^ and with'

^ * ^"^ cut blame before him in Love, Nor can any ever come to any well-grounded hope he Ihall be faved, or know he is eleded, unlefs he is holy, heavenly, fpiritual, watchful and diligent in all Gofpei-Duties, which is the Fruits and Effedls of Elcflion.

5. The Decree of Eledion confidered abfolutely in it felf without refped had unto its Effeds, is no part of God's revealed Will •, that is, it is not revealed, that this Man is, and that Man is not £-le^ed: This therefore can be made neither Argument nor Objedli-on, about any thing wherein Faith and Obedience are concerned.

6. The Sovereign and ever-to-be-adored Grace and dillinguifli-ing Love of God, is laid down in the Word of God, to be the greateft Motive to Holinefs imaginable : ff^ho maketh thee to differ

3 CoT.4,'j.from another .^ O that God fhould open my Eyes, call me by his •

Grace ! may a Believer fay. Shall I fin againft him, becaufe his Grace fo abounds to me? Cod forbid. Jf God hathek^edme, J w^)'//w?«5*;?, waikas llill, is the Language rather of a Devil than of a Man, much lefs of a Saint. 1 fpeak the more to this, becaufe 1 would ftcw you that are Believers, what Improvement you ought to make of God's Free Grace and Love to you: Put on Col.5. 12. therefore (as the Eleli of God^ Holy and Beloved) Boweb cf Mercies.^ Kindnefsj Humblenefs cf JUlind.^ Methnefs^ Long-fyffering •, forbearing one another^ and fcrgivmg one another. And as Mofes laid, Con-fldar what great things God hath done for you,

Obj'id. 4. Jf J (haU pcrfevere tothe End^ what need is there cf thofc Take-heeds in the Scnpftre f Why are we bid to watch., and take iieed lifi we fall l Anfve.

jififtp. This is all one with the former, belides I anfwered in largely when I firft entred upon my Work ♦, but. yet let me add a word or two further.

1. A Child of God may fin and fall grievoufly, and greatly dinionour God, and bring Reproach on the Gof{)e], which may-tend to grieve feme, and harden others •, nay, he may lofe his Comfort and Joy of God's Salvation, therefore hath need to watch. Satan is a ftrong, a.vigilant and cunning Enemy : O fee what Rea-fons you have from thence to watch and pray.

2. If you grow carelefs, carnal, or indifferent in the Matters of Religion, it may be a fign that your Hearts aie not right with God : Many of the Members of the Churches to whom the Epi-ftles were direfted, were no more than Profeflbrs •, and if fo, they were liable to fall away and perilh for ever.

Obje(ft. 5. Bnt fome Branches in the f^ive may btar no Fruity bnt may he cut off andw'tther^ &c.

^nfw. 1 have alfo fully anfwered this Objedion already *, fee the Argument taken from our Union with Chrifl: There is a twofold being in Chrift, an External being in him by a Profeffion, and a true Spiritual being in him.

Object. 6» If Chrifi died not for all^ what ground have J to believe he died for me ?

jinfw. I. What doth it fignify to believe Chrift died for all, unlefs thou findeft the Effefts of his Death in thee ? Many thou-fands fhall peri/h, notwithftanding Chrifl: died for them in their Judgment that make this Objsflion, yea the generality of them for whom he died '■> therefore tinlefs all were faved, what Encouragement is there to believe from hence ?

2. He that believe?, fhall be faved : If thou therefore doft be-^ , lieve, thou (halt be faved. Is not this a better Ground of Faith,

than that of Chrift's dying for all ?

3. A bare believing that Chrifl died for all, I have proved is no Ground of thy Intereft in his Death, for that may be without any Fruits or gracious Effeds,

4. Thou haft the fame Ground to believe as any have, orasfuch had who do now believe before they did believe ; or a& they had once, who now are in Heaven.

5. Chrift died for the chiefeft of Sinners *, and the Promifes of Mercy, upon believing, are made totb vikft-Sinners onEarth.

(5. Great:

6. Great and black Sinners have found Mercy, and are now in Heaven, even foraeof them that put Chrift to Death ^ And is here not Ground of Faith and Hope for thee ?

7. Remember, that if thou believefl; not, but doll continue ia thy Sin and Rebiilion againft God, thou ftialt be certainly damned,

Mark 16, ihy rejedling of Chriit will have that Effeit at laft upon all Unbe-i6. Ii£vers.

S. Moreover, Chrifl; calls to Jiont-hearted Sinners^ fnch that are Ifa.45.1 2. far fi om Righteoitfnefs •, He brhigs his Salvation near to them : He calls upon a People not called by his N^me : He hath received Gifts for the RebelHcm alfo^ that God might dwell among them. And is not here a good Ground to venture thy Soul upon Jefus Chrill, be thou who thou wilt?

9. No Perfonis excluded by the Lord -that we know of: Can any Man fay there is no Mercy for him, unlefs he hath finned a-gainfl the Holy Ghoft, which may be not one in an Age is guilty of? The Nature of which Sin I purpofe to open, after I " have clofed with this Text. Thy Condemnation, O Sinner, will ' beofthyfelf: God will judg the World in Right^oufnefs: this we are all agreed in, and let down as an undeniable Article of our Faith. None fliall have this to plead at the lafl: Day, I iPos ntt E-UHcd: God will vindicate his Jultice and Righteous Proceedings in the Day of Judgment; and all Mouths Ihall be then flopped, and every Man's Confcience be a VVitnefs for, or againft him : And though forefeen Faith and Holinefs is not the Caufe why any are elected, yet forefeen Wickednefs is the Caufe why Men are reprobated : O Ifrael, thou hafi dejiroyedthy felf\ hnt in me is thy help.

Phil.:.12. Objed. 7. But is it not faid^ Work out your Salvation with fear and trembling ?

uirifw. I. This Text the P4/>/y?j do abufe as well as tht Armini-ans^ who ftrive to make Man a Co-worker or a Partner with Chrift in our Salvation : But this the Apoftle intends not, becaufe Ephef.a. we are faved by Grace. For by Grace are ye faved^ through Faith^ 8, p, 10. and that not of your felves •, it is the Gift of God: Not of Work^y left any Aim jhould boaft. For we are his Workrnanjhip^ created in Chrift Jefu'i to good Works.

2. Whoever it is that brings in this Text as an Objedlion againft the Dodrine of the Saints Final Perfeverance, you may befure is a corrupt Perfon in his Judgment, and one that pleads for a Cove nanc of Work?, or joins the Creature with Chrift as a Co-worke-

ir

Examined and Anfivered, joj

in the Salvation of Man. For if it be to be taken in their knk^ then it would follow that Man is his own Saviour ^ for if 1 proeure my own Salvation by Works, or by working ic out for my felf, / fave my felf^ or am my own Saviour v or I do approprjate part of it to my felf, which is the worft part of Pofery : TheyTay^that Chrifl's Merits, with their own good Works, do juflify and fave them. And what do the Arminiatis fay lefs, who join Faith, inhcienc Righteoufnefs, and Sincere Obedience, with the Merits of ChriH, both in Juftilication before God, and in the Salvation of their Souls ? They fay, all Men are in a capacity, or have Power to work out their own Salvation if they will. Mr. Wiiliam Allen fays Rom. 4,5., on that Text, Rom. 4. Now to hhn that worketh mt^ but believeth on AlJenV him that jiiflifieth the Vngodly^ hU Faith ii counted for RighteOHfnefs-^ ?"i^f * That they are the Works of the Law : he doth not liiy, That he j'^^^'^'^^"' ' that loves not^ &c. So that Love, Gofpel-Obedience and Holi-nefs, according to thefe Men, are not excluded as the Matter of our Juftification before God, but arc a part of it: They plead for Gofpel-Works in point of Juilification, though not for the Works of the Law. Pray, what Difference is there between thefe Mens Dodlrine, and that of the Vapifts ?

But I having lately in my Treatife, called, The Marrow of Jnfii-fication^ fo fully confuted this Grand Error, I fhall add no more to it at this Time, but come to examine the Text.

1. It is evident, that the Perfons to whom the Holy A\ioi\.k what Woyji^ wrote this Epiftle, were Saints and Juftilied Perfons, or fuch who of SaivatU^ werequickned, renewed or regenerated [>y the Holy Spirit. There- °'^^^^' "*-ibre, ""'^ ^''"■^■

2. Let us confider what Part of Salvation it was which they were required to work^ out.

1. They could not appeafe the Wrath of God, nor fatisfy Divine Juftice ^ that fure was not in their Power to do, nor is-it here intended.

2. They could not deliver themfelves from the Curfe of the Law, becaufe by theiruttermofl endeavour they could^ not arrive-

. to a compleat or perfed Righteoufnefs, nor fatisfy for the breach of it, by Original Sin, and by Adual Sins formerly by them committed.

3J They could not change their own Hearts, or create in themfelves a nevp Hearty they had no creating Power ; certainly they dare, not fay they had Power, or were capable to form Chri(l- in their Souls, or refi&re Gq£s lofl Image in them, Again^

4, They,

7 04 OhjeBmis againjl the Saints final TerJeVerance^

4. They could not raife themfelves from the Dead, fdv they Ephef. 2. were once dead in Sins and Trefpajfes ; and fure they will fay, that '»2« to raife and quicken the Dead is Chrill's Work only : Tof* hath he qiilck^ed •, he do^not fay, yon have ye quickned.

5. They coura'not bind the Urong Man armed,who formerly had the ruling Power in them, and in whofe Chains and Fetters they were once bound : Will they fay, that all Men have a greater Power in them,- than is the Power of Satan, fo that Man may tranflate himfelf if he will, oittof the Power and Kingdom of Satan^

. into the Kingdom of God's dear Son, as all Believers by the irrefifta-ble Power of God are ? ^ .

6. They could not believe of themfelves, becaufe Faith is a Fruit of the Spirit of God •, and 'tis faid exprefly. It is not of our felves^ but it is the Gift of God. Now all things are as parts of our Salvation, or appertain thereunto ^ and none of all thefe things can be here meant by the Apoftle, becaufe the Perfons to whom he wrote, had all thefe things work'd out for them, and in them before.

Qiiell". What Work. ^ *^ f^^^ - What were thy to work out ?

Whdt Worl^ Anfw. I anfwer ^ The Apoftle means, that good Work of ^ov-

it ii-weare tification of Sin, and all Works that arc the Fruits of Faith ; that

to work, jg^ |;hey fhould lead a Holy and Godly Life, they having received

''"^' a Principle of Grace from Chrifl: to this very End,^ there being a

Necelfity that the Tree be firft made Good, before the Fruit can

be Good ; and that a dead Man have a Principle of Life infufed

into him, before he can either move or work.

Queft. Btif can the Creature do thefe things you mention of himfelf ?

AnfvQ. The Apoftle feems very Jealous of thefe Saints,- left they fhould catch up fome Arminian Notion, (which is too much rooted in Man's corrupt Nature) ; and therefore to vanquilh Free-Will, or the Power of the Creature for ever, ( nay, the Power that is in regenerated Perfons) he adds, For it is God that workcih in you., both to will and to do of his own good Tleafure •, who worketh in them powerfully, efFedtually carrying on the Work through all Difficulties and Obftacles with vi^ftorious Efficacy : God works not only Grace in them at firft, but ftill by his Spirit, through frefh Supplies, does aid, influence and affift them, and will until the Work pri 6 ^ perfedcd, or until the Bay of Chrifl. We cannot mortify Sin, pray, nor do any good Work without the Spirit: If ye through Rom Z.iz* the Spirit., faith Paul., do mortify the Deeds of the Body, ye Jhall live, ^ So

Examined and Anfwered, .^05

So then this is the Sum, In Holinefs and all good Works we aEi and do ^ But how ? even as we are aUed^ moved^ and influenced of God: It is as when God ads, works, and moves in us by his Spirit. And as to do all with fear and trembling > this is only to fhew how low we fhould lie at the Foot of God, and be humble, and not lifted up with Pride, iince all our Power and Sufficiency is of God. But lb much to this Text and Objedion-.

Ohjed. 8. But what fay you to that Text in J^r. 22. 24. Though Coiiiah ihe Son of jehojakim King of Judah were the Signet upon my right Hand-, yet would 1 flnck^ thee thence ?

This Place of Scripture is fent me as a grand Objedion againfl Final Perfeverance.

u^fifw. We muft diftinguifh between one that might be near to God, or as dear as a Signet on the right Hand, in refpedt of PJace or External Dignity as a King, and God's bringing him from thence by Temporal Punifhment \ and one that is a Signet upon God's right Hand, in refped of Divine Grace and Favour in Jefus Chrill, or as touching his Eternal Eledion: the latter this Text does not refer unto.

Objed. $>. Is it notfaid, Ifjie abide inme^ and my Words abide in you f &c.

Anfw, The Snppofition, If ye do, doth not always denote a Poflibility that a Perfon may not do fo. See John 15. 10. If ye keep my Commandments^ ye jhali abide in my Love^ even as 1 have kipc my Father"^s Commandment^ afjd abide in his Love. Was it polTible for Chrift not to abide in his Father's Love ? Our Saviour ufes thefe ExprelTions as an Argument of Comparifon.

1. This fliews how acceptable Holinefs and Obedience is to God.

2. It alfo implies thus much, i. e. That God hath ordained his Saints to Faith, Love and Obedience, as well as to Eternal Life.

If my Word abide in you, &c. Now elfewhere God faith to Chrift; jindthe Words which I have put into thy Mouth-, Jhall not depart out of thy Mouthy nor out of the Mouth of thy Seed^ which are Believers, they Ihall have his Word abide in them for ever : The Law of God is inhis Hearty none of his Steps jhall (tide ^ it is written in the Hearts of all New-Covenant-Children, that fo it might remain in them for ever.

Obferve that PafTage of our Saviour, Except ye be converted, and^^'^'iS'^l become as little Children.^ ye fhaU not enter into the Kingdom of God.

Rr This

^ _ . ' ' ' ' ——— > ——

^T^6 ObjeEi'wns a^ainft th e Saints find Perfeyerance™

This our Lord fpoke to his Difciples who were converted, no doubt but they had paiVd through the New Birth before that time yet by reafon of Pride that budded forth afrefli in them, they' mult be humbled again, repent again, or find, as it were, a fecond Cor.verfion, cr they could not be faved : No Perfon that yields to Sin,, unleG he repents and turns from it, can enter into God's Kingdom. But doth the Words of our Saviour lignify a PoiTibility that they iTJght or might not repent, and fo might or might not be faved ? No fuch matter, but rather the abfokue Nc-ceflity of Humility, and leaving off every Sin in all that fiiall be eternally faved.

1 Tim. I. Objecl. lO. But did not fotne make Shifwrac\ of Faith and a gicd ^9' Confcience ?

Anfw. I. The Apoftle fpeaks not there of the Grace of Faith, but of the Doftrine of Faith, particularly that part of it concern-

2 Tim. 2. ing the Refurredtion of the Dead, in faying, that it was p^fi aU J7, i8. ready, by which they 'overthrew the Faith of fome.

2. As to a good Confcience, that may refer to a Confcience that doth not accufe •, as Pa^il before his Converllon had a good Aftsig.i. Confcience: Men and Brethren^ J have lived in all good Confcience before God^ until this Day •, I have afted according to my Light, and my Heart doth not reproach me. A Man may have a Moral ^od Confcience, that never had an Evangelical good Confcience, I mean, not have his Heart fprinkled with the Blood of Chrift : For that which may in one refped be faid to be good, may in another be faid to be evil. Thofe Perfons Paul fpeaks of might once h.ive Moral Sincerity, in owning and maintaining of that Truth which now they deftroyed, and alfo might not live in any grofs Immoralities.

3. But fhould it be an Evangelical good Confcience, and they be ^ncereChriftians •, What of this ? May not a true Believer make a Breach upoji a good Confcience, by falling into Temptation? As concerning making Shipwrack, that fays the Text was concerning Faith j and thofe Perfons being delivered to Satan by Excommunication, it was, that they might not learn to blafp-heme, and might therefore be reflored again : and nothing to the contrary doth ap. pear it is evident from the Text, therefore in vain it is brought to prove a final falling away.

Examined and Anfwered. Joy

Objedt. 11. But a Righteow Man may turn from his Righteon/nefs^ Ezek. i8. and die in his Sin: Andtf fo, then Believers may fall away finally, 24.

Anfw. There is a twofold RighteoiifneG fpoken of in the Scriptures.

ifl. A Moral and Legal Righteoufnefs.

idly, A Gofpel or Evangelical Righteoufnefs. *

i/?. There is a Righteoufnefs that is a Man's own, fuch as Paul had when a Pharifee \ a Righteoufnefs which arifeth from a Man's own Reafm^ Will, and natural Improvements •, or by common Grace^ Godly Education, awed by Fear and legal Terror, and maintained by fome failing Sprin^;; which as our Amotators ob^zvyQy may eafily be dried up •, thefe Righteous Ones may totally and finally fall away : Pray read £2.^^.33. 13, When I fay to the Righteous^ that he (l)all fnrely live ' if he trufi to his own Righteoufnefs^ and commits Jmqmty^ all his Righteoufnefs fliall not be rememhred: but for his Iniquity that he hath committed^ he fijall die for it.

Pray obferve that here are two things exprelled for which he mud die: Firfl, If he truffc to his own Righteoufnefs^ and fecondly. If he turn from his Moral Righteoufnefs, and committed Iniquity •, the firft is damning as well as the fecond : But if he hath a Moral Righteoufnefs, and yet after all doth not trull to it, but files to the . Righteoufnefs of Chrift, he Ihall live ^ but if he be Righteous, and trufteth to it, he muft die in his Sin, as the Righteous Jem and Pharifees did *, who being ignorant of the Righteoufnefs of God^ went Rom. 10.3. aboHt to eftablifl] their oivn Righteoufnefs. Now from hence it appears, contrary to what our Opponents fay, That that Righteoufnefs which thefe Men turn from, could not fave them •, though it is true, it is faid, If the wicked Man tHrneth from hi-s VVickednefs he hath committed^ and doth that which U lawful and right^ he (Jjall fave his Soul alive. A doing that which is right, is to renounce all his own Righteoufnefs in point of Juftification, and by Faith to throw himfelf upon Jefus Chrift •, and he that doth thus, Ihali fave his Soul alive. Therefore let all Men know that this Text only Ihews, that a Man that has attained to no more than to a Moral and Legal Righteoufnefs, muft peiiHi as well as he thac turns from it and committeth Wickednefs.

idly Thofe that have attained to true Gofpel or Evangelical Righteoufnefs, have an Everlafiing Righteoufnefs ^ and if it lafteth for ever, they that have it cannot lofe it fo as eternally to pcrifli.

Rr 2 Objeft.

ObjecSt. 12. It u [aid that feme were twice dead^ Jude 12.

jinfp. What of this ? They were originally dead, dead by Nature, and dead by their own Adual Sins, and alfo dead after they feemed to be made alive : There is a common quickning, as well as fpecial *, they had the common Life of Grace, or that mutual Life that flows from common Quicknings: Others thought them ' once alive, and they profelTed themfelves to be alive ^ but row they became as bad, nay worfe than ever,, and fo are for ever loft and undone ; they falling from that Grace and Life they once had, their Apoltacy rendred them miferable, and no hopes of renewing them for ever.

Objed. 13. But is it not faid^ Cod would have all Men faved? i,Tim. 2. 4. ■--

jirtfw. I. God will have all Men faved that believe and accept of Chrill, all that repent: And they that fay God would have any others faved, than Believers or renewed Perfons, contradid the Word of God i he will not have impenitent Perfons be faved, fuch who live in Sin, and die in Sin, but all that turn to him through Chrift : Of all forts and degrees of Men God would have be faved •, this Dodtrine we preach, and they themfelves acknowledg, that God would have none but thefe be faved •,. therefore to what End is this Text urged ? But though I have fpoken to this Objedi-on already, yet confider,

2. If they will take all Men here for the Univerfality of Indi-;' viduals, then I ask them, (i.) What kCl it is of God wherein; this his Willingnefs doth confifl ? Is it in the Eternal Purpofe of his Will that all fhould be faved ? why then is it not accompli/hed ? Who hath refiJied his Will f (2.) Or is it an Antecedent Defire that it fhouid be lb, though he fails in the End ? Then is the Blefled, God miferable, he being not able to accomplifh his Jufl: and Holy; Defires. Or, as Reverend Owen notes, (3.) Is it feme Temporary hCi of his, whereby he hath declared himfelf unto them ? Then, I fay, grant that Salvation is to be bad in a Redeemer, in Jefus Ghrilt, and give me an Inftance how Gcd in any Adc whatfoever, ( faith he ) hath declared his Mind, and revealed himfelf to all Men of all Times and Places,, concerning his willingnefs of their Salvation by Jefus Chrift a Redeemer, and I will never more trouble you' in this Caufe. Secondly, Doth this Will equally refped the All intended, or doth it not ? If it doth, v,?hy hath it not equal Elfeds towards all ? What Reafcn can bealFigned, that all they

whom.

Examined and Anfwered. ---":; - jop;

whom God equally intended Salvation for by Chrift, have it not ? However they who have Salvation, either have it as the Effedts of Free-Grace, or of Free-Will ■•> Who will alTert the latter ? Befides, this would follow, ». e. God will have fome Men be faved, to whom he wills not the Means of their Salvation, for fo he doth not to one gr^at Part of the World.

But fince we have proved that there is not a Sufficiency of Grace granted to all univerfally, that is Grace fubjedive to enable them to believe and change their Hearts, but to fome only, I (hall fay no more to this s for if it were fufficient, it would have the fame Ef-feftonaUas it hath on fome: that which is fufficient to fuch an End, would be made, no doubt, efficient by the Will of the great Agent, who worketh all our Works in us^ and for us, of his owii^ good Pleafure, and without whom we can do nothing-Ob jed. 14. Weli^ fay fome^ fay what yon will, if this DoBrine of Ele^ion and Final Perfevsrance he true^ we fee not to what fnrpofe we jhohld f reach the G off el to Sinner i anymore^ or frefi Saints to Ho-Unefs,

Anfw.i* I am weary of thefe impertinent Objedions: God hath ordained the preaching of the Gofpelas the great Ordinance, to call in his Ele(ft, and to beget Faith in them; It fleafed God by thefooUJh-1 nefs of Preaching to fave them that believe •* And not only to beget " Faith, but alfo to ftrengthen that Faith, and to perfed the Saints more and more in Holinefs. Thefe Men dream of an Eledion without the Means, and of a Salvation without Faith and Regeneration,, and a preferving Men to Eternal Life without a Perfeve-* ranee in Grace and Holinefs: It is a Perfeverance in well-doing we plead for, and this we fay Chrift will, intheufeof Means, not without it, enable all his People to do •, he will help them, llrengthen them, and keep their Souls alive. Pray conlider the Ways by which Jefus Chrift preferves his People unto Everlafting :

Life ; the Saints are faid to be fanWfed by the Father ^ and preferved J^^ ^' in JefM Chrift.

I. It is jn a Way of Holinefs: And from fainting, or being weary in Well-dorng, he ftirs us up by his Spirit to wait upon him, and promifes, That they that wait upon the Lord^jhall renew their Strength ^ they jhall mount up with Wings as Eagles^ they f/iall run and not be Ifa.4p.3ia-weary^ wal\ andmt faints or grow ftrong?r and ftronger, both in Kaitl^. and Patience.

i, Chrift^

Cor. I, 21.

^ Io ObjeBwns aga'mjithe Saints final ^erfeyerance.

2. Chrift prefervc-s us in a Way of Perfeverance in welJ-doing, by flKwingusour own Weaknefs, and that without him we can do nothing, but that we inuft wholly rely upon him in the Way of our Ducies for all things we need.

3. By increaling Grace in us : He by his Word (hew?, that the Grace we have already received, is not fnfficient to keep us from falling •» therefore he ftirs us up to feek to him for more Grace, more Faith, more Patience, more Humility, more Wifdom, &c.

4. By fuctouring us under all Temptations: For in that he him^ H^b.2. iB.felf hath fujfered bewg tempted^ he is alfo able to fuccoftr them that are

tempted. He has purchafed Help and Succour for tempted Saints j His Bowels move him" to help us againft Sin, and againft Satan : He hath a fol't and tender Heart, and hath a fellow-feeling of our Inftrmiaes, which is a Spring of great Comfort to tempted Chri-. ftians.

5. By warning and forewarning us of the Danger we are in by our fpiiitual Enemies, and charging us by his Word always to be upon our watch, and not to fleep as others do.

6. By putting his Fear into our Hearts, that we may not depart from him •, that i>, not finally to depart j which he doth when at firft he infufeth Holy Habits in us.

7. By his putting upon us that Holy and Spiritual Armour, Efhef. 6. I o, 11,12, 13,14. Do thefe Men think Chrift's Soldiers can exped the Vidlory, and not fight ? or overcome their Enemy, though they throw away their Sword, which is the Word of God? The Preaching of the Gofpel is of wonderful ufe, to them it is the Word of Command, their Captain fpeaks to them thereby, and fhews what they are, and are not to do, and how they fhouM keep their Ranks, and maintain true Order and Difcipline in themfeives, Church and Families.

8. By his continual Intercefllon for them, he prays for us that we may be kept in the World from the Evil of it, that we may not be finally overcome thereby.

Thefe things being confidcred, pray. Brethren, remember that as the Saints cannot periih as Hypocrites and Unbelievers may, fo they cannot ITn, live in Sin, and in negietl of Holy Duties continually, as unfound Perfons may do.

And now, Brethren, I having anfwered all the grand Objections that are ufually brought againfl: the Saints final Perfeverance, ! \h?\\ fhew you feme of thofe Abfurdities which do attend the contrary Doctrine, viz. That Chrift died to fave all and every individual

Abjnrdkks attendoig the final Afoflacy ofSelieVers.

3"

vi^ml Terfon in the World^ and that the Eld may full totally and finally away^ and periflj for ever.

I. It renders the Death of Chrifl as to its Efre<f^s, and the Sue- n? AbCuY. cefs thereof, uiK;ertain, as to the Salvaiion of any one Perfon. ditiistCt

2. It doth imply a Deficiency in God, or want of good Will in attend the him to profecute his Derif;n to perfection in Man's Salvation, ^J'^nitoj they affirming that Chriil: died for all, even every individual Tizi-t'^[^^°' tor, who lies in ftrong Chains and Fetters under the Power of Sin ^'^' and Satan-, bat he will not break off the curfed Irons, and bring

out of the Prifon-houfe but a very few of them only.

3. It would aifo follow then, that the Purpofe of God, yea his Eternal Counfel in Chrilt Jefiis, may bedifappointed, and Eternity be fiibjeded to l^me, the Will of the Creator to the Will of the Creature, thefirft Caufeto the Second •, and all or many of God's Abfolute A»5lsto be fufpendcd unto the adtingsof forry . Man, and fo the Lord fubmit to the Servant: Yea, as faith a Reverend Minifter, '•'' It fets God at an uncertainty, becaufe it doth cbamock^ '*' fubjed the Grace of God to the Will of Man : it hangs the

" Glory of his Grace in all the Motions of it, and the Efficacy " of the Promifesupon the llipperinefsof Man's VViil and Affedti^ " ons. It makes the Omnipotent Grace of God follow, not " precede the Motions of Man's Will-, to be the Lacquey, not the " Leader, either in converting or preferving, which is at bell '■*• to make the Glory of God's Grace as volatile as a Feathers at *' the belt, fometimcs up^ fomctimes down -, the Soul is this " Moment embraced by the Lord with the dearefi: AfTedions, the " next cafe out as a VelTel wherein is no Pleafure, and the fucceed-" ing Moment admitted to freffi Communications > this Hour: " the Temple of the Holy Ghofl-, the next an Habitation for " Dragons and Satyrs: The Will of Man giving one Time the " Key to the Spirit, the next Time to the Devil. ^

4. It gives occa(ion to Man to boafl-, and fo contradi^His the whole Delign of God in the Gofpel of his own Free Grace, which is to take away for ever any Caufe for the Creature in himf^lf to glory.

5. It brings in that great Abfurdity of the Repetition of Regeneration, whereof there is no mention made in all the Scripture -,

unlefs thsy do believe all- that fall away fo as to lofe the Seed •

of Grace, or from being in a State of Grace, are loft for ever, or fall irrecoverably : but a R'epetition of Regeneration Icems to be raaiiatained by one of the chief of them, from Heb. 6. 6. // they

f^ll.

Ahfurdities attendiii^ the find Afojhcy ofSeHcVers,

*SitDr.O-fallaway^ to renew them again^^Q. * 'Tis irapoffible, he denies^ -WED, infow torenew fomc to Repentance •, but others he would infe'r from AnfTvirto ^^^^^^ j^^y ^g renewed. Now a renewing again ta Repentancey may Goodwin, be where the Seed of Grace was never loH, but the Strength and pag. 114^ Exercifeof it, sain David's and Pffer's Cafe•, therefore'tis not JI5,11(5. a total falling which Believers are .liable to, but a partial only. But to fuppofe that fuch who are regenerated may fall totally, and be renewed again to Repentance, doth prefuppofe a Repetition of a former Birth, or a fecond Regeneration. To prove which, thefe Men mention that Text, twice dead^ finch: d //p by the Roots. Now evident it is, that if true Believers may fall totally from Grace, and none of them can be renewed again, then all fuch that fo fall, fm againfl: the Holy Ghofl:. But if they may be renewed again, then there is a repetition of Regeneration. When I come to fpeak to that Text in the 6th of the Hebrews^ I hope I ihall fufficiently prove, by the Afllftance of God, that thofe there mentioned, were not true Believers ^ as I have proved no true Believer can fo fall as to need another Regeneration, though they may fall as to need a gracious Reftoration, or to be healed of Pfg^ j^,2^their backlliding : Refiorennto me the Joyef thy Salvation.

6. It tends to fru(Irate the abfolute Defign of Chrift, and his Promife made to his Saints, or makes it of none EfFedt •, who hath faid, / give them Eternal Ltfe^ and they fliati, not feriflij is fA,K aTnJ-AoovTK/ •, not, not perifli, as fome read it.

7. It renders the Death of Chrifl: in the EfFeds of it uncertain to any ; Unlefs they are fuch who have found out another way of Salvation for fome than for others, for fome affirm, that there is an Eledion of a certain Number, and they (hall infallibly be faved -, and there is a way for others to be faved too: fome the King fends > his Chariot of Free Grace for, to bring them home to himfelf^ and others mufl trudg home on their own Feet, which they may do if they will: which idle Notion deferves no Breath nor Paper to confute.

8. That a Man may be in God's fpecial Love to Day, and his dear Child, having his Image ftamp'd upon his Soul, and to morrow be hated by him, and be the Child of the Devil, and have his LiKenefsand Image upon him. And from hence it renders 'God's Love mutable, .and as if he did not forefee all Emergencies from Eternity. Can thefe Men fancy infinite Bowels and AfFedi-ons fo unconcerned, as to let the Apple of his Eye be pluck*d out, or he be as a carelefs Spedator, whilft he is robbed of his 5 precious

' ' " .. ■ n

Ahfurdities attending the final AfojUcy of believers.

?'}

precious Jewels by the Powers of Hell \ to have the Delight of his Soul (as reverend Charnock, notes) loft like a Tennis Ball between himfelf and the Devil.

9. Udothcaft aDifgrace upon the Wifdom of God, in contriving no better a way for the Reftoration of Man, and his Efta-blifhment, but that which dependeth wholly upon the voluble and inconftant Temper of the Creatures corrupt Will to per fed: in them.

10. Such who. aflert that thofe may eternally periOi whom Chrift died for, or in the Head of, feem to charge God with In- _ juftice, as notto acquit thofe whole Trsnfgreflioni are anfwered for by their Surety ; or elfc that the Suiferings of Chrift WQie not fiiffiaent co effedt a Dif harge due to them : Or doth ic not infi-nuate (as one notes) a Deficiency of Power, or want of good pramcal Vv ill in Chrifl; to profecuce his defign to Perfection ? Difmrfe^

11- Itfufpends the Virtue and Succefs of all that Chrift hathP^S-'^s* done ibr Men, upon fonie thing to be done by themfdves, which Chiift is not thedoer of^ and confequently, that Men are Principal in pjocuring their own Salvation : And fo Chrift fhall have his Thoufands, (in truth faith he his Nothings) whiift freedom of Win (or he might have faid Free-Will) ftiall have his Ten thoufands. Is this to exajt the Lord alone, or to raife and ling the Praifes of our Beloved David.^ And further,

12. It would alfo follow, as he obferves, that thofe who are gone to Heaven, have nothing more of Chrift's to glory in, and to praife him for, than thofe who are perilhed and gone to Hell: For, according to the Principle of General Redemption, Chrift* did and doth for all alike, and not a Jot more for one Party than for another. Alfo, as he notes, it tends to make Men prefumptu-ous and carnally fecure. How many have footh'd up themfelves in their Impenitency and hardnefs of their Hearts, and fenced themfelves againft the Word, upon this very Suppolition, that Chrift ditd for all, and thererbre for them, and why fhou'd not they look to be faved as well as others? To which I might add, their Notion of that Power which they fay is in the Creature to believe, leads Men out to defer looking out for Salvation.: for why may they not delay to do that to Day, which is in their power to do to Monow, and may be perhaps fome Years hence as well a^ now ? But let them and ail others know, Chrift's Death will have its ElFea oa their Hearts, if he died for them, and they

Sf muft

^,4 Tl?e application.

muft look to hira when he calls, and wait upon him for the moving of his Spirit, in the ufe of that Means which he hath ordained in order to Faith and Regeneration^ and in the feafon of it> who fays, To day if yon will hear his rdce^ harden not your Heartt^ &C. but the Will^ the Deed ^ they rauft waic upon the Lord to give unto them, and work by his Spirit in them.

APTLICATION.

I fiiall in the lafc place make a little Improvement of what I have faid, and'ib finilh with thb Text.

I. Inform. This may ferve to inform and convince all Perfons concerning the abfolute Soveraignty of God. He may fave Man if h-: pleafe, and not Angels •, or may fend a Saviour for fome of the loit: Sons of Adiim^ and not for all.; Who jlu^ll fay to him^^ If hat do(i than ? If he had vouchfafed a Saviour for none of Adarns Po-ilerity, had he been unjuft, any more than he is in cafuing off for ever all the fallen Angels ?

He called Abraham out of his own Country, and revealed him-felf to him, and let others remain then under the Power of Sin, Ignorance and Idolatry, calling them not.

He revealed himfelf to Ifaac^ and rejeded Ifhmad-^ he chofe Jaccb^ and refufed Efau ^ he afterwards chofe the Children of IfraeJ Deut. 7. to be a peculiar People for himfelfy and let all Other Nations of the Earth abide in Darknefs.

And in the Gofpel-Days Chrift chofe a few poor Fiflier-Mn, Mat, II. and refufed the Learned and Wife Men after the FkOj: ray, and 25/ * hid the Myjleries of the Kingdom of fleaven from the Wife and. Frndent ; and all this as an Ad alone of his Soveraignty.

And inthefedays, what Reafon can be ailed,-ed, why we, and

a few Nations more, have the Knowlcdg of the G^fpe], when

the greatefl: part of the Earth lie in Po/?/]?^, MMmetan, and Pagan

parknefs^ but that it is his good pleafure fo to do ? He hath

aom.p.ia. J^ercy on whom he will have Mercy, and whom he re Hi he hardeneth.

2. Praife God for the Knowledg you have of rlie Myftcries of Chrift, and the Gofpel of Free-Grace: Brethren, next unto the Grace of Gcd in my Converfion, 1 have often faid, I do look upon my felf bound to admire the Riches of God's Love and Good-nefstQ me, in opening ray Eyes to fee thofe Armiman Errors^

which

,1 The Jpplkation. ^ , -

which.when I was Young, I had from fome Men of corrupt Prin-ciples fucked in •, nay, and when I was about 23 Years Old, I wrote alittle Book for Children, in which fome of thofe Errors were vindicated-, which after, my Eyes were iniightned, and the Book with Alterations being again Reprinted, I left out, and now do declare my diflike of the firft ImprelTions, and do difown what I there aflerted : When I was a Chtld^ I thonght as a Child I un-derftood as a Child^ as the Apoflle fpeaks. And let me intreat you to ftudy the Na?%ire of the Covenant of Grace •, for until I had that opened unto me, I was ignorant of the Myfteries of the Gofpel. 3. O do not forget, that the Defignof God in contriving our Salvation in his Eternal Wifdom by Jefus Chrifr, was wholly to advance his own Glory, and the Freenefsand Riches of his Grace, and to abafe and humble Man unto the Duft ^ therefore be fure never err on that Hand: And I think it is not eafy for IVFen well to err on the other, I mean, in exalting God alone, Chriil alone, though I deny not but that fome good Men, who in feeking to advance Free-Grace, perhaps have erred, and taken up fome un-found Notions, as that of Adual or Perfonal Jullification, before Faith and Adual Union with Jefus Chrift. O what need have we to ponder well the Paths of our Feet, and not with Pride to magnify our felves, or drive to promote any corrupt Notion, under any Pretence whatfoever ! Our Days are Evil, many dangerous Errors abound, and it is caufe of greatefl; Grief to fee what a Generation of Men are rifen up of late, who ftrive to mix God's pure Gold with their Drofs, and his Wine with their Water. Though on the other Hand, let us blefs and praife the Lord for raifing up fo many brave Champions in th^ mean time, of our Brethren of the Congregational Way^ to defend the Gofpel of God's Grace, and the Truth as itisiil Jefus: Yet 1 could wifh there was not fo much Gall in fome of them againft us their Brethren, who in all the great Truths of Chriftianity are of one Mind and Judgment, and yet are expofed to Reproach for wit-neffrng to a Truth of Chrifl that lies as plain in the Gofpel as any one Truth or pofitive Precept of Chrift whatfoever •, 1 mean, that of Believers Baptidn. Why fhould we be cenfured for maintaining that Truth which the Holy Ghoft fo fully bears witnefs unto ? I long to fee more of the Spirit of Love and Charity; would to .God that Chapter, i Cor. 13. was more read and con-lidered.

S f 2 3. This

?

Tl?e Application.

. 4. This may aifo ferve to reprehend fach who ftrive to call Reproach upon this Holy Dodrine, and fuch that maintain it as if it tended to incourage People in Sin, or open a Door to Licen-tioufiiefs: Let all for ever forbear fuch Reiledions ; Is not this the Purport of that Dodlrine which we vindicate ?

(i.) That there is wrought and preferveid in the Minds and Souls of all Believers, by the Holy Spirit, a Supernatural Principle of Grace and Holinefs, whereby they are made meet, and enabled to live unco God, and difcharge all Duties of Obedience which he requireth of them, and accepteth through Chrift -, which Principle or Habit of Grace is effentially diftind from all Natural Habits, Intelledlual and Moral, however, and by what Means foever acquired or improved.

(2.) That the Holy Spirit by his effedtual Operations, doth enable us, according as we are required by his immediate Influences, in all Ads of Obedience-, whether internal only in Faith and Love, &c. or External alfo ^ even fo, that all the Powers of our Souls, and Members of our Bodies, are or ought to be in a fpiri-tual manner governed and influenced thereby, and unco all Duties of Holinefs, in our daily walking with God : and that all this is the Effect of God's Free-Grace to us in Jefus Chrift, who hath communicated of the Spirit wichout meafure, to our Blefled Head and Mediator, that he may give it forth to all bis Saints that have Union with him, and believe in him.

Brethren, God hath circumcifed the Hearts of his People, to Dcur.3o.(5. love him with all their Souls, and with all-their Strength : He writes his Law in our Hearts, as he promifed •, I wiH put my Law in their Itr.'^ui-i. inward Parts-, and write it in their Hearts, This gracious Habit or Principle in the Soul, is nothing but a Tranfcript of the Koly Law of God, implanted and abiding in our Hearts, whereby we are enabled, with Chearfulnefs and ready Inclination of our Spirits, to ad in the Duties of Obedience and Holinefs unto God, as he requireth of us: and alfo our Likenefs and Conformity unto God, doth confifl herein •, i fay, it doth confifl in this Divine and Sacred Principle, or Spiritual Habit that is infufcd into the Soul, it is our Spii itual Life, whereby we live unto God •, ic is ths >ounda-tion and Simi of all Internal Excellencies ^ no Works, no Duties, are accepted, where this Principle is not. It is a Vital Prijicipie of Holinefs, and it makes Religion co-natural to us: Moreover, it is a certain, a permanent, and an abiding Principle/, it is that

Seed

The Jpplkation,

V7

Seed that remains in Believers, and will have good and fpiritual Fruit to attend it: therefore this Dodrine muft needs promote Ho-linefs, that is thus founded on fuch a Sacred Principle, and the Motives are every way as llrong.

5.. It appears, Brethren, t^ffic our Handing by Grace is molt firm and furc, it is like the ftanding of thofe who are in their confuramate State in Glory: The Good Angels, and Blefled Souls above, are confirmed in that State by fuperabounding Grace •, For by Nature (as one obferves) the Angels are mutable : What <[vas the Reafon fome of them fell, who beheld the Face of God? The bare behordrifg the Face and Glory of God, will not continue one Creature in a happy State, without an Adt of Divine and Confirming Grace; it is a continual Addition of Grace, and Supplies of Grace, that preferves our Souls in a State of Life : and to this End are we united to Jefus Chrift ^ I mean to fuch an Head, that of and from his Fulnefs we might have, a Communication of Strength, and all Divine Influences, as our Souls do Hand in need.

6. And this being fo, labour after the Exercife of Grace, reft not in a fmall Degree thereof-, the more Grace you have, the more Glory you will bring to God, and the more eafy it will be for you to refift Temptations.

7. The more Grace, alfo the more Peace: Holinefs is that which God calls for ^ it is that which becomes his Houfe for ever, and without it no Man fhall ever fee the Lord. Therefore let this be the life of all the Sermons you have heard from this Text, even to work up your Hearts to Thankfulnefs, to Holinefs, in all the whole Courfe of your Lives, and to depend upon Chrift alone, into whofe Hand you are committed by the Father, that he would give you frefh Supplies of Grace, and keep you from falling. To whom, with the Father, and the Holy Spirit, be Glory and Praife for ever. ^men.

The

ji8

The Trial of the Falie ProfcfTor :

O BSf

The Danger of Final Apostacy;

Opened in three S e r m o n s, preached lately at Horfe-lie-down : Wherein the N.uure of the Sia againft the Holy Ghoft is difcovered.

H E B. VI. 4, 5,<^-

for it is impofjihle for thofe who were once enlightnedy and have tafted of the Heavenly Gift^ and were made ^Partakers of the Holy Ghojl, ver. 4.

^nd have tafted the good Word of Qodj and the lowers of the World to come, ver. 5.

]f they fall away, to renew them again unto Repentance : feeing they crucify to themfelves the Son of God afrefli^ and put him to an open fhame^ ver. 6,

Serm. I. W~^ E LO V E D, this Place of Holy Scripture was fent to me V^*^ ■ 3 in Writing fome Months ago, I know not by whom, per-iwlinjor. il h^ps by fome who hold a Total and Final Apoftacy from med Tvho it ML^^ a State of True Grace.

was thut But before I entered upon this Text, I refolved, in the Strength fent it to of God, to endeavour to prove the Impoll^bility of their final ^^* Falling, who are 1 rue Believers, or fuch who have Real Union with

Jefus Chrift", which I hope I have effeftually done.

1 know th It this Text is brought by fome to prove, That True

Believers may fall, not only foully, butalfo finally : Which certainly

IVho the Terfons are, not that may fall finally, > i p

tainly is a gr^at Miftake, which I Ihall endeavoar, God alfifting, to make appear.

Mr. John GooAmn^ fpeaking of this Place, and thst ix\ Hcb. ro. Mr. John 26. // voe fm mlfitlly, &c. Oith, Evident It is from rhi^fe two Vaf- GoodwinV fugci^ the Holy Ghoft^ after a jtriom inanner^ and rvith a very paths- f^^^j."^^^^^ 'tick^ and moving fir am of Speech and Difccurfe, (fcarce the Lkc- to be ben mar, f, found in all the Scripture) admonifyefh thofe who ere at prcfint trne Believers-, ts take heed of relapfmg into the xoays cf their f<yrmer hm~ ranee and Impiety, Thu Caveat or Admonition he prfffcth by an Ar~ gnnunt of thi^ imfort^^ that in cafe they Jhall thpu relapfe, there ivill be very little or no hope at ^M of thiir Recovery or Ketam to the Efl.tte of Faith and drace.^ wherein now they fiand 'before the Faces of fach Sayings and Pajfages as thefe : rightly underftood, and duly cnfjered^ there is no flanding for that DoUrine which denies a Poffibility^ either cf a total er final DefSlion of the Saints^ &c. He adds That the Sup-pofition or Hypothetical Propolition, // th^y fall away, dcth denote herea PoiTibility of it: v\hich I wiil not deny ^ but that thefe Perfons of which the Apodle fpeaks, were true Believers, V fee no ground at all to believe, bur do utterly deny it: yet I readily grant, this hath always been look'd upon as a very difficult place of Scripture to be rightly underilood, I have therefore confulted the bell Authors and Expolicors I could meet with upon it.

1. And I find that fome of the Antients, millaking the Drift 7'^^^^''^ <5/ and Defjgnof the Holy Ghoft herein, would take no Repentance^'''^'^ "f^^^ from fuch who fell under Temptation in Times of Perfeeution f'''^^^/,^r-efpecially if they fell into Idobti y. ' ^^^ '^ ^^^^'

2. Nay, fuch as fell into fcandalous Crimes, as Adultery, and the like, thjy would not admit by Repentance into the Church, or have Communion any more with them. And from hence I iind that TertiiliianrQ^i^ds upon the Biihop of Ko/ne^ that had admkted an Adulterer upon his Repentance. Alfo Novatm^ as I find him quoted by a good Author, denied all Hops of Church- Pardon unto fuch Perfons that had fallen into grofs Sin?, after they had made a Profciuon of the Gofpel, and tlrat from hence. Which may feem Ilrange, ccnfidering that Paul admitted the ince(fuoHj Perfon uoon liis Repentance, that b.ing fo notoiious a Crime, as molt ^^o or can fall into. But no more as to this.

V Brethren, before t proceed, hi me premlfe three or four things, r.. That the Apoilacy here fpoken of, is not a bare falling in-^ to this Of ths't Adi>al Sis, be k of whatever Nature it will r Eor do we not read how grievouOy fome of the. Saints of God lin-

ned and fell, and yet were reftored again by Repentance ?

2. Nor is it a partial Apofiacy^ or a falling upon Temptation or Surprizal, in Time of Perfecution, though ic be to the denying of Chrift i for did not Feter fo fell, and yet was reflored afterwards ? *

3. Neither is it a falling into fome Capital Error, as fome of the Corinthians fell, by denying the Refurredion of the Dead, whom Paul laboured to recover : Or like that of th^ Galatians^ who fell by denving Juriification by Faith alone, but mix'd Works with God's Free Grace in that great Point of Faith.

4. Nor is ic a falling ot Ignorant Perfons, who never made any Profeffion of Religion •, fuch are not capable fo to fin as is here mentioned, bicaufe it is exprefly faid to be fuch who were once enlightntd^ &C.

5. And lailly ^ Neither is it a falling away of fuch who are ju-ftified Perfons, or of thofe who have favingly been enl;ghtned and quickned by the Spirit of Godi for fuch I have fuffi( iently.proved cannot fall totally and finally fo as to penfh. Thus far in the Negative.

But in the Affirmative.

1. ThisApoftacy is a total and final falling away i and that be-caufe it is faid, It is impoITible to renciv them again unto Repentance.

2. It doth intend, or comprehend, inch Perions that nave received the Knowledg of the Truth, or rf the Wa, of Righteouf-nefs, according to that in ^Pet. 2.2o,2f. Thsy ^re fu>h who have not only been enlightned, but alfo are fuch who had tafled of the Heavenly Gift.

3. Yetnever were favingly illuminated, wrought upon, or regenerated by the Spirit and Grace of God. Bic^hrtn, there are great Attainments which Perfons mav ai rive unto, withour one Dram of true laving Grace-, as the young Man, hUo the foU^ Virgins^ and rhofe meant by the ftony and tharny Ground, Mat. 13.

I (hall now come to the Text it felf : And,

Firft, Confider the Words, with the Connexion of thofe things pre-

ceding and facceeding. SecoLdly, The Subjctis or Perfons fpoken of, under thetr dtvers ^4-, hfications. Thirdly, f^hat tt k thaf is faidconcermng thefe Perfons,

Firfl^ As touching the Connexion of the Words with what precedes, it is evident, that the Hebrew Church, or feme among them, had been flow and dull of hearing, or very ill Proficients in the School of Chrift, viz.. they had not attained to that Knowledg and Experience which for the time they had they might have arrived unto, Cha^, 5. 12. They feemed but Infants cr Babes in Knowledge and had need to he taught again which were the firft Principles of the DoUrine of Chrift. And irom hence the Apo-ftle acquaints them with the Danger of not perfevering in the Knowledg of Chrift, and of not preffing forward, or going on to Perfection : And alfo intimates, that this would give jufl; Caufe , or Giound tofear, that they were not fincere Chriftians j and from thence gives them an Account of thofe that might Hn the Sin a-gainft the Holy Ghoft, or of the miferable State and Condition of fuch who after high Illuminations and great Knowledg of the Divine Truth, and a ProfefTion of the Gofpel, do fall away •, whofe Apoftacy, though at firft it might be but partial, yet might (they not being truly regenerated) end at laft in a total and final falling away : And that deadnefs, dulnefs, atid non-p;o{iciency in Godlinefs, might and woufd end ( if their Hearts were not right with God ) in a final Apoftvicy : Or, as a worthy Writer notes, he ^'*« David prefuppofeth, '■'Except they ftudy to make Progrefs, they Ihall^^^^^°"-" go backwards; and that going backwards, tendeth to Apofta-" cy : And that voluntary and compleat Apoftacy from known " Truth, doth harden the Heart from Repentance, and cutteth " off" a Man from Mercy : He accounteth our natural Security ^o " great, that there is need of moft fearful Threatnings to awaken " us out of it i and that the way to be freed from final falling, is " to make a good ProgrefTion. From hence note,

Dod. I. That the feverefi Doctrine is mt only ufefal^ but exceed^ ing necejfary towards Per fans that are obferved to be retnifs and (lothfal in their Profeffion.

Yet Charity becomes a Minifter neverthelefs, and not to cenlure a People from hence. And this we may gather from what he faith, with the Connexion of the Words with what fucceeds: But Be. loved^ we are ferfwaded better things of you^ and things that accompany Salvation^ though we thtu fpeak^ ver. 9.

What the

Secondly, We (hall confider the Peffoiis here fpoken of, vender ^yf'^^^'^ their divers Qjialifications and great Attainments, whi:h are five- pgjUg ;,j,./

T t fold *, intends.

fold •, and yet notwithitanding all tllat, they^ might fall away and perifh for ever : and if they did fall totally, before they were truly regenerated, their Apoftacy would be final" ^ op it would be im-poflible for them to be renewed again by Repentance, either to that State in which they were before, or unto a better^ from whence there is no poflTibility of their final falling.

In this general Defcription of the Perfons here mentiooed, let us confider four or five things more particularly.

]fi. Conllderthe Apoftle's Defign, which is to declare or difco-ver the fearful State and juft Judgment of God againft the Perfons here meant or intended.

lil/y. That thofe five Attainments he here fpeaks of, are acquired by fome who had been Profellbrs of the Gofpel, and look'd upon as eminent Chriflians, fuch that had made a Profellion of Repentance from dead Works, and of Faith towards God, and bad been baptized, and owned all other Principles of the Doctrine of Chriif. Stcver. 1,2, 3.

sdly. That all thofe high Privileges and Attainments, whereof they were made Partakers by the Gofpel, they afterwards defpifed j or, when under their Apoftacy, did contemn: which loudiy proclaims their Deftrudion from God to be juft and deferved.

^thly. That all their Privileges and Attainments, ( as Reverend Dr. Owen obferves) do confift in certain Operations of the Holy Ghoft, under the Difpenfationof the Gofpel ; and therefore not fuch Perfons that never profefled it, or had been enlightned thereby.

^ -^thly. And let it be well and for ever obferved, that the Apo-ftie mentions not one of thofe fpecial and diftinguilhing Marks or Charaders of true Believers or Sandified Chriftians. As,

1. Here is not a word of the Covenant of Grace into which they had been received, nothing fpoken of the Faith of the Operation of God in all thofe five A ttainments they had arrived at.

2. Not a word of their having attained to Union with Chrift, or of the Implantation of the Hcly Spirit, though they had had fome kind of tafte thereof.

3. Not a word of Regeneration •, he doth not fay, It ii imfojfi-ble for fuch that have been born of God^ begotten of the Spirit: No, no, nothing of that.

4. Here is nothing fpoken of their being juitified, or of Juflifi^ cation unta Life.

5. Not

what things do accmn^-any Satvation, j 2 2

5. Not a word in all their fivefold Atmnmcnts 'of Sanclification by the Spirit •, we read not of any effeclual Calling they had arrived unto.

6. Nothing is mentioned of their Election, of Adoption, nor of their Love to God or to his poor Saints ^ none of thefe things are exprefled or alllgned unto them, which do all appertain to every true Chriflian. •

6thly. It ought alfo carefully to be noted, that when the Apoftlc Mat things comes to fpeak of his Hope of the Saints to whom he wrote, i. e. doacco.>/ipa-that they were not fuch, he lays down or defcribes by way of Inti- ^y^^^'"^^^-mation, the Characters of true Believers, by other diftinguiihing"^* Qiialifications : But Beloved^ we are ferfwaded better things ofyoa^^^^^^ and things that accompany Salvation^ though we thus fpeakc Now ob-ferve, if thofe Perfons he mentions that had been once enlightned, and had tailed of the Heavenly Gift, &c. had been true Chrilli-ans', what better things could the Apoflle be perfwaded was in thefe Hebrews than was in them ? Are there better things than Vmn with Chriji^ than Jafitficatjon^ than Regeneration^ true Faithy Pard n of Sin^ Love to God and to his People, San^ification of the Spirit and Adoption ? "No, no, there are no better things that any Chrillian can attain unto in this Life than thefe. Moreover,

-jthly. The Apoflle clearly intimates, that they were fuch who were like the Ground which the Rain falls oft upon, that never-thelefs brings forth Briars and Thorns, and no good Fruit.

8r%. There is one thing particularly noted by the Apoflle concerning thefe Hebrew Chriltians, which they had, and which the ether had not, therefore not gracious Perfons: See ver. i o. For Cod ii not unrighteous, to forget yonr Work^ of Faith and Labour of Love^ which ye have fiewed toward hii Name^ in that ye have miniftred to the Saints^ and do mimjier.

(i.) This he mentions as a Reafon of his good Opinion of them, Love to the and why he was fo perfwaded of them ^ and which was betfer/"""■ ^■^^''^•^> than all thofe high Attainments of which he fpeaks concerning fuch rj^ff^^ . that are in danger of Final Apoflacy : Love to the poor Saints in Grace. ^"'' miniftringto them forthefakeof Chrill, or becaufe they are the Members of his Body, is more than all thofe five Attainments mentioned in the4^K 5^^ and 6th Verfes. Now alfo kt it be confl-dered, that if this Fruit of true and faving Grace, I mean. Charity or Love to the poor Saints, as fuch, had been in the Perfons he fpeaks of, who were in danger of falling finally •, how then could this be an Argument of fuch Conlideuce in Panl concerning

thera, or of Comfort to thofe Saints he wrote unto? Alas, what are common Illuminations ? What is it to have fome tranft tafle of the Heavenly Gift^ or to be made Partakers of the common Operations of the Spirit in Convidions of Sin or of Duty, to the Inhabitation of the Spirit, or unfeigned Love to Chrifl: and to the Children of God ? Or what is it to have fome tafte of the good Word of God, to a fpirituai feeding and digefting it, or to be affet^ed with the powerful Dodrine of the Gofpei in refpeft of the World to come •, or with the Refurreftion of the Dead and lafl; Judgment, to the gracious Experience of the Power of Chrili's Reiurreftion, and fo feel in our Souls a Difcharge from the Judgment of the Great Day, through Faith in Jefus Chrift ?

(2.) The Apollie was perfwaded concerning thefe Hebrew Chri-flians, that they had fuch things in thera that did accompa»y Salva-tion ^ that is, fuch things that are infeparable from Salvation •, /. e, fuch who have them (hall certainly be faved. He defcribcs fuch who are fincere Chriftians, by the Fruits and Effeds of true Grace, namely, the Work^ of Faith, and Labour of Love^ by which their Obedience unto God did appear.

1. He notes the Principle from whence they aftcd in their Chi-ty to God.

2. The Conflancy of their Obedience *, they continued in bringing forth of that good Fruit, they had miniltred to the Saints, and ftill did minifter to them.

3. Betakes notice of the Principle from whence they ajfled, or did what they did, viz.. they miniltred to the Saints in Love to God, and to Jefus Chrifl: \ it was Love fliewed to his Name.

4. He adds that in their Prefervation in their happy State, the Faithfulnefs of God : God u not unrightedus to forget your Work, of Faith, &c. v^hich comprehends his Covenant and Promife to them i which fcr their farther Comfort, he enlargeth upon, ver. 1 3 tover.i^. to which he fijbjoins the Promife and Oath of God made to all that are fincere Believers, or Heirs of the Promife.

But to proceed, to fpeak to thofe five ^^ualifcations or htt^Xn-ments of the Perfors he fpeaks of in our Text, who may fall away and hnally perifli for ever.

Firfi, The fii ft is their being once enligkned. They might be in-ftruded in the Doin;rine of the Gofpei beyond many, or be illuminated, not only by learning the literal Knowkdg of the Gofpei, as Men learn Philofophy^ but alfo may attain to fon.e fiipernatural Light by the common Illuminations of the Spirit j and may un-

derltand

The Nature of common Illuminations. ^ i c

derftand many profound Myfleries of the Gofpel: yet remember, Knowledg fttjfeth ftp \ they might have knowing Heads, but grace-lefs Hearts. Note from hence,

Dofl:. 2. That it U a hi>7h PHvilege and an Attainment for Men to be enii^htticd with the Kncixleidg of the Gofpel ; yet neverthelefs Men may attain to much Light iherein, and yet not be favingly enlightnedy but may Jinaliy fall away and perijh notwithftanding at lafl.

Firfi^ I fhall fhew you what the common Illuminations of the Spirit are that Men may fall from.

Secondly^ ShzW fh w you what the faving and fpecial Illuminations of the Spiiit are, and how they differ. .

i/. Common Enljghtning? of the Word and Spirit, may tend The Natm to convince the Confcicnce of a Sinner of Sin. "/ '^^ <:om-

1. As to the horrid Guilt thereof, as it expofeth the Soul to'^'"'. ^^*?*-, God's Wrath : Thus was Ji^doi enlightned, his Confcience wasSr/f

convinced that he had betrayed the Innocent Blood: Thus alfo F^/^x *

was enlightned under Paur% preaching.

2. From thefe Conviaions they may alfo with much horror ccn-fefs their Sins: Cain^ Judas, and many others did this.

3. From thefe Illuminations and Convidions, they may reform their Live?, and do many things, like as Herod did upon his hearing John the Baptifl.

4. Nay, common Illuminations may difcover to the Sinner much of that Evil that there is in Sin, that God abhorreth it, and that it IS contrary to his Nature, as well as a violation of his Holy Law i and this Light they may receive, from what God declares concern-' ing Sin, and of his abhorrence of it in his Word, as alfo by thofe fearful Judgments which he infliderh upon, and pronouncetha-gainfl; fuch that fin, live in Sin, and make a Trade of it. Like-wife by the Knowledg they may attain concerning Chrill's fuffer-ingforSin, and by the Punilhment of the Damned in Hell •, and no doubt but the Devils know the great Evil of Sin in all thefe re-fped?.

But pray obferve, that although thefe Perfons may know that Sin is againft God, contrary to his Holy Nature, and that he doth abhor it ; yet this Light and Knowledg they have, never brings them to loath and abhor it in themfelves becaufe of the evil Nature of it, and as it is againft God..

Tl6 T-he Nature of common jUum'mations,

'~^ idly. They alfoby thefe common Illuminations, may ccme to

know that God is Man's chiefefl Good : The Heathen found this out by the Light of Nature, confidering in themfelves that nothing in this World could fatisfy the Soul, O-c. But thefe Perfonrattain unto a farther Sight'and Kn-owiedg of it, by the Word, rn a fupernatural manner •, but yet remember that the Light thsy have, never leadeth them tt> make choice of God as their chiefefl: Good and only Happinefs.

^dly. They may attain unto the Knowledg of all the great and elTendal Principles of the Chriftian Religion, and be able todifpute and contend for them alfo, againfi; Oppofers •, nay, may be able Mar.7.22. Preachers of that Holy Dodrine : H^ve we not profhefad tn thy Name ? &c. No doubt but Jud^u was a great Preacher as well as Teter. Yet obferve, and note it v;ell, they may be utter Strangers to that Grace^ Faith, Uve and Kegeneration^ which they may 0-pen, explain, and prefs upon others.

^thly. They may knowthatChrilt is a moft blcITed and precious Objed i but yet never experienced him to be precious above, all things to themfelves. ♦

<thly. They may know the True Church, and alfo know what is required of Perfans in order to their becoming Members thereof, namely. Repentance, Faith and Baptifm : Nay, and they may have fome kind of Repentance ; Jiida4 repented : Alfo they may believe; 5m«>« believed: They may have a common Faith, the Faith of Credence, or an Hiftorical Faith •, believe the Report of the Gofpel and Revelation of Chrifl, and the Sum of the Chriftian Religion \ nay, believe or receive the Word with fome fort of Joy, A'lat. 13. 20. Moreover, they may be baptized and received into the Church, and be look'd upon to be true Believers: But becaufe thefe things are daily opened to you, I fhall not enlarge further upon them: You that have that excellent Book, xalled, Ihe Almoft Chrifiian^ may fee how far a Man may go and be but a falfe Pro-feffor Otake heed you reft not on any External Knowledg or Revelation of Bivine Things. You can talk of Religion, difpute • for thofe great Points of Faith •, you know Trnth from Error •, and fo you may, and yet perifti for ever. Moreover confider, that all Convidions that end not in Regeneration, orintrue Conver-fidHj-or that change not the Heart and Life, wiU avail you nothmg.

Secondly, I fhall ftiew you the Nature of True Illuminations, atld

how the one differs from the other : it appears by what the Holy

Gholt

The Nature of fpecial Illuminations,

1^7

Ghofl intimates here and in other places, as well as by all our Experiences, that Light or Illumination is the firft thing God doth create in the Souls of all that are renewed ; and if it be but a com^ mor: Light, the Work that Rows therefroni will be but a common Work of the Spirit ^ and if that Light that u in Men he Darhned ^, . how great it that Darknefs! ^ ^ ' ^^^'^- ^?-

Now as touching the fpecial and faving Illuminations of the Spirit, they differ from the common.

I. In refpea of Conviaions of Sin : Evangelical Illuminations 7ifiv^f;yrr of the Spirit, difcover to the Soul its fearful Stare ^ not only that ^fi^'^.^^dxi Sin is of a hateful Nature, bnt that he is condemned as a Perfon ^^"^^'^^^^ dead ia Law, and trembles at the light and CcniQ thereof, not c^^^^''^ knowing but that the Sentence may be fuddenly executed upon *^" him : They were pricked m the Hearty a.*}d cried out^ Men and Bre^ Ads 2. 37. threriy what jha/l ire dj f It was their Sin that made them cry out. But pray obferve, that the fght and fenfe of Sin never breaks* the Heart throughly and kindly, till the Soul fees the pardoning Grace of God in Chrift. Shew a Condemned Makfadtor a Pardon from his Prince, (that was hardned before under the Senfe of the Severity of the Law) O then he is melted and wounded,Good-ncfs and Mercy overcomes him^ fo it is with a poor Sinner, when iie fees God's Love and Grace in Chrifl: •, or a bleeding Chrift, who has born the Puniihment due to him for his Offences: then he is kindly broken, and mourns that ever he grieved or offended God ^ Jhey jhaU look^Hntehim whom they have pierced^ and (hall lech 12 mourn : It,was Jefus that you have crucified, the Lord of Life and 20. ' Glory, xvhom God hath made both Lord and Chrifl. Afts 22^

2. Common Convictions reach only to fome Sins, perhaps fcan-dalous Sins; they chiefly, if not only, torment the Confcience, mider fome awakening Provident^;, or under the preaching of Wrath and Judgment ^ Andoi he reafoneA of Rigkeoufnefs^ Temp- Afts 24.. rance^ and Judgment to come^ VqI'ix trembled. Doubtlefs i^^/?;fc jived ^S-in- fome grofs Sin, and now his Confcience was awakened, and terrified him for thofc Evils, he hearing of the Judgment to come. But fpecial Illuminations in Convictions, caufe the Soul to fee all its Sins, its fecret Sins, ye^, Heart-Evils: Come^ fee a Mm- which h^^A- n^^ told mc all things that ever I dtd j Is not this the Chrifl t Chrill's Word laid all the Evils of the Heart open to her fight. / was faith "David, fljapen in hiqitity •, and in Stn did my Mother conceive VM.^i, ^ me. All Sin affii^s the Soul, Original Sin as weli as Adu^al Sin.

3« Common

- 2,8 T/;^ Nature of ffecial Jllummatms.

? ^

^~CommorrConviaionsmake a Perfon ienfibleof the Punifh-raent of Sin, and to f'^el the Wrath of God which is due unto him : My Ptmtjhment is greater than J can bear^ faith Cain. But fpedal Illumination, under Convictions make the Soul to groan Ezek.5.9. under the Filth and Pollution of Sin •, they jhaii hath themfehes far the Evils they have commit ted. But when is that ? Even when they Ezek.2o. fee that I am (faith the Lord) piciiied towards them: ^d ye 43 (liall remember your Ways, and all yoptr Doings wherein you have been

defiled, and ye {hall loath your felvis m your own fght. Hence >^ Job 42. §. cries out, 1 abhor my felf^ and repent in Duf and .-ipHs. Moreover, Pfal.28.7. upon this refpeit it was that David compared his ain and Pollution to a loathfom Difeafe. The one crits out, that he has offended an angry God-, this is the Nature of legal Convi<flions, fuch would fain get out of GodV Hands, he fiics troni him : But the other cries out, I have grieved a Good and Gracious God, and he fli.sto him, as the Prodigal did to his loving and compaf-

Honate Father. , . , ^ , , ,f

4. Common Uluminations in Convidions, lay the Soul half

dead he fees he is Wounded ^^ but fpecial lilumiiations of the

Spirit, difcover the Soul is quite Dead : fVhen the Commandment

Rom. 7. p. came^' Sin revived^ and I died. The one difcovers that the Perfon

is a Sinner, but not in a helplefs State •, for though he fe^s he is

undone by'his Sin and Difobedience, yet he thinks he may rife by

his Duties and Obedience: But a Perfon truly enlightned, fees he

mull have a Principle of Life inrufed, before he can rife, live, or

a<ft- and that all his own Righteoufn efs he hath, or is capable

of obtaining, is but as Dung and Filthinefs in his light. _ ^

< Common Illuminations caufs a Man to fee Sin, as it is a great Evil againft himfelf ^ / have killed a Man to my hurt, faith one of this fort: But fpecial Illuminations difcover Sin to be the sreatelt Evil, as it is againfl God : the one may know that God hates Sin, but the other is brought to hate it himfelf, and Pfal <i. 4. becqufe God hates it: Againfl thee, thee only have I finned, and done this Evtl in thy fight, O faith a poor Believer, what have 1 done i I have contemned, defpifed, andfpitin the very Face of God;, the one is afraid of God, but the other fears God; the one is afraid of him becaufe of his Juftice, the other feareth God be-Hnf -^ . caufe of hisGoodnefs •, They d^all fear the Lord andhisGocdnefs; V orfhaUfear andworfhipGodinChnfl:, becaufe of his Goodnefs, Grace and Mercy.

C. Common

6. Common illuminations give a Perfon a fenfe of Death and "Wrathdue to Sin; but fpecial Illuminations give a Man a fenfe and an efFe(fting light of the Death of Chrift, and of that Wrath and Curfe he hath born for him in his ftead : Legal Convidions difcovered only to them under the Law (who faw no further) that the Life of the poor Beafts Went for Sin •, but Evangelical Conviftions fhew that nothing can atone for our Sins, andfatisfy God's Juftice, but the Life of the Son of God, not the Blood of Bulls or Lambsi no,, it muft be the Blood of the Lamb of God.

7. Common Illuminations are a Man's Torment and Afflidion, and fain he would be eafed and freed of them, and of the fmart thereby •, but the fpecial ones tend to make a Man fear that he is

not troubled enough, he would be fearched thorowly : Search me^ Pfal. 15^. and knoxo my Heart j try me, and know my ThoHghts ^ fee if there be 23* any evil Way in me. O lance my Soul, Lord lay open my Sore, let me not be flightly healed : The one would fain Ihake the Trouble off", he thinks it is enough, nay, too much ^ the other would have it lie falter on : O let not my Sore be skinned over. The Devils cried, Why doft thou torment m before the Time ? So unfound Perfons would not be tormented ^ but Confcience hath got hold of themt and they cannot get out of its Hand. But one truly en-lightned, faith, with Vavid^ 1 mil be forry for my Sin j I chufe it, 1 defire it: The one defires to be freed from the EfFeds of Sin, from the Pain and Punilhment thereof i but the other cries out to be delivered from the Sin, which is the Caufe of all Pain and Punifh-ment: The one is like the Swine, who likes not the Whip, yet loves the Mire •, they like not the Lafh of the Law, but hate to come under the Yoke of the Gofpel: The one cries out for a Plaifterto eafe his Confcience, may be he is willing tovlet fome Boughs and Twigs be lop'd off i but the other would have the Ax laid to the Root of the Tree ^ he would have the Body of Sin, as well as the Branches, to be deftroyed :, he is for cutting off the right Hand, Lufts of Profit, and for pulling out the right Eye, Lufts of Pleafure : The unfound Soul is, like Sad^ for fparing fome of the Fat of the Cattel, and Agag the King, I mean his chief and beloved Lulls •, but a fincere Chriftian is for yielding up all to the Sword of the Spirit.

?. Common Enlightnings work Terror, which may be at lad drive the Soul further from God ; as it is faid of Cain, He went Gen.4.i«k em from the Frefence of the Lord: But fpecial and faving Convidi-

V V ons,

The Nature of fpecial Illum'matms,

ons, caufe the Soul to draw nearer to God in Jefiis Chriil: The orre is like a Slave under the Rod, fain would get away from his Mailer > the other is like a Chiid under the Rod, that defires to fee and behold his Father's reconciled Face and Favour. The common Illuminations wound, but the Soul fees not the Way of Cure, nor will he bear the InllrunJent which would let out the Life and Power of Sin, but perhaps catches up fome thins^ or another to apply to hi. Sore, may be his changed Life, his Duties and good De&ds; from hence he hopes that his State is good, he being as he thinks not the Man he once was. But as he who is under fpe-cial Illuminations, comes to be wounded, by beholding a bleeding Saviour, which is the alone way of Cure> fo he chiefly deiires that Faith, that Grace which will deftroy the Life and Power of all Sin, and thorowly cleanfe ard purify his Soul Brethren, the Spirit of a Sinner may be torn into pieces by legal Terror, the Heart of Scone may be broken, and yet no Heart of Flefli be given ■» the Ground may be plowM up in part, yet the Seed of Grace not fown in the Heart: Senfuality, faith one, may be kept down by a Spirit of Bondage, when it is not call out by the Spirit of Adoption : They have the' Law to convince them, but not Grace to renew them s it is not being once enlightned that is fuf-ficient, unlefs truly enlightned; it is not great Knowledg,.unlefs It be fanftified; it is not the fair Fruit of Reformation, nor Oil in the Lamp of the outward Life and vifible Profefiion of Religion ^ it is not your feeming pious Duties nor legal Convidiors I Cor. 7. that difcover you to be a true Chriftian: no, nothing fliort of 10. Union with Chrift, and Faith that works by Love, avails any thing.

Gal. §. 6. Neither Circumcifion, nor Llncircumcifion, but a new Creature. iTheff.1. 9. eommon or Legal Illuminations doubtlefs flow from a fenfe ^' of God's Power, who is able to punifh and reward the Creature

according to his Work-, not that they would be like God, but can't alas get out of the Hand of God : But true fpiritual En-lightnings rife from a fenfe of God's Holinefs, by beholding the Excellency of it, and feeing a neceflity of a Conformity thereun* to; the Convidions of the one at the belt is at a ftay, they do not grow, however they never terminate in Converfion ^ the Ef-feft caimot exceed the Caufe, they only tend to reform the Life, and oft-times fuch return with the Dog to his romt Again: but tht Prov. 4. P^th of the Jufi^ in fpiritual Convidions, i^ at a jhimng Light that ,1-8, jhineth more and more to a prfedt Day. Spiritual Enlightnings

lead the Soul to Chrift. j the Spirit in them doth not only convince

vince of"Sin, but alfo of Righteoufnefs •, fuch fee all their old Props and Supports to fail them: 'tis Chrifl: now,and none but Chrift ^ the World is nothing to them, a Name is of no worth to them: KnOvvledg and Gifts without Grace will notfatisfy them •, they fee the Vanicy of the Creature, and the Fulnefs of the Mediator. Chrift is the chiefeft of ten thoufand" to all fuch : Others may fee fome things Chrift hath purchafed that may affed them ^ but thefe fee an Excellency in his Perfon i To you that believe^ he is pre- i Pet.2,7. iioM». He is an Honour, or honourable : Whom have I in Heaven pj-^|^ but thee ? and there is none on Earth that 1 defire bejides tha. Thefe 25. * liave their Eyes opened to fee the Nature of God, the Holinefs of the Law, the Weaknefs of the Creature, the Sinfulnefs of Sin, and the Sufficiency of Jefus Chrift. Others are convinced of many Sins, and of fome degree of Evil in Sin; but thefe fee that Sin is exceeding finful, and that no Sin is fo odious as the Sin of Unbelief, in which refpedts common Conviflions fail. Now con-fidering what Enlightnings Men may have, and yet not be fa-vingly enlightned, what little reafon is there for any to conclude, that the Perfons in our Text were fandiiied, holy, and true Chriftians, becaufe the Holy Ghoft fays they were once enlightned? They may have, or attain unto a great Change, but not a true and thorow Change j and they may be fuch who arrive to Light in fpiritual Things above thoufands, nay, may be, exceed many true Chriftians in Knowledg, Abilities, Gifts, and in their Lives and Converfations too, in fome refpedts, and may not doubt of the Goodnefs of their State, nay and may fuffer for Religion, yea give their Bodies to be burned, and yet be deftitute of faving Grace, i Cor. ij. or of trueLov^to God, and therefore not felf-condemned Hy-1*2,3. pocrites, whofe Hearts condemn them, and yet be far from the State of lincere and renewed Chriftians.

APT LIGATION,

1. O fee what Light, what Spiritual Light you have received, and what Convidtions you have had the experience of.

2. Which do you account the greateft Evil, Sin or Suffering, the Torture or Pain you feel, or the Sin you have committed ? Do you groan moft under the lenfe of Sin, and want of Holinefs j or under the prefages and fear of Hell and Damnation? May be you cry out, your State is fad •, but what think you of your Sin which is the Caufe of it ?

Vv 2 a. Be

3. Be exhorted to labour after true Spiritual Illuminations, and thorow Convidlions of Sin.

Motives.

1. Sin will be your Pain and Sorrow, firft or laft, either here or hereafter.

2. Confider what a good and gracious God you have offended.

3. Withourt^Sedual GcnviiJlions, there will be no true Con-verlion^ and where the firft is indeed wrought, the laft wiil follow j thofe that God kills in this refpedt, he will make alive.

4. Remember the Word never comes with Power, until Convictions come with Power, and alfo abide on the Soul and Con-fcience of the Sinner.

5. Confider that it is better to be broken in Mercy than in Judgment, better here than in Hell.

6. Remember that true and thorow Convidions tend to let out the Life or Power of your Sin ^ and confider alfo what Means of Convidions God is pleafed to afford you.

7. Sinner, Chrift was wounded for thy Sin, look up to him •, nothing breaks the Soul rightly, you have heard, but a iTght of a broken and crucified Chrift.

HEB. VI. 4,5.

For it is impofjible for thofe^ &c.

<vA^-j "W Have clofed with the firft Qualification or Attainment of thefc Serm. II. I Perfons fpoken of in my Text \ I fhall now proceed to the ^-'"V^ jSL Second, Andhavetafied of the Heavenly Gift.

What mm i. By the Heavenly Gift, fome underftand the Heavenly Do-

%^^G^l*' ^"^^^^ ' ^" ^^^^ ^^^^^ ^^ "^^y ^^ ^^"^i ^^^ Herod had fome kind of

wwy Gi^' Xafte of the Heavenly DoQrinf^ which John the Baptijl preached ^ he

heard him gladly^ or with Joy. AstheBaptifm of Jcib« is faid to

be from Heaven, fo all the Truths and Ordinances of the Gofpel

may be faid to be but one intire Heavenly Gift.

2. Others by the Heavenly Gift underftand the Holy Ghoft, according to that in A^s 8. 20. Jhon hafi thought the Gift of God

may

may be fHTchafed with Money. So ^Ss to. 45. That en the Gentiles alfo was fowed the Gift of the Holy Ghojl.

Queft. But what Gift of the Holy Ghoft is it which thefe Verfons are faid to have a ta/le of?

j4nfw. I. The miraculous Operations of the.Holy Ghoft in the Times of the Gofpe], in the extraordinary Gifts thereof, which are faid to come down from Heaven in a way of Eminency, as j451s I. 4, 5. and of thofe Gifts thefe Perfons might Ifave fome tafte, either by their receiving thofe Gifts themfelves, (for that unfound Perfons may do, u4nd in thy Name we have cajl out Devils: fo I Cor. 13. 1,2. ^nd though J have aU Faith^ fo that I conld remove Mountains-, and h.tve not Charity^ I am nothing:) or elfe they may be faid to have a tafte of thofe Gifts, by being wonderfully afFedted, by beholding the oiiraculous Operations of this Heavenly Gift wrought by others.

2. By tailing of the Heavenly Gift, it may refer to the Doctrine of the Gofpel, it may denote their making fome trial by Hearing, and diligently attending on the Dodlrine of Salvation j there is a^tafting for trial, either to receive, or refufe, as we commonly do Meats or other things: Every tailing is not a digefting. Men tafte before they eat, and digeft food. Thefe Perfons may tafte of the Doiftrine of Juflification, tafle of the Heavenly Gift or Dodrine of God's Free Grace, tafte of the Ordinance of Bap-tifm, and the Lord's Supper, and fern alfo to like the Heavenly Gift well in all thefe and in other refpeds, yet may feed all the while on fome one Luft or another, on the Love of this World, or on their carnal and fenfual Pleafures; and becaufe they were never favingly renewed, having no new Nature, they could not feed on fpiritual Thing, fo as to digeft them. No doubt it was, or is fuch a taftingas the full Stomach takes fometimes of Food, a full Stomach will tafle, yet refufe to eat, they have no appetite, tliefe being glutted with the Love of other things •, the Heavenly Gift is not fo fweet to them, as Food is to an hungry Man.

The Sum then is this, thefe Perfons had, or may have, fome Experience of the Holy Ghoft in the miraculous Gifts, either in themfelves, or in others, their Underftandings being enlightned, Cfor it is evident that 'tis a Tafte by Illuminations, by what we before (hewed ) and they alfo miii^ht tafte the Heavenly Do(ftrinc or Miniftration of the Gofpel, and might find the Truths, the Inftitutionsand Worftiip thereof to be good ^ they making a trial of it fo far as their carnal and unfaadified Hearts were capable

to

to do; yea they might find the Ways of God better than once they thought before they were inlightncd, and from thence im-braced them to appearance, owned and walked therein for a time.

DO(fl. 2. Jhat iherets a Goodnefs^ and an Excellency in the Heei' v»nly aft and Heavenly Defirine of the Go/pel^ which fuch may tafie of that never receive the Truth in the Power and Love thereof.

D06I. 3. Th^ the rejeUing^ and utter cafiing of the Gofpel,-and the Ordinance and IVorjhip thereof^ after fame Tjjles and Experience of it^ is m high Offence xo God., and a fearful Aggravation §f Sin^ and a certain Prefage of Damnation.

So much as to their fecond Attainment.

Jim feme sdJy. And were made Par talkers of the Holy Ghoft. This feems tO

mremvpei ^g j^ore than a bare tafting.

Pnpsmay objeft. Doth not this feem to interfere with your Expofition of the

be partak- Attainment yon mentioned lafl ?

tisofthe Anfw. i. To this take Dr. Oip^»'s Anfwer. " It is (faith he)

Bol^Ghoji. *' ordinary to have the fame thing twice expreifed in various " words, to quicken the Senfe of them.' •

2. " The Holy Gholt is mentioned before, as be hints, as the " great Gift of the Gofpel-Times, as coming down from Hea-" ven :, not abfolutely, not as unto his Perfon, but with refped: <' unto an efpecial Work, namely, the changing of the whole " State of Religious Wordiip in the Church of God.

3. But here in thefe words when it is faid. They were made Partakers of the Holy Ghoft., it is fpoken chiefly in refped unto external adual Operations.

1. They partake of the Holy Spirit in the common Opera** tions of it themielves ; they tafted the Heavenly Do(ftrine as it was adminiltred by others, as it is hinted before: but here is a Reception, or a partaking of the Holy Spirit, whereby it had fome great and vifible Operations upon their Hearts and Lives, though not faving Operations, not fuch that changed them into a State of Grace.

2. Nay they partake not only of common Gifts, but common Grace alfo, even fuch Grace that doth reform their Lives, bridle., refirainj and curb their inordinate Lufts and Paflions; fo that through the Knowledg of Jefus Chrift, they efteeming him as their Blefled Saviour, they arc faid to efcape the Pollution of the

2 Pet. a. World, as Peter plainly declares, though afterwards they are again ao. intaneled therein and overcome. . :

3. They

U1?y called the good Word of Qod. > i ^

3. They did no doubt by the Afljftajrjce of the Holy Spirit, leave and forfake thofe evil Ways, and prophane Couples and Pradlicesin which they lived before; May be they^were^ro// /^, laters^ Adklterers^ BUfph^merst &c. but the Spirit by its cominon Operations did fo far ftrive and prevail with tben;«> that they became other Men : As it is faid of King Saul^ The Spirit of God will i Sam.io. comf Hpon thee^ and thou jlialt hf turned into afipther Man^ but not a ^»,9* new Man •, Afid God gave him^ anotMr Heart,

4. Thefe Perfons may partake of fuqh Grace which thefoolifh Virgins had, to keep their Lamps of Profeflion burning for a Time.

Dotft. 4. The Holy Spirit may be with Perfons^ nay in them- hy his common Operations^ with whom he is not by his graciofts Inhabit0.t^ff • they may partake of common^ bnt mt of, faving Gr^ae,

^thly. The fourth Attainment of thefe Perfons, or tliefe falie Profeflbrs, is this, viz.— And tafied of the good Word qf Gofi. Four things I ihall do in fpeaking unto this, Tirfl^ Shew what is m&ant by the Word of Gpii. Secondly^ Shew why it is calkd the go.od Word of God.' Thirdly^ Shew what a tafte an unfound Chriftian' may have of

the good Word of God. Fourthly^ And alfolhew what a tafte it is that a true CiiriHian hath of it.,

Ftr/?, By the Word of God is meant, the Word of the Gofpel ^ Faith cometh by hearings and hearing by the Word of Go4. Again it is Rom faid. From yoH founded oat the Wordif God^ that is, the Gofpdof 17. ' * Chrift. itl?e(r.r.

8.-

Secondlyy It is cjiUed the good Word of God. wjty. the

1. 3ecaufe it bringeth good News to Sinners, tljte Tidings it ^ord ef: brings are good and profitable to all that receive it in Truth. ^*^ *f '^a/-

2. Becaufe it is a Declaration of that good and gracious Gounfel ^^'^^'"^'^' and Purpofe of God in faving poor Sinners by Jefus Ghrift : it is Heavenly, Sublime ^ the Nature and Glory of God in all bis At^ tributes is made maiufeft thereby.

a. It is good in the blefied Efre(rts thereof. That which is excellent and precious in it idf^ and alfodoth as much good, weefteem very good- Now as divine Truth is pure. Thy Word is pure^ there^ ^^ o .^ fgre thy Servant kvcth it -^ fo it is preckm abovje 6>^ jj^ tjie E^,<ls * °'^' of it on the Heart. '/ i. It

iTltenliglitens the Eyes, it illuminates dark Minds, it is a fhi-Pfal. 110. ning Liglic", Thy Word is a Lamp nnto my Feet^ ani a Light unto my 105. Tath.

1. It quickens and revives a Soul under Deadnefs, therefore it is f^ii 119, good-^ Thy Word hath (^uickned me. '-'!'"'•

50. 3. It is that which inriches the Soul: Let the Word of Goddwett

Col.3.1(5. in yon richly. We have this Treafitre in earthen yejfels^ that the excel- ^ 2Cor.4.7. ig^f-y of the Power may be of Gody and not of «*, Hence Minilters, by preaching the Gofpel, though they may be externally poor, yet make many fpiritually rich. 4. It may be faid to be Good, becaufe of the powerful Effeds iTlie0li.it hath on Mens Souls, where it comes not in Word only. The 5* Word of God is quicks and powerful^ [harper than any two-edged Sword.

It makes the Dead to live, infufing through the Spirit, Life, and regenerating Grace into the Hearts of Sinners -, k fearcheth and purges out all Corruption •, by the means of it young and old come to have their Hearts and Ways clcanfed : Now ye are clean ^oh.i§.3. throHgh the Word which I have fp\en unto you,

5. It is our Sword by which we offend and wound our Enemies, and defend our felves againll all their Aflaults and Temptations. j^eader 6. It is good in refpedof thatdifcovery it makes of God, of thtfe things Jefus Chrift, and of Salvation, as alfo of future Glory •, there is wre w/ar-contained in it a Revelation of the Incarnation of the Son of God, gid upon, ^j.j^ ^y j.j^g EfFeds of infinite Wifdom in the glorious Contrivance f'^'i to 0^ o"^ Redemption : What doth the Pagan World underftand Uave out or know of thefe things, who have not the good Word of God the Enlarge-Yiith them}

mntshm. rj^ It hath a comforting, a healing, and ftrengthning Virtue in

it^ and it alfo preferves from Sin, therefore it is good : Thy Word

Pfal.119. have I hid in tny Hearty that I might not fin again]} thee. It gives

''° peace and quiet to a difturbed and diflrelled Mind, when the Pro-

mifes are fet home with Power upon the Confcience : How many

hath that one Word revived, that have been ready to drop into

Mat. II* j^gj^ jj^ the fenfe of their Sin 5 Come unto me all ye that labonr and

^^' are heavy laden^ and I will give you re(i;.

8. It is our Food, 1 mean, the Food of our Souls; yea, both Milk for Babes, and ftrong Meat for Men of riper Age : nay, it is fweet, fatisfying and Soul-fatning Food, therefore it is good.

Sirs, if you have never tailed how good the Word of God is, your State doubtlefs is bad j but it is not enough to have a tafte of

lVf?at a common Tajle of Qod's Word is» . ^ ^ j

it, but you mult feed upon i: : Eat, O Friends •, drmk^ yea drink^ a-bHndamly^ O Belovsd.

Thirdly, I fhall proceed to fnew you what a kind of tafle an un-found Chrillian may have of the Word of God. It is evident, that the Apollle here carefully keeps himfeif to fuch ExprefTions as we have in the Text, to fhew he intends not fuch Perfons, who by Faith truly receive and fpiritually feed on Jefus Chrift ^ therefore it is faid, have tafled. True, by tailing fometimes is meant a fpiritual feeding i 0 taflc and fee that the Lord is good: Compared with Pral.34:5. that in Peter^i if fohe ye have tajledthat the Lord is ffraaotu. ^ Vci.2, 5.

Brethren, every one that feeds, may be faid to tafte, though he doth more than talte •, but every one that tafteth, may not be faid to feed; no, nor be faid to love, approve of, nor digefi: that which he talteth of. Pray remember, to feed is more than to tafle •, I did bat tafle a little Honey, faith Jonathan : And it is faid of our Saviour, When he had tafted thereof he would not dnnl^-^ he M«. 27. tafted, but did notdrini?:: So Men may talle, and yet may not 34-eat, not feed upon that they tafted of.

I fliaU now come to fliew you what a tafle they may have of the

Word of God. I. As tailing refpetfleth Experience, or limple Knowledg of the Truth of a thing, fo thefe Perfons may hwea tafte, i. e. may have a flmple Knowledg or Experience of the Truth of the Word of the Gofpel ^ they may talle in this fenfe, they may believe or be fully convinced in their Confciences by what they have heard, and have met with by fuch Operations of the Spirit that have pafl upon theoi, that the Gofpel is true, and thst Chrill is the only Saviour, and that the Inllitutions and Ordinances of the Gofpel are his BlefTed Appointments. Thus many of the Jews tailed of Chriffs Word, /. e. They believed in his Name-, when they faw the J°hn 2. Miracles which he did \ But Jefm did not commit himfeif unto them^ ^^' ^'^' becatife he ks^erv all Men: They gave a true AfTent to the Propodtion of his Word, yet did notclofe in with him, they did not confent to receive him, todefire, love and obey him, they had no Unioia with him by faving Faith; and the like may be laid of thefe Perfons in our Text.

2. Nay, thefe Perfons finding Jefus Chrifl to be the true and great Saviour, they may tafte the Word, or believe with fome kind of Joy, though it be a falfe Joy ^ Who would not be fayed, or have Chrift as a Saviour ? This they like, they would be

X x faved

faved from HeU and Wrath, but do not confider that Chrift came to fave his People from their Sins •, He will fave none who tibide in their Sins, who hold them faft, and refolve not to lit them go : Many may talte fome fweetnefsin hearing of the Power of Chrifl: to fave, who go on prefumptuoufly in their ungodly Practices : It is exprefly faid, that the ftony-ground Hearers received the Word

Mat. 15, with joy^ they had a tafte of it. A common Faith ftemi, to give a

^°* tafle, the Name of a Saviour relifhes fweet.

■3. They m.ay tafte of the Promifes of the Word, but may not like the Precepts of it, or what fometimes follows and overtakes fuch who profefs the Gofpeli or may like fome Precepts, but not like fome others of them ; every Word of God with riie% is rot precious, they cannot deny themfelves and follow Chrift v^rherfo-everhegoes: They are not like i)/^x'^W, who faith, Every Wqrd cf

Ml. 119. (^odis fitre^ therefore I love thy Commandmetns above Gold, yea, above

12-7,128. ^^^ Gold. Therefore 1 efieem all thy Precepts concerning all things to be right 5 and 1 hate evety falfe Way.

4. A bare tafte or a fimple talte of the Word is enough for thefe j a great deal of the World may be they think is too little, yet a little Religion, a little of the Word, ftiort Prayers, and little Preaching will fuffice them : A great Portion is too little for their Children, but Six-pence or a Shilling they may think is too much for the poor Saints, or a fmall matter a great deal to 'be given to the Children of God. It is evident thefe Perfons gave little or nothing to the poor Saints, by what the Apjoftle fpeaks in the Verfes following our Text, and therefore no fincere Believers : For God U not mrighteoui to forget your Work of Faith and Labour of Love^ in that ye have mirdjired to the Saints^ 6cc. You, as if he fhould fay, are not of that fort I am a fpeaking cf, they do not love the Children of God, though they have had a tafte of the ^ Word: This one Vertue, Brethren, is more than all thofc five Attainments mentioned in my Text, when that which a Man gives-B given lit love to Chrift.

<. Yet this bare tafte, as you have heard, might have fome Ef-fzCl upon thefe Men& Hearts.

I. They -might find fome kind of delight in that Knowledg they have of the Doctrine of the Gofpel, and might fpeak in the Comiiiendaiion and Vindication thereof. Thus Balaam fcQir^d wonderfully to be aifcdled with the Stare of Jfrael^ and vtith the Tabernacle and Tents of jacob^.yct he loved the Wages of Un-righteoufne£,.

z. It.

what a common Tajle of God's Word is. ? ^ o

2. It may work, as you beard lafl Day, a \i9hk Change in them, fach a Power may go along with that tallc ; they, like Sml^ might become other Men.

3. They might have the fame Lamf of Trofejfjcn with true Chri-flians, and be taken for real Converts, not known to the Godly but to be fuch. The wife Virgins doubtlefs thought well of the Fbolifh, they did not know they were unfoiind or fooliili Ones.

4. Such a Work and Effed the Holy Spirit and tailing of the Word might have, that they might be full of great Expectation of bring embraced by Chrifl: when he comes, if they fell not away before.., 'Tis faid, the foolifli Virgins xvent out to meet the Bride-giqom \ they had much Confidence, may be more Confidence (tho it was iself-confidence) than the Wife, for true Believers maybe attended with many Doubts.

Dr. Owen fpeaking of this fort mentioned in my Text, faith, ( and no doubt faith the Truth ) " That there is an inferiour com-*' mon Work of the Holy Spirit in the Difpenfation of the Word " on many to whom it is preached, earning in them a great Alte-" ration and Change, a^ to Light, Knowledg, Abilities, Gifts, " Affections, Life and Converfation, when the'Perfons fo wrought '' upon are not quickned, regenerated, or made new Creatures, *' nor united to Jefus Chrift ;, that in the Perfons thus wrought " upon, there is or may be fuch an Afient, and Light, and Con-" viction of the Truth propofed and preached to them, as in its " kind is true, not counterfeit, giving or affording to them a Pro-" fefiion of the Faith. That is, they are blinded, and kaow not that they areunfound in the Main, their Hearts for want of true Light deceive them, as in the Cafe of the fooliOi Virgins ■■> nay, and they may perhaps hold out in their ProfelHonconftantly unto Death-, nay, may give their Bodies to be burned. O fee, Bre- iCor. ij, thren, that your Faith is the Faith of God's Eledl, and that you '> ^' are favingly renewed : O look about you fince it may be thus. The Doctor adds, " That among thefe Perfons are oft-times fome " that are endued with excellent Gifcs, and lovely Parts, Quali-" fications and Abilities, rendering them very ufeful to the Church *' of God, being Velfels in his Houfeto hold and convey to others " the precious Liquor of the Gofpel, though never had their own *' evil Hearts changed.

To which let me add, they are fuch, or of this fort of Perfons who are liable to fin the Sin againft the Holy Ghoft, or fo fall, that it may be impulfible for them to be renewed by Repentance :

X X 2 Yet

Yet before they fo fall, it may not be impoffibie for them to become true Converts. The Nature of which Sin againfl: the Holy Ghoil:, I purpofe to open before 1 clofe with this Text.

Whit X Fourthly^ I fhall proceed to fliew you what a tafte of God, snd i^indojtafle Qf ^jg good Word ic is which all true Believers have. l^fTZi ^' 'Tis a tade that arifesfrom Spiritual Hunger: There is a and bis ' true fenfe of Want, they have a craving Appetite, and nothing but Word. God in Chrid can fatisfy their Souls •, A^y Soul thirpeth for Cod.^ rfal.42 2. for the living God^ faith David. And hence it is that they" are pronounced blefled •, Elejfed are they which hunger and rhirji after Righ-. T>lat.5.^. teoufnefs^ for they pall be filled-^ not have only a tafte, No, no, but they (hall be filled, they fliall eat to fatisfadion. They fee that they want a Righteoufnefs whereby they may be declared jult and Righteous before God, namely, the Righteoufnefs of Chrift ^ and alfo a Righteoufnefs that may declare them to be righteous before Men, namely, a holy and blamelefs Life : the one is the Pvighteoufnefs of Juflification, the other is the Righteoufnefs of Sandification. Others may have a tafte of both thefe '■> they may behold a Worth in, and a Want of Chrift's Righteoufnefs,but do not hunger after it, and fo accept it as a poor hunger-ftarved Perfon on Gofpel-Terms; and may attain to fome degree of inward as well as outward Sandification.

2. Thefe therefore f<«/?f and ^^f alfo, and that too out of pure Neceflity : If 1, faith the Soul, feed not upon Chrift, eat not his ~ f/f/J?, and drinks not his Blood., I fliall perifli. Give me Chrift or I fliail die, is the Voice of this fort: Others take a tafte, as if tliey cared not whether they eat or eat not.

3. A true Believer doth tafte, eat, and alfo digeft'the'Word •, 'tis that which they live upon, and hereby they come to have Union with Chrift by Faith : The Soul partakes of the Divine Nature. But a common Tafting, or a common Faith, or a bare Credence of the Truth of the Gofpel,doth not do this, which thePer-fons in our Text only had.

4. The good Word of God is to all true Chriftians as their ns-celfaryFccd ^ nay, efteemed more, or above their neceirary Food,

Jobag.ia. as Job experienced it y therefore to thefe the Word, and God in , the Word, Chrift in the Word, is exceeding fweet: Howfweet':' is Food to a hungry Perfon ? O fays the Soul, the Lord is good, his " Word is goodjhis Promifesand his Ordinances are exceeding good.;

Sfjtp.ip' lean relKh the Word of God, 1 efteem it above Gold-^ it is alfo

fweeter

fweeter than Honey^ or the Honey-comb-^ 1 have an appetite to it:

O how love I thy Law I it u my Meditation all the Day, This difco- Pfil.u^i.

vers to us the goodneG of our Condidon, when there is nothing 57'

that we value or efteem, love and delight in, above God's Word :

7 hy Words were fomd, and I dideat them^ and thy Word tvm unto mel^^-^S-'^^'

the joy and rejoicing of fny Heart. He did not tafte oniyr but did

eat and greedily digeft the Word alfo.

4. The Word of God, without the God of the Word, will not falisfy thefe Mens Souls ^ 'tis not a bare Ordinance, no, no, but they mufl: have God in and with the Ordinance ^ 'ris not the Shell without the Kernel, it is not the Cabinet without the Jewel •, it is not a Lamp without Oil that will iatisfy the wife Virgins^ Prayer and Preaching will not do with thefe, though they pray and hear every Day, except they meet with God and Chrill in thofe Duties^ the Word and Ordinances without ChriH", are but like dry Bread and lean Meat, that have but little Juice or NouriOi-ment in them; they mud be delighted with Fatnefs, knowing it is

fiich things God has prepared ^or them •, Eat ye that which ts good, 1^^.55.2. and let your Soul delight tt [elf in Fatnefs •, they eat it appears to full fatisfaaion. Others labour for that which fatisfies not •, but of all true Believers David faith, They jhall be abundantly fatiifted with Pfal.35. 8. the fat things of thy Houfe ; and thou jhalt make them drinl^ of the Rivers of thy Pleafures. And in another place, faith he, My Soul Pfal.^3. 5. [hall be fatiffed oi with Marrow and Fatnefs •, and r/jy Soul (hall praife thic with joyful Lips.

5. That which true Believers tafle and eat, is turned into Spiritual Nourifhment in the Heart: And in order to this,

1. There is required a hying up the Word, or hiding of it :P^aI. 119,. No Nourifhment can be had by Food, unlefs it be received into the J^J^j^ ^ Stomach, where the Caufe of Digeftion and Communication are " *^' * fix'd : And if the Word be not received into the Heart by fixed Meditation and Delight, it may sffecft and pleafe a Perfon for a while, but it will not nourifh the Soul.

2. Every Phyfician will tell you, that Food mufl be mixed and incorporated with the digeftive Humour, Power and Faculty of the Stomach, whereinfoever it confifls, or it will not nourifh. Give a Man. never fo much Food, if there be any noxious Humour in ths Stomach hindering it from mixing with the Power of Digeftion,

faith a worthy Writer, it will noways profi': the Perfon : But the D>: Owm, Word preached did not profit them., not being mix'd with Faith in them ?• 5o> 5^' that heard.it. Meat nourifhcs not without.Concodion •, fo unlcf&Hcb. 4. 2..

the

,J42' ^^^^^ ^ ^'*^^^ ^J^<^ fpecial T^fte of QqcCs Word- is.

the Soul receives and digells the Word through Faith, fo thst the Word and the Heart are united together, all is nothing; but a bare tafte will never do this. And,

3. Like as Food when it-is well digefued is turned into Fleih and Blood, and Spirits •, fo where a Perfon feedson the Word by Faith, or eats and digefts ir, it is turned into a Principle of Life and fpi-ritual Strength : As Ibme Men who have for want of Food been brought fo low and faint, that they were ready to die away ; but by feeding on good Food, and digelling it, foon perceive a renewing of their Srrength, Life and Vigour feems to return to them again-, fo by feeding on the Word, the Strength of the Soul a-bides, it communicates abiding Strength, Faith and Experience j and 'tis hereby the Soul grows Day by Day, and his Love to God is increafed, and by ihs Power of it he walks wich God in Holi-nefs and Lowlinefs of Mind, and brings forth al! the Fruits of the

Heb.5.5,7. Spirit, like as the Ground bringeth forth, by the Showers of Heaven, Herbs m«et for him by whom it is drefled.

4. Thefe are delighted and cheared by the Word, as in a Banquet of Wine, and get great Power over their Corruptions: But fuch a tailing and eating as this, and fuch blefled Effects of the Word on the Soul did the Perfons never attain unto, who are faid in our Text to have tafied the good Word of God^, &c. Evident it is, that the Apoftle clearly notes concerning the Perfons in my Text, that whatfoever tafte they might have of the Doftrine of the Gofpei, called the Heavenly Gift, or of the good Word of God, yet they were fruitlefs Souls, even like the Earth that the Rain fall upon, and yet brings forth Briars and Thorns; See ver. 7, 8. ■

APPLICATION.

1. Learn from hence the deplorable Condition of all fuch who fatisfy themfelves with the meer Notion of Truth and empty Speculations about it, without getting fo much as fuch a tafte of the goodnefs of the Word, which may be had by thofe who are not favingly renewed. How many thoufands are there at this Day,^ thatdonotdefire fo much as a" tafte of heavenly Things, their Hearts are fo filled and glutted with the things of this W^orld, nay, with their abominable and filthy Lufts.

2. But for the Lord's Sake take heed you reft not Atisfied with a bare tafte of heavenly Things, or with fome feeming relifli thereof:

PVhat meant byjhe Vflorid to come. j ^ ^

of: Siicli ii deed may not be far from the Kingdom of Heaven : But alas, alas, if they go no further, they will never come there ^ and if they totally tall away, their State wiii be worfe in the end than it was at the beginning 3 nay, far worfe than their Condition who never were erilightned at all, bat remain under the Power of natural Blindncfs, &c.

3. You that are Profeffors, may alfo, from what hath been briefly hinted, perceive whether you have had a right tafte of God, and of his good Word, or not: Whether you have received Chridv and do live upon the Bread of Life, or not: Or whether you have by Faith applied the Word, and by Meditation digeiled it, or not.

4. Hath the Word changed your Hearts ? Have you got Power over your Corrnptions and Temptations thereby ? Doth nothing farisfy your Souls (hort of God and Jefus Chrifl; ^ and it is as well a Likenefs to him as an Interell in him ? Will not the Word and Ordinances quiet you, unlefs you meet with Chrilt in them ?

5. This may be for a ufe of Terror to fuch who reft fatisfied with the common Operations of the Word and Spirit of God ^they may go far, yet fall away, nay fo fall, as it may be impoflible for them ever to be renewed by Repentance. But, ■

$thly. I iliall now eome to the fifth and laft Thing or Attainment mentioned in our Text concerning thefe Profeflbrs who are: in danger of Final Apoftacy, ^^^ of the Powers of the IVorld to come : They have not oiily tafied of the good Word of God, but-alfo of the Powers of the World to come.

Two things I flial! propound to do here.

1. Shew yon what is meant by the World to come.

2. Shew vi^hat a kind of tafte thefe Perfons may be faid to have of it.

I. Some by the Vv^ or Id to come alTert, is only meant, the Go-What is^ fpel-Ghurch-State, or Spiritual Kingdom of the Meffiah^ which'"^'^"^ ^J^ , begun in the Apcftles Days: Nay, I find Reverend Dr.Owen igj^^^<"'^^^ much of thisPerfwallon, as you may fee in his Expofition of the '^^'"^* firlt Chapter to tiie Hebrevos ^ ''' By the World to come, faith he, " the Apoitle in this Epillle intends the Days of the Meffiah^ that '*,-beiiig theufuai Name of it in the Church at that time, as the '* Ncvo World vv'hich God had proaiifed to create, whereof thefe " J^wers, by Signs, Wonders, and mighty Works were then ^^' VEtfiug^bt by the Holy Ghoft, according as it v^as foretold by the

'^Prophets.-;

There is a World to come.

'' 'Prophets that they fliould be fo, Joel 2. J£ts 2. Thefe the Per-" fons fpoken of, are fuppofed to have tafied-^ either they had " been wrought in and by themfelves, or by others in their fight, " whereby they had experience of the glorious and powerful '^ working of the Holy Ghoftin the Confirmation of the Gofpel. " Yea, (f^ithheO 1 do judg that they themfelves, in their own " Perfons, were partakers of thefe Powers in the Gif^c of Tongues, " and other miraculous Operations, which was the highefl Ag-'' gravation pofTible of their Apoftacy. I will not deny this to be intended by the Powers of the IVorld to come : But this Expofition feems too much to interfere with the fecond and third Attainment mentioned of thefe Perfons: and if this be granted to be intended hereby, yet it mafi; be carried alfo further, I mean, to the after-State of Chrifl's Kingdom ; for the Kingdom that is now expeded, and the latter-day-Glory, we all allow to be the Kingdom of the Mejfiah : Nor can any doubt of a World yet to come, or glorious vifible Kingdom of Jefus ChriR to.be fet up in the laft Day;i •, the Holy Ghoft pofitively afnrming,, That the Kingdoms of this Rev. II. World Jloall become the Kingdoms of our Lord^ and of hu Chri(i \ And '5' that when the fevcmh Angel fonndeth hisTrnrnpa. and not till then,

whichbringsin the/^i/<sf and lafi IVo upon the yltmchrifiian State and Kingdom. Yet I queftion not but that the beginning of the Kingdom of the Mejftah was in the Apoflles Days, and did com? mence from the Refurredion of our Lord Jefus Chnit, being uiliered in and eflabliflied v>?ith the miraculous Gifts and Operations of the Holy Spirit: Which wonderful Appearance of God's Power, doth no doubt appertain to the Kingdom of Chrift as fuch : And at the pouiing forth of the latter Rain, we may ex-peft as great, nay a greater miraculous working-Power, than ever accompanied it to this Day •, becaufe the Glory of the latter Houfe jliall exceed the Glory of the former. And there feems to me to be the like Parity of Reafon for thofe miraculous Operations in the laft Days, in order to the fpreading the Gofpel over all the World, and the eflablifhmentof Chrifl's more vifible Kingdom, as there was at firft •, the Appearance of Chrifl will be with Power and great Glory.

2. Therefore let it be confidered, and not doubted of, but that there is yet a World to come, and another kind of World than this World is, and a more glorious Kingdom of Chrift than at prefent we behold : That the World to come will confift of a mro Heaven^ and a new Earthy which we look for, as ths Apoftle

Peter

Peter obferves, is evident according to God's Promife, this prefenc World, yea, thefe Old Heavens and Old Earth Ihall pafs away and be diflclved : Neverthelefs we^ According to h'u Vrornife-^ lool^ for a New 2 Pet. 3, Heaven and New Earthy wherein dwelleth Rightecufnefs. \i was not *3' then come, but expeded to be revealed in the lalt Days.

3: It will be a World between this and the ultimate Glory in '^'^^^ the Kingdom of the Father, I mean, when Chdil fhall give up his^w^-Kingdom to the Father, that God maybe 4II in all\ that is, Chrift rnjilingill will yield up his Rule and Government as Mediator: for \{\% tin King-Mediatbrial Kingdom fliall ceafe, and the Kingdom and Glory ^om to the of God, /. €. Father^ Son^ and Holy Ghofi, fliall only be magnified^ '^'^^^^^' Chrifl: (hall then, as Mediator, no longer fit and rule upon his Throne, his Work will be done, and the Date of his Commifljon -be expired.

4. Let it alfo beconfidered, that the World to come in the Glory of it, fliall not be revealed until this prefent World pafles away, is burnt up and dillblved, and therefore cannot be expecled until the Refurredion of the Juft ^ For Ma?i lies down and rifesnet Job 14. till the Heavens be no more. This the Holy Ghofl clearly fhewed al- '^' fo to John, And I faw a new Heaven^ and a new Earth ; for the prfi Rev.ar.r. fJeaven, and the firfi Earth were pajfedy and there wof no more Sea, And that the World to come fliall begin in its greatefl; Glory at the Refiirredtion, doth appear by our Saviour's own words ^ But they ^'"ke 20. which fljallbe worthy to obtain that World to comCf and the RefurreEiion ^5» 3^' from the Deady neither marry ^ nor are given in Marriage : Neither can they die any more ^ for they are equal nnto the Angels^ and are the Children of the Refurre^ion. It appears, the World to come, ot Kingdom of thz Meffiah in its greatefl: Glory, and the Refurredi-on, commence together, or atone and the fame time. And this is . further confirmed, becaufe in one Place it is faid, that thofe who follow Chrill, and fufl^er for him, fliall be rewarded at the Refur-reElim of the Jiifi^ asLnkei^. 14. And in another Place it is faid, in the World to come^ as Luke 18. 30.

So much fliall ferve to fiiew you what is meant by the World to come y but before I fpeak to that Tafie of the Powers of the World to come, which the Perfons fpoken of in our Text are faid to have, let me add a word or two as touching the Nature and Glory of the World to come, though we have as yet but only fome dark glimpfc of it. But to proceed;

Y y I. rt

46 VVkat a hind of World the World to come mil be.

tfu Naturi i. It fhall be a World, not under the Curfe of Man's Sin as

''f^J^'y i\m World is : The Earth is under the Curfe, Briars and Thorus

to erne ^^^ the Fruk of .the Curfe, snd all Creatures groan under the

epmd. Curfe the Sin of Mankind hath brought upon them : But when

Rev.22.3. the new World comes in, there jlyull he no rr.ore Curfe ; tvfiead of the

Ifa.55. 13. Thorn jJ}ali come Hp the Ftg-tree^ andinjieadof the Briar jliall come up

the Myrtle.tret. The Creature groans under the Curfe, Bnt ic

P}all he delivered from the Bondage of Corruption^ into the glorious Li-

Rom.8.21, y^y^y gj fijg children of God. Envy lliall depart from the Creatures,

they (hall not tear and devour one another in the World ^^ come,

as they do in this World •, fee Jfa. 11. 6,7, 8, 9. It is in the World

to come that all things fliall be reftored to that glorious State fig-

nified by the Reflitution of all things ^ IVhom the Heavens mnft re-

A^s ^*2i.ceive until the Times of the KeflitHtion of all things, which God hath

fpoken by the Month of all ha Holy Prophets fince the World began,

Ihat vvhich all the Prophets have fpoken of and expected, Ihail

certainly come or be fulfilled.

2. The World to come fiiall be a World without Sin, a Holy Worl4, a Righteous World : this prefent World is a-wicked World, an ungodly World •, but all the Inhabitants of that World to come fhall be Holy, they fliall be all filled with Righteoufnefs :

2 Pet. 3. Hence it is Ptff^r faith, \Ve^ according to his Vromife^ laok^for a new '^* Heaven and anew Earthy wherein dwelleth Righteoufnefs,

3. The Government of that new World fhall be alone in the Hands of the Saints, no wicked Man fhall be in any Place of Power there-, no corrupt Judges^ nor Juftices^ Righteoufnefs fliall then bear Rule : The People alfo p>all be all Righteous^ they pall inherit the

l(i.6o. 21. Land for ever^ the Branch of iny planting, the V/crk^cf my Hands, that I may be glorified.—The Kittgdom and ^Dominion, and greatnefs

Dan.7.27. of the Kingdom under the whole Heaven, Jhall be given to the People of the Saints of the mofi High. Whether they fhall have the Kingdom before Chrift comes, or not, I cannot determine, (though I fup-pofe part of this Prophecy will be fulfilled before then ) but be-

Dan.7.27. fure then they fliall have all Kingdoms under the whole Heavens, and the Glory and Greatnefs of them for. ever.

4. The Wcvid to come fhall be a World without Sorrow, end that is becaufe it fhall be a World without Sin ^ whilfl; Sin remains. Sorrow will remain, but then no more Pain nor Mifery fhall any of God's Children indure for ever : u4»d God fljall wipe

^cy>2i, 4- all Tears from all Faces-, and there jhall be 7Jo more Death, neither Sor' row mr crying^ neiihrr fliall there be any more Pdn, for the former

things

things are faffed away. The Inhabitant of that City jhall not fay^ /Ifa-gj. 2$.

am fick.

5. There fhallbe no Devil to perplex, to tempt, nor to dillurb God's People, Satan jhall be bound ^ though others think that fhall be before this World begins in the greateft Glory of it.

6. It ihall be a World of great and wonderful Light •, w^ich

may be taken, as I conceive, both literally and myftically: T^^ ifa.5o. jo. Sun Shall no more be thy Light by Day, neither for Erightnefs (Jiall the Moon give Light by Night \ but . the Lord Jhali be unto thee an Ever-lajiin^.t^ghtf and thy God thy Glory. Compare it with Revelation 22. 4, 5. y^»d there jhall be no Night there^ and they need no Candle^ neither Light of the Sun, for jhe Lord God giveth them Light, and they jhall reign for ever and ever. God will never withdraw him-feif from his People, nof hide his Face in that World, as oft-times he doth in this.

7. It fnallbea joyful World, nothing but Joy and Singing in that World •, thofe who will not fing now, if Godly, dial! fing

then : Behold my Servants fliall fing for Joy of Heart-^ but ye fhall 1(^^.6$, 14. horvl for Vexation of Spirit. The World to come will be a fad and woful World to the Ungodly, for there is a World to come for them, I mean. Eternal Mifery in Hell: But Believers fliall fing /» Jer.31.12. the Heights of Sion, and flow together in the Goodnefs of the Lord. In the Heights of Sion, or in the Time of the greateft Glory of . the Kingdom of the Meffiah ■' Moreover it is faid, They Jhali rejoice ifa. 35. 2, even with joy ^nd finging.

8. They that dwell in the World to come, fliall have good and blelfed Company, glorious Company, Chrilt's Company, and the -Company of all his Saints: They Jhall ft down with Abraham, Ifaac

and Jacob, in the Kingdom of God. Behold, the Tabernacle of God is Rev.21. 5. with Men^ and he will dwell with them. He fiiall come then in the Clouds with Power and great Glory, and we Jhall be taken up to meet i Theff.4, the Lord in the Air^ and Jfo Jliall we ever be with the Lord. To meet i^> 17-him in the Air, he does not meet us, we fhall not be going up to Heayen, as foon as raifed ^ no, no, but Chrifi: will come down to us, to dwell and reign with his Saints on Earth when that World begins: Bleffed are the Meekt for they [liall inherit the Earth. He hath j^j^p^ ^^ made m Kings and Priejis, and we jhall reign on the Earth. All the Rev.5.'io! Godly are under this Promife, therefore it mud refer to the World to come, and not be fulfilled till the Day of the Refurredion.

9. It will be a World of great Riches, Wealth and Glory; the chief City in that World, the Walls of it fliall be Jafpar, and

Y y 2 the

the City was of pre Gold: Though this City may be a Figure of the Church, yet no doubt there is more intended, ic is that City jibraham^ Ifaac and Jacob fought for, that had Foundations-every Saint in that World Ihall have a Kingdom, and a Crown of -t;^.p Glory: though it be all but one Kingdom, yet it fhall be as if 2Tim.4.8. every one only poirdledithimfelf; Henceforth there u laid np for fne a Crown of Righteonfnefs, which Cod the Rtghteom Juda will give to me in that Day^ and not only to me^ but to all them alfo that love hU appearame. Some Saints have hardly enough Bread to eat in this World, that (hall have a Crown, a Kingdom in the World to com^ }^,2.^, Hearken my beloved Brethren-^ Hath not Godchofen the Poor of this Worlds rich in Faith and Heirs of the Kingdom^ irhich be hath p/or mifedto them that love him? They fhall fit upon Thrones: Knorv ye not thatthe Saints fhall jndg the World? Even fuch poor Saints that this World difdains and do contemn.

10. This World will have an End, and the Time is near- and the other World will begin in the Glory of it. The World to come, Brethren, that fliall never end^ it is an- Eternal World-tho the adminiftration of it as in the Hands of Chrift as Mediator' ihall ceafeandhaveanEnd, yet the Kingdom and Glory of the World to come Ihall never have an End : the Riches of it the Glory of it, and the Joys of it, fhall abide for ever ^ it is a Kingdom, and a Crown that fadeth not away.

Lafily^ It will be a peaceable World i Wars will ceafe, Jerufa' Jem fhall be a quiet Habitation : Nation fhall not rife u^, againft Na-wnJ nor learn IFar any more in that World.

I fhould now come to fpeak to the fecond Thing, namely to fhewwhat ataflek is thatthe Perfons in our Text had or may have of the Powers of the World to come ^ but I fhall make a Jittla ufeof thisfirlt.

APPLICATION.

1. By way of Rfeprehenfion : Brethren, what Fools be they wha value this World above the World to come ? Thefe are like the vain French-Man^ who faid, he would not part with his part in Paris for a part in Paradife: Alas, hei^new not what a Place Parad/fe is O the Vanity of Mens Minds, how blind and deceived are noor Mortals! *

2. This fhe.v?, and clearly may demonflrate, that God's Peoole are Men and Women of greateft Wifdom, they are not fatisfied.'

' with

The great (Riches of the World to come, r^^n.

with corruptible Things •, it is God and his Eternal Riches, Kingdom and Glory their Eyes are fet upon : they are Rich it appears in Reverfion, though they have but little now in PolTeffion j they love Riches, though not the Riches of this World •, they /hall have one day rich and immortal Robes, Robes beyond thofe of beaten jGoId : ^t thy right Hand did fland the ^hieen in Gold i^/Pfal.Aj.o, Ofhir. It is not a few little Houfes, no nor earthly Palaces •, 'tis not Bags of Gold and Silver that can farisfy them; no, no, it is nothing lefs than a whole Kingdom and Crown of Glory in the other World •, of which they are joint Heirs with Chrift: They Rom. 8. /JW/ inherit all thin^s^ all Riches and Hap;aners. Rev. 2 r.

., I. Riches thatinrich the Soul, ay and the Bady t03 : the Bodies Toe Rkhet of the Sjints Ihall be inriched in the World to come j our vile Bo- ofthsWorW-dy Jha/I be changed and made like Chriji's GUriom Body. to comt

2. They fhali have true Riches; the Riches of this World areg^'f^*, falTe Riches, deceitful Riches, counterfeit Riches, fhadowy Riches i '^' '"^* they are but a Figure, or a Shadow of the Rithes of the World to

come.

3. They have right to incorruptible Riches •, not like the Worldings Riches that caiikerand corrupt, and the Rullof which jam. < 2 will rife up as Witnefs againfl: th.m at the lafl: Day. 3. '

4. They are certain and and abiding Riches ^ the Riches of this World are uncertain Riches, they are but for a Moment, and

are gone : Charge them that are in this World^ (faith the Apoftle ) 1 Tim. d. that they be not high minded^ nor truji in uncertain Riches^ b>tt in the i-/» living God, O how poor and miferable are fome Men who are rich in this World !

5. The Riches of the World to come, are Soul-fatisfying Riches: Gold and Silver fatisfy not, but Believers Jha/l fee God in

the other World, have a glorious Vilion of God h they Jhall be i joh 2 2 hke him, for they Jhall fee him as he is. Nothing but a Polfellion of 5. '

God, and a Likenefs unto him, will fatisfy a gracious Soul: 1 fljall be fatisfied., hith David, when I awake in thy Likenefs: I fhall not Pfa.i7.ult, be fully fatisfied until then, (as if he fhould fay) but then I ihall be fatisfied to the full indeed. Whati> there more for a Man to defire than God ? They that have God for their Portion, may fay with Jacob., that they have all.

6. The Ri.hes of the other World are had without Care, without Perplexiry : Alas, Cares and Snares attend the Riches of this World-, there is Pains in getting them, and Cares in keeping them, ^nd Fears of lofing them ? and thefe things eat out the fweet-

nef^ -

1 JO ^'-'^ Eternal Glory and Hotiour of^the World to come.

ncis that feerns to be in them: but as there will be no Cares in keeping of the Pviches of the World tacome, fo there will be no fear of lollng them.

7; The Riches of the Worlito come will be the Perfedion of Riches. No Man can be perfetlly rich here ^ tho he hath fome Ricties, yet he hath not all Riches \ and though he be rich in fome things, yet he is not rich in all things •, and though he be rich externally, and for a time rich, yet he may be fpiritually poor : -But they that attain to the Riches of the World to come, are every ways rich, perfedly rich, rich in the Body, and rich in the ; Soul •, they are fuch Riches that Chrift and the Angels do pollefs.

iheHonours Secondly^ The Honours of the World to come will be great, far

oftkWorld furpaffing all the Honours of this prefent evil World.

po com. I . ' jis no fmall Honour to be the Sons of Qod ; now are we.the

Sons of Cod: This is a Privilege that appertains to the prefent

. ^ Spiritual Kingdom of Chriil: \ but it doth not appear what we jhall be ;

that is the Time of the manifeftation of the Sons of God : then Chrift will honour his Saints, and God will honour them: // any

Mar. 12. Man ferves wf, him^ faith our Saviour, will my Father honour.

2. Will it not be an Honour to be crowned with a Crown of Glory ? Glory, Honour and Immortality is the Portion of all who by well-doing feek it.

3. Will it not be a great Honour to judgthe World, yea, to judg the fallen Angels?

4. Will it not be an high Honour to be the Lamb's glorious Bride, to be the Spoufe of the Prince of the Kings of the Earth, to have the Attendance of the Holy Angels, and to have the Wicked to bow down to your very Feet and lick up the Dull: ?

5. Will it not be a great Honour to fit with Chrift on the Throne ? Befides, it will be Eternal or Everlafting Honour, it will abide for ever.

Tot Jop Thirdly^ The Pleafures of the World to come will be tranfcen-

md Pled' dent Pleafures, far furpaffing all the vain and carnal Pleafures of

fmsoj the this prefent World.

^°^^ ^^ I.I once told you when I was fpeaking of Eternal Joys, that the Pleafures of the World to come will not only delight the Soul, but the Body too •, though not carnal fenfual Pleafures, yet the glorified Bodies of the Saints fhall be filled with Delight and Pleafure, as well as their Spirits, you may be fare, and that in a wonderful manner. 2. The

^ -'■■'The Joys and ^leafnres of the VForld to come, > ^ i

1. The Joys of the World to come will be theFuInefsof Joy and Deitghts : Thot't pah make them drink^ of the Rivers of thy Plea- Pral.35. ?. fnres. Rivers of Pleafiires denote fuhiefs, Pleafiires to full fatif-fadion : all the Pleafures of this prefent World are but a Shadow of the Pleafures of Heaven, and of the World to come j and though thefe fatisfy not, yet thofe will facisfy the Sonl.

3. They are Pleafures for evermore ^ we /hall fwim. in Pleafures in that World. Thou wilt Jhew me the Way of Life ^ in thy pfa.id.ii. Pre fence is fnlnefs of Joy^ and at thy right Hand are Pleafures for

ever more. ■ ■»

4. The Joys and Pleafures of the World to come will be fo fweet, that, as Mr. Caryl faith, a whole Eternity will feem to be but as a Moment.

5. They will be Pleafures without Pain, without a Sting: O what a Sting have fome Men found to be in, or to attend their carnal Pleafures! Here are Sorrows cleaving to Men as well as Joy; Pain and Mifery, as well as Delights and Pieafure : but in the World to come there will be all Sweet, and no Bitter \ all Pieafure, and no Pain \ all Joy, and no Sorrow.

6. Is God able, think you, to delight, to rejoice, and to fill the Souls of his Saints with Joy and Pieafure ? Be fure then he will do it: God's Love is fuch, fo infinite, fo inconceivable to his Children, that he will fill them with thefuUell Joys imaginable : Will not earthly Parents make the Lives of their Children as fweet and happy as they can ? They are caUed Joys fwfpeakahle and full of Glory : All the lawful Pleafures of this World are, Brethren,.

bat a Figure or Shadow of them : The Eye hath not fsen^ nor Ear iCor.2.0..

hsard^ neither hath it entred into the Heart of Man to conceive the

things that God hath prepared for thofe that leve him. The Eye hath

feen much, and the Ear hath heard of more than the Eye ever faw,

and the Heart conceives of more than ever the Ear heard j but the

Heart cannot conceive how fweet the Joys of Chrift's Kingdom

will be, or comprehend how tranfcendent the Joys of Heaven are.

7. The Pleafures of the World to come, are the Effeds of God's infinite Love and Goodncfs, according to the Perfedion thereof: And as none know the Power of God's Anger and Wrath-in Hdl, that is let out againft ungodly Sinners that hate him ; fo none know the Power of his Infinite Love, Grace and Goodnefs, let out in Heaven to del'ght and ravifli the Hearts of all them that ioveandferve him.

■ 3. The

J 51 The "^oys and Pleafures of t]k World to come,

8. -The Pkafures of the World to come never will ceafe icdeed, nolliorter a Time than anendlefs Eternity can ferve to iet ouc the infinite Goodnefs of the Eternal Deity, and ihofe varieties of Joys and Delights that flow and will flow like Rivers from him : as none can imagine what the Nature of that perfonal Communion which the Saints fiiall have with Chril]: will be, fo alfo they will be Eternal •, Eternal Joys, faith one, sre the longeft, and yet the fhorteft. Longeil in refped of Duration, yet the fliortell in re-Tpedof Apprehenfion. An Eternity of Joy will feem to us no more tedious than one Minute or fmall Moment, 'twill be fo full of Joy and Pleafure: 'tis fuch Satisfadion that breeds no weai ifora-nefs, it doth not cloy nor glut the Soul ^ we living at the Fountain-head of Joy and Comfoir, in immediate Communion with Chrift, our Delights will renew as much as continue. They are certainly blind or unthinking Perfons that do not fee how the Deity or Holy God delights in Varieties; it may eafiiy be difcer-ned, by beholding the different Varieties of Creatures, Face: Colours, or varieties of things to delight all our Senfes here in' this World. O no doubt, the Joys and Varieties of the World to x:ome, will be Wonderful, and take up a whok Eternity for God to let out; Joys will be as if were every day frefh, and renewed upon us. From hence faith a beloved Writer, frefh Appetite, and fulnels of Satisfodion, are perpetually interchangeable, the Joys are fo many, the Years feem fo few. Eternity of Joys makes Eternity but as a Moment, as eternal Pain and Torment makes every Moment feem an Eternity.

Thefe things being fo, O who would not delTre nn Interefl in Chrift ! O happy, happy Believer, what a Choice haft thou made 1

Exhortation. Sinner, what fayft thou ? ccme feek a Portion, a Part in the World to come : you are very bufy to get a Part or Portion in this prefcnt evil World i Alas, alas, whnr good can all thefe things do you, and how long can you keep theni? Come be perfwaded to feek this better Country •, Chrift hath redeemed us from this prefent evil World, and hath purchafed for us another World, even this World to come; Will you feek it? You may have a (hare and part in the World to come.

Queft. Ton will fay^ which Way^ or how way wt get a fart in it? bZlmr- •^"^^' ^ a"^wer. You muft marry the Prince and Heir of that ((iinthe World, and fo you fhall have a Portion in it, and a true Title to World to if, you muft by Faith tfpoufejefus Chrift, there is no ether way

to

■eomi.

What is meant by the lowers of the World to come. ? c 7

to have an Intereft in the World to come. Sinners, you may gain the World to come, and fave your Souls ^ but whilft you feek to gain this prefent evil World, you may Jofe your Souls: What will it profit a Man to gain the whole IVorld^ and lofe hii own SohI? Mac. i6. Alfo you may have an Afl'urance of the WorJd to come : O ftrive 2d. to make it your own peculiar Inheritance, take hold of the Fore-top of Time. Now 1 may fay Time ^, hereafter it may be faid Time wx •, and then Time is pad: and lofl for ever. Remember that in this World, while you are here, the World to come in the Glory of it, will be got or lofl for ever ; if you obtain Grace, you fhall have Glory i but if you have no Grace in this World, no Glory you are like to have in the World to come.

Laftly, Remember this World is near at an End, 'tis ready to pafs away; and the World to come in the Glory of it is juft about to begin, it is not far off: He that teftijieth thefe things^ faith^^^^-^^> Snrely I come quickly. Amen. Even fo come Lord Jefm. ^°'

HEB. VI. 4, 5.

Jnd of the Towers of the World to come,

THE Mtime I fpoke of the World to come, and of the cnA^' Powers of it -, efpecially of the Powers, Glory, and Plea- Serm. iilf. fures of the World to come, refpedting the State of the ^•'VVl Saints therein. I ihall now proceed to fiiew you, what a kind of tafle of the Powers of the World to come, the Perfons mentioned in our Text may be faid to have, which is the next thing propounded to be done under this Head.

Secondly, The Perfons here meant, I have proved are not true and fincere Believers, though fuch who come very near unto fuch, being almoft Chriflians. Now. the laft Qualification or Attainment they are faid to arrive unto, is this. Of taflingof the Powers of the World to come.

? c 4 What meant by the powers of the World to come.

Firfi^ I (hall fhew you what may be meant by the Powers of ths

' World to come. Secondly^ Shew what a kind of talle they may have of thofe Powers, &c.

1. By the Powers of the World to come, (of which they are faidtoiiave atafte) I underltand are meant the Glorious Effects cf God's mighty Power, that was and fliali be further exerted in bringing in the Kingdom of the ^defiah, firlt in thofe miraculous Operations which ( being to aflure us of the certainty of the nev/ World ) were wrought before thefe Mens Eyes.

2. The Powers of the World to come, do doubtlefs confift alfo in the dilTolving of this prefent World, and all the States and Kingdoms of the Earth. Thou haji of eld laid the Fonri' dation of the Earth •, and though the Heavens are the Work^ of thy Hands^ they (hall perifh^ but thou jloalt endure^ yea all of them flmll wax old like a Garment ^ as a Feflnre jhalt thou change the no ^ and they. jljall be changed: compared with 2 Pet. ^. 10,1^,12,13. The mighty Power of God Ihall be put forth in diflblving this old World.

3. And not only fo.but alfo that God by his Almighty Power will bring in and eltablifh the Kingdom of the Mefflah in the Glory of it •, for as the diflblving of the old World appertains to the Power of the great God,fo doth alfo his bringing in,according to his mighty Power, the new Heavens and the nerv' Earth : The Heavens

2 Fee-3. J^<^'^ f^f^ away with a great Noife^ and the Elements Jliall melt with 10. fervent Heat •, and the Earth and the Things therein flmll be burned up.

And all this is but to make way for the World to come, or for the new Heavens and new Earthy wherein dwelleth Righteoufnefs,

4. The Refurredion of the Dead alfo appertains to the Powers of the World to come, and in it lies no fmall part of God's mighty Power neither •, Who-Jhall change our vile Body^ that it Tfiay fafliioned

■^M.7.2U like unto hii ownglorioui Body, according to the working whereby he ii able even to fubdue all things to himfelf,

5. The Power of thelaft Judgment and deanitive Sentence, together with the eternal Puniftimentof wicked Men and Devils, may

a-Tlieff. i.^i^o be here intended; IVho Jhall be punijJied with ever lafting De^ 5. ' ' flrudion from the Pre fence of the Lord^ and the Glory of his Power.

6. Moreover, the exerting of Gcd's mighty Power, the Power of his Grace, Divine Love and Goodnefs in his glorifying of the

SaintSj

S^hits^ mayTe meailt alfo here by the Powers of the World to come • When he jhaH come to be glorified in his S^tntSy and admired m Verf. lo. fill them that believe. For as the letting out of the Power of his Wrath and Vengeance in the World to come upon the Wicked, as was hinted before, may hereby be comprehended, folikewife the letting out of the Power of his Love and Goodnels on the Godly.

Secondly I fiiall fliew you now what a kind of tafle the Perfons what x in our Text may be faid to have had of the Powers of the World t4eojthe

to come. . , , .'fx. c .u -T ^u A n^r. corns afalfe

I. They had, or might have, a tafle of the Truth and Cer- ^J tainty of the World to come, which they clearly faw confirmed by .^^y i,^^^. thofe miraculous Operations in the extraordinary Gifts of the Spirit and wonderful Works that were wrought by the Apollles, nay which perhaps fome of them had Power to ,do themfelves^ for many 111 all fay at the laft Day, Have we not prophefied inthymt.q.22. J^Ame ? and in thy Name ca^ out Devils f and in thy Name done ma^ nymnderfnl Work^s? To whom Chrill will fay, / frofefs I never knew yoH \ depart from me ye that work. Iniquity. No doubt but as 5Wand^^/^^^prophefied, fo Judoi might as well as the other Apoftles cait out Devils, and do other wonderful Works.

2 And as by thofe miraculous Operations they might have a tafle of the Powers of Chrift's Kingdom as it began then, fo this might caufe them Itedfaftly to believe the Truth of the Powers ot the World to come, in the future State and Glory thereof: Many Perfons do not firmly believe this, and therefore regard not how they live here in this prefent World, but fay, let m eat and dnnk.if^.22.1^. for to Morrow we fliall die. So alfo in another Place by the fame Prophet it is faid. Come., fay they^ I will fetch mne, and we willliA,^6.ii, niloHr [elves with firong Drin^ and to Morrow (hall be as thU Day^ and nmch more abimdant. Thefe ungodly Wretches fear nothing of thofe Judgments that are come, but lay their Hearts loofe upon the Neck of their Lufts : But the enlightned Perfons in our Text did believe, or give fled fall Credit to the Truth of that future State, both of the Refurredion and Judgment-Day, even of that Day of Reckoning, when Sinners fiiall be punilhed for all their abominable Wicked nefs •, they believed God's Word, and the Revelation • thereof touching,what will come upon the Ungodly in the World to come, and fo,^r§ faid to tap of the fewers eftt: and th^s Perfons

may do and yet p^riih.

Zz 2 3-They

3. They might not only have a tafie of the World to come bv a common Faith, or by giving ftedfafl Credence to the Truth'and Certainty of it, but might alfo be under great Convidions of the Evil of Sin, knowing that all the Sweet thereof will be turned into Bitter, and that Sin in the World to come will be punifted, and theSmner condemned to Everlafting Burning, and that God will rewara every Man according to his Deeds-, and might know alfo, thatfome fhall find greater Condemnation, or a hotter Hell than others, more intolerable Pain in that Day. As

(r.) All fuch who draw others into Sin, whether it be Drunken-Bcfs, Pride, Theft, Uncleannefs, &c,

(2.) All fuch who fin after ftrong Convidions and great Illuminations, or that fin againil Light and Knowledg.

C3-) Such who have been often reproved, and yet live in the'r wicked Pradtices, and harden their Hearts ; letMiniflers and godlV Parentslay what they will, they regard it not.

(4.) Such who have greater Means of Grace than others or who live under an awakening and powerful Miniltry, and yet eo on in their Sins, m Pride, Swearing, Drunkennefs, Uncleannefs, &c. ' ^'*"

(sO Such who fin under Judgments, or when God's Hand is lifted up, and his Wrath poured out upon Men for their Abominations, and greater Wrath denounced and ready to break forth

(<5.) Such who fin boldly, impudently, in the Face of the Sun-Shew thetr Sm m Sodom, and hide it not. '

C7.) Such who expofe the Holy Name of God which they pro-lels, to Reproach, and harden the wicked World in their Sins and open the Mouths of many to blafpherae God, and fpeak evil of his Ways and People. ■

(8.J Such who delight in Sin, or take pleafure in their Wicked-nefs i do boait and glory in that which is their fhame.

^ (9.) Such who defpife and contemn JefusChrift and his MiniHers

m their Hearts, and wilfully call off all Counfel.

. (10.) All thofe who abufe God's Patience, Goodnefs, and Loni?.

lultenng; and make that an encouragement to them to continue

«om... 4.in their evJ] Ways, which fhould kad them to Re^entanceT and

may be, hate, reproach and pufccute the People of God ; nav

and are guilty of Blo.d crucifying Chrift afrelh in his Members'.

Now 1 fay they might be convinced of all thefe, and many more

great Aggravations of Sin -, and yet after fuch a tafte, fall awav

themfelves, and become as bad as the worftof them I have men-

■ ^^°^^^' 4. They

4. They might have a tafte of the terrifying Powers of the World to come -, even fuch a tafte as Felix had, who trembled Ads 24. when he heard Paul preach of Hell, Wrath, or of Judgment to 25. come. This I find our late Annotators intimate to be meant hereby : " Some of them ( fay they ) were affeifted with the powerful

*^ Dodrines of the Gofpel concerning the Final Judgment, as " their Natural Confcience was wrought on by the Spirit in the " Word i they felt it as if it were begun in them, the Sparkles " of God's Wrath having fet their Confciences in a light FJame " for their Sins. This is a tailing of the Powers of the World to come with a Witnefs.

5. They may tafte of theconftraining Powers of the World to

come i fo that their Confciences might curb them, and put a Eri \

die on their Lufts, fo that they might not run into Sin as others do : the fear and dread of another World keeps them in awe, and reftrains them for a time from committing any open or fecret Aits of Wickednefs i and by the Power of this conftiaining Grace they might, as you have heard, reform their Lives as to become other Men and Women.

6. Moreover, Z'bthe Powers of the World to come may refer to the Everlafting Joy and Comfort of the Saints, they might alfo have fome feeming tafte of the fweetnefs thereof, I mean, they mighc have a fight and fenfe of that happy State the Righteous fhall be in in the World to come •, and they finding Chrift to be a Redeemer, and that he came to fave Sinners from Wrath, and to purchafe Everlafting Bleflednefs, may have fome hope of Intereft in that Redemption from Wrath, and of being made happy eternally in the World to come: they might promife to themfelvcsa part in thefirft Refurredion, and their Hopes herein might be as a fweet tafte of the Joys and Confolations of that Day. Mr. VavidDkkc fon fpeaking of this Paflage, faith, They may tafte of the Powers of the World to come, that is, faith he, in contemplation of the Blefiednefs promifed to the Saints in Heaven i and have a natural defireof it, as Balaam defired to die the Death of the Righteous. Thus many of the Jews rejoiced in John\ Dodrine : He voas

a burning and fhining Light ^ and ye were wiUing for a feafon to t^er Job. 5. 3$. joice in his Light: It was but a tafte of Joy, it did not continue, it was but for a Seafon.

1. It is but a Tafte or Savour that arifes frojfl an enlightned Confcience, not from a renewed Heart.

2. It

2. It is not a tafte that makes them'out of love with this World, or to be weary of it, or to dh to it: though they feem taken with the Thoughts of the World to come, yet they value this World, no doubt, too highly •, 'tis this World that is in their Hearts.

3. It is not a tafte of the World to come that changes them into a meet and fit State to be partakers of the Glory and Bkfled-nefs of it, as the Saints are faid to be giving Thanki unto the Father^

Ccl. 1.12. yvhich hath made m meet to be Partakers of the Inheritance of the'Saints in Light. 'Tis not a bare tafte can do this, no, nothing but a ihorow change of Nature, or a fpiricual receiving and feeding by Faith on Jefus Chrift.

4. It was not fuch a tailing of tiie Powers of the World to come that made them long for it, and to feek it with the full bent of their Wiilsy and urgency of their Affedions^ and to contemn all

Heb. II. the Riches, Honours and Pleafures of this prefent evil World for 15 it; as Mofes and all the Holy Patriarchs did.* For they that jaw

fuch things^ declare plainly thty feek a Comtrey^ and confejfed they rr.13,14. f^gyg Strangers and Pilgrims on the Earth.

5. It was a tafting not a feeding on Jefus Chrift, and a digefting of his Word-, they come not to experience the Powers of the World to come were begun in them, fetting them againft Sin, Satan, and this World.

6. Andlaftly, It was a tailing, but no faving Relifh,/no Soul-craving afcer a true Intereft in the Glory of the World to come \ they did not find the Power of the Refarreaion and lall Judgment in themfelves : And that tafting that doth not fecure the Soul againft a total and final Apoftacy, as Union with Chrift doth, is not to be valued or accounted of.

APPLICATION,

1. I told you, Brethren, at firft, that touching thefe Perfons Attainments, here is nothing fpoken of Union with Chrift, of the Faich of God's Eled, of Regeneration, Love to God and to his People, nothing of Adoption, Juftification nor Sandification, and fo nothing that is peculiar to a true Chriftian, nothing of thofe thiqgs that accompany Salvation^

2. It appears they are like the Ground, that oft receives the Rain that falls upon it, and yet bears or brings forth Briars and Thorns, therefore they are nigh unto curfing, whofe End is to be burned j and this the Apoltle hints of them in f^erf 7, 8.

3, This

3. This informs us. that Men may go a great way in a vifible Profeffion of the Gofpel, by common Influences of the Spirit, and Light improved by natural Powers, and yet be in the Gall of Bit-ternefsand Bond of Iniquity.

4. O blefs God for the leaft degree of faving Grace : Have you. love to God, to his poor Saints ? Do you minifter nnto them for Chriit'sSake ? then have you obtained to a higher degree of Attainment than thofe ever had, and no caufe to fear your fpiricual State and Condition.

Thus I have pafled through the fecond thing I firfl propounded to fpeak unto, namely, What thofe Attainments are that are fpo-ken of the Perfons in our Text. 1 (hall now come to the lalt things to fliew you what is fpoken of them.

Thirdly^ What is fpoken of thefe Perfons, confills of two Parts.

1. That they may fall away.

2. That it u Hfon tkeir fo faUing arvay^ im^ojfihk for them to be re-newid by Repentance,

It is the laft of thefe I purpofe to fpeak of, viz,. That it is im- fio*^ it is pofTible to renew them again unto Repentance-, either to fuch a^'^poffibie Repentance they once had, or to true, faving, and Evangelical-v^ ^''^■^^ ^j Repentance : The Reafon is by the Holy Ghoft added ^ Sseing they ,im"R(p, crucify to themfelves the Son of God afrefh^ and fut him to etentance. fiamc, Heb. 6. 6,

I. It is not doubtlefs impofllble, in refpe(fl of God's Abfolute Power, iiad he not limited himfelf by an unchangeable Decree: But if he hath determined to deny Grace, and all faving Influences of his Spirit, to thefe Apollates, that makes it impoflible for them ever to be renewed ; which fhewsus that the Power to change the Heart is not in the Creature, it is God's Work on, the Soul, 'tis he that Itamps his own Image upon us •,. and if he withdraws the Influences of his Holy Spirit from Men, or refufes to give Grace to them, in order to bring them to Repentance, and to believe in Chrii, they mull perilh. Now God will not afford thefe Perfons that fo fall away, the Afllflance of his Spirit, in order to the working the great Work of Faich in them ^ therefore it is impoflible for them to be renewed. '' He faith not ( faith one ) it is impoOlble Dickfotj'Ji. " they ihouid be faved, but that it is impoflible they fhould be " renewed unto Repentance ; thefe Apoftates Salvation is im-" ]:oXibie,becauIe their Repentance is impoflible. He that never-

'in-

J 6o How It is mpofjible to renew them^ &c.

repentech, can never be faved; for he that repenteth riot, ihall not have Reniillion of Sin : and if the Holy Spirit be utterly withdrawn from Men, it is impoffible they Ihould ever be renewed to Repentance.

2. The Perfons therefore here intended, do not repent, cannot repent, Repcnrance is hid from their Eyes •, they never endea\our after Repentance, they are kft to hardnefsof Heart, and to final Impenitency by the Lord, as a juft Judgment for their horrid Evil andcurfed Apoltacy : polTibly thoy may fall under Terror and £)^-fiair^ yet never deiire or look after Repentance on God's Terms. Brethren, it is not impoGlble ibr the greateft Sinner in the World to be renewed, that hath not linned againft the Holy Ghoft, or tvhomOod hath not wholly given up to blindnefs of Mind, and to

IVTat 12 hardnefsof ^eart: All manner of Sms and 'oUJpherny againfl the a I.' ' Father anA the Son^ fnall be forgiven Htito Aden \ hut ibe Blaffhemy a-

gainft the Holy 6 hafi^ Jliall not be forgiven unto Mm. And <iU Vmigh-

tioiifnefi is Sin, and there U a Sin unto Death. ,

3. God leaves thefe Perfons for ever, he utterly alls them off: And wo unto them (faith he ) when I depart: And may fay unto them, and much more, as he faid once unto Ephraim; Ephraim fe< joined unto Idols^ let him alone. He commands his Minilters to let them aloncy and not ftrive with them, reprove nor exhort them any more. He faith unto Confcience, Let them alone., check, curb, reftrain nor rebuke them anymore. He faith unto his Spirit, Let them alone., move them, or excite them to perform Religious Duties no more, ftrive with them no more for ever •, No Dcdrine, no Word, no Rod, no Affliction or Judgment Ihall do them good any more for ever. This Spintual Judgment is theworft of all Judgments, and fo makes it impoffible for them ever to be renewed unto Repentance \ for there remains no more Sacrifice for Sin^ but a cer-

Heb. 10. fain fearful looking for of Judgment, and fery Indignation, which jhaB ^> ^7* devour the Adverfaries.

4. God puts an end un^o all expedatipn concerning them h he looks for no more Good from them, he exercifes no more Care about them, no more Labour, Pains nor Patience towards them ^ God affords no more Means of Grace for their Converfjon, Repentance i^ hid from their Eyes; he fays. Let this Ground lie barren for evrr., it ihall never be plowed, fowed, nor watered any more for ever: He looks for no more Fruit, he will not drefs it rordungicany more-, his Sun (hall ihine upon it no more, nor fnall the Rain fall upon it fiom Heaven any more; wo unto fuch

Souls %

What the Sin againji the Holy Ghojl is. ^ 5,

Souls •, God faith to them, as Chrifl: faid when he curfed the barren Fig- tjee. Never Fruit grow on yon any more.

5^ God in Judgment and Wrath gives thefe up to a reprobate Senfe, toiiardnefs of Heart, to blindnefs of Mind, and to a feared Confcience •, and they become notoriouily Wicked, being filled witJi Rage and Madnef, full of Envy and Malice againfl God, and agaifift Chrifl, and againll all that fear God.

6. And ufually they are left in feverity to their fcnfual Lufts and become notoriouily Wicked and Prophane, nay rather worfe than the worft of Carnal Perfons that never were enlightned at all. And fo he gave them up to their own Hearts Lujis^ and thsy walked Pf.a r. 12. in their own Connftl: They are'left>or given up unto Satan,to be led ci(fted and influenced by him •, and are commonly alfo carried away -into pernicious Errors and Delullons, even to hslieve a Lie^ that 2Theff. 2. fo they may be damned, becaufe they received not the Truth in the Love i°>i i> la-of it., that they might be javed: And many times they become Persecutors of God'svPeople, reproaching, vilifying and contemning all Religion* ^

Qiieft. What a l^nd of Sin U the Sin againfl the Holy Ghofl ? Jnd what fort of Perfons are they who may fin this Sin f

^rffw. r. I (hall fliew yoii, firft in the Negative, what a Sin it is whatisnot not i Namely, all Sin or Sins whatfoever that any carnal Perfon,rt« Sin a-who to this Day abode under the Power of Natural Ignorance, and i^i^ t^^t never was inlightned by any Operations of the Spirit, commits ^^''^-^^^''A for fuch cannot commit the Sin againlb the Holy Ghofl, it being pofjtively faid, That they are fuch who were once enliohtned.

2. It is not every Sin which is againll Light and Knowledg: for no doubt but David and Peter finned againll Knowledg^ and the Light of their own Confciences, and after they had been enlightned, yet were recovered and renewed unto Repentance.

3- The Sin againfl the Holy Ghofl, is not every Sin that is committed againfl the Holy Ghofl •, for he that grieves the Holy Spirit, and that quencheth the Holy Spirit, fins againfl the Holy Spirit ^ nay, all wicked Men who (It under the Preaching of the Gofpel, no doubt, (In againll the Spirit whilfl they refifl the Stri» vingsand Motions thereof

4. It is not any hainous and abominable Sin, as Whoredom,

Perjury, Murder, no not Self-Murder-, not the murdering of

theSaints^f God. nor putting Ghrifthimfelf to Death by wicked

Hands, or the murdering of the Lord of Life and Glory. Pad

•was guilty of the Blood of Stephen ^ and many of the Jews were

A a 3 pardoned

plrd'oned who might have a: Hand in the barbarous Murdtr of

the Son of God. ^. r , • j

<. It is not every wilful and prefumptuous Sm •, tor multitudes of wicked ianorant Perfons fo fin daily, for whom there is Mercy Jer. 3. 3. and Pardon'^upon Repentance, though they have a Whons Fore-ke^adt and refufe to be af^amed. .,. r . '

6. It is not every degree of Apoftacy or BackQidmg frcm God : A true Child of God may be guilty of a partial Jpoftacy •, for thus J/r4f/finned and fell from God, nay, backflid fofar, as to turn to

Ter 2 12 curfed Idolatry, yet God offered themPardoa : Return, backflidw^ Ifrael, faith the Lord, and 1 will not caufe mine Anger to fall Hpofi you ; for I am merciful, faith the Lord, d^C.

7. Nay, I will not fay that every malicious Sin againft God's People is the Sin againfl: the Holy Ghoft, when Men hate the Saints for their Religion and Goodnefs ^ though it be one of the highefl Degrees of Wickednefs, becaufe therein their hatred aeainft God himfelf is manifefted : But what may not a Man do that is adled and influenced by the Devil in the Times of his Ignorance? . ^ , , , 1 J • r-

8. It is not the Sin of Unbelief, though that be a damning Sin, veaYthe damning Sin] as it is a Sin againfl the Remedy God hath provided, and againfl the highell manifeltation of God's Goodnefs and againfl the higheft Tellimony and Witnefs: yet many that'thus fin, nay continue at prefent in-and under the Power of Unbelief, may come to fee their horrid Evil, and by the Grace of God may believe, and be forgiven this as well as other Sins. ^ ^

Lafily, Ihavefhewed you that no true Believer can commit this Sin • He that is hrn of God, cannot commit Sin, viz. he cannot fin '^''^'•^•^'unto Death. So much in the Negative, what Sin the Sin againft theHoly Ghoftisnot. . j- . .u ^

What the Secondly, I (hall (hew you, m the AfRrmative, according to that sinagainfi Light 1 have, what Sin this Sin is, or open the Nature thereof, the Holy aini vvhat fort of Perfons they are who do or may commit it. Ghejl is, ^ Yh^ Perfons that may commit the Sin againfl the Holy Ghofl, ■ourText informs us, are fuch who have been once enlightned, and that have attained to the Knowkdg of the Truth, or true way. of Salvation by JefusChrifl, and have had fuch a kind of Talte of th.- Heavenly Gift, and of the good Word of Cod, and Vowers of the World to come, more or lefs, of which I have fliewed : ihey have received the Gifcs and common Graces of the Spirit.

2. And

2. And alfo have efcaped the Corruptions of the World, through the Knowkdg of Jefus Chrift, or attained to a greataPec. 2. Reformation of Life, in fo much th^t they were look'd upon as 20. Saints and eminent Chriftians, many of them being Profelfors of theGofpel, and might be great Preachers thereof: Tho it feems

that others who never profened the Gofpd, were and may be puilty of committing of this Sin, as thofe Jem no doubt were, who raid, our Bieifed Saviour fi?/^ caft out Devils hy BeeUehiib the Mat. 12. frince of Devils. ^ , , • j l t^

3. It is a finning wilfully, after a Perfon hath received the Know-

ledg of the Truth, or Gofpel of Chrift •, For if we fm wilfully af- Heb. le. ter we have received the Knowledg of^ the Truths there remains no more 26. Sacrifice for Sin. Though every wilful finning is not this Sin, yet every one that is guilty thereof, doth fin wilfully, and that in the higheft degree. Pray note it, 'tis a wilful calling ofF and for-faking the Truth of God, and an utter deferting the Church and People of God, nay, a wilful rejefling^ the Truth which they before had embraced, and tailed fome fweetnefs in, oppofing and contradiding that which the Holy Spirit teftifies to their Confci-ences is the Truth of Chrift •, therefore they wilfully rejed: the Motions of the Holy Ghoft, nay contemn the Operations thereof.

4. And as it is a rejeding of the Motions and Operations of the Holy Spirit, after thofe Illuminations they had received, fo alfo it

is done maliciouQy, or from Spite and Malice •, And hath done nei>. 10. Defpite unto the Spirit of Grace: They wilfully defert the AfTemblies 29-of God's Church and People, and efieem the Blood of Chri[i (whereby he was confecrated a Sacrifice unto God, or (as fome; whereby they thought once they had been fandified) an unholy Thing, and accounting the Motions of the Holy Spirit, and his Operations, a meer Delufion of the Devil: And thus fome of the Pha-rifees finned. Chrilt healed one poflefied of an unclean Spirit, a Work wrought by the Power of the Holy Ghoft -, they imputed it to the Devil, faying. This Fellow caftcth out Devils by the Prince cfuu. 12. Devils. This was a wilful Sin, and done no doubt in Malice, and 22, 24. againft the Convidions of their own Confciences: for they could not certainly but know, that he was the Son of God by the wonderful Works he did. See ver. 31,32. Upon this our Saviour doth intimate, that they were guilty of finning the Sin againft the Holy Ghoft, that fhall never be forgiven unto Men.

5. It is a treading under Foot the Son of God, contemning and vilifying him, as thefs Pharifes feem'd to do i and which, as it is

A a a 2 . thought

thought by many, Jnlian the Jpoffate was guilty of, who in dif-dain, when he was wounded, threw his Blood up tOA'ards Heaven, crying, ThonGaliUan thou haft overcome me-^ or to that pur-pofe; he in reproach and hatred, feemed to call Chrifl; a GaUleatt would not call him by any one of his own proper Names. '

6. AndlaRly, It doth conlift in a fatal and utter renunciation of the Chriftian Religion, and all the Inftitutions, Dodrines and Principles thereof, and a turning to ludaifmor Idolnry, or elfe to perfed Atheifm ■, and all this, as Dx.Owen (ignites, with an avowed and profefled Enmity to Chriil and Chriftianity, and therefore not without the higheft Reproach and Contempt imaginable ag^^mft the Perfon of ChriO:, as well as againft the Gofpel, imbra-cingtheLoveof Sin, or of the Riches and Honours of this pre-fentevil World, valuing their Lufls above the Comfort of the Holy Ghoft. We have, as if they fhould fay, tailed of the Spirit and of heavenly Things, and do dif.laim him and them, and witnefs againll him, and by that Experience we have had, do dif-ovyn all that pretended Good that feme boaft of to be in their Divine Things, and contemn that Spirit they glory in and are led by.

A? P Lie AT 10 N.

Firfl\ Take heed of thofe Sins that tend.or lead tothisunpar-donable Sin.

1. Take heed of a malicious Thought againfl the Holy Ghoft • dontthmkit is the Devil that difquiets and difturbs you about Sm, Wrath and Hell; you convifled Sinners look to it, that you charge not thefeConviaions you have of the Evil of ^our Sin upon Satan. He you may be fure will not trouble you for your Sins but let you go en peaceably in your wicked Ways^ though vvherl you are awakened, he may perfwade ycu that there is no Mercy for you. Doubts and d fparing Thoughts commonly rife from Satan, but not Sorrow and Grief for Sin : No, no, that is from your Confcience z^ it is influenced by ihe Holy Ghoft.

2. Beware of harbouring a maliv iou Tliought of Religion or of praying by th^ Holy Spirit ^ as i heard iateK ofa wicked ^5an, who hearing a Minilkr pray in a mofi excellentmmner, that faid H^n-'doth the Devil help htm rov to that effea: 0 this is danee-

lOUS I ^

3» Takfi

3. Take heed of blafphemous Words againfl. the Holy Spirit: Will any dare to fay, that the Devil is in God's People, that they are fo refolute in their W^ays, and will not conform to the National Church ?

4. Beware, you that make a Profefllon of Religion, and that have b^en enlightned, how you fall away and turn again to Folly, and to your finful Praftices; for this is the high Way to the unpardonable Sin, or Sin unto Death-, you knovvnotbut that a far-f/W Apoltacy may end in a total one at laft.

5. Above all things, look to it that you reft not on a common Work of the Spirit, without a real Work of Faith and Regeneration : Reft on nothing fhort of Chrift, neither on Reformation, Duties, nor inherent Grace, for it h dangerous fo to do.

Queft. Bnt why U it imfoJfibU for thefe to be renewed mt-o Repentance /

Jnfw. I. It is becaufe the Decree is gone out againft them,. God will not renew them, and none elfe can.

2. More diredly and immediately it is, becaufe the Holy Ghoft hath utterly forfaken them, and withdrawn all his Operations from them for ever,' whofc work it is alone to renew and work Repentance in the Hearts of Sinners: Men cannot repent, when the Holy Spirit hath utterly left them-, no, nor have any defire to repent: think of this you that magnify the Will of Man.

O Sinners^ love the Holy Spirit, cherilli the Motions thereof,, and do not grieve him, nor refill his Motions and Operations.

Secondly^ By wayof Confolation to Believers.

1. Here is Aillcom^Dft for you that are the Children of God, born of God, you cannot fin this Sin, you cannot fin unto Death, the Seed remains in you ; you mourn that you cannot repent as you would do i your Hearts are tender, you n:ed not fear your Condition. Do you fear to offend God, to grieve the Spirit ? O that

is a bleffed Sign : Do you love God, love his People ? do you ' minifler as you have miniftred to the poor Saints ?

2. O remember yo« are in Chrifc's Hand : We are ferfwaded-better things of yoHj and things thAt accompany Salvation^ thohghwe.-thuf fpeak.

Queft. What things are theythat accompany Salvation f:

What things accompany Salvation,

I .arifwer. Union with Cnrill, Regeneration, Jufrification, Adon Upn, Sanaiucanon, inherent Holinels and Perfeverance in Gr^ce" . P.r. ? j}^^^ ^°" endeavour to make your Calling and Eledion fur^ f .^.S;byaJ.j to your Fauh, Venue, ^^d toVen.eUnoM.^XlZ'o ^'7 KnaMg 7empr.nce', ,nd to Temperance, Vatience, %ndto?Ti

ence GodhncJs,andta Godlinefs, brotherly Ki.dnefs\^ and tola thnlyKtndneJs, Chart^y, And if you do thofe things Cand rltT; Verfe xr 'J""¥ ^''l^'^^ ^"' '^ ^^^ ^^^ true Believers) yon ftall never f^I /f/.^ 7C.«.^.,« of OHT Lord and Saviour Jejm Chrk, To wlTom

Hr M N S of P K A I s E,

A New Song fing unto tlie Lord . For mighty Wonders done, His right Hand, and his glorious Arm,

Hath our Salvation won. Let all poor Sinners t^fle and try

That thou, O Lord, arc good j Nay ]et them feed, Lord Chrifl, on thee, ^ And vvafh them in thy Blood : That they with Saints with one accord

May joy with Holy Mirth, '

Before the Great and Glorious Lord,

And fliew his Praifcs forth. Come Sinners, come, and feed on Chrifl,

Before that you do die j Come CO the Wedding-Dinner, comej

See here's Variety. All Good is in the Lord ye need,

Let not a Tafte fuffice ; But fearch to find where the Sweetnsfs

Of Gofpel-Dainties lies. Truly enlightned Souls may fing,

Who-fpecial Grace receive j Truecaufe of Joy to fuch doesfpring.

Who favingly believe : Such Souls fhall never fall away,

But ever happy be; Such fhall be fed with Chris's own Lambs,

And fing eternally.

BReak forth and fing now, all ye Saints, Lift up Gcd's Name on high, In facred Songs to celebrate

Kis Praife continually ; Exalt the living God above,

Your ftanding is moft fure ; Thy Mercy, Lord, and tender Love,

Will keep our 'ouls fecure. When we do fall, Lord, we fhall rife

By thy own Bleffed Hand ; Thou fet'ft our Feet upon a Rock,

Where we moft fafelv flaud. With Saints of old we'lfing therefore,

And fay, Spring up O Well, And fend thy Waters forth for to

Refrefh thy Ifratl. The Pleafures of the World to come

Let's tafte of every Day, Andiong when Jefus on the Throne

Shall the hlefb'd Scepter fway. What fhall we hear, what fhall we fee.

When raptured in Blifs, When we with ElefTed Jefus be,

What Happinefs like this? We therefore fing the Lamb's fvvcetSong,

And Him we will adore; The Day is near when Saints fhall be

With him for ever more.

The

The Great Salvation ;

O R,

The Salvation of the Gofpel

Great and Glorious.

Delivered in feveral Sermons,

367

©)i Ben J. Ke A GH.

HE B. 11. ^.

Hotp pall we e/cape if we ne^lefl fo gnat Sahation . which at firji began to be ffoken hy the Lord^ and was-confirmed tons by them that heard him ^

IM the precedent Chapter, the Apoftle fets forth the Excel- f^-A>-v Isncy, Glory and Dignity of the Perfon of Jefus Chdll. Sermotn

I. ^Above Mofes and the Prophets, ver. i, 2,3. God who ^r ■^• fimdry times^ and in divers manners^ /pake in time pafi unto the V"T^ Fathers by the Prophets • Ver. 2. Hath tn thefe laftDays fpok^n to m hy mnta his Son^ whom he hath appointed Heir of all Things. Ver. 3. Who be- tife is frvol^ ing the Brightnefs of his Glory, and the exprefs 1 wage of his Perfon, ^^'^ fi % and upholding all things by the Word of his Power^ when he had by him- '^^^^'^^^^ felf purged'oHr Sins^ fatt down on the right Band of the Majefty on^^Cuke

2. Above the Holy Angels: ver.4. Being made fo much better than the than the Angels, as he hath by Inheritance obtained a more excellent ^^'^'^^ °f^^^' Name than they. Chrift doth not only furpafs M^fe; and the Pro ^!'''/'">"^ ""^ ■ phcts, but alfoail the Angels of God. t'^Tixt..

J 6 8 The Dignity of Chrifl*s V erf on.

1. In refptd of his being God, of the Subftance of the Father, -and the exprefs Image of his Perfon, the Ellential Glory of God

Ihining forth in him.

2. In that he as God created, and alfo doth upTioId the World, and all things in it, by the Word of his Power.

3. In that he hath obtained a more excellent Name than they^ verfe 4.

4. In that Ange's are required to wor/hip him, ver. 5, 6,

5. In that Angels Rre but his Servants, ver. 7, 14.

6. In refpect of his ScQpter and Kingdom, ver. 8.

7. In refped of his glorious Exaltation at the Father's right Hand, wr. 13.

The Apoftle having laid down thefe things fo fully and clearly, toilluftrate and confirm the great Doftrine of the Gofpel j he in the beginning of this fecond Chapter, proceeds to make the necedary Improvernentof it: Therefore we ought to give the more earnefi Heed to the Things which we have heard^ leji at any lime we Ut them Jlip, ver. i. For if the Word fpoken by Angels was ftedfaft^ -&c, (and from hence he brings the Words in our Text) Ho^x f^Jl we efcape-, if we negled fo great Salvation ? &c.

The Words contain an Interrcgaticn^ which doth imply a flrong and moft vehement Negation-^ How Jhallwe efcafe if we^ &c. That is, we cannot cfcape, or4t isimpoffiblewe, or any Perfons what-foever, (hould efcape, if we or they neg!e(5l fo great Salvation. Efcape what? T hat is implied here, which is not expreffed, namely, the Wrath of God : How fhall we efcape the dreadful Judgment and Indignation of God, or Eterrlal Damnation in Hell, if we neglttl or flight, defpife or reje(ft the Means of this Salvation ?

He confirms what he aflerts, or aggravates the Greatnefs of their Sin who do nesled this Salvation, and the impofllbilicy of fuch ever to efcape Gcd's Wrath.

I. From the Pawer and Authority of ChriH, who not only wrought this Salvation our, but only firfl declared ir, or made it known •, which firjl began to be fpoken by the Lord. Which fome think may refer to his firft declaring of it from the beginning to y^aam upon his Tranfgredion, and to the Fathers under the Old Telta-ment : But I conceive he means chiefly our Lord's preaching this Salvation in the Days of his Flelh, when he entred firft on his Miniftry, ^^verfe i. of the firll; Chapter*, God hath in thefe lafi Days fpoken ttmom by his Son,

Gofpel'Sahation great comparattVely. ^ ^g

2. From the confirmation of it, by Signs and lyonders. 1 fiiall be very brief in fpeaking unto the Terms of our Text.

How Jhali we efcape^ avoid, get dear of, or deliver our felves from God's Wrath and Vengeance.

// we neglcU:^ if we mind other things more than this Salvation, or feem to be indifferent in and about this great Bufinefs, Jike thofe that made light of the Invitation to the Marriage-Snfper, Mat. 22. ' Luke 14, 16, 17, 18,19, 20.

So great Salvation-, namely, the Salvation of the Gofpel. Greats as it refers to God, denotes the glorious Perfedions of his Nature, the Great God-^ it fignifies the infinite Power, Wifdom, Ho-linefs, Mercy and Glory of his Majefty. Great, as ft refers to things, may be confidered as to the Nature and Qpality of them> as Great Riches^ Great Light \ as the Sun is called a great Light, that is, a Glorious Light, excelling all other Natural or Created Lights, or Artificial Lights. Great Peace have they that love thy Law •, that is, Glorious Peace. So, great Salvation denotes Glorious Salvation, exceeding all Temporal Salvation. So Great^ this n/o] raifes the Greatnefs and Glory of this Salvation. God fo loved the World: So, how ? Even fo, that it cannot be conceived, much lefs expreffed. So, this great Salvation is fo wonderful, fo amazing, fo glorious, and fo afFed^ing, it calls for all to admire it, confider it, imbrace it, and by no means to flight or negled it. From hence I Ihall note three Points of Dodtrine.

Dod. I. That the Salvation of the Gofpel is a Great and Glorious

Salvation.

Dod[. 2. That the Means of this Salvation may be negleEled, Dodl:. 3. That all fuch who do negle^ this Salvation, jliall not, catt^

not efcape.

^ I purpofe to fpeak to all thefe three Propofltions, and lliall bs* gin with the firft, namely, That the Salvation of the Gofpel is a Great and Glorious Salvation.

Firfi, I Ihall prove, and fully ( God affifting ) demonllrate ths Truth of this Dodrine. Secondly, I fhall improve it by way of Applicationi

Fir It, It is a Great and Glorious Salvation comparatively >' or wlieii it is compared with all other Salvations.

Bbb I. That

Cof^d'Sai- 1. Th^.t was a Great and Glorious Salvation which God wrought vnt'mgreatf^Y jp-ael atthe Reti Sea. Bot what a Salvation was that? Who Salvation ^^^^ ^^^y {iv^d from ? It was from Pharaoh^ a bloody and cruel fom;4ra- p^j-pg^^^j-Qj.. but this is from Satan and all cruel Enemies of our

Souls. .

2. That was from the Wrath of Men j this is from the fearful Pfa,9i.ii.Wrathof God, which none are able to conceive of: according t$

thy Pear^ fo is thy Wrath.

3. That was a Salvation of the natural Lives of the Children of Jfrael j this a Salvation of out Immortal Souls and Bodies too

for ever.

4. That*was a Type of this Salvation, 2 Shadow of it: and as far as the Subftance exceeds the Shadow of a Thing, fo far doth this Salvation exceed that and all other Salvation?.

5. That was a Temporal Salvation, this is an Eternal Salvati-^ on. Now that Salvation at the Red Sea being one of the greatefl

Temporal Salvations that ever was wrought, I need not mention any other. Jfrael had many great Salvations wrought for them afterwards, and fo have many of the Saints had great Salvations and Deliverances vtf rought for them in the Times of the Gofpel.

Nay, we in thefe Nations have feea and heard of great and wonderful Things which God hath wrought for us, and for our Forefathers. It was a great Salvation that was wrought in 1588^ at the Spanifh Invafion, and from the PaWck-P/o? •, and alfo that in 1688, when We, and the Proteftant Intereft, were brought very low, and we could not fee which way Relief and Deliverance could eome. But alas, what are all thefe Salvations to this in my. Text? Pray remember that Gofpel-Salvation is Great and Glorious comparatively. But,

G»ft>el'Sal' Secondly, The Sahation of the Gofpel it not only great comfarative-

vatmgmt ly^ hut alfo pfitively ■ not only in jrefped of all other Salvations,.

init felf. but alfo in regard of itfelf. And to demonflrate this, conlTder,.

that it is great and glorious in refpe(!^ of the Time (or rather

that Eternity) in which it was contrived and gracioufly promifed, ,

This Salvation, Brethren, was contrived and found out by the

Wifdom of God, before the World began. Hence Chrift is laid to

R£V.i2.8. ^* a Lamb flam from the Foundation of the World •, that is, in the De-

* cree, Counfel and Purpofe of God : Chrift was fet up fro;r. Ever-

lafting as the great and glorious Mediator and Saviour of all that

ihould believe in him, or that were given unto him by the ^Father.

The

SalVatmi great in reffeB of the time when found out. j 7

^he Lord po/fejfed me in the beginning of his IVay^ before his Works of Vroy. 8,

oU, I was fet up from Everlafting^ or ever the Earth was. ^F^f« 22,25,24

there were no *Depths^ I was brought forth. As thefe Scriptures prove

the Deity and Eternal Generation of the Son of God^ fo alfo ^

there was a Defignation of him by the Father, as Mediator, to be

our Saviour before all Worlds. Hence God faith of miferable

Man, Deliver him from going down into the Pit, J have found 4 ^^«-job 22.24.

fom. And as it was found out before the beginning of the World,

or from Eternity, fo it was alfo as early promifed to us, as the

Elect in Chrift, in hope of Eternal Life^ which God that cannot He Tic. r. 2.

promifed before the World began ■• Compared with that in Timothy^

Who hath faved and called m with an holy Calling ^ not according to our 2 Tim. r,

Worksy bfit according to his Purpofe and Craccy which was .given tu in ^'

Jefm Chrifi before the fVorld began.

God thought of us poor Sinners, and foflnd out this way of Salvation before we had a Being, yea even from Eternity, forefee-ing us fallen in the Firft Adam^ brought into a deplorable Condition of Wrath and Mifery.

Thirdly, The Salvation of the Gofpells great and glorioiis^ in re-^of^^^l-Sd-gardof that Counfelthat was held before all Worlds about bringing of it '^'^^^'^H^^^^ in. Chrift the great Saviour was delivered np according to the deter- \latcounfd minate Comfel of God^ Adls 2.23. Should all the Wife Men and htU in e-Great Potentates of the Earth be called together, and lit in Coun- timty a-oil about the doing of fome great and wonderful thing, which un- ^^"^ ^\ lefs i*: was effeded, all the Kingdoms and States of the Earth would iink and be diflblved, would not all fay, that would be an amazing Thing, and an important Concernment ?

Alas! what is a Gounfelheld by all the wifeft Men and greateft Potentates on Earth, of the'higheft Concernment here, to that Council held by the Glorious Trinity in Eternity, about bringing in of this Salvation ? O of what Moment is the Salvation of our Souls ? None but the Great God could efFe<ft it, it was the Refuk of Infinite Wifdom and Counfel. God feemed, Brethren, to call a Council about the firft Creation of Man ; Let us make Man afer €ur own Imagey &c. But how much more of the Glory of God's Wifdom, according to his Eternal Purpofe, Ihines forth, as the Refult of that Counfel held about the Reftauration of Fallen Man, than what Ihone forth in the firfl: Creation of him ? And the Com- zech. s. felof Peace was between them both •, that is, between the Father and u. the Son.

371 gofpel'Sabatmi great in refpecl of the jDeJign of it.

lis a great Fourthly, The Salvation of the Gofpel U great and alorioH6 in re-il7^:Z/P^%'^, <^f^ M^nthere^: Whkl/Lre generally'and comprX thi Defign "enfibly I may open in three refpeds. o^it. i#. His own Glory in all his Attributes.

,^i'^^^'n..^^^/?"^*^""^^"8 ^"^ ^3^^"S of Satan, and the utter Deftruaion of his Kingdom and HelJifh Defign.

idly. The Eternal Salvation of Man ^ I mean, all that believe in Jefus Chrift, or are given to him by the Father.

i#. God before all things hereby defigned his own Glory or ♦■o make all the Perfedions of his Holy Nature raanifefl to the'Creature which he had made, and to open a Way by which each of his Attributes might gloriouQy appear, and *to vanquifh that Cloud that leem d to eclipfe their Ihining.

1. For God's Mercy could not be extended in another Way to the Help and Relief of Mankind under Wrath and Mifery be-caufejuftice was injured, and called for the Sentence to be executed on us for our Sins.

2. And his Jultice could not be executed, but his Mercy and Goodnefs would have been brought under Obfcurity, and been vailed for ever. And had Mankind for ever been brought under the jaft Defert of Sin, God had, it is true, glorified his Tuftice-but Mercy is as well a Property of his Blefled Nature as Juftice • and had that been done, how had any of his Creatures known any thing of his Mercy and Goodnefs ? certainly Mercy had never been manifefted at all, no more than is feen in the calling olF the Fallen Angels. God to them appeared only Juft, not Gracious •, but in Chrift to Mankind, he appears not only Juft, but alfo Good and Gracious. Yet the Salvation of our Souls could notconfift with the Holinefs and Juftice of God in a way of Mercy, without a Satisfaftion be made to Divine Juftice. Therefore Infinite Wif-dom in fubftituting Jefus Chrift to die in our Nature and Stead' makes God's Juftice a full Compenfation for the Wrong and Injury we had done by our Sins and Tranfgrenions V and from hence it appears that Infinite Wifdom, Juftice, Holinefs, Power, Mercy, and Goodnefs, o-c, are difcovered and magnified equally in God's bringing in this Great Salvation of the Gofpel: and this was, I fay the grand DeHgnof God herein, by which he removes and folves all thofe feeming Contradiaions and great Difficulties that appeared in the way of our Eternal Recovery, and magnifies the entire Glory of God, tliat feenied to be loft by our Sin, or was before hid Hnder Obfcurity ^ ic is hereby fully repaired, and to the Joy of

Saints.

Saints and Angels is made known and magnified in Chrift. And from hence it is that the Gofpel is called the Wifdom of God-^ and iCor.a.d, Chrift; is alfo called the Wifdom of God, and the Power of Ged^ be- i Cor. i. ° caufe in him all the Strength of God, I mean the Power and Glo- 24. ry of all his Attributes, are joined or united together, and fliine in equil Glory in our Salvation. But more of this hereafter.

idly. Hereby alfo Satan is overthrown, and his grand Defign marr'd and fruilrated for ever, and his Kingdom fpciled \ our Lord Jefus having fpoiled Principalities and Powers^ he made a jhew o/CoI.2.15, them openly, triumphing tver them in it: and this was done by the Death of his Crofs, and by his Refurredion ■, To thu purpofe was ijoh.g.ai. the Sen of God manifefl; that he might deflroy the Works of the Devil.

^dly. Moreover hereby God defigned to mtke Man, even all that believe in Chrift; and embrace this Salvation^ happy again, and bleffed for ever •, nay ( as I ftiall ftiew you, before 1 have done with this Text, God aflifting me ) even to raife him up into a higher and better State than that was in which he was at firft created.

Fifthly, The Salvation of the Gofpel U Great and Glorious, if 'cve Gofftl-Sd^ confider how low A'ian was fallen and (nnk^by hvs Tranfgrejfion, and"vatmgreat^ what kind of Wrath he woi laid under-, As alio if we conlider how f "•^'^^"''^ helplefs he was, having no Friend nor Brother that could give to ^^ ^"^ God a Ranfom for him; no nor could the Angels of Heaven ^o'lt, faUen and whofe Power is very great: No, no, none but Chrift alone, mihthefeafomt-his Almighty Arm, could fave us from the threatned Wrath and ^^*«^i^''/»f» Vengeance of an angry God- Befides, this Salvation muft needs be great and glorious, if we confider the feafonablenefs of it j it was-a timely Salvation, it was brought in juft as the Hand of Juftice was up, and ready to. ftrike the fatal Stroke. Juftice ftood (as it were) with his Ax in his Hand to cut off ail our Heads ^ and Chrift: to fave us^ftept in and laid down (as I may fay) his own Neck, and took the Blow : Or we may conceive that Juftice ftood with his Spear in his Hand, ready, as it were, to run it into our Bowels-, and Jefus Chrift run in between Divine Wrath and our poor Souls, and cried-out, Let thy Spear.^ O Jn/lice, be thmfi into my Heart, I will die for thefe condemned and guilty Wretches. Ste what Pad fays, When W€ were yet witbottt Jlrength, in due time Chrift died for the-g.^-^ ^ Vngodly. So rerf. 8. IVhile we were yet Sinners^ Chrift died for m.

Though I deny not but that thisText may refer, to the Fulnefs of-

Time-

T"ime prefixed by the Almighty for Chrift to coiile, and take our Nature upon him, and to die in our room ^ and that was the dne Time, or Time God had appointed : Yen Chrift was as a Lamb ■fiain from the beginning of the World, nay, before the Foundation thereof. And we may fay, thatasfoon as our firfi Parents Tinned, even then, and at that very Seafon, Jefus Chrilt ftep d in, and yielded up himfelf to God as a Sacrifice for us: and had he not then been accepted* we had been loft forever. O how re-freiliing, how fvveet and how welcome is it to a poor condemned Criminal, when he is brought to the Place of Execution, to fee the Sheriff pull out an Arreft of Execution, a Reprieve, nay, an ab-folute Pardon, and tell him. You have met with a Friend, the King has accepted of one thai: he ordained and fubftituted to be your Surety, and to die for you, and fatisfy the Law and ]uftice for you ^ Friend, you are acquitted. Brethren, thus it is here, Chrift offered himfelf, and the Father accepted hhn in our ftead to die for us, and to bear that Wrath that was due to us for our Sins •, and this he did then, even when we firft finned in Mam, So that we may fay, in due time Chrift died for the Ungodly, juft as the Stroke of Wrath and Divine Juftice was falling on us, for it was all one as if he had then actually fuiTered : And alfo his Blood was as efficacious to fave and abfolve Adam^ and all that did believe, and apply the Virtue thereof, before it was fhed, as it is to •us who believe in thefe latter Times of the World, after it has been ihed more than fixteen hundred Years. Would not fuch a guilty Malefador I mentioned, fay, O this is a great Salvation indeed ! nay, ftand and admire at it, he expeding nothing but Death, and had none to help him, or afford any hope or relief to him in the leaft!

APPLICATION,

' I. We may from hence infer, God's Love to Mankind is incon-

ceivable •, nay, his Love to linful Man, to loft Man, rebellious

joD 7. 17. j^gj^. j^^^^ ^ ^^^ ^^^ ^y^^ ^^^ mindful him f fuch a vile Creature

a Worm, a filthy and loathfom Worm, a curfed Rebel and Traitor againft God, that God fhould let out his Thoughts from Eternity upon him, when the Sentence was paft againft him, and he ready to go down to the Pit of Everlafting Wrath and Mifery; Jo° 33' that he fhould fay. Deliver him from going down into the Pit, I have =4- fomd a Ranfom. 'Tis not he (that is, Man himfelf) hath found a

Ranfom:

\

The Apflkatioh. ^yy

Ranfom : No, no, I have, faith God, found a Ranfom ^ the Jufi fdr the VnJMfi^ or in the room and place of the guilty Sinner. It is not,* I have found Man's good Works, Man's reformed Life, his Repentance, his Faith, his Tears, his fincere Obedience ; no, but it is the Obedience of Chrifl:, the Blood of Chrift, the Sacrifice of Chrift, the Merits and Righteoufncfs of Chrift, this God hath found to be our Ranfom. God hath found a full Ranfom, a per-fed Ranfom. God accepted of ChriR's Sacrifice for a Compleat Satisfadion •, it is more fatisfadory than if we had lain in Hell for ever, for we muftalway s have been paying, but never could have, made Satisfadion. O who could' have thought of fuch a Ranfom,. of fuch a way of Salvation ! in this lies the Depth of Divine Wif-dom, and the Great Myftery of the Gofpel: How Ihould we adore and admire the Grace of God in Jefus Chrilt!

2. To you poor Sinners let me fpeak one word by way of Exhortation : Did God fo early contrive our Salvation ? O then do you fet your Hearts on work to feek this Salvation, I mean, an In-tereft in it •■> be early at it, do not defer it: You young Men, think upon it in the morning of your Days, this Salvation calls for yoiir utmoft diligence to underftand and find out •, the Gofpel is a Myftery, 'tis not eafily underftood. The preaching of a Crucified Chrift is to fome Men Foolifhnefs •, but to them that are faved, it is the Power of God. Many ftumble at the Stumbling-ftone God hath-laid in Sion. Chrift is to fome a Stumbling-ftone, and a Rock, of Offence, but take heed he is not fo to you.

3. Was there a Council held in Eternity about our Salvation ? O then confult with all Wifdom the grand Delign of God herein : It is to exalt his own Glory, his own Name, his own Free Grace y and this being fo, let it be all your care to advance the Riches of his Grace, and let God be wholly exalted, and do you lie low at his Feet. O clofe in with God's Couiifel, accept of this way of Life, do not think there is any other way.

4. And laftly, Confider that the Greatnefs of God's Mercy and Divioe Goodnefs to us, was alfo one grand End and Defign in finding out this Salvation : It doth difplay his unfpeakable Love and Bowels towards his poor Creature Man. True, he had the like regard to his Juftice-, but his Juftice had been magnified in our Deftrudion, if his Mercy had never appeared. But that his Mer-. cy might be manifefted, v/hat hath he done, his own Son hath born our Sins, he hath laid the Hand of his juftice, and let out that Wrath that muft have Iain upon us for ever upon his own.

Soiit,

3 7 6 Saltation great cojifidermg the Author or Authors of it.

Son, that Mercy might flow forth to us. This fhould" teach us to ftudy Ads of Mercy, ar4 contrive that way to be like unto the Holy and Merciful God : This is that which he requires of us, even to^^^ j'^ftfy-, ^ove Mercy^ and to wdk^ humbly Xy'tth our God.

HEB. II. g.

Holb p^all we efcape if we neglcHfo great Salvation

^

AM upon the Proof and Demonflration of the firft Point of Dodlrine raifed from our Text, viz. That Gofpel-Sahation it a Great and G lor iota Salvation.

1 have fpoken to this already under five ConCderations. '

Vofpel-Sal- Sixthly, The Salvation of the Gofpel is Great and Glorious, if vat'm vve conlider the Glory and Greatnefs of thole Perfons who fat in Trinftk Counfel about bringing of it in,and working of it out for finful Man. F£)fmfl)^f We commonly judg of the Greatnefs of the Undertaking, and the brouihtit Glory of the Work, by confidcring the Dignity, Glory, Wifdom, abQut. Power and Greatnefs of the Perfons concerned in it.

Now if this Work, 1 mean the Salvation of finful Man, had been put into the Hands of the mighty Angels, and they had called a Council about it, andihewed their uttermolt Skill, Wifdom ^nd Power, in order to the adtnal accompli/hment thereof, would not all fay, this muft needs be forae great and wonderful Work, or a great Salvation ? But alas, they could neither have found out a way of Salvation for us, much lefs have wrought it out: Could they any way have thought how the Glory of every Attribute of God might have been raifed, and have flione forth in equal Lu-ftre ? could they have fecured the Glory of God's Juftice and Ho-linefs, and have made up the Wrong we had done to God by our Sin, and fo have opened a Way for Mercy and Goodnefs to run down like a mighty Stream, and fecured the Sandlion of the Lawj and yet have delivered Man from the Curfe thereof ? God muft not, will not lofe the Glory of any one of his Attributes, let what will become of the Rebellious Sinner. Alas, they could never

have

How our Salvation is of God the Father. lyy

have found out a way whereby the Attributes of Mercy and JuHice might meet togethei', and Righteoufnefs and Truth kifs each o-ther ; the Perfons then who found and wrought out this Salvadon, were not the Holy Angels of God \ No, no, none but God him-felf could do it: The SdvAtion of Ifrael u of the Lord-^ He is our Pral.25.5, Saviour : How often is this exprcffed in the Pfalmsy and in other Places of the Holy Sciiprure. Salvation is afcribsd to the Lord, to him only •, yea to his own Ann, to the greatnefs of his Power: Jherefore my own Arm brought Salvation. lh.6-^. j.

Brethren, each Pcrfon in the Trinity hath a part in it ^ the Father hath his Part, the Son hath his Part, and the Holy Ghoft h^xh'^l^^fp^rt his Part a'fo. Remember, that thefe three are one ; though three ^J^'^^f-f'' Perfons or Subliilences, yet but one and the fame God, one in^^^/^^fj^ "^ ElTence, though diftinguilhed as to their diftind Perfonaiities: the to God the Perfon of the Father is not ih?. Perfon of the Son •, the Fatlier took Pathn: not upon him Fledi and died for our Sins, but the Son ^ the Son fent not the Father, but the Father fent the Son : The Father and the Son do not proceed from the HolyGhoft, but the Holy Gholt doth proceed from them.

But a little to open and infifb upon the diRintH: Parts which each Perfon hath, and how concerned in the accompli.Qiing of this great Salvation.

I. The Father is held forth in the Scripture, as the Contriver or firfl Author of this Salvation : ^H Ihinp are of God^ who hath recomiUd m unto himfelf by Jefta Chrift. All Things in and about ^ ^^'^^ 5* our Salvation are of God the Father, as he is the Fountain and '^' Spring of it : f^e hath devifad means^ that his bani^ied might not for ever be excelled from him. I have found a Ranfom : Where did God find it? C faith Reverend C^^/j Certainly in hi^ own Bofom, in his own Heart: Jefas Chrift came out of the Bofom of the Father, there he was, and God found him in and vvith himfelf ^ he did not find the Ranfom by chance, bat he found ic in his own Wifdom, Love and Goodnefj.

2. The Father was injured, his Glory feemed to be ecllpfed by Sin, therefore muft be righted, and his Honour repaired ^ and he fought out the proper way to do it : I know, as if God ftioald fay, how to do the poor Sinrergood •, I know how to favehim, and do my own Honour, ray Juitice, Truth and Holinefb, no wrong-, my Honour is fecured, my Jufiicc is fatisfied •, aid yet the Sinner whom my Heirt is fetupon, (hnil, be faved.

CcG ^. The

-yy^ How OMV Salvation is of Qod the Father,

3. The Father could only appoint the Terms and Way of our Salvation : Who but God could tell, or did know what would comport with his Truth and Jultice, and with the Sandion of his Righteous Law and Infinite Holinefs ? And he faw it did not comport with his Truth, Jullice, Holinefs, and Blefled Law, to fave Man meerly as an Ad of Sovereign Mercy •, but it did agree in his Infinite Wifdom to transfer the Punilhment of the Sinner to another, namely, to his own Son, he taking our Nature on him i who from the Union of the two Natures in one Perfon, procured an Infinite Satisfadion, or made a Plenary Corapenfation for our Sins.

4. God the Father is therefore held forth as the Perfon who fubftituted his own Son as Mediator and Surety in our ftead and

'room, to work out our Redemption, or this great and glorious Salvation-, and'to this end prepared him a Body : A Body hafi

Heb. 10.5. iijg^ prepared me. And the Father is faid alfo to fend his Son : How many times doth our Bleffed Saviour afcribe this unto the Father, in the Gofpel recorded by John ? I am perfwaded not lefs than forty times : Ttoe father that fent me^ is with me. God fent not his

Joh.3.17. $Q^ jfjfo fljg World tp condemn the World. ThU is the Will of him that fent me.

5. All the Bleflings of our Salvation are afcribed to the free Bounty, Mercy, Love and Goodnefs of Gcd the Father : Blejfed be the Lord God of Ifrael, for he hath vijited and redeemed his PeoflCy and hath raifed Hp an Horn of Salvation^ &c. And therefore he is

iCor.i.^. itiled, Ihe Father of Mercies^ and God of all Comfort. Now this being fo, what an abominable thing is it for the Socinians to fay. That the Dodrine of Satisfadion renders the Son more merciful and kind than the Father •, fee Penn'^s Sandy Foundation fliaken: No, this is very unjuftly and unrighteoufly thrown upon this great Go-fpel-Truth. Certainly it exalts the Goodnefs and Mercy of God the Father, far more than their idle and abfurd Notion of God's pardoning Sin in a way of meer Mercy, without a Satisfadion to his offended Juflice •, feeing God in a way of Mercy and Divine Goodnefs, is fo fet upon this Work of our Salvation, that though it cofb him the Life of his own Son, yet it fhall be done, he will

llom.8.32. not fpare him '. He that fpared not his ov^n Son^ but delivered him up for ta all. The Father did not fpare him as an Ad of his own Love

Joh.3. i^. and Goodnefs to us ; God fo loved the World, that he gave his only begotten Son. Certainly that Perfon (hews greater Love and Pity to another, who to fave him gives a Million, than he that

gives

Chrijl the /Author of our Salvation, j/c^

gives but a Ponnd. Mult God by thefe Men be deemed to have no Mercy at al), becaufe he feeks the Honour of his Juflice equally with the Glory of his Mercy? Is he not MercifiiJ, becaufe he is Juft as well as Gracious ?

6. Brethren, it was the Father that loved us and chofe us in Je-fas Chrift before the Foundation of the World, which is the

. Spring of all Spiritual Blelfings, even of Redemption and Salvation itfelf

7. Moreover, the Father is faid to raife Jefus Chrifl: from the Dead : Though the Son being God could raife himfelf, yet as Mediator, the Power to quicken whomfoever he will, is faid to be given to him by the Father. Befides, it is the meer Grace and good Plea-fure of God the Father, to accept of Chrifl; and his Obedience for us, and to accept of us in Jefus Chrifl:: Alfo it is the Father that hlejfeth m with all Spiritual Blijfmgs in Heavenly Tlaces in Chriji Jefm, Eph,r.5. Nay, no Man, Chrifl: fays, can come unto him, nnlefs it he given

hy the Father ^ that is, Power muft: be given to him to come. And again he faith, No Man can come unto me^ except my Father that fent me draw him. We ought therefore to fee we do not lellen the Glory of God the Father in our Salvation, who is the Efficient, the Original and moving Caufethereof: My Father (faith Chrifl:) ^i-Joh.5.17. therto worketh, and I work^

Brethren, we are not to attribute the Works of Creation and Providence to God the Father only, for he hath a great and glorious Hand in the Work of Redemption, I may fay, to accompli (h this Work, even the Salvation of his Eled •, he worketh hither-to^ and Chrifl: alfo worketh: which brings me to confider of the next Perfon in the Trinity concerned herein.

Secondly^ As the Father hath, as you have heard, his part in ^^' f bringing in the great Salvation of the Gofpel, fo Jefus Chrifl:, the ^^^^^P Son of God, hath his part in working of it out •, the Father fix'd on t^porkingdut him, as the great Agent, adually to perfed it: he is in fuch a p^cu- this sdvi-liar manner concerned in it, that his Name is Saviour^ his Name fliall tion. be called Jefns ^ Jefui fignifies a Saviour : certainly this mufl: needs be a great Salvation, if we confider the Greatnefs,Dignity and Glory of his Perfon, whom God hath fent to fave us. And becaufe it is mainly from this Foot of account, that the Apofl:le in the Text draws.his Inference, and calls Gofpe-Salvation Great Salvation, I fliall a little further enlarge upon this particular ^

Ccc 2 I. Jefus

"^lUtl , '• J^^"5ChriIt hatha great Name gi^^en to him, yea, a Name fj^^'^^^ above every Name-, thztis, he is fo highly exalted, (aiheis Me-Phil. 2. o.'^^^'^o^') tl^athe IS clothed with Power, Glory and Maiefty a-' bove all Creatures in Heaven and Earth \ fo that all in HeaVen above, and in Earth beneath, mud bow down before him ard adore and wcrfhip him, and be in fubjedion to him : For mto us «a. 9' 6. a Chid u horn^ a Son ts given^ and the Government fiali be upon his Shoulders •, u^nd his Name jhall be called JVonderful^ &c. This his Name is according to hisPerfon, he is a wonderful or an admirable Perfon •, Wonderful in his Incarnation, God^man \ Wonderful m his Birth, Wonderful in his Life, Wonderful in his Death • ai:d in the EiTefts, End and Deiign of his Death ^ he is not only Ha. 5. p. c3.\\^dlVondirfHl, but alfo CofinfelUr: Never fuch a CounfeJior for Wifdom and Knowledg, for he is the IVifdom of God it fdf and the only ^^ife God: He is called the Mighty God, the Everlahm Fa-ther^ or the Fatlierof Eternity, andrii?^ Prince of Peace. Moreover he is called Immamtel^ God with us, God in our Nature ; and alfo called the only begotten Son of God, and the Prince of the Kin^s of the Earthy the King of Kings, and Lord of Lords, the only Potentate ■ he is called the Defire of all Nations, Ele£i, Precious: ^nd he is made fo much better than the Angels, oi he hath by Inheritance obtained a more excellent Name than they ^ for unto which of the Angels faid he at an%

called the one Mediator ^ time would fail me to fpeak of ail his Names. And,

2. As is his Name, fuch is his Nature: He is God:s Fellow • he is co-equal and co-eternal with the Father ♦, he thought it not rob-

Phil. 2. «J> bery to be equal with God. O what a kind of Salvation muft this be, that fuch a-Perfon is fent to work it out! One clothed with fuch a Nam.e, with fiich a Nature, with fuch Glory : He is ca'led a Saviour, a great One i He jlmll ( that is, God fhail ) fend them

ila.19.20. a SaViour, a great One, and he Jljali deliver them. He, as he is God-Man, is ord-;ined Heir of all Things, and all Power in Heaven and Earth is given to-him; nay, he is the Upholder, the Suftai-ner or Prefervcr of the World : he is not only the Brtghtnefs of the Father's Glory^ andexprefs- Imige of hts Perfon^ but he upholdeth

Heb. I. 3.>s// things by the IVord of his Power. '\it is one and the fame God with the Father, the exprefsCharaderof the Father's Perfon-, fo that they that fee and'know him, fee and know the Father

jbh.14. ?».alfo. He fupports, fifiains, feeds, preferves, governs, throws down, aiid railes^up, kills and makes alive whom he will; he has

the-

Chr'tjl a great and mighty Sayiour. ? 81

the Keys of Hell and Death. He is the Wonder of Angels, the Confternation and Dread of Devils, and the Joy and Delight of the Saints j there is not fuch another Perfon in Heaven nor fearth, perfed God, and perfed Man, and yet but one Chrift, one Perfon : certainly here's fome great and wonderful Work to be done, when fuch a Perfon is fubftituted, ordained and f; qualified, and fent into the World to work out the adual Accomplilhment thereof. Nay, God himfelf, who delighteth in him, put the Prophet to propound this Queflion concerning him ; f^ho is this tkit Cometh from Edom, with died Garments from Bozrah ? this that is Ui.6^. i, glorioui in his j^ppdrel, travelling in the greatnefs of his Strength i" Chrift himfelf (as I conceive) anfwers, / that fpeak^ in Righteouf-nefs^ imghty tofave. Q happy Mortals, that God hath fent us fuch a Saviour, he is mighty tofave.

3. Confider alfo that none but he could fave us, procure and work-about this Salvation for us •, There was none in Heaven nor Earth Rev. 5, $. able nor worthy to open the Book^ and loofe the Seals thereof^ bnt the

Lion of the Tribe of Judah, he hath prevailed.

4. Jefus Chrift is fuch an Almighty Saviour, that he is able to^^^ fave to the Httermoft all that come to God by him. He has the Perfedi-

on of Power with him, he can fave to the full, let the State of the Soul that comes to God by him be whatfoever it will or can be.

1. Though a Man is funk down to the very Gates of Hell, under the preflure and fenfe of God's Wrath.

2. Tliough he hath the Guilt of Millions of Sins like Mountains of Lead lying upon him, yet Chrift can fave him.

3. Though Satan fays there is no Hope, and the Heart of the Sinner joins in with him, and fays, there is no Hope, no Pardon, no Help, no Salvation; hang thy feif, drown thy felf, faith Satan, thou art damn'd, there is no Mercy for thee : yet Chrift can then fave that poor Soul ^ and many fuch he hath faved, when but a little before all hope of Relief feemed to be gone.

4. Though the Devil fnould raife up all the Force and Powers of Hell and Darknefs a?ainft a Perfon, to deflroy him, yet Jefus Chrift can fave him •, if he will work upon the Soul by ftretching forth his Almighty Power, nothing can obftrud or hinder him.

5. Chrift can fa\efrom the Sin, from the Guilt, the Filth and Power of it, and break into pieces all the Bonds, Chains and Fetters of the Enemy j nay, let the Sins of a Perfon be never fo many, never fo great, yet he can fave tv the. utterrrioft^ though they.

aifi.

?82 Chrijl a great and mighty SaViour,

are fuch Sinners as Manajfch and Mary Magdalen were •, nay, fuch that put to death by wicked Hands the Lord of Life and Giory i 'tis as eafy with him to fave great Sinners, as the, leaft, or lefs guilty Ones •, he can [zYCthe jiout-hearted^ iuch who are far from \k.^2.12. Ri^hteoufnefs.

6. He can fave from the Curfe of the Law and from the Wrath of God J he is every ways furni/hed, fitted and enabled to fave.

7. He is a Mighty Saviour, and able to fave to the uttermolb, in that he can fave by himfeif alone, by his own Power •, it is not if v;e will begin the Work, if we will do what we can, lie can and will fave us; no, but he takes the whole Work of Salvation into his own Hand, he is the Author and Finilher of it, 'tis he alone.

7. Moreover, Chrifl is as willing to fave poor loft and undone Sinners, as he is able •, he had his Name given to this end, i. e. be-caufe of hi^Power, willingnefs and readinefs to fave Sinner?.

Brethren, this doth not only befpeak this to be a great Salvation, but alfo it difcovers the greatnefs of God's Love, even the greatell Picy, Power and Wifdom that ever was manifefted.

tluH.Gho^ Thirdly^ The third Perfon that is concerned in this Salvation, is huthhis the Holy Ghoft: The Father chufes, the Son purchafes, and the ^■n'orkhis. n- ^P^^'^^ applies the BleOTings purchsfed. Salvation is called a Gar-hout our nient 5 He hath clothed me with the Garments of Salvation^ he hath Salvation, covered me with the Kobe of Righteoufnefs. The Father may be faid ifa.di.io. to prepare the Matter which this Robe is made of-, the Son wrought it, he made the Garment, and the Holy Spirit puts it on the Soul; the Garment cf Salvation is Chrift's Righteoufnefs. Again, the Father fought cut or chofe the Bride, the Son efpoufes and marries her, but it is the Holy Ghoft that inclines her Heart and ftirs up, nay, that caufes the Soul to like and to love this Blefled Lover, and brings it to yield and confent to accept heartily and willingly of Jefus Chrift. We were lick of a fearful and incurable Difeafe, and the Father found out the Medicine •, the Blood of Chrift is that Medicine, and the Holy Spirit applies it to the Soul. We were in Debt, in Prifon, and bound in Fetters and cruel Chains, and the Father procured a Friend to pay all our Debts-, The Son was this our Friend, who laid down the infinite Sum -, and the Holy Spirit knocks off our Irons, our Fetters and Chains, and brings us out of the Prifon-houfe. The Father loved us, and fent his Son to merit Grace for us -, the Son loved us, and

died,

The JplMcation. jSj

died, and thereby purchafed that Grace to be imparted to us; and the Holy Spirit works that Grace in us. O whnt is the Nature of this Salvation -, how Great, how Glorious! That the whole Trinity, both the Father, and the Son, and the Holy Ghofi:, are thus imployed in and about it, that we might haveit made furetous for ever.

^P PLICATION.

I. Reproof, Wo to fuch that efteem their own filthy Rags above this Garment of Salvation, or that feem to fet light by it: Hath God the Father, Jefus Chrift, and the Holy Ghoft, held a Counfel before the World began, about the Salvation of our Souls; and hath each Perfon of the BlelTed Trinity fuch a Part in order to the making of it to be effectual to us ? And fliall any dare to fay there is no need of this Garment ? We may work a Robe out of our own Bowels by the Operations of the Spirit, that will ferve to hide our Nakednefs, trouble not us with your old Divinity : AVe are for rational Religion. He that is Righteous, and obeys Chri/l, and leads a Goldly Life, need not doubt of his Salvation : For in A(as lo. every Nation^ he that feareth God^ and worheth Kighteotijnefs^ is accented of him. O how ready are Men to abuie the Scripture! Can any Manthink that his own perfonal inherent Righteoufnefs, can either juftify or fave him; or that the Apoftle Peter means any fuch thing ? God may fo far accept of a Man in his Obedience, in which he adts in all Sincerity and Faithfulnefs to him, as to hear his Prayers, fo as to reveal himfelf to him in Chrift as he did to Cornelius, But was Cornelius a Believer, and juftificd before he heard of Jefus Chrift, and had Faith wrought in his Soul ? See how Peter preached Chrift for Life and Salvation to this Man: Notwithftandingall his own Righteoufnefs^P^^^r was commanded of God to tell him what he fhould do that he might be faved, plainly ^erCe 5. intimating he did not know the Way, or how to be faved before » cod calls Peter preached Chrift to him : fJe ( faith the Lord ) jhall tell thee the Gentiles, what thou otighteft to do. ^ And in nerfe 43. Peter faid, fo him (that "J" '^^^^ '^ is, to Jefus Chrift) gave all the Prophets witnefs^ that through his^'^"^" .'^' Name rvhofoever believeth in him.^ fhould receive remtffian of Sm. Will ^^ ^„// ^^' any fay Corw<?//«<j had remiflion pf Sins before he lijeard this Ser-?^^ J(m\ mon, and believed in Jefus Chrift ? Was not Peter fent to him w/«f/?Petcr (andto thofe other (?c«f//« with him) that they might be con-^^'^l'^' ^'"^ verted ? O take heed you ftumble not at this Stone, left it fall on Zjmnm. you and grind you to Pouder. 2. Dare

2. Dare any of you think tiiat this Salvation is but a fmaJl Matter, and that you need not trouble your kivQs about it ?' O trem-bie you who never had one ferioiis Th jught about it to this Day * You have other things to mind, are full of Buliaefs • but O Sirs, what is of fuch Moment as this Salvation? Yet ne'erthe'lefs fome will not fpare time to hear ir, or to attend upon the V/ord of this Salvation : Others will not part with the Love of this World, to have a Part in it ^ they value their earthly Puches Plea-furesand HoMurs, above if, nay, too many eileera their'filthy Lulls more than an Intereft in this great Salvation. But what contempt do fuch Perfons call upon the great God, who hath ma-nifefted luch Depths of Divine V/ifdom, Grace and Goodnefs in bringing of it in, and working of it out for our precious Souls • Did they know whnt God is, Ghrift is, Salvation is, certainly thev would change their Opinion, and not a little blame themfelves for their great Folly. Brethren, a true and fpiritual Knowledg of the Great Salvation of the Gofpe!, makes all the Things of the World feem little, nay nothing in comparifon thereof: All things that Carnal Men have their Hearrs fet upon, are poor, thin and beggarly Things, when compared to Grace here, and Glory hereafter. No fooner h.id Paul a true fight of this Great Salvation, but Gal. 1. 16. immediately he covfalted mt with Fiejh and Blood. When the fweet-nefs of Chrifl and Salvation is tailed, and a Soul knows how good and fatisfying it is, every thing that hath a Tin^ure of Flelh and Blood, all carnal Interells, and fieflily Counfels expire. A full light of this Salvation feems to make Life uneafy, asid Death dcii-rable: Lord, now letteft thou thy Servant defart in Peact^ for mine Eyes have fe^n thy Saivatim. Nothing in this World'could be worth a Thought of his Heart, fince his Eyes had ktn God's Salvation. VVhy what did he fee } It was Jefus Chriil the Author of Salvauon, in whom he knew was Salvation, and in no other: He that lives fo long'as to fee Chrifl by an Eye of Faith to be his Saviour, and his Salvf^tion, will be willing to leave this World be willing to die, becaufe he then fiiall die in peace. None can'die happily that have not a IT} ht of this Great Salvation ^ nor can any have a true fight of this Salvation, but they only who have by Faith a true fight of the Bkfled Saviour. Paitl^ when he came to the Knowledg of^nChrifl, and of S:dvation by Chrifl, ePteems every thing in the World to be ro better thzu Diwg^ and longs to be di;lbiv'd, and to be in Chrift's Arm=, and talle'how gocd'Salvati-on is in the fu!) poffeffion of it in Heaven.

9.- This

The Jpplicatiou, ^ g ^

3. This reproves fuch who cklay fceking after the KnowJedg ■ of this Salvation: If it be fo great, it mull and ought firll oV all be regarded : Seek firfl the Kingdom of God, atid lots Righteonf- ^^^^^^ -, nefs. May be 'ere long you will wifli you had fought af er Chrii]: and Salvation by him, before all things, vvhen you come to lie upon a fick Bed. O Sirs, you will need it at lafr, and may be fcek it when too late. Were a poor condemned Criminal fenlible of a Way how to be faved from Death, or that a .Pardon might be had, would he delay the Time, or would he not make it all hi> Bulinefs with his utterraoft Cnre to feek for a Pardon, left the Day of his Execution (hould come before he hath gotir ? And if {o^ he knows die he muft : Alas Sirs, what is it to be delivered from Natural . Death, to our being delivered from Eternal Death! The Time when you mult die may be near ^ and if you have not an lotereft in this Salvation when you die Naturally, your Souls mult die Eternally. Pray obferve the Argument I am upon to excite and ftir up your Souls to a Holy Diligence, in attending on "the Means of this Salvation ; it is the fame the Apoflle ufes, it is called Great Salvation, conlidering the Dignity of Chrift's Perfon, who laid down his own Life to purchafe it for us •, and alfo was the firft great Minilter and Preacher of it, which at firf} began to be fpo-\enby the Lord: It was preached by the Lord of Life and Glory, the great Mediator, Head of all Principalities and Powers j and it is again by one of his poor Servants this Day offered unto you, in the Name of my Great Mailer, therefore refufe it at your Peril: If you receive it, imbrace it, you fhall be happy •, but if you refufe it, you will be miferable, and at lalldiein your Sins.

4. Here is Comfort and Encouragement for the worft of Sinners. Are you fuch who are and have been great Sinners ? Well, let it be fo, yet be not caft down into utter Defpair, for here is a great Saviour •, you have heard of his mighty power and Ability to fave; and he faith, j411 that the Father hath given to me., (hall come unto me. Ay but you perhaps may fay, you know not who they be that the Father hath given to Chrill. Well, what of that ? Pray mind his next Words, And he that cometh to me^ 1 will in no wife caji out. Joh.5.37^ Whofoever believeth in him., jhaH not ferijh^ hut have Everlafiing Life, Joh.3. 16, Receive this Saviour, believe in him, and you (hall B^ faved whofoever you are : It is not the greatnefs of your Sins that can hinder or obltrud him from faving your Souls; though your Sins be as red 06 Scarlet^ or as red at Crimfon^ he will waftl theoi all away, and make you as white as Wool, as white as Snow. •.

5. Alfo here is good News tor poor Sin-lick Sinners, to wound-

^' ed and loft Sinners, I mean, fuch who f<cl thtmRlves fjckwfee

and feel themfelves wounded, who find,they are loft and nnJone

in themfelves. O Scuis, you are the Perfons the Word of this Sal-

vauon ii kxit to \ The Whole need not a Hhyfici&n^ but fn^ch t^hat me

' fickz I ^»^ ^ot come to call the Righteom^ but Sinners to Refsntance,

Such indeed who are conceited of their own Righteoulnefs, or

fwelled with a good Opinion of their own good Works, good

Deeds, and good Duties, will not come to Ghrift, fuch tiiinkthey

need no fuch Phyfician as Chrift is : But you tJiat fee you have.no

Righteoufnefsof your own, but thatallyour.Righteoufnefs is.as

Bptng-,. O look to Chrift, come to Chrift, • hear what he lays to fuch

that are loft, that are under the burden of their Sins, and woundh

Mac. II. ed ones ; Come to me all yz that lahcitr and Anc heavy laden^ and I

iS' will give your efi. itSfi?/c.

6. But here is fad News to fuch who .flight tbisl Salvation, 2nd refufe Jefus Chrift, great will their Condemnation be : The Men of Nineveh jliall rife uf in judgment with thii Generation^, and conr detnn it^ becaufe they refsntcd at the f reaching of Jonas; and behold (t greater than Jonas is here.. The greatn^fs- of this; Saviour who preaches the Gofpel to you, a;id is come to faveyou, will aggravate your Condemnation. What was'J^ew^to Jefus-.Chrift ? Alll> our Saviour faith, The ^een of the South Jhali rife up in Judgment with this Generation) and jhall condemn it •■, for jl:ie came from the ut-tfrmofi Parts of the Earth to hear the IVifdom of Solomon :, and behold a greater than Solomonic here. Solomon vj2s a mighty King, and for Wifdom exceeded all that went before him. But alas, vvhai: was Solomon to Jefus Chrift, who is the Wifdom of God it felf, and the exprefs Image of the Father's Perfon, and the Brightnefs of his Glory ? O know you, Sinners, this Day, that Jefus: Chrift, this glorious King, and Prince of the Kings of the Earth, this mighty Saviour is come to your Doors: Behold, I ftand at the^ Rev.3.20. Deer andknoc^: Will you not open the Door, nor cry to'him to help you to open to him, to enable you to believe in him. ? What do you fay, fhall the Son. of God ftand at your Doors, and you not fo much as ask. Who is there ? Who is at my Door ? Shall Chrift be kejit out of your Hearts, and ftand at your Doors, whilft Sin commands the chiefeft Room, and has abfolute Power (wer you, and rules in you t How will you be able to look this^ Blefled Saviour in the Face anothei Day ? Is he come through a Sea of Blood to ol^r his Love to you, and to efpoufe you unto

himfelf

himfelf for ever, and will not you be pcrfwaded to break your League with your old Lovers, who will at lafl flab you at the ve- v ry Heart, and betray your Souls into the Hands of Divine Wrath ? Nay, they have'done it already : What are your Lovers but your Lufts, your Pride, your Earthly-mindednefs, your finful Plea-fures, Profits and Honours ? O refolve to defert them, they other-wife will damn your Souls for ever, andexpofe yoti to the Torments of Hell-Fire : And to deliver you from them, and from rliat Wrath which isdue to you for them, ( I mean, for your Sins) is Chrift come, and this great Saviour is offered to you. The Lord help every one of you to confider of this, and to lay it to fleart.

7. And laftly, Here is Comfort for poor drooping Saints: This Saviour is yours, this mighty Saviour, who is able to fave to the uttermofl-^ and he will help you in all your Straits, and fupply all your Wanf; s and he h&th taken the \Vork into his own Hand, arfd hath alfo hermit, and will ferform it^ and finally finilh it before Phil. i..^. that he hath done \ reft therefore upon him.

H E B. II. i^:

tlow P)dl we ejciipe if we mgleEi fo great Sahation ^

RETHREN, the lafl Day I fhewed you that Gofpel- oJV.^ Salvation i^ Great and Glorious Salvation, confidering the Serm. ill.

Greatnefs, Dignity and Glory of the Perfdns that are con- ^""^V^.

cerned in bringing of it in, and workmg of it out for us, namely, the Father, the Son, and the Holy Ghoft : But more particularly upon the Confideration of the Dignity of the Perfon of Ghrift, who is that great Saviour God hath fent, who is great in his Name, great inrefped of his Perfon and Nature, great astahis GommiflTion in his Call, and in refped: of thofe great and glorious Anointings that were upon him. I Ihall now proceed.

Seventhly^ The Salvation of theGofp^l is great, &c. if we con- ^»"^ff ^f^-fider what poor Sinners hereby are f^ved and delivered from : ^"l^*^ ^^ By this Salvation, thofe that believe are delivered from every Evil 2Lwf!z)-< in this World, and in that which is to come. ; ddhersd

Ddd 2 AW[ro-^.

All Evil may be confidered under two general Heads.

F/V^, That which corrupteth our Nature, both Soul and Body as to their Being. '

Secondlyy That which is deftrudive to our Nature, as to its well-being, both Soul and Body.

The Erll is Si?i, the fecond is Tumjlmunt. I purpofe to fpeak briefly to both thefe, that fo we may the better demonftrate the Greatnefsof this Salvation.

Fir/?, Of the Evil of Sin which all thoie are and fhall be for ever faved and delivered from, who embrace this Salvation. This I fliall fpeak unto more generally, and then more particularly. neEvUoj Brethren, the Evil of Sin comprehendeth many things, as it Sinofm((. refpedeth God, and is dire(ftly againft him, his Holy Nature, hateful and loathfom in his light: and in refped had to Man, which takes in our firft Apoftacy from God, the lofs of his Holy and Blefled Image, as alfo his Love and Favour^ and fothePravity of all the Powers of our Souls, and Faculties thereof, as theblind-nefs of our Minds, and Darknefs of our Underftandings $ the Rebellion and Stubbornnefs of our Wills, and hardnefs of our Hearts • the Carnality and Vanity of our Affections ^ the horrid Guilt, Pollution and Filthinefs that cleaves to the Soul and Confcience •, together with Shame, Bondage, Nakednefs, Poverty and Enmity a-gainft God, Slavery to Satan and to this WorW, having contra-s Sed a Likenefs to the Devil, or an Imprefs of his Image, doing

his Will, and ferving our own Lulls: All thefe, and many other things,^ comprize the Evil of Sin, from which by this Salvation we are delivered.

But to fpeak a little more particularly ^ let us, I. Conflder the Evil of Sin : As it is contrary to God's moft Holy and Pure Nature, it is that thing which his Soul is faid to bate. Would not we begrfatly concen ed, if any fliould do that in our fight and prefence, which they know we hate and abominate ?

_ 2. Si^y IS a Dilhonour to God, and it is calleda Defpiiingof

I Sam. 2. ^^^ ^ ^^^"* '^^^ honour me^ I will homur ^ and they that def^ife me^

30. ^aH he lightly efleemed. Certainly Sin muft needs have a great Evil

in it, if it be a defpiiingof God ; if a Man bedefpifed, he thinks

himfeif

Salvation great^ becauje it faVes us from Sin. ? 89

himfelf greatly wronged ^ lofs of Honour is no fmall lofs.

3. Sin is a croffing of God's Will, adting diredly contrary thereunto J nay, and it is a doing the Will of the Devil : How are you troubled if your Servants crofs your Will in that which is juft and right, and wherein your Intereft and Honour lies, and is nearly concerned. Sin is a croffing of the Will of God ; not only when the Sinner doth not what God commands to be done, which is a Sin of GmilTion, but alfo in doing that which he hath pofitively forbid, which is a Sin of Commiffion.

4. Sin doth call contempt upon God, as when Men fin prefump-tuoufly with a high Hand, as if it were in defiance of Heaven, as if they bid God do his worft, intimating that they will have their Way, their Wills, their curfed Lufts, or finful Pkafures and Profit, let what will come of it.

5. Sin is a renouncing of God's jail Authority and Government over us ^ it is ^ breaking his Bonds, and cafing his Cords from ?^l2,7 w. What is the Voice of Sin? God (hall not reign over us, we

will not be under his Government, but will live as we lift, our Tongues are our own •, and who is Lord over us ? Nay, and as Sin doth cafb off God, and difown him, contemn him, rebel againft him, will not have him reign, but ftrive to pull him out of his Throne : So by Sin the Sinner fets up the Devil in God's Place, puts him into God's Throne. The Heart is the Throne of God, but there the Sinner will not allow God to rule, God to be, but gives way to Sin, and will fin ; and in fo doing he exalts Satan, and puts him into the Government, and fubjeds to him. O what is the Evil of Sin ?

6. Sin in the Nature of it, is a manifeflation of the Sinner's hatred of God : God declares againft Sinners in his Word, as fuch that hate him h the klfer Love is accounted a Hatred in the Scrip* ture. But alas. Sinners feera to have no Love to God at all, they proclaim War againft him, even wifh there was no Godtocon-troulthem, to judg them, to punifli them, fotbat they might fin the more freely, and with the more impudence, if it be pollible for them fo to do : The Foci faith in his Hearty there is no God. He would have no God, he would be glad if there was no God j fuch

is his hatred of God. Hence it is faid, Viftting the- Iniquity of the E3?od.ao. Fathers on the Children^ unto the third and fourth Generation of them 5. that hate me. And again it is faid, Shonldfi then love them, that hate 2 Chron.. the Lord? Sin even ftrikes at God's very Being. Can you think a- »?• 2. ny Perfon can have more hatred to you, than to wilh you had no

Being ? nay, would, if he could, deftroy yon; and caufe you not to be, or deprive you of a Being any more for ever r This feems to be the Voice of Sin naturally in Mens Hearts ^ therefore it mult needs be a great Svil, they would not have God to be, if they could bring it ab-^ut or have their Willi for fuch as wedefpife, refill:, war againit, we wo^uld kill and deftroy if we could : Sin would dethrone God, and thriifl: him out of the World, ic fills the Rom..8. 7. iviind fo full of Enmity againfl: him.

..idly. But in the fecond place. Sin hath ndt only great Evil in it, :js it is againlt God, but aifo in refped of our felves: 'Tis r-t only a Di(honour to God, but hurtful to us. No Evil like ti^c Evil of Sin in this refpe(^ alfo, as will appear, if we con-ilder *, ^

1. It was by Sin we loft GodV Holy Image in which we were created in our firit Parents. O v, hat a lovely Creature was Man, as he came out of his great Creator's Hand; there was no Spot, Blemiili^ nor Stain in him :< Man was created tn Righteohjhefs and true Holinefs.^ in that did the Image of God confift. But this Likenefs to God we loit bv Sin • and D) \ i^Ming unto it, and by being overcome by it, we became like unto ihw- -Devil. Naturally all Men bear his Imagf, even the Devil's Likenefs: Judas w.4s fo much like the De^il, rhat Chrift calls him a Devil i Have not I cho' fen yoH ivc^elve^ and one of yon ts a DeviU

2. Sin poifoned our whole Nature, and corrupted all our Fa^ culties.

I. It is compared to the Plague of the Leprofy., it fpreads it felf over Ds^ from the Crown of our Heads to the Soles of our Feet; it is more filthy than the filthieit thing in the World in God's fight: And as all the Faculties of our Souls were poifoned thereby, fo all the Members of our Bodies are defiled and polluted with it alfo. Nay, and it is fuch a kind of f^oliurion., that renders the Sinner loathfom to God : God is faid to be grieved with Sin^ nay grieved that he made Man-, grieved at his Hearr, becaufe-fz'fry G^,6.^,6./fftagin^tion of the Thought of his Heart ivoi evilcont'^ually- God is faid upon this to repent that he made Man \ not r,\ jt God properly can repent, it fignifies an alienation of God's Heart and Affections from Man for his Sin and Wickednefs, wheieby he carries himflf towards him as we do when we repent we have done a thing.

2. It

2. k was therefore hereby that we loft God's Love and Favour,"* and is nor, that a difmal and molt bitter thing ? Man's only Happi-nefs lies in his Likenefs to God, and ia the enjoyment of his Love, and the Light of his fweet Countenance : But this the whole Ftace of Mankind loit by Orijinai Sin, and initead of his Love, we were brought under his Wrath. Sin incurred the Wrath and Anger of

God : God u angry with the Wicked every Day. And as we by Sin be- Pral.7. 1 1, came Enemies to God, fo alfo hereby God became an Enemy to us : And if we conlider what it coft God, and cofl Jefus Chrifl to make our Peace, or to make up this Breach, ,fure we mult fay^ this is a great and wonderfnl Salvation. '

3. Sin is the worft of Evifs, it is the Plague of Plagues, it is worfe than any Afflidion : Afflidlions oft-times bring us nearer UDio God, but Sin drives us further from him. Sin is a departing from God, a leaving and forfaking of Godi,;a calling of God off ^ the moreweareafflivfted, the more v^'c are made conformable to Jfefus Chriit. He was ajflicled, an4- ^? Man. of Sorrows ^ but the more vye fin, the more like we arsunto the Devil Nay, and by Afflidlions; we are purged, and are faid to partake of the Holinefs ©f God •,.therefore' there is mucli .Good in Afflidioij: but Sin hath nothing 'but Evil in it, hurtful Evil^ Souj-deiiling, and .Soul-damning Evil. Sin is the Spring and Caufe of all other Evils, it is the Caufe of all Sicknefs, and of all Sorrow and Mifery, nay

and 'tis the Caufe of Death it felf : The Wages of Sin t6 Death'^Rom.6.2^. nay, the Stws^ of Beath « Swj that which makes Death fo terrible i ^or. 15. to.a wicked Man..i!r-. I : _^ . ^^'

j'.4.,.Sin hath.put Mankind into Satan's Hand, who hath laid him in cruel Chains: Conilder what a thing it is: to be taken Captive by a grand and mercilefs Tyrant: Satan took dl Mankind Captive, and holds them flill, who are under the Power of it in Captivity .,. they are his Bondmen, his Shvcs, he fakes them Captive at ha Will, 'Every vicious Habit is a itrong Bond or Chain.in which Satan binds his Vallals. All Men naturally are bound down under the Bond of Ignorance, Unbelief, and Hardnels of Hearty fuch is the Nature of Sin. Chrift came to fet at liberty fich th.u wereJfa. 6i. i. bciind. I percetve, fai^h Peter, that thou art i»fhe Gall of Bitternefs^ Pi,a&S. 2^.-and in the Bond of Imcjuity. And O what is the Strength of thefe Bonds? Who can break them but the Arm of, the Omnipotent God? Moreo/er, thefe Bonds bind the Soul unt;o'» and under the Wrath of God. O what a kind of Salvation is it, that delivers us from Sin, and out of the Power of Satan !

%• Sin

Salvation great J becaufe it faVes ws from Sin.

5. Sin hath put out the Eyes of all Mankind, and ftripp'd them naked, and wounded them unto Death : All Men are born blind, the Eyes of our Underltanding, naturally are darkened, the State

Ezek. 16. of Man by Nature is moil milerable •, it is fet out by a wretched Jn-^A->^i^' -fant cafi out in the open fie la in its Bloody in the Day of its Nativity^ having none to firy tt^ to wajf} it nor fwadle it at all. We are all naturally nioft ioathlbm, full of filchy Scabs and running Sores, and yetfuchisthe Ignorance and Blindnefsof the Sinner's Eyes, and iinfenriblenefsot his State, that he fees it not, feels it not, but thinks all is well with hiin, and is ready to fly into that Man's Face, that (hall tell him fuch is his Condition.

6. Moreover Sin feeds Men poorly : How do they feed ? What is their Table fpread with ? Are they ferved with the Beft ? They are fed, as it were with Mallows and Juniper-roots ^ That, faith Caryl^ is the Ck^»'Sin makes them: yea, Wickednefs will be as Gravel in their Teeth, and as Pdifon in th .ir Bowels. True. Ibme of them feed their Bodies deliciouHy every Day ; they are full fed, they have liberal, large and plentiful Tables: But, alas, v/hat have their Souls to eat ? What did the Soul of the Prodigal find ? Did he not feed on the Husks wh'ch theiwiue did eat ? Their Food is and will be Gall and Wormwood j he feedeth on Ajlns^ faith the Prophet: all his Hopes wiU deceive him, and prove vain, like the Spider^s Web •, the Pleafures, Honours, Riches and Comforts of this Life, are the Food wicked Men live upon ^ they never tailed in a Spiritual manner of God, they know not how good he is, nor do they defire to eat that which is Good : but the Time is coming in which they will defire to tafle of Chrifl's Supper, and fhali not be admitted, becaufe they refufed to come to the Wedding. O what is Sin, and how miferable is the Condition of Sinners? And doth not this fet forth and tend to demonftrate the greatnefsof this Salvation, which delivers us from fo great an Evil ? He fjall Jave his People from their Sins. He that underftands no Evil in Sin, as Man is fallen from God, hath loft God, the firft Caufe and chitfeft Good, and lafl End •, and being under the Power of a conftant Enmity againft him, and in this deplorable Condition, as 1 have hinted, will have (as oneobferves} other apprehenfion of thefe things, when at laft he mides of a Part in this Great Salvation, and when the Means of it (hall not be afforded any more to him for ever. And on the other Hand, he that comes to fee this to be his State, and obtains an Intereft in this Salvation, will fay, it is a Great and Glorious Salvation.

Stcondly^

Secondly^ By this Salvation we are delivered from that which is deftrutflive to our whole Souls and Bodies.

1. The Sinner by Sin is, as you heard, a Slave, a Captive,^i^s^rj are and under Satan's Power, bound in ftrong Chains, &c. And now '^'iderGod;s let me add, he is for his Sin curfed by the Lord, and condemned to ^'*^^^' die by his Righteous Law; nay the Law lets fly or denounces moll . bitter Curfes againft Sin, even againll: every Sin, and every Sinner

that takes not hold of this Salvation : Curfed is he that continues q^j^ ^^ not in ali things that are written in the Beok^ of the L jw, to do them. From this Curfe can no Soul be delivered, but by Jefiis Chril!: alone : Is it not a fearful Thing to be under the Curfe of an offended and angry Gcd, whofe Wrath is like Fire that feizes on dry Stubble ? But he that believes, or accepteth of the Salvation of the Gofpel, is delivered and laved for ever from the Curfe of the Law : Chrifi Gal.g. 1^ hath delivered its from the Cnrfe of the Law^ being made a Curfe for us.

2. Man by Sin is fet againft himfelf, his own Confcience wars and fights againft him ; and it is alfo fometimes let out upon him by the Lord to fuch a Degree, tormenting him fo dreadfully, that he is not able to bear it •, hence fome have deftroyed -themfelves: What is more dreadful and amazing, than a guilty, an accufing and condemning Confcience ? Poor Mr. Child found it intolerable, and many more befides him j it is that Worm that oft-times begins to gnaw here, and will (if this Salvation be not took hold of) torment the Soul for ever : for as in Hell the Fire is not quenched, fo the Worm dieth not. But he that receives Jefus Chrift, believes in Jefus Chrift, and fo gets an Intereft in this Salvation, is delivered from the Guilt and the LaOies, the Accufa-tion and Condemnation of his own Confcience ^ nay, his own Confcience fpeaks Peace to him, and yields him a continual Feaft:

For oHr rejoicing is this, the Tefiimony of our Confcience^ that in fnt' 2 Cor. r, plicity and godly fincerity^ not with fle^Iy IVifdom^ hnt by the Grace of 12^ God^ we have had our Converfation in the World^ &c. O how is the Cafe altered, Confcience before was a Tormentor, but now is a Comforter ^ before it fpoke nothing but Terror, but now k fpeaks nothing but Peace •, before it did a^cufe, but now it doth excufe ; before it fed us with Gravel-ftones, but now it feeds us with Joy and fweet Food.

3. The State of the Sinner is very fad, and the Nature of Sin very deftrudive, as it expofes the Soul to future Wrath : the Wrath of God remains upon him that believes not 5 The Wrath «j/Rom.i.i8J God is revealed from Heaven againfi all Vngodlinefs^ and Vnrighleouf-

E e c mfi

?o4 Salvation gr^at^ hecaufe it JaVes us from Wrath.

nefs of Men. But by this Salvation we are faved from prefent and fiom future Wrath alfo •, this is done by Jefus Chrift : Even Jefiis who delivered us from Wrath to come. V^'rath to come is far greater than any Wrath Mortal ever felt in this World : Who pr^ .Q ji.%(5iPirk P-JiTfrt)/ thine Jnge7 ^ even according to thy Fear^ fo is thy Wrath. But not one Drop of it fhall fall upon that Soul that hath a Part and Intereft in this Salvation : Should God let out but a little of his Wrath npon a Soul whilfl he is in the Body, wo to Heb. 12. him, whither fliall he fly ? how ihould he be able to bear it! O'Vii u!c-. a fearful thing to fall into the Hands of the living Cod. O what a

great and glorious Salvation is this! Suppofe a Man was condemned to die for High-Tre a fon, orforfome other great Crime, nay to be burned alive, or to be flead alive, and juft as the Sentence ■was going to be executed upon him, one (hould bring him the Tidings, that the King had pardoned his Offence, and therefore he Ihould not die •, would he not look upon this to be a great Salvation ? But, alas, what can reach or be compared to the State of condemned Sinners ? What is it to be thrown into a Fire, or to burn for half an Hour, nay, to be put into a lingering Fire, to be dying a whole Day, nay, a whole Year, or if it were pof-libleto be dying forty or fifty Years, to lie burning in Hell to all Eternity ? Every Sinner is condemned by the Law of God to be burned, to be burned alive in Hell for ever, where the Damned are always dying, but yet cannot die. If this were well and feriouQy confidered, certainly every one mult acknov^ledg the Gofpel-Sal-vation to be a Great and Glorious Salvation, that delivers all that irabrace it, from fo great a Death as the fecond Death, or the Wrath of God in Hell- Brethren, this Salvation doth not only free and deliver the Souls of all that believe from Wrath, from all Wrath and Mifery, but the Bodies alfo, as 1 fhall fliew you hereafter before I have done with this Text. The Body I>iall be delivered from Sicknefs, Lamenefs, Blindnefs, Poverty, Hunger, Nakednefs, nay, and from Corruption it felf, even from whatfo-ever it is, that is either grievous or deftructive here or hereafter. If a Man be but delivered from Want, or from Hunger, being almoft: ftarved to Death, and ready to tear his own Flefli to feed himfelf •, or from Nakednefs, or from tormenting Pain, fup-pofe it be but the Extremity of the Tooth-ach, Gout, or tormenting Pain of the Stone, or from Slavery in Turhy^ or from fome grievous and cruellmprifonment, being in Bonds and Irons, lying In a dark Dungeon among Toads and Serpents, would h'e not

think

Sahation great^ hecaufe it faVes us from Wraths jq

5

think it a Great Salvation ? Or if People who feel the bitternefs of War, Famine, or Peitilence, were delivered and fbt at Liberty, would they not account it a Great Salvation, a Great Deliverance ? But what are all thefe Salvations to this Great Salvation I am fpeaking of! What is the Sicknefs of the Body, or Death of the Body here, to the Sicknefs and Death of Body and Soul for ever? IVhatisan Imptifonment in the worft of Jails, and to lie ia Chains and Irons put upon us by Men like our felves, and to bear their Wrath for a few Days, to the eternal Prifon ? What is a dark Dungeon here ror^e Blacknefs of Darknefs for ever ^ What is the Wrath of Man to the Wrath of God, or Chains of Iron to everlafting Chains of Darknefs? What is a little outward W^ant or Poverty, to the Want of God's Favour and Love to Eternity, being feparated from his Prefence for ever, and to lie in Fire, burning and broiling,and cannot have fo much as one Drop of Water to cool the Tongue v for ons Drop is denied to the Damned in Hell. The rich Glutton when in Hell, begged that Lazanu might Luke i6 be fent to him and dip the Tip of his Finger in Water to cool his 24. Tongue, but it was not granted. Alas, all Miferies here are nothing (as they pafs away in a Moment; when compared unto Eternal Wrath and burning in Hell, which is the pourings forth of the unfpeakable and righteous Vengeance of a provoked and angry God.

There is no Parallel, nothing to exprefs the Nature of that deftrudive Evil that is in Sin -^ there is nothing left us to illiiftrate it withal: therefore to be delivered and faved for ever from the jufl: Puniftiment and difmal Wrath of God, mull needs be deemed Great Salvation •, and the Excellency of it will at length be known to them who flight and defpifeit, when they come to fall and pe-riih under the want of it. He that is delivered from lying iw Prifon for a thoufand Pound Debt, where he rauft have Iain till Death, having nothing to pay it, and being fallen into the Hands of Jufiice it ^If, but meeting with a Friend who paid all he owed, he cannot but cry out, O great Love and CompalTion, that would be a Deliverance indeed 1 But it is nothing to this, we in a fpiritual Senfe being delivered from Hell by Jefus Chrift, who payed our Debts for us, each of us owing not lefs than ten thoufand Talents, 1 mean, fo many Sins, and every Sin a greater Debt than ten thoufand Pounds. And this brings me to the next Demonftration.

Eee 2 Eighthly]

^96 Salvation greaty confidmng what Chrift hath [ujfered.

Qofpd'Sal- Eighthly, The Salvation of the Gofpelis a Great and Glorious

Tmkre-^^^'^^^'^^'^' ^^^'^ confiderthe Way and Means by which this Sal-

fpe^ef vation IS wrought out and accomplilhed for us. It could not be

wkt cfcnyz effedled, except the Son of God became Man, or without the In-

doth and carnation. Mediation, and bloody Paflion of Jefus Chrifl. The

muftdo, ^« precious Blood of Chrifl: muft be poured forth, or there was no

mk'' Salvation, no Deliverance for our Souls-, Gold nor Silver could

not purchafe it, nor the bell of all earthly things: For as much as

I Pet. I. p h^^ f^^^ yof* ^^ere not redeemed with corruptible thinp^ as Silver

i;8, 19. and Cold^ from a vain Converfation received by Tradition from your

Fathers, but with the preciom Blood of Chrtft^ as of a Lamb without

hlemifh and without fpot. No fuch Price would be accepted of God

fo precious is the Redemption of the Soul.

^eji. But may be fome may fay. Could not the L4w effed it ? Could not the keeping the Precepts, the Law of the Ten Coral mandmentsdo it, nor the Sacrifices of the Law procure Salvation for us ?

j4nfa>. No, it was impoflible, the Law requires perfe(ft Righ-teoufnefs, finlefs Obedience j befides we have broke it, and thereby the whole World is become guilty before God : And, could the Blood of Beafts, the Blood of Bulls and Goats take away Sin, or fatisfy ^Divine Juftice, and fo make an Atonement fcr our Hd>. io«4. Iniquities ? No, no. For it U not pofible that the Blood of Bulls and Goats fhokld take away Sin. Sin cannot be done away without an infinite Price : What Influence could the Blood of Beafts have to take away Sin ? being in their own Nature corporal things, they could not deliver us from the fpiritual Evil of the Soul ^ nor were they ordained of God to that End and Purpofi, but to point out the Wrfc §. greU Sacrifice : Befides, faith the Text, Sacrifice and ojfcr-ngs for Sin thcH wouldfl not^ but a Body hafi than prepared me. It mult be the Blood of Chrifl-, whoL- Suff'erings had a faii fidcry ard incon-aoiiL.8. 5. ceiv able Wcnh in them ; For what the Law comU not do, in tkit it was weak through the Flejh, Cod fending his own Son in the likencfs of fin-ful Fiefl:, and for Sm condemned Sin in the Flejh : Compare this with that Pafla. e of the Holy Ghofl:, in Heb. i. 3. Who being the Bright. nefs of hu Glory, and the exprefs Image of hi^ Perfon^ and Hpholdwg all things by the H^ord of hu Power ^ when he had by lotmfelf purged onr Sins, fat down en the right Hand of the Majefty en Htgh He being God as well as Maii, oi his, Humanity being hypoflaucaiiv united to his pirine Nature, ofiered i.p himfelf by the Eternal Spirit a Rrorpitiator^' Sacrifice uiito Cod -j.by which S?.tisfad:ionand M.rits

he-

he purged, or rook away the Guilt and Pollution of Sin, and delivered us from that jufl and dcferved Wrath that was due u'to it, by bearing of it hiinfjf in our Nature and itead j fo that God (who was injured, and whofe Holy Law was violated) might be juft, or that his judi.e might appear, ( for h? could as foon ceafe to be God, as ceafe to be jaft) and yet hereby he magnifies his Mercy alfo. What can we defire more, than to be delivered from Sin, and purged from Sin ? This was the Way and no other, which the Wifdom of God found out in Chrift •, both thofe Attributes are united : fo that Juftice, as well as Mercy, fays, Whofo-ever believethin Jefus Chrift, or lays hold of his Righteoufnefs by Faith, fhall be juftified, and eternally faved. The Apoftle adds his being fat down on the ri^ht Hand of God, to intimate he hath made our Peace, obtained Redemption for us, and brought in by his Obedience, Everlafting Righteoufnefs, and made an end of Sin^ and as a mighty Conqueror, has triumphed, and is gone to Heaven, and there appears at the Father's riaht Hand, to plesd the Merits of his own BlelTed Sacrifice, and that Atonement he hath made for us by his own Blood on the Tree. O confider what our Salvation coft him, what did he do to work about this Salvation ! Why he,

1. Became Incarnate, or was made Flelh •, And the Word mis ]ohii made Flepj^ and dwelt among ^, and we behold his Glory as the Glory of the only begotten of the Father^ full of Grace and Truth : Though he was e^jial With God ( as you lately heard ) yet he took, on him the form of a Servant. ■'

2. He became poor. Sirs, Jefus Ghrifl who was rich, that he might accompliih the Salvation of our Souls, became poor: Mavp'^^'"'' not this afFea our Hearts? We mufl: be miferable for ever or ' Ghrift mull become poor, and feem to be miferable for a Time • No Salvation for us, u-lefsour Bleffed Saviour doth abafe himfelf and take our Nature upon him-, For verily^ he tool^not on him the ^ u Nature of Angels, but took^on him the Seed of Abraham All this was, Brethren, to bring this Biefied Salvation to his chofen Ones

3. He m his humane Nature muft be made under the Law and 10 become obnoxious or liable to the Obedience the Law required •

wtJ^u Tf r*"^?'-^ ^^ ''''P '' ^^^-"^^y '" ^^^^7 P^^^c thereof.' When the Fulnefs of time was come, God fern forth hts own Son made ofGd.^. 4. a Woman, rn^d. under the Law : The Apoftle adds the Reafon of this to redeem the.^ that were under the law. He thus became, not only bound tod. what the Law required, but to fuffer what the Law'

threatnedl

398 ,. Salyation great^ confidermg what Chnjihath fujfered.

threatned and denounced on us* who had broke and violated it, and this in our Nature," or in the fame Nature that had finned, in which Nature the Jullice of God required a Satisfadlion for the wrong Sin had done unto him : Which being impofiible for finfiil Man ever to do, and th.it we might not be expoled for ever unto that jufl; and defa'ved Wrath and Punllliment in Hell, which was due to us, JefusChrift fiuTered for us, or in our place, that we through his fpotkfs Obedience, and painful Death and Suffering both in his Soul and Body, might obtain a gracious Difchargefroni Sin, or free Juilification unto Life, and a full deliverance from Wrath and Eternal Death. *'

4. Nay, and as he mull die if he procures Salvation for us, fo by that means he alfo was made a Curfe for us •, for we having broken the Law, were under the Curfe of it; the Law lets fly its Gal. 2.10.bi^t^^" Curfes againft every Tranfsreilbr theieof: For m many as are of the Wcrk,s of the Lavc-t are under the Curfe ; and therefore impofiible for us to be jaftified and faved by it. Whofoever keepeth not the Law perfedly, is curfed; but no Man can keep the Law perfedly, therefore all Men naturally are curfed, and impoffible then to be bleffed, until delivered from that Curfe : and this therefore Chrill: came to do, him hath God fent to hlefs m ; which . Blefiing we could not have had, unkfsChiilt puts himfelf incur Gal.3.13. place, and bears the Curfe away from us: Chrt^ hath redeemedm from the Curje of the Law^ by being made a Curfe for us j for it is vor\tten^ Cur fed is every one that hangeth on a Tree. He that was hanged on a Tree under the Law, was hanged for tranfgrefilng of it, and was curfed of God •, and when it is faid, Chrilt was made a Curfe for us, it fignifies his bearing that Wrath and Indignation of God, which was due to us for our Sin : and this he muft do if ever we are jnftified and eternally faved from thu Eternal Wrath and Vengeance Sin had brought upon every Soul of us.

5. As our Lord Jefus, if he procure Sal ation for us, muft die, and become a Curfe for us, fo he muft alfo raife up himfelf from the Dead, ot be difcharged of the Bonds of Death ^ he muft de-ftroy Death, and be freed out of Prifon : He therefore rofe again from the Dead for our Ji^ftif cation. His Difcharge was virtually a Difcharge for us, or for all he died for •, our Lord Jefus muft fub-due all our Enemies, and bring not Death only, but the Devil alfo, and all the Powers of Darknefs under his Feet, or there could be no Salvation for our poor Souls: Forafmuch then as the Children are fartakers of Flefh and Blood j he alfo himfelf likevoife took^ fart of the

fame^

Salvation ^reat^ hecaufe it faVes us from Wrath. :? 99

fame^ that through Death he might deftroy him that had the Porrcr of Ikb. 2. Death-, that is ^ the Devil: And deliver them^ who through fear ^j/'M, 15. Death were all thtir Life-time fuhjeU to Bondage. Chrid. and Believers are of one and theiamc Nature^ they are as it were but one Man, or are fo united as to be conlidered as one Myftical Body. Tills was held forth in his Incarnation, in hi^ adimiing our Nature : He took not only an Humane Soul, but our Humane Flefli into Union with his Divine Nature, that both our Souli and Bodies might be brought into Union with him, and that our Bodies might alio be raifed from Death to a State of Life and GJory at the lalt Day, and befalhioned like unto his Glorious Body •, Who hath a. Phil.5.«/f. bolipjed Veath^ and hath brought Ltfe and Immortality to light thromh Y\ the G off el. Had not Chrill conquered Death, and the Devil who 10.' ^' ^' had the Power of Death, we had been loft for ever : He hath not only taken away Sin, the Sting of Death, but he hath and will be the Death of Death ; The lafi Enemy that (hall be defiroycd^ it Death, i Cor. i -. The Body as well as the Soul is brought into Union with Ghrill; • 2^. " ^ he is the Head of the whole Believer, the Body as well as the Soul : Shall I then tal^e the Members of Chrifl^ and make them the Members of i Cot 6 an Harlot^ Both Body and Spirit are the Lord's, cur Body is the 15. Temple of the Holy Ghoft. ^o-.rp,2c.

Brethren, what a Conqueft hath Ghrift made ! how hath he fub-dued all our Enemies, that ^0 he might work out a full and per-fe(ft Vidory for us in every refped : For thii Corruptible mufi pit on Incorrtiftion.^ and this Mortal mufi fHt on Immortality^ i Cor-1 <. ^ 3, So when this Corruptible fhall have p:it on Incorritption^ and this Mortal (liall have put on Immortality^ then Jhall be brought to pafs. the fav^-ing that vs written., Death U fwaHowed up in Vtiiory^ Ver. <±. Q Death, where is thy Sting ? O Grave^ where U thy ViU:ory ? Ver. % x.

6. And hftly. And as Ghrift muft conquer the Devil, the World, Sin, Death and the Grave, for us, and in our Nature ^ (o he muft by his mighty Power deftroy the Devil, and Sin's great Power In us, and vanquilh that natural Enmity that is in our Hearts againf^ God and his Ways, and thereby reftore the Image of God in us which we had loft.

H E B.

Sahation gre^t^ conftdemg the frecmifnefs of the SouL

HEB. II. ^

Hotl> p7all we efcape if m negleH; fo great Salvation f

rU'^.y^ NlmhfyT^"^ OSPEL-Salvation is great, if we confider the Sub-Serm. IV. B .^ jed thereof, or what is delivered and faved for

^-''V^ x._>^ ever, namely, the Sow/j^^^^^^Z/Vj of his People.

■Salvation *

fpeelofthe' ^i^ft^ The Soul: that is it Jefus Chrifl: came to fave, which

Subji6lsof is very precious, as I fhall (hew you in a deduttion of feveral Par-

it. ticulars. Certainly the Salvation of the Soul muft needs be a great

Salvation : What is it to fave our Eftates, our Liberties, our

Healths, the Members of our Bodies, our Eyes, Arm^, Legs, or

our natural Lives, to the faving of our preciousand immortal Souls ?

Hat. \6. The Soul is more worth than all the World : What fl]all it profit

^^' a Man to gain the whole WorU^ and lofe hU own Soul ?

jfi. To demonllrate the great Worth, Excellency and Preci-oufnefs of the Soul, confider that it was firft formed in the Image of God, in Righceoufnefs and true Hol'inefs. Our Souls had a glorious Impreflion of God's Image flamp d upon them in the firft Creation, which we loft by Sin and Tranfgreffion : But this Blefted I-mage is reftored again, as you have heard, by the Grace of God ii^this Salvation.

1. Pray, Brethren, remember that the Soul of Man is capable of a Divine Impreflion, of God's glorious Image •, it is made, I mean, of fuch a Nature, thit it is capable of this great Biefllng, therefore to be deemed a very precious thing ^ God will not ftamp his Image upon low and bafe Metal, if i may fo fpeak with reverence.

2. There are three things I find which the great God glories in, as being peculiar to himfelf, or his own glorious Prerogative a-

7€ch. 12. lone •, The Burden of the Word of the Lord for Ifrael, faith the Lord which Jiretcheth out the Heavens^ and layeth the Fonndations of the Earthy and for met h the Spirit of Man within him. ThQ firfi is his ftretching out of the Heavens •, O what a great and glorious Work was that! The fecend is his laying the Foundation of the Earth, the hanging it upon nothing •, what a wonderful thing is that, conlidering its great Weight and wonderful Body I TI|e third is, his forming of our Souls: Certainly the Spirit or Soul

of

I.

of Man is a glorious thing, that God fhould account the Creation of it amongft thofe chiefeft Parts of his admirable Handy-work. Why is not the forming the Blefled Angels, who are glorious Spirits, rather mentioned ? it is worthy of ferious Contemplation : Our Bodies are fearfully and wonderfully made, they are no fmali part of God's Wifdom and curious Workmanfhip, if the Nature and Order of every Part was confidered, as fome Artifis who ftu-dy Man's Humane Body will fhew you : But what is the Formation and Excellency of our Bodies to our Souls ?

3. The Soul is capable of Divine Union with Jefus Chrift, through a Communication of the Holy Spirit, and by Faith of the Operation of God, and thereby the whole Man partakes of the like Union alfo ^ therefore it is a very precious thing, it is principally the Soul that Jefus Chriil doth efpoufe, it feems to be a proper or fie Match for the Son of God : He that is joined to the Lord id one Spirit.

4. And'tisnotonly capable of Union, but alfo of Divine Spiritual Communion, both with the Father and the Son : that which

we have feen andheard^ declare we unto you^ that yon might have fel- i Toh.r.g. lowjhip with Hi, and truly our Fellowjlupis with the Father, and with his Son Jefui Chrifl. That Communion we have in our Spirits with the Father and the Son, is by the HoIyGhoU-, by which we come to have, through his gracious Influences, a Communication of that which is truly and fpiritually Good, according to our Needs, and to delight, ftrengthen and rejoice our Hearts: our Souls being changed into the Life and Likenefs of Chrift, and walking m the Light of the Spirit^ we have Fe/iowjlnp one with another • that is, Chrift with us, and we with Chrift : for till the Soul is regenerated, it cannot have Fellowfhip with the Holy God, for Light cannot have Fellowlhip with P -^--^s:, it is not earthly or fen/kai^ but a Divine, Heavenly and Spiritual Communion. O what a precious thing is the Soul of Man ! there's no other Creature that IS capable of thefe moft excellent Privileges fave Man ^ Mankind only of all that dwell on the Earth: Nor could we have had this Honour and Dignity conferred on us, (we fhould not, I mean been capable Subjeds of it) had it not been upon the Account of the excellent Nature of our Souls.

^ 5- Our Souls are alfo capable, it appears from hence, of Divine Infpiration: God in a gracious manner infpires our Spirits with glorious Light and Knowledg •, there is a Light of Acceptation, and a Light of Infpiration : Like as Aftronomers tell us,

Fff that

Sahatton great, confiderhigthe frecmjnefs of the Soul.

"^ that the Moon is of fuch a Nature that fhe is capable, by the glorious, ftiining and refledion of the Son, to receive Light •, and fo (he fliines and gives Light to us in the Night : Thus the Moon is a Light of Acceptation, but it is the Sun that gives Light to her. So a Candle is made meet to receive Light, but fhines not, gives not Light until it is lighted i And thus alfo our Spirits are made lohzi 8 meet to receive Divine Light from God v The Sprit ^f a Manis^ 'the Candle of the Lord: but it never fhines with any fupernaturai Li^'ht, until the Lord pleafes to light it. There is a Sprit in Many and the Jnfpration of the Lord giveth him Vnderfianding : In Man, that is in every Man, every Man hath a rational Soul in him fit to receive Divine Light and Infpiration, if God pleafe to infpire him therewith-, he hath not that favingKnowledg and Light naturally, no not till he doth partake of the Infpiration of the Almighty : Though Man be endowed with natural Light, Knowledg and Reafon, and may underftand in fome meafure the Parts of Natural Religion, yet that Light is but Darknefs compared to the fuper-natural Light of Grace, or the faving Knowledg of God m Chrilt, AD true and fpiritual Knowledg and Underftandmg, is from the fpecial Infpiration of the Almighty : For what Man knoweth the. a, Cor. 2. things of Man, fave the Spirit of a Man that isinh;m? even fothe^ 3.1* thims of God knoweth no Man, but the Spirit of God. But though it

be thus, that Man's Spirit, without the Teachings and Infpiration. ©f God's Spirit, cannot underfland nor know the things of God,. that is, the Myfteries of the Gofpel, or have the faving Knowledg of Chrift, yet there is a Spirit, a Soul in him that is capable to re--ceivethis Light and Revelation of God, when he pleafes to en-liphten him therein: therefore I fay, the Soul of Man is a very precious thing, and fo tends to greaten the Salvation of the Gofpel, by which it is faved from Hell and Wrath. ^ msenlii 6. The Soul is capable of Divine Contemplation, it can mule,. cA^ahU of meditate and contemplate upon God the highefl; and chiefeft Being y iDtw"»« Co;?'j^QQ^jjg^Cfgatures on Earth are capable to do this, becaufe they, imfUtion. j^gyg no rational Souls : What have fome Men found out of the, Myfteries of Nature, by means of the Excellency of the Soul?; Nay, and alfo what Knowledg have they attained of the Ood oi Nature? as might be demonftrated fbould I fpeak of Natural and. Moral PhUofophy, &c. though it is true, and I deny it not,^but that ithe knowledg of thefe things is acquired in a great meafure, yet. neverthelefsallln the firfl place, next unto God, muft be attnbu^ ted m^tbe Excellency of the. Soul; I am fearfully md.wQnderfuUy

nKUie i

made ^ marvellom are thy Works: and that my Scul kmweth right well. Pr.139.14. Vavid afcribes that wonderful Knowledg which he had of the Works of Creation, to his Soul: No doubt he was well skilled in Philofophy, and was a Man greatly given to Contemplation : My Sahfiance was mt hid from thee^ when I wai made in feeret ^ and cu- ^^'■« »S* rioafly wrought in the lowefi farts of the Earth. How curioufly and exquifitely haft thou (as if he Ihould fay) compofed my Bones^ Mufiles^ Sinews^ l^eins and Arteries^ in my Mother's Womb, and all the Parts and Members of my Body : And my Soul contemplates all thefe things, my Soul knows that thou art a wonderful working God. O what a precious thing is the Soul of Man ! what pity is it that it fhould be loft and damned for ever, ( and how doth this tend to demonftrate the Glory and Greatnefs of this Salvation !) for it was under Wrath and the Curfe of God by Sin. Sirs, the Nature of the Soul is fuch, that it leads a Man out to behold and magnify God in the Works of Creation and Providence, tho it wants fupernatural Light and Knowledg : But O when it comes to be divinely infpired, what docs it difcover through the help of the fame Spirit of God in Chrift, and of the Work of Redemption ? For all Knowledg to this Knowledg, is but of little worth : Paul therefore determined to know nothing but Chrift and i Cor. a» him crucified-, nay, and accounted all natural Knowledg, Gifts, ''^v Wifdom and Improvements, or whatfoever he once eiteemed of, to be but Dung in comparifonof the Excellency of the Knowledg of Jefus Chrift his Lord.

7. The Soul is precious doth yet further appear, becaufe vi'ith-teething ht out an enjoyment of God, or a part and intereft in him, it can Codhimfiif never be happy, nothing fliort of God himfelf can fill its Defires. "''P">^ This fome of the Heathens, by the dim Light of Nature, came to^^^'^"*'" underftand •, it is reftlefs until it comes to find God, Reft, Peace and Satisfadion in God, who is the beft of Beings, and our chief Good. The Soul is much like unto Noah\ Dove which he fent out of the Ark, that found no reft for the Sole of her Foot, until (he returned unto him in the Ark : Therefore miferable will all thofe be that for ever Ihall one Day be feparated from God, fhould they meet with no worfe Torment than that. A Man accounts it no irnall Mifery to be deprived of that which he efteems to be his only Happinefs, though he knows he can enjoy it but a Ihort time : Suppofe it be his Riches, hisHoufes, his Lands, or his Gold and Silver, or his Pieafures, or his Honours, or his dear Relations, in whom his very Life feems to bound up ^ he is upon the lofs of that

Fff2 which

which he efteems fo highly of as a dead Man. Now furc if the Soul is of fuch an excellent Nature, that no created Good can fill its Defires, nothing in this World, nothing but God himfelf, it mult needs be a very precious thing : But fo it is-, (or 2iS Rachel faid once to Jacob her Husband, Give me Children^ or I die: So this is the Voice of the Soul of Man, Give me God, give me Chrift, or I die. Nay, to be deprived of God, is the Death of the Soul i and it was that which brought Death on the Soul of Man originally •, by Sin we were deprived of God, and that was the Death of the Soul: God is the fpiritual Life of the Soul, as in a moral fenfe the Soul is the natural Life of the Body ^ for as the Body is dead without the Soul naturally, fo the Soul is dead without God fpiritually. Therefore the Salvation of the Soul mult needs be a great and glorious Salvation, that which brings God again to the Soul, that which reftores God, a loft God to the Soul, that gives Life to a poor dead Soul and makes it live again, and fo be happy again, yea and that for ever more. ^ody g. The Soul is precious, and a molt excellent thing it appears, smU^U ^^^"^^ God's Thoughts are fo let out upon it. What care hath m about he taken of the Soul of Man! How early did he concern himfelf thesoul flf for the redemption of it 1 and what a way did he feek out and JMan,. contrive to reftore it to a itate of Peace, Joy and Happinefs again, when he forefaw it brought under Death, Sin and Mifery : it feems to be the Darling of Heaven •, as it was formed (as it were) by the Breath of God, fo nothing he thinks too good to impart for its Ranfom to redeem it, nor nothing too precious to feed it, heal it, or comfort it: He gives the Bread of Heaven, the very Flelh and Blood of his own Son to feed it, the Righteoufnefs of his own Son to clothe it, the Graces of his own Spirit to deck and adorn it ^ nay, and his own Spirit is fent to lead, to guide, proted and govern it. Certainly thefe things clearly (hew and demonffrate its great Worth, or that it is a molt excellent thirg in God's light.

9. The Soul is precious, if we confider what God gave for its f&1.49.8. Redemption. David faith. That the Redemption of th« Sent U fre« mthingim cioHs^ andceafes for ever \ hard to be obtained, though not impof-cfc«p fible-, nothing but th? Blood, the pccious Blood of Chrifi J'fus ^?^ "tk '^^ redeem it. S; me take Soul rhere for our Life, but cei Lainly ^«^r David\x\tQXid%i\\t Redemption of the Soul from Sin and V\ rath. Silver and Gold could not do this, no it muft not be redeemed, it could not be redeemed by corruptible tJmg^ not by a thohfand

Ram^^

Mam^ nor ten thou/and Rivers of Oily nor by out Firfi-hrn; theMich.5,7. Fruit of the Body could not make an Atonement for tlie Sin of the Soul : No, no, it rauft be the Father's Firflbom^ it muft be JefusChrilt, the Blood of the Son of God, or nothing; if Chrift die not for the Soul, it muft perilh for ever. But rather than the ' Soul fliould be loft and undone for ever, God will not fpare his own o^^ « Son, but deliver him up for us all. ^^^'

10. The Soul is very precious doth appear, becaufe from the ThiRagiof unwearied Attempts, and reftlefs Endeavours of the Devil to de- ^'^^^^ to ftroy it, all Satan's grand Rage and Malice is let out againft the '^f^'^yi^' Soul of Man ^ had it not been for our Souls, he would have con- l°u\m' cerned himfelf no more to have work'd out our Ruin, than the om thins!" Ruin of irrational Creatures: But he forefaw the precious Nature of the Soul of Man, what excellent Faculties it was endowed withal, and what a glorious image of God v/as fbamp'd upon it, •and therefore he rages and foams out his hellifh Spite and Malice againft us, and all to deftroy our Souls ^ and this Rage and Fury he continues ftill againft our Souls. O what Ways, diverfe and cunning Stratagems doth he ufe, that fo he may fpoil the Happi-nefs, or deftroy the Comfort of our Souls: For as it is God's great Concern to fave our Souls, fo it is Satan's great Bufinefs to damn and deftroy our Souls for ever ^ and as God contrives Ways and Means to make our Souls happy for ever, fo the Devil contrives Ways and Means to make our Souls miferable for ever. The Soul is (as I may fay ) that fweet Morfel Satan hungers after, and fain would tear in pieces and devour if poflible ^ it is not fo much to deftroy our Bodies by natural Death, as our Souls and Bodies by eternal Death. O how great is that Salvation, that is the Salvation of our precious Souls! God's Care, Coft and Labour to preferve our Souls, to fave our Souls, /hews that it is of great VVorth. And it is this that makes Man to differ fo much from bru-tilh Creatures and to excel all the Works of God in this nether Creation: Had it not been for our Souls, would God have been any more concerned for ns, than for the Beafts that perifh ? And was not the Soul, I fay, a very excellent and precpus thing, Satan would not make it his greateft Work and Bufinefs todeftroy it, as ^"^^^ ^ he hath alwa^ys done, and ftill continues to do, Man gain

II. The S^ ul is very precious doth yet further appear, becaufe mridtvirh if a Man could gain all the World, all the Riches, Honours and theiofs of Pleafuresof the World, with the lofs of his Sou!, his Lofs would hissoHl,hi$ be more than his Gain, yea, inSnitely more \ there's nothing that f "/"^ "^oun

can

can make a Recom pence for the lofs of the Soul, as our Saviour clearly (hews, Mat. 16. 26. All the World is nothing in Value when compared with the Soul ^^ therefore it is precious. 7k Soul is 12. The Soil is immortal, irs Nature is Life, it is no corporal immtM. Thing, earthly thing, itisnotcompofed of the four Elements as our Bodies are •, it cannot die, nor be annihilated ; it will either» partake of Eternal Love, Joy and BlefTednefs, or elfe of Eternal Wrath, Pain and Mifery : 'Tis ftrange to me that any Man Ihould once fuppofe the Soul to be mortal.

(i.) Sirs, how do fach degrade and ca(t Contempt upon them-felves ? Thefe Men feek to rob Mankind of their greatell Glory, and render Man in Honour little above the Beafls that perilh ^ and aifo they darken and ftrangdy eciipfe the Infinite Love and Grace of God in the Redemption and Reftoration of Man.

(2.) And if the Soul be mortal and periflies wirh the Body, then had we not been redeemed at all, we had been no more mi Arable than the Beafls are , we (liould bat have loft our Beings and have been no more, we Ihould have known no more Pain nor Sorrow after Death. ^

(3.) Befides, if the Soul was mortal, then the fame Food that feeds the Body, feeds, or might feed the Soul •, and the fame Bal-fam that will heal the Sores of the Body, wouid heal the Sores and Wounds of the Soul. 1 fee noreafon why I fhould not from their foolifh Notion affirm this: Theiefore when the Soul is fick, they Ihould fend to a Phyfician to apply his Medicines, as in cafe of bodily Sicknefs, and not fend for a Minifter of Chrill: to apply a fpi-ritual Cordial. What lignifies a Spiritual Medicine to a Corporal Thing? Will preaching the Word feed and relieve a Man that is ready to perilh with external Hunger ?

Moreover, (4.) If the Soul be mortal,^ then that Sword thafe kills the Body, alfo kills the Soul Man may as well kill one as the other • But how contrary is this to that which car Saviour faith to his Difciples, ^r.4 fear not them which kill the Body and are not Mar. 10. ^Ijleto k^ll the Sokl, but rather fear him which is able to defiroy both ^^' Sod and Body in Hell. 'Tis not a Sword, a Spear, nor a Furnace

of boiling Oil that can kill the Soul ^ Man that way cannot hurt the Soul, 'tisSin that deftroys that. Note this well, if Man cannot kill the Soul, it is immortal \ but Man cannot kill the Soul, therefore it is immortal. Is there any Creature or Tbin^j; that is Mortal, which Man cannot kill, or deprive it of Life ? Certainly thefe Men are ftrangely milled.

(5.) Befides,

(5.) Befides, did not our Saviour fay to the Penitent Thief on the Crofs, / fay to thee^ this Day thou fhalt be with me in Paradife? Luk. 23. Was the Body of Chrilt, and the Body of that gracious Perfon 43-that Day together in Paradife ? Their bafe abufe of this Text, in reading it falQy, by mifplacing the Stops, will not relieve them •, J fay to thee this Day ^ I make thee a Promife this Day, that thou jfhalt fometime or another be with m,e in Paradife : thus they ta favour their grand Error mifplace the common Point in reading j which fhould we allow of, what abominable Abufe might be put upon the Scripture in other places, even quite to deftroy the true Senfe, nay and make the Scripture fpeak untruly ?

(6.) Moreover, doth not P^w/fay, For me to liveUChrifl^ WPhiI.1,25, to die ii Gain. How could Death be Gain to him, if his Soul was mortal, and flept with his Body in the Grave? Is Communion withChrift on Earth worth nothing? Is it Gaia to lofe that? They know he would no fooner rife from the Dead if he died pre-fently, than if he lived twenty or thirty Years longer in the Body : How then could Death be Gain to him ? Certainly it would be great Lofs to him, for he would lofc all thofe Years of fweet Joy and Comfort in Communion with Chrift, if he died prefently, which he might have fhouid he live twenty or thirty Years longer in this World.

(7.) To this let me add what f^ul affirms in another place? For we l^ow that if our earthly Honfe of this Tabernacle be dijfohed, 2 Cor.$.t^ we have a BHtlding of Ged^ an Houfe not made with Hdnds^ eternal in the Heavens. He doth not fay, when this earthly Houfe is raided up' again, but when it is diflblved, that is, when the Body lies in its dully Crumbs, the Soul hath a Houfe in Heaven : Therefore y^^^^ ^^ (faith he) voe are always confident^ knowing that whilfi we are at home in the Body^ we are ahfent from the Lord- Pray what is that which is abfent from the Lord whilft it is at home in the Body, is it not the Soul ? And what is that which is prefent with the Lord, when it is abfent from the Body ? Doth not this Place as fully prove the Immortality of the Sonl, as if the Apollle fhouid in plain words fay, at Death the Soul ( v^^hich dwells now in our Body ) goes to Heaven, to dwell in Heaven, it goes to Ciirift, Heaven is its Home? Asfoonas L^sL/sz-wdied^ his Soul was carried into Heaven, lignified by Abraham's Bolbra •, and as foon as the rich Man died, Luke i^» his Soul was in HeD • though it is a Parable, yet it clearly teaches us thus much,, (though Pai'ables do not always go on all fQur> 33 we ufe to fay )..

(8.) To.

Phil.1.23. (8.) To which let me add what TahI further fays, For I am in

a Strait betwixt tm^ having a defire to defarp and to be with Chrifi

which is far better. Our Souls at Death depart, and they go to

Chrift: What is Joy and Peace in Chrift, to Joy,, Peace and Con-

folationwith Chrift? In the Refuiredlion-Day Chrift comes to

us, we ihall meet him in the Air, but at Death we go to him ; the

Ecckf.i2. Spirits of all Men go upward, to Cod that gave thewyio be fent to the

7« Place appointed fdr them, either to Heaven, or to the Prifon of

J Pgt^ ^, Hell, or Place of Darknefs •, in which Prifon the Spirits of thofe Men

1^,20. a^e now who were once «f?/o^f^;^i?r (.and finned againft God) in the

Days of Noah.

(9.) In the laft place, to prove the Soul to be immortal, conff-

2 Cor. 12. der well what Pan! faith •, Il^/erv a Man in Chrtft above fonrteen Tears

2j 4' agoy (whether in the Body^ I cannot telly or whether ont of the Body^ /

cannot teU^ God knoweth) fhih an one caught up to the third Heaven-^

How he was in Paradife and heard tmffeakable Words^ which it i^ not lawful for a Man to mter. In the third Heaven, or in Paradife for certain he was •, but whether caught up Body and Soul together, or in the Soul only out of the Body, he could not tell. From whence I argue, that Pad knew that the Soul was capable of being fepa-rated from the Body, and in that feparated ftate capable of the Divine Ravifhments of Heaven, or of the Vifion of God, if he had not been of this Judgment, finceKe was in the third Heaven, he might be fure he was taken up in the Body. Befides, do we Heb. 12. not read of the Spirits of jufi Men that are already made ferfeB .? 23' Objecl. B^t is it not faid that David 14 not yetafcendedinto Heaven?

Anfw. I anfwer, Peter there only refers to the Body of David^ AAs 2.20. ^^^^ ^^ ^°^ afcended, for his Sepnlcbre is withm to this Day^ faith he ^ * and therefore he argues David means Jefus Chrift, whofe Soul was not left in Hell, that is, his Body was not left in the Grave, for the Body is often in the Scripture called by the Name of the Soul. But when we read of the Soul as diftinguifhed from the Body, and as that which Man cannot kill, it intends the fuperiour Part of Msn, or that which in our common acceptation is called the Sod, or Spirit of Man ; in which the Image of God was chiefly created, and which is fed with Spiritual Food^ and capable of fweet Communion with Jefus Chrift, as you have heard. Now then if the Soul be Immortal, and goes to Hell or Heaven at Death, I mean, to Joy or Sorrow, ( r to a Prifcn of Pain and Darknefs, or to a Palace of Joy and Pleafure ^ O what a great Salvation is Gofpel-Salvationi How foon doth eternal Mifery or Torment

feize

feize upon the Ungodly •, even no fooner do they die but their Souls are in Hell, and no fooner do Believers die but their Souls are in Paradife : and had not Chrift came and wrought out our Salvation, our Sculs muft have lain under Wrath and Mifery for ever in an eternal reparation from God and all true Joy and Happinefs.

O what a fearful and an amazing Lofs is the lofs of the Soul! Sirs, pray remember,- this Salvation is the Salvation of your precious Souls •, thy Soul, O Sinner, is dearly concerned in it: Oar Soul is our All, what have we more ? A Man is never utterly undone till his Soul is utterly loft: if the Soul is faved, all is faved j but if the Soul is loft, for ever loft, all is loft. Bur,

iMy. The lofs or lofing of the Soul, is the lofs of the Body too i that muft have perilhed for ever with the Body of Beafts, whilft our Souls muft have lain in Torments, had not Chrift came to redeem us. Moreover, The Salvation of the Soul is the Salvation of the Body ^ Chrift came to fave both the Soul and Body too: And hence the Apoftle faith, Even we our [elves groan Rom.8 within our felves^ waiting for the Adoftion^ to wit^ the Redemption of ^' our Body •, that is, for the farther Effeds of our Adoption. Now are , john 2, TPe the Sens of God^ hat it doth not appear what we jhall be •, that is it 12, doth not appear what we (hall be when our Bodies (hall be raifed. He jhall change our vile Body^ that it may be fajhioned like unto his own Phil.3.2j»: glorious Body. This Salvation faves not our Souls only from Wrath, but our Bodies alfo, they (hall rife to Life and Immortality j the Bodies of the Wicked as well as their Souls (hall becaft into Hell, but the Bodies and the Souls of the Godly (hall be glorified in Heaven for ever. O what a grievous thing it is to think of the lofs of the Body, to have the Soul taken away from the Body 1 But how fweet is it to think of that Day, when thofe two old Friends (hall meet together again, and when both (hall be delivered from all Evil, from all Deformity and Pollution, and be glorified, \

and alfo (hall never part more, or be feparated from each other t«> the Days of Eternity.

APPLICATION,

I. Reproof to fuch who defpife their own precious Souls ? What Fools are they, who to fave their Hntts^ lofe their Heads ; or who to fave their Goods in a fearful Fire, lofe their dear Child in the Cradle ? As I once told you of a Woman that did thus, her "** Houfe was on Fire, and (he beftirred her felf to get out her beli

Ggg Goods i

7le Folly and Madnejs of jllgUlng the Soul,

Goods j and at lafl when (he could go in no more, flie rejoiced that Ihe bad faved her Goods; but faid one to her, Woman, where is your Child ? 0 my Child) my Child •, then ihe cried her Child, when it was too late, for that was burned to Death in the Cradle. Jull th'us forae, to get and fave their Goods, to get the World, lofe their Souls. VVe read of fome, who to fave their Lives or their Bodies from being burned to Afhes for Chrifl:, denied Chrifl; they could not burn for him : What faith our Saviour ? He that feeks to-_fave hli Ltfe^ fliall lofe it. What Fools are they then who think that way to fave their Bodies •, for as they lofe their Souls, fo they lofe their Bodies alfo : And it is not worfe to have the Body to lie in Hell-Fire for ever, than to be burned in Martyrdom, and be confumed to AQies in Corporal Fire ?

2. Confider, that all fuch who negledthis great Salvation, (light Tcb 2-^. 8. and negledt their own precious and immortal Souls: What is the Hope of the Hypocrite though he hath gained^ when God taketh away his Soul ? He makes a bad Market that puts o(F his Soul at any Price ^ What jlmll a Man give in exchange of his Sod ? Jefus Chrift, who knew the great worth of it, laid down a Price of inlinite Value to redeem and purchafe it. IVitches they fay fell their Souls to the Devil out of Malice, to be revenged on fome that have offended them: What a difmal thing is that, how fearful is their State? But pray, Brethren, what do they lofe who fell their Soulsto the Devil, as it were, for the fake of their brutifh Lufts, or out of love to Sin ? Thus the Whoremongers and unclean Per fans fell their Souls, and Drmk^rds who will have their merry Bouts, their Cups and Pots, and filthy Companions, and may be their Whores too, let what will become of their immortal Souls: others will have their Pride and haughty Hearts, gay Clothes^ and their dctefiabls-Dreffes^ though their Souls are clothed with Rags, and a crawling Worm knaws on them, and to Hell mult be thrown at laft, where the Worm dieth not^ and the Fire is not quenched. Moreover, the carnal Worldling will be rich, he will lay up Gold and Silver, he will gain the World though he lofe thereby his own Soul. But remember^ Sinners, Chrift died for the Soul, this Salvation is the Salvation of the Soul-, and does any wretched Sinner defpife his Soul, or is it think you not worth his Pains to part with his Cups, with his linful Companions, with his or her Pride, unlawful Gain, or the love of this World, to fave it for ever ? ** 3. How does this tend to reprove fuch who do expofe their precious Souls to eternal Wrath, for the unjuft Gain of Six-pence or

Barents and Minijlers haVe Charge of Souls.

411

a Shilling ? Are there not too many fuch in the World, who will cheat, lie and defraud their Neighbours for a fmall matter of profit ? O how dear will they one Day pay for that Gain !

4. How does this reprove likewife fuch Parents that think they can never do enough for to enrich their Children, or get them great Portions, and care not what they eat, drink, wear, or liow richly their Bodies are deck'd and adorned, but take no care of their immortal Souls, but rather indulge them in their Sins and vain and wicked Pradices, and fet alfb Soul-damning Examples continually before their Eyes ?

5. We may alfo infer from hence, what a mighty Charge, an amazing Charge Parents have committed to them •, as alfo the Mi-nifters of the Gofp^l, who are to take care and watch over the Souls of fuch who are committed to them, as fuch that mull one Day give an Account of them.

6. Moreover, wo be to fuch who deceive and blindly lead the Souls of Men to deftrudion, that are fo exceeding precious: // the Blind lead the Blindy they will both fall into the Ditch,

7. Shall I exhort you, Sinners, to look to Chrilt for the Salvation of *your Souls.

1. He bids you loak to him •, Look^ unto me^ and he ye faved^ all ye Ends of the Earth, '

2. Corilider, that there is no other way to fave ybur Sotils, there

is but one Saviour, and one way of Salvation: There is no other ^^ Name given nnder Heaven whereby xvemiift be faved. He that re- ^'^'^'' ceives Chrift, bdievesinChrift, lliall be faved ^ zx\^ he that believes m^xk 16 not Jljall be damned. 16 '

3. If Life be more worth than all the World, ceftainly the Soul is more worth than ten thoufand Worlds. O do not part with it on any Terms, for it coft Chriit dear, the Price of his own Blood j his Heart-Blood was let out to fave our Souls. Al^s there are fome neverthelefs that are like the falfe Prophets of old^ who fold the Souls of the People for a handful of Barley, and for I Ezek piece of Bread, ig

4. How near may fome of you be to Death ; and if you have not got an Interefl: in Chrifl; before then, what will become of your precious Souls?

5. Will you confider what Means of Grace God is pleafed to afford you for the good of your Souls, and know it is by the preaching of the Gofpel that God commonly faves the Souls of Men, 1 mean, that it is the Means he ufes for the begetting of Faith : Shall

G g g 2 • the

the Word have fome good EfFedt upon your Souls this Day ?

6. Confider> all your Prayers, Tears, Alms-deeds, all Reformation of Life, Services, Duties and inherent Holinefs, cannot fave your Souls; no, none but Chrill, nothing but the Merits of Chrift, it is his Blood alone that made your Peace, and mufl: wa(h away all the Guilt and Filth of your Sins. Your Souls, your precious Souls^ O Sinners, are wounded, polluted, naked -, what will you do ? Nothing but Chrift's Blood I tell you can heal them; nothing but his Flefh, his Blood, can feed them ^ and nothing but his Righte-oufnefs can clothe them •, and nothing but the Graces of ChriU's Spirit can inrich, can deck and adorn your Souls ; and without Faith you cannot obtain any of thofe Bleflings.

O what (hall I fay to you, if going down upon my Knees could move you to lay to Heart what a fad State you are in, who have not received by Faith this Salvation, and incline you now to believe, I would readily do it •, but alas, it is God's Gift : O look up to him, do what you can, pray and attend on the Word: What dx) you fay, do you believe that this is a Great Salvation ? Will you efleem it, and look after it above all things in the W-'orld ? It is, Sirs, that one thing needful j chafe with M4ry that good Part that jhall never be taken from you. Shall there be Joy in Heaven this Day ? how can you flight fuch a precious Soul, and fuch a precious Saviour, who fpik his Blood to fave the worft of Sinners ? Will you tread his Blood under your Feet ? If fb, what will you do at the Day of Death, and in the Day of Judgment? Should your Souls be loft, there is no repairing that Lofs, no redemption of the Sou] out of Hell, no other Price, no other Saviour, no other way \ if this be flighted, you muft.perifli.

H E B. II. 5.

How P)nll we efcape if we negleB fo great Salvation f

(^^Ky^ "W AM upon the Proof and Demonftration of the greatnels of the ?Serm. V. i Salvation of the Gofpel. I clofed with the ninth Reafon of W"^ JL the Point the iait time.

Temhly^

Tardon of Sin contained in Qofpel-Sabation.

Temhly, Gofpel-Salvation i^ great and glorious Salivation, ifCofiei-Sai-we confider what fuch wlio iiave intereft in it are raifed up unto, or '^^tiongrut do and Ihall partake of ^ I mean, what great Blellings and won- ^^f^^»^''^ derful Privileges they are invefted with by it, ^ ^^ vv

" ' ' are raijeA

, wto by it,

Firft, Pardon of Sin: This Bleffing have all they thit receive it.

1. Confider the Blood of Chrift is the way of Gofpel-Remif-

llon, no RemilTlon of Sin without the jhedding of Blood -ythtre is re- Heb.p. 22, miffwn of Stn, but no Blood could procure this Remillion but the Blood of Chrift: he paid our Debts, in whom we have redemption Col i.i^. through his Blood, even the Forgivenejs of Sins, It was by his offering Pardon oj himfelf an Expiatory Sacrifice to God ^ there's no Sanation with--^^'^'^'"^^^i'^-out Pardon of Sin, and no Pardon of Sin without a Compenfacion^^''^^''-^^^^ be made by Jefus Chrift to the Law and Juftice of God. Salvatm.

2. Confider who are pardoned, even all that believe, though they were never fuch great Rebels againft God •, fuch were Traitors and Enemies once, who are now forgiven. Here is a Pardon for the viieft Sinner, that fees his horrid Evil and Rebellion, and takes hold of Jefus Chrift, or looks up to him by Faith.

3. Confider the Nature of this Pardon and Gofpel-Remiffion : Such are pardoned for ever ; / will remember their Sins no more, they are blotted out for ever. God promifes to all penitent and believing Sinners, to throw their Sins into the Depth of the Sea.

4. Confider the Terms of Pardon, it is a free Forgivenefs, we havmg nothing to pay: God of his meer Grace and Goodnefs doth forgive us through the Atonement ;:" Chrilt's Blood freely •, EvenUz.^i.^e: J am he that blotteth out th) Tranfgreffion for my own fakf, and will not remember thy Sins : Thi^ is fpoke to a People that had wearied the

Lord with their Iniquities. O what a glorious Salvation is this, that here is Remiffion and free Pardon for rebellious Sinners, fuci that deferve nothing but Wrgth and Hell!

5. It is a Pardon of all Sins, great and fmall, Sins of Omiffion, and Sins^of Commilfion, Sins of all forts and fizes.

u'r^^^ ^°^ ^^^^ blotteth out cur Sins; he that can forgive, he whofe right it is to pardon, he againft whom we have finned ^ and he who when he gives a Pardon, none can fuperfede it nor re-voKe It, let them do what they can.

^ Secondly, Reconciliation with God is another Blefling of this Salva-tion : God doth not only forgive us, but he takes us into his Bofom, Aeislully reconciled to us in Jefus Chrift j he cries, Fhry is not inm. 27.4.

me. Again he fays, Thu U my beloved Son in whom I am well plea/ed. Rom.^io. ^fbe» vpe were Enemies^ we were reconciled to God by the Death of his Rom. 8. Son: And none can make God our Enemy again for ever, if we 59» 4°* are Believers-, none can feparate us from liis Love in JefusChrifl

our Lord, as iometime ago I lliewed you, no not Sia nor Satan.

Vn'mmth Thirdly, By this Salvation we come to have Union with God, ^R^^too ^"^ ^° ^^ °^^^^ ^^^' Spirit with Jefus Chrift: and how great and ff/]/y/.'glorious is this facred Union 1 but having formerly fpokentoit, I tion. - Aaii not fay more to it now. Moreover, we are not only brought: into a Stateof Union, but are alfo admitted to have Commuiiion with the Father, and the Son. - Brethren, it is one thing for a Traitor to be pardoned, and another thing for him to be admitted into the King's Pref:nce, and to become one of his great Favourites: I Job.1.3. Tndy our FeUowJfnp ii with the Father^ and with his Son Jefus Chrifi.

Fourthly, By this Salvation alfo we are jufliTied : Juflification is Afts 12. a high Privilege ; By him all that believe are j^ifiijied from all things, 3P. from vrhich ye could not be jujlified by the Law of Mofes. Let me

fhew you what it is to be jullified, that fothis Salvation may appear the more great and glorious to you. ihNatm i- To be juftified, is more than to be pardoned. A Man may of fufiifi' be forgiven, and yet not have the Guilt removed from him, nor cation open-}jQ declared Righteous and Innocent. To be jullified, is to be '''• - pronounced Juft and Righteous in God's Sight, through the per-JQCi Righteoufnefs of Jefus Chrifi, or to be actually acquitted upon Trial, or difcharged from the Guilt and Punifhment of Sins ^ not that we are not Sinners in our felves, but as Chrilt was made Sin for ui who hnevp no Sin (in himfelf j fo we are made the Righteoufnefs of God in him^ who knvw no Righteoufnefs in our felves. As our Sin was imputed unto Chriil, fo his Righteoufnefs is imputed unto us: God in Juftincation deals not with us in a way of Mercy only, (as he doth in Pardon of Sin) but in away of Joflice and Righteoufnefs alfo •, we paid all that was due to vindidive Wrath and Juftice in Jefus Chriil, (I mean, Jefus Chrift for us as our Surety hath done it).

2. Juflification is fo great a Bleffing, that the Juftice of God hath nothing to lay to the Believer's Charge, for Juftice as well as Mercy does acquit him.

3. Nor hath the Law any thing to lay to the Charge of them that God juftiSes, Chrift in our ftead having anfwered all'the

Demands

Jujiification contained in GofpeUSahation. a \ c

Demands thereof, and born the Penalty it denounces upon the Tranrgreflbrs of it: Chrif hath redeemed tu from the Cnrfe ef the GaJ.g. j.. hnw^ being made a Curfe for ph.

4. And as the Law can l^y nothing to our Charge if God jafti-

fies us, fo can none elfe : f-P^ha jhdl lay any thmg to the Charge c/Rom.8.52, God'^s Ele5t ? It is God that j^ifitfisthy who jhall condemn m f None %h 34* can implead fuch, or put in an Accufation that (hall be heard at God's Bar ^ if it is God that doth acquit us, that juftifies us, what iignifies any Charge that can be brought in againil us ? What though for want of clear Light our Hearts fhould condemn us, or wicked Men, or Satan •, our Hearts may charge us unjuflly and ignorantly, for want of Light, and wicked Men and Devils ma-licioufly.

5. Moreover, none can condemn fuch that God juftifieth, be-caufe it is Chrill that dieJ : Hath not his Dearh Worth and Merit

• enough in it ? h is Chri[} that died^ he who was God as well as Man ; our Debt is long ago paid •, and when we believe, we receive, an actual Difcharge. The Apoltle challenges all the Enemies of our Souls, to come in and fee what they can do to condemn a ju-ftilied Perfon -, Come World, come Devil, come Law, come Sin, come Confcience, what can you lay to the Charge of thofe that Chrift died for, and God hath attuaHy acquitted ? Bring fortlr your Plea, your Charge of Eternal Condemnation ^ Hath not Chrift born the Punilhment due to thefe for all their Sins they have, do, or may commit ? Is not his Satisfaiftion more than enough .^^ Hath he not purchafed and merited fuperabundant Grace ? Come faith a poor Believer, I will ftand Trial with you now, though I have but one fingle Pica, It 'n Jefm Chrift that died for me, and in my room : I appeal to the Great God and Judg of Heaven and Earth, whether my Plea is not good, and according to Law, and allowable. Sirs, by this Plea all are filenced and impleaded at once.

6. All that are juftined, are compleat in Jefus Chrift, they are v/ithout Spot before the Throne of God : And ye are compleat inCol.z. 10. him, vohich if the Head of Prificipalities and Powers, Chrift's Com-pleatnefs and Perfedion, in reipedt of his Suretifhip-Righte-oufnefs, being accounted to us, we are compleat touching our Ju-ftification *, we want nothing, our Garment is without Hem, and there is no Spot nor Stain in it: Thou art all fair, my Love, and<^^^t.4. 7.. there is no Spot in thee. Behold, then art fair, my Love, behold thoH art fair. JboH voaft exceeding beantifd^ and thy Renown went .

forth

Ezek. 16. forth among the Heathen fo^ thy Beauty : for it was ferfeSt^ through

'?> '4» my Comelinefs which 1 had put upon thee^ faith the Lord,

Qpefl. Whether « jHflification all at once-, or a continued A^ %n XSod?

Anfw. I. I do not believe it is a divided Ad* as^tis God'sAdt, fo it is one Adl only : but whether it be one entire^^^ Ad, or as one tranfient Ad, as if all were dallied out with a Pen at once, or a continued Ad, I fhall not determine •, but this I will fay, He that God accepteth and juflilieth in Chrift, none of his Sins ihali ever be charged upon him, as f 0 that vindidive Wrath and Vengeance that is due to them : for as there is an Impuration of Righteoufnefs unto us, fo it follows that t'( ere is a Non I r.opucation of Sin.

2. Juftilication admits of rio Degrees, th;- ic fiiouL^ be; thought to be a continued Ad in God •, and though io ^ur ilghc and feeling we may not thus apprehend 1; through war.t of Fpith, and by reafon of Satan's Temptations, yet as tc the Ad it felf, we are never iefs nor more juftified, becaufe the Matter of our Jaftifica-tion, viz.. the Righteoufnefs of ChriH, is not Iefs or more, but always the fame, and it cannot be loft, as I have proved in this Treatife. As Chrift, Brethren, was juftified at his Refurredion from all Sin that was laid upon him, or which met in him on the Crofs, fo all Believers are cleanfed and juftified from all Guilt, and that for ever •, and this Chrift pleads in Heaven for them as often

Heb. 10. as they iin : By one Offering he hath perfected for ever them that are

14. fanBified.

P(l.i43.2. Obje^, Why doth David fay. Enter not into Judgment with thy Servant 0 Lord ; for in thy fight Jhall no Flejh living be juftified f Anfw. That is in himfelf, no Man can be juftified by his own

•iqIj 2^ Righteoufnefs in God's light i all muft fay with Bildad^ How can ' Man be juftified withe od^ becaufe he hath finned, and daily doth Sin ? U ho dare appear at God's Bar in his own Duties, in his own lincere Obedience, or in his inherent Holinefs ? No, every one muft fly to God in Chrift, and plead his Juftification and Difcharge through him alone : No Man hath any thing to recommend him to God in point of Juftification in his fight, nor doth he need any othei Rijj^hteoufnefs to difcharge him or to acquit him before God ^

Job J. 20. yet we as in our felves muft fay with Jeb^ If I jnftify my felf^ my own Mouth jhall condemn me.

7. Such is the blefled State of thofe who by the Faither are juftified through this Salvation, that to them the Apoftle ^rms there

Rom. 8-1, is no Condemnation : There ii therefore now no Condemnation to them which are in Chrift Jeffis, (i.) He

Adoption appertains to Gofpel-SdlVation.

4*7

(i.) He doth not fay there is nothing in them, which in its own Nature doth not deferve Condemnation.

(2.) Nor doth he fay, a true Believer fliall never condemn him-felf, pafs a Sentence unjuftly againlt himfelf ^ for that he may do.

(3.) Neither doth he fay, Satan fhal] never condemn him : but let whoever will condemn fuch, God will not, Chrift will not, and Sin cannot, the Law cannot j no more can the Devil, nor a Believer's own Heart, I mean, fo as to bring him under Eternal Condemnation.

8. Andlallly, All fuch that are judiHed, lliall be glorified; fee Kom. 8. 30. O glorious Salvation, that brings in this blefled Pri-vilege I how happy are all juftified Perfons!

Fifthly. ^^op/V« appertains to this Salvation : Every Believer is raifed alfo to this great Privilege, and hath this Prerogative, he is made a Son of God, a Child of God. Moftion h to take fuch to be Children, that naturally were not, as a fpecial ACt of Grace and Favour : So we who were the Children of Wrath by Nature are made or adopted to be the Children of God by Grace through Jefus Chrift. And Chrift in working out this Salvation, procured this glorious Blefling : Chrifi hath redeemed m from the Curfe of the Gil ^^ Law^ that we might receive the Adoi^tion of Sons. To be Kinffs ' ^' ^ Children is no fmall Dignity, yea, the Children of the King of Heaven and Earth : What manner of Love is this that the Father hath ^ l^^-l'i* beflowed upon m^ that we Jhould be called the Sons of God ? Beloved now are we the Sons of God^ &c. God is not aOiamed to be called our God, nay, our Father.

1. Brethren, this is an honourable Title : What were we once how low, bafe and ignoble, before Grace ? '

2. This Privilege it appears coft Chrift dear.

3. Andhecaufewe are Sons^ God hath fern forth the Spirit of hti

Son into our Hearts^ crying.^ Ahba^ leather. q^i , ^^

4. And if we be Children^ then Heirs, Heirs of Go£ and hint Heirs with Chrifi. -^

5. Then, Beloved, we alfo as Children /hall be cared for, as Children be fed, as Children be clothed, aa Children alfo be cha-ftened •, God in all Affliaions deals with us as his Children. Hcb. i*^;^'

6. And if Children, we Ihall be always Children, for we are ^» 7^8. ' not only the Children of God by Adoption, but we are alfo begot»

ten and born of God, and fo partake of his Divine Nature, which we cannot iofe,

Hhh Sixthly.

41 8 Grace and Teace contained in Gofpel-Salvation,

sixthly, By the Grace and Means of this Salvation, we arc efpoufed to Jefus Chrift. O what an Honour and Dignity is this. Believers are the Bride, the Lamb's Wife ! And how is, and Ihall pfal.4$. p, the Spoufe of Chrift be clothed ? Even in Gold of Ophir: She Jhall lo. h brought to the King in Raiment of Needle-work^ She is all glori-

ous within, and fhe Ihall be all glorious outwardly in Body too e're long, as well as Ihe is fo now in her Soul and inward Parts. Jefus Chrift puts Chains about the Necks of all that are his, or that he efpoufes, I mean, thofe precious Graces of his Spirit which he hath Prov.i. 9. purchafed for them •, For they Jhali be an Ornament of Gra<:e unto thy Heady and Chains about thy Neck^ The Father called for the beft Luke 15. Robe to be put upon his Son, as foon as he returned home, and a 22. Ring on his Finger. The inward Beauty of the Spoufe does even

ravilh the very Heart of Chrift : Thou hafi ravipKd- my Hearty my Sifter^ my Spoufe •, thou haji ravijhed my Heart with one of thine Eyes^ with the Chain of thy Neck. With one of thine Eyes: fome under-ftand by one of her Eyes, the Eye of Faith j no doubt that is a precious Grace in Chrift's fight. Every Believer partakes of Grace, and all Spiritual Gifts i every Grace is a glorious Ornament, and of great Price in the fight of God. This Salvation makes Men and Women glorious Creatures, new Creatures, every one refem-bles the Son of a King ; they hereby come to partake of God's Holy Nature: And as the Grace of this Salvation makes glorious ^- Chriftians, fo it does alfo make glorious Churches, CandlTfticks of fure Gold,

Seventhly, This Salvation brings Peace with it. Peace is a preci-Jphtt iS» 0"s Blefling, we receive Grace firft, and then Peace : My Peace I give unto youj my Peace I leave with you. The Peace of God is fo excellent a thing,, that if faffes all Mens Vnderflanding. What would Spira or Child have given for true Peace and inward Serenity of Mind ? Git is a great and glorious Salvation ! Were thefe tiiir.gs conddered, and could be fully opened, it would appeal mo-e abundantly •, true Peace of Confcience is never known to the .Worth of it, but to fuch who have known the want of it.

Eighthly, I might alfo fpeak of Sandiiication^which Bleffing all ihey alfo partake of that have an Intereft in this Salvation: Holi-nefs is an Heaven on Earth, it is Heaven begun here, and it fits and makes every Believer meet for that blefled Inheritance of the Saints

Axefs to th Throne of Grace a Gofpel-Trivile^e. a\q

in Light ^ the Spirit and Graces of the Spirit are given to this end I mean, to make us holy in Heart and Life.

Ninthly, Free accefs unto the Throne of Grace, is another Blef-fing and Privilege which all Believers receive who have a part in this Salvation. Chrilt hath made the Way eafy for us to the Father -■> it is by a new and living Way which he hath confccrated for ui Heb. lo. throMgh the Vail, that is to fay^ his Flefl}^ or by his Death. 20.

Tenthly, All the Promifes of God belong to Believers, and are procured for them in and by this Salvation : They are great, ex-needing great and precious •, there is a Fulnefs in them : the Promifes 2 Pet.i. 4. as they are fure in Chrill, Yea and Amen in Chrift, fo they an-fwer every State and Condition any Believer can be in.

Eleventhly, All the Ordinances of theGofpel belong to this Salvation, and are no fmall Privilege j they are as goldefj Pipes to convey Heavenly Riches, or Sacred Treafure to our Souls.

Nay, and in thelaft place, there is a Crown of Glory that every Believer Ihall be raifed unto, that hath a faving Intereft in this Salvation ^ and not only a Crown, but a Kingdom alfo. Now is not this a great Salvation, which raifes poor Creatures who were fallen as low as Hell, up to Heaven, and of being Slaves of Sin and Satan, to be Sons and Daughters of God ? It was a great Salvation that Jofeph had when he was brought out of Prifon, where he lay in Irons, to be the chief Ruler under the King in Egypt: And it was a great Advancement of David from following the Sheep, to lit on a Throne ^ but nothing like this of Believers. What is an • Earthly Throne to an Heavenly one? He that overcometh, fhall Rev.2.21; fit down with Chrift in his Throne, and reign for ever and ever,

A?? Lie ATlOJSr,

1. Admire this Salvation, fay it is no fmall thing to have a part in it. I cannot particularly apply What I have infifted upon : But,

2. Blefs God for Jefus Chrift. You cannot fay that the Salvation he hath wrought is a barren Salvation. O what is and will be the produd of it!

3. Particularly, Confider what a Blefling Jultification is, and take heed you are not drawn away nor corrupted about the nature thereof.

*^

4. Be exhorted, you that are Saints, to ftrive to exercife Faith in refpeft of your Juftification : Believe the Gofpel-Tefiimony i He that believeth u jafiified from all thingf^ &c. You have the Word - of that God that cannot lie to aflure you of it. Do not judg of your Juftification ac' ording to the degree of your San(fti{ication, as if you were no further juiiincd than you are fandified, or that your San(ftificaiion is any Caufe of your juftification ^ nor do not think you are more juftified v;hen you are in a lively frame of Du-tyj than at another time whendeadnefs and dulnefs takes hold of you.

Objedt. / camot believe /^, a^ to rife to a full perfwafion that I am jftfiifiedy and piall be fwed, though I can relie u^on Chrifi as a poor Sinner for my Jitftificdtion and Eternal Life.

Jnfw. I. Weil, blefs God for that Faith : for a full AlTurance doth not appertain to the EfTence of true Faith, but it is the highefi: degree of it j and no doubt many are gone to Heaven that never attained to that degree of true Faith.

2. I knew a Godly Minifter who told me in his Sicknefs, a little before he died. All his Hopes were gone, he could not come to Chrift as a Saint, his Evidences were fo clouded > this he uttered with Tears, as I remember, and with no fmall grief: He prefently broke forth, and faid, Bm^ Brother^ I can come to him as a toor^ hurdenedy lofi and heavy-laden Sinner^ and I am [me he will notreftfs gwjp, or to that purpofe. If thou canft do fo, certainly great Peace will come in 5 it is from the weaknefs of onr Faith that a ftrong and full Perfwafion is wanting : a direft ACt of Faith lam per-fwaded muft needs bring in the greateft Joy and Comfort •, a looking for all the flgns of true Grace in us, oft-times conibunds a poor Chriftian. If theie is no Sin that thou doft allow thy felf in, but doft hate Sin as Sin, and loveft Holinefs, and art willing to follow Chrift inalUhings according to thy Light, and loveft all tlie Saints of Gcd as Hv.h, no dcubc but thy State is good and fafe.

3. But remcn;b--„ if thou canft not come to a fatisfaclion a-bon!: whatl fpeakj in f^lpecl; of thofe Signs, yet \l.o^^^^ ii thou doll believe, /. e, rely upon the Merits .> d RighteoufneA of Chrift, as a poc r Sin-liik Sinner, all may h^. -.v'.iJ.

4. Take heed you do not look for a Righteoufnefs in your felvcs to reccrcmcnd you to Gcd, or rotiiift in for Juftification : Alfo knew ihat ii i. not for the fake oi" Chrift's Merits, or for the fake of hi. RightPf.ufnefs that we ate juftified, but that it is his Righ-teoufaefs that is the Matter of oyr Juftification alone before God,

Gof^ el-Solvation full and compkat.

as it is imputed unto us, and received by Faith. Chrift's Merits render not our Faith and fincei e Obedience to be any pai t of our Righ-teoufnefs to Juftification in God's light •, 'tis his Right oufnefs only which W3S perfcd, and no other Righteoufnefs> mufl thou be found in, in this refp.dt, if thou art jullified and eternally favtd. Though'tis true, (hat Man that has true Faith, /hall find the Ef-fejftsof it to be fuch, that it wiii cleanfe and purify his Heart and Life j and that Faith that hath not fuch Effeds and good Fruits to accompany it, h a dead Faith, as the Apoftle James Ihews.

H E B. II. J.

Holip p?all we efcape if we jiegkH fo great Salvation ^

421

I

Clofed the laft Day with the tenth Demonftration, to prove ryj\^^^ the Salvation of the Gofpel to be Great and Glorious. SermrvL

Siventhly^ Gcffel-Sdvation ii Great and Gloriom^ hecanfe it «" <«« /s / c r /«//, a comfkat^ and a cornerehenftble Salvation. That which I in- vJiongmt tend hereby is this, viz. There are all things contained in this Sal- becauji Hk' vation which our Souls need in order to Grace, and whatfoever is ^ ^^^ ^'''^ necelTary for us here, and eternal Glory hereafter ^ 'tis not a bar- Tf^"^ ren, or a partial Salvation, but a fruitful and coropleat Salvation : '^'^'^^*''^°" it does not require us to make Brick^ and allow us no Straw ;, it doth not command us to believe, and give m no Power ^ it is not like the Lawthar commands perfed Rightcoufnefs and ccndemns all' that have it not, but gives no Strength to perform it. Some there be '.vho fef ni to preach a (Irange Goipe!, they tell you what Chrifl ha^h done, wz. that he hath died, &c. and done his part in this Sal pdcB, ajid left Sinners to do their part •, the Debt is piid, you nici, go ouL of Pi'ifan if you wV/, this they do tell you : Bur, alas, alas! the poor SInrcr < > bound, he is in Chains,under the Power of Sin and Satan •, nay, he is dead, and what can he do ? Is his Power grc^trr tlianthe Power of Satan ? Can he tranflate himfelf out of tht Power of Darknefs, into the Kingdom of God's Son ? Can he Cola.r^ by any i-\;vver God hath given him, quicken himftif, or raife himfelf from the Dead ? No,, no^ this is impoffibls.

But

But now, fay I, Gofpel-Salvation is a full and compleat Salvation, what is needful and abfoluteiy necefTary to be done for the Sinner, in order to his having a faving Interefl: in it: Jefus Chriil will accomplifh, nay, and he wiO do it himfelf, he will not admit you to have a Shore or a Part in the Salvation of your own Souls: for as he knows Sinners are not ab'e to do that which muft be done for them, and in them, if they are interefled into the Blef-ilngs of this Salvation 5 fo he will have and muil have all the Glory and Honour of this Salvation himfelf, from the firft to the lafl: ^ Chriil hath no Partner, no Competitor in this great Work, I mean, in and about the Salvation of our Souls. ^

I. Sinners, are you dead, dead in Sins andTrefpaffes ? Chriftis John 10. come to quicken you •, / am come that you might have Life: There 10. is in this Salvation Life for dead Smners ^ Chriil hath a certain

Water to give, that whofoever drinketh of it, though he be dead,yet he Ihall live ; that Water is hisSpirit, 'tis by that, by infu-fingof his Spirit into the dead Soul, that the Soul comes to be quick-ned : the Spirit of Chriil is his quickning Voice-, The Dead Jl:ali Joh. §.2$. ijg^y fijf, yoice of the Son of God^ and thsy that hear fiail live. ChriH is our Life, not only as he purchafed Life for us, but as he by his , Spirit infufes it in us. The Spirit is that Vital Principle in us ^ Tou Eph. 2.1, jj^djljg qiiick^ed^ that were dead in Trefpaffes and Sins. And he puts forth his Almighty Power to do this, as the Apoftle had declared to the Saints at Ephef^^ juit in the Verfes before in the firfl Chapter, fhewing to them that the fame Power is put forth in railing us from a Death in Sin, (or in working Faith in our Souls) that was wrought in Chrifl when he was raifed from the Dead ; and there-Epb.1.18, '^ore it is faid to be the exceeding Greatnefs of his Power to m-ward^ who 19,20. believe according to the worl^ing of hi6 mighty Power.^ as before. Can any Man do this, can he raife himfelf? Dead Laz^arus might quicken and raife himfelf as foon out of the Grave, as a dead Sinner can quicken himfelf, or believe of himfelf: no, Faith is God's Gift, and it is the vital Principle of our Souls. I wonder what fome Men mean, when they fay. Sinners mufl come up to the Rule of the Promife, before they lay hold of the Promife. Can they quicken themfelves ? True, if they can, the Promife runs, Chrifi will give them Life. Get Life, create Life in your Souls, and lay hold .of the Promife : ftrange Notion ! I am fure Life muft be firfl in ; '<■ the Soul, before the Soul can do any thing that is truly and fpiri-tually Good ^ before Life is infufed, there is no motion towards God, let the Motives be what they will. ' ' 2. Sinners

spirit, Life and Light cojitained in Gojpel-Salvation, aii

2. Sinners are blind, fpiritually blind, and it is Jefus Chriftmuft give them fight; nay, and he in the Work of this Salvation, if ^-ifa.^j.j^ minted to open blind Eyes : he is given to be a Light unto the Gentiles^ undfo to be God^s Salvation to the ends of the Earth. Spiritual Life and Spiritual Light is in this Sanation, and both are created in the Soul •, nay, when Chrilt gives us Life, he gives us Light alfo.

Objeli. But it is faid. Awake thou that Jleepefi^ and arife from the Deady and Chrifi wtll give thee Light. ^P"-5-T4>-

jinfw. (r.) lanfwer. That which God commands us to do iti one place, he fays he will do for us in another place.

(2.) It doth not imply that the Creature can of himfelf rife from the Dead, but Ihews that he muft be raifed and quickned before he can receive Light from Chrilt.

(3.) It lliews a neceffity of Faith, or that we mull believe, and therefore ought to attend upon the Means of Faith, and look up to God to obtain it: Faith cometh by hearings that is the way he takes to work it in our Souls.

3. Sinners, have you hard and rocky Hearts, Hearts of Stone, even as hard as the nether Milftone ? Why now God bids you, he commands you to make you a new Heart. But can you do that ? if Chrill never gives you Salvation until you create in your felves a new Heart, and break your ftony Hearts into pieces, you will ne-verr have Salvation at all, but muft perifh for ever ^ and this Salvation will be in vain to you, and to all Mortals were it fo : But pray obferve the Promife, this Salvation is fb full, that it hath a ^

new Heart in it \ Anew Heart alfo I mil give yon, and a new Spirit J win pHt within yon^ and I will take away the ftony Heart out of your Ezek. jifi. Flejhf and will give yon an Heart of FleJJj ' A new Heart, a holy, 2(5. a tender and broken Heart, this God will give : It is not naturally, in us, but it is of God's free Grace given to us: Hence JDavid cried. Create in me a clean Hearty O God, and renew a right Spirit VCdl ^i>,. within me. Thou didll, as if he /hould fay, give rae a new Heart, but I have apoftatized from thee, and polluted my Soul 3 O create again a clean Heart in me, or renew thy Work. Not that he had loft his new Heart, but he would have God recover him from his Fall, and put him into a holy and fpiritual Frame, which none but he that hath an almighty creating Power can do. And if we cannot quicken our felves from a State of fpiritual Deadnefs, howlhould poor Sinners raife them.felves from a State of fpiritual Death ? Sinner, here is Comfort for thee whofe Heart is hard, and thoiu ^eleit it hard, and that makes thee ^0 mourning all the Day, v ber

hoida;

hold, in the Salvation of the Gofpel, a new Heart, a Heart of I Flefh is promifed ; it is not you that can make your Heart new : ™ No, no, it is Jefus Chrift that mull doit, 'tis his Work^ PVs are Bph«2r!o. ^^ tForkmafifliip^ created in Chriji Jefti6 to goodlForks.

4. Is there in the Hearts of Sinners naturally Enmity againit God ? Chrift in this Salvation takes it away : The carnal Mind U •Jlom. 8.7. Bnmity agatnfi God, it U not fuhjeU to the Lam of Godj neither indeed can be. Seein what a Pickle the Mird :^iid Will of Man n^Lurally is in: What can a Sinner not do, if the DoiH-rine of fome Men were true? they can repent, believe, be regenerated, and what not ? But what fays Paftl, their Mind, rheir Will U not fubjcdt to the Law of God, nor to the Gofpel, nor R-uIe of the Promife neither, neither indeed can he. Where they put a can. Fan! puts a canmt. So in another place he faith. But the natural Man rectiveth iCor.a. not the things of the Spirit of Cod^ for they are foohjlmefs unto h'm j *4* neither can he know them^ becanfe they are ffiritnally difcerned. Here

is a cannot again \ 'lis impolTible till the Spirit of God removes that Enmity and Darknels, and bows and bends the Will to the Will of God. which fliall be done when the Salvation of the Gofpel comes with Power to the Soul of a poor Sinner. ^Tis Chrift that muft flay this Enmity, as well as he did that which was between Jews 2iVi(\ Gentiles: He is a Mediator, not only to rec^rciie God Pf.iio.g. to us, but us alfo to God •, My People fiall he willing in the Day of tny Power,

5. Sinners, are you polluted, defiled with Sin, and filthy in

God's fight ? How will you get rid of this abominable Filth, which

renders you loath fom in God'^s fight? Canyon wa(h away your

Pollution, will Snow-water do it ? No, no, For though thou wajh

thee with Nitre^ and take thee much Sofe^ yet thine Irnqnity U marked

before me^ faith the Lord. Sin is not eafily wailed away, the Guilt

of it, nor the Filth of it: This Job \vd\ knew, therefore fairh, If

1 waj}} my felf with Snow-water, and my Hands vever fo clean, yet

jhalt thoH plmge me in the Ditch, and my own Clothes Jhali abhor me,

'Tis not Snow-water, nor much Sope, no nor a Sea of brinifh

Tears that can wa(h away the Defilement and Guilt of Sin that

cleaves to the Soul. But? Sinner, in this Salvationihere is a way

Zcch.i2. found out to cleanfe thy filthy Soul, nay, a Foumain opened for

I. * Sin and for Vncleannefs. God, 'tis true, fays, Jf^afb thine Beart

}^x./^*i^-fromWic\ednefs^ that t host may eft be faved. So far I deny not, as

Man is able, he ought to abftain from Sin, and cieanfehimfelf: But

loh. 12, fays Chrift, // / wafh thee not^ thon hajl no part with me : 'Tis he,

iti

2 5>

It IS his Blood that cleanfes us from aU Sin. This Salvation, Bre-1 Joh.r.7 thren, is a full and cx)mpi j \i S illation, Id brings every thing with it we need. Rather than the Scain, the Pollution and Guilt of Sin Ihoiild abide upon us Chrilt will pour forth his own Blood to wa.Ti it away •, He h.nh loved m^ and wajhed hs from oar Sms in his Rev own Blood. He gave himf^lf for his Church to this End, Th^t he vr,u ' ^' might fan5lify and cleanfe iuwith the wajhing of Water by the Word^ 26. '^' that he might prefent it to himfelf a gloriom Churchy mt having Spot or Wrinkle^ or any f.;ch thing, but that it might he Holy and withoM Blemilh,

6. Sinners, are you bound in ftrong Chains, and in the Prifon-houfe ? Are you in the Bonds of Iniquity ? How will you do to come out, for you are kept by the ftrpng Man armed : if you can conquer this ftrong and cruel Enemy,you may get out; but are you a Match for Satan ? No certainly,none can deliver himfelf, nonecaa get out of Satan's Hands, it mull be done by one mightier tihan he. Well, in this Salvation there is Liberty, Ghrifl is clothed with Power, as you lately heard •, he is anointed to preach the Go/pel to the Poor : he is fent to heal the Broken-hearted, to deliver the Cap- Ifa.di.i. tives, and to fet at liberty them that were bound. Jefus Chrill is Wronger than the ftrong Man armed ^ He hath taken captive C^w^-Luk.4.i8, vity himfelf. O what i blelTed, what a great and glorious Salvation is this!

7- Are you poor, and naked, and have nothing to cover your Nakednefs but filthy Rags ? Well, be it fo, yet this Salvation bnngs to you a rich and glorious Robe, viz.. Chrift's Righteoufnefs nay change of Raiment i Salvation it felf is called a Garment,' and It IS by this Salvation alfo you have the Robe of Sandilication and Grace wherewith you are clothed : Humility is called a Garment i J counfel thee to bny of me white Raiment^ that thon mayfl^tvx r8 be clothed^ and that the Shame of thy Nakednefs appear not.

8. Are you poor hungry Souls, and have no Bread, nothing to eat, but are forc'd to feed on Husks, as the poor Prodigal did ? Soul, to thy joy, in this Salvation is Bread of Life for thee ^ Eat you Ifa.55.2. that which ts good, and let your Soul delight it felf in Fatnefs. The Gofpel, Sirs, provides a Feall of fat things. Have you not read of the Marriage-Supper, All things are now ready f O what a Banquet doth this Salvation make for hungry Sinners, and fuch who hunger and thirft after Righteoufnefs Ihdll be filled.

9. Are you Thirfty, and have no Water to drink ^ are all Wells empty, and all Springs dry ? Yet know, O Sinner, here is the

I i i Well

John7. Well of Salvation brim full*, Jf any Man thirfi^ let him cemt ra 37>53. mg and drinh^

10. Are you guilty. Sinners, and condemned to die by a Holy and juft Law ? The Gofpel-Salvation has a full Difcharge for you, Chrift hath died in your ftead, and here is a Pardon, a free Pardon obtained upon his Satisfadion.

11. Or Sinner, doit thou want a broken Heart, dofl: thou want a penitent Heart ? in this Salvation Chrilt ha^s purchafcd Grace

Ad.5.31. to melt and foften thy Heart; Him hath God exalted nt his right Hand, to bs a Prince and a Saviour^ to give Repentame to Ifrael, and Remijfionof Sins,

12. Doll thou want FJith, or more Faith ? It is to be had in this Salvation *, To yon it U given in behalf of Chrijh^ not only to believe^ &e.

Heb.12.2. Xo Believe, Grace to believe is given to poor Sinners •, Chffi u the jinthor and FinijJjer of cur Faith.

13. Do you v^ant Peace? theGofpel is the Gofpel of Peace, Chrifl: is the Prince rf Peace; and as he had made Ptace for us, fc he hath promifcd to all that lay hold on this Salvation to give them Peace, yea great Peace, not fuch Peace that the World dves.

14. Do you want Strength ? it is in this SalvaJon alfo-, Jn the Lord (that is in Chrilt) fljall one fay^ have 1 Rightfonfnefs and Strength. Nay, you fhail be ftrengthned according to his i:lorious Power', Ghrift is our Strength : as he is God's Arm of Po^er,

I&.41.10. fo he is our Arm alfo ^ / wtll (irengthen thee •, yea.^ 1 vill help thee *, yea, I W2II uphold thee with the right Hand of my Ri^hteoufnefs,

15. Or do you want Comfort? thisS^.lvati on hath all Joy and fpiritual Comfort in it: God is called the God of all Comfort and Confolation-, but he is fo-nly to u^ in Jefus Chrift. Chrift hath procured and ft;ntihe Comforter himftlf to us and to abide with

John-14. us for ever *, / wiH not leave yon comfo tiefs I wtll come unto yon.

iZ. 16. Do you want Weapons and Armoiir to in^age your Ene-

mies? this Salvation pro ides rhefe alfo, ke Eph. <5. ic, 11, 12,13. Ghrift's Souldiers are armed como'e^.tly, yea, they have Armour of Proof put upon them.

17 Do you want a G ide ? thisSalv.tion provides you an infallible and faithiu! Guiat alfo. (i.j To guide u?, we have Gcd's Word, which is that fjre Word or Proph.cy., which if you follow, yon fliall nev r go aftray. (2.J To guide us we have alfo the

John \6. Hdy Spirit, and Sptrit o[ Truth -^ when ki^ coms^ hs wtll guide yoa

J 3 ir^all TrHth,

i§. Or

Co/pel'SalVation a full and compleat Sanation.

41/

18. Or do you want a Shepherd to feed you, a Kin^ to rule you, a Triefi to fdCiifice and^ make an Atonement for you, a Pri.^hn to' teach you ? this Solvation provides all thefe for you : Clirifl; is yonr She^her,dy your Pr/f/, your King^ your Fri)/?/?ff, and excels all that ever bore thofe Nfcamcs.

19. Oo you want an Husband, would you change your Condition: vVhacfayyou, Sinners, particularly you you:,f^ People, do you deflre a good Match, to be well dlfpofed of m Marriage^? O then receive this Salvation, here is a Prince, nay the Prince of the Kings of the Earth, that defires your Love ^ will you accept of this Offer ? behold, be is now come and knocks at your Doors. O open to him, fay not m^ \ For this Match being once made between Jefus Chrift and your Souls, this Salvation and ail that is contained in it, is yours forever.

20. Would you be Rich, Great, Honourable, truly Rich and Honourable ? here it is, receive this Salvation, and all thefe thln'^s (as you heard the lafl: Day) are yours; none fo Great, fo Rich,

nor fo Honourable as Believers: The Righteons is more excellent thalvrav. 12, hU Neighh fir, the Saints are the excellent in all the Earth. 12.'

21. Do you want Health, and would you be freed of all your^^'^'^^'S* Difeofes and Sicknefs for ever? Health is in this Salvation, Soul-health, and that is the beft Health ^ Chriil hath born our Sicknefles

to cure and heal our Souls.

22. Do you want a great Portion ? this is more than all the other, G^dmhe this Salvation is fo comprehenhble, that God himfelf is contained ^^^^vmon SD it: This Solvation gives us Interelt in God, God hereby pives ^f^'^^^'^' himfelf co every Believer to be his Portion, Chriffc hath purcha-^'^' ''^H fed this Portion for us, he reftores to us a loft God j by this Sal- mnnl vation we come to injoy God a^ain.

(i.) God is a Portion that will fupply all thy Wants.

(2.) A Portion that will content and fully faasfy every Soul that has an Intereft in him.

(3.) A Portion that can never be fpent nor wafted.

(4.) A Portion forthy Soul, and a Portion that will laft as lon^' as thy Soal fhall laft, and that is for ever. Sirs, many h.wc great worldly Portions, but they arc fometimes foon fpent, and they become poor and miferable. Some alfo have great earthly Portions, bodily Portions, but have no Portion for their poor Souls: O gee God to be your Portion, i.e. believe in Chrift, receive by F-aitfe ' this Salvation, and God is thy Portion, Chrift is thy Portion.

^ii ^ (5.) God

(5.) God is a prefent Portion, and alio a future Portion ^ you may feed on this Portion : and the more you live on this Portion the more you have. '

C6.) God is an infinite Portion, an inconceivable Portion •, what-foeveris in God fo far as it is communic^le, or God feeth good to impart of hirafelf to I'S, fo much of ^od we (hall have: what God is, and what God has, is a Believer's.

(7.) Sinner, a Portion thou muQ: have, and God too to be thy Portion, or thou mult perilh forever. The lofs of God at firft was the undoing of all Mankind, that was our ruin j nor can that Lofs be ever repaired until we have God again : an eternal lofs of God win be the Torment and Mifery of the Damned.

(8.) The Reafon why the Father fent Jefus Chrift to work out this Salvation was, that we might have God to be our God : Brethren, God faith to every one of you that are Believers, as he faid Gen.i $.1. to u4braham^ Fear not^ Abraham, lam thy Shield^ and thy exceedinf Pfal. 73. great Reward. Such may fay with David^ My FUjh and Heart faii-26. eth •, hit God is the jirengih of my Heart and my Vortion for ever.

Lam.3.24. And with the Church In thQ Lamentations^ The Lord is my Portion faith my Souly therefore will I hope in him.

(9.) Brethren, God in this Salvation breaks up ( as I may fay ) the Fountain of the great Depths of his Divine Grace, Love and Goodnefs -. The Paflage was ftop'd by our Sin, till Chrifl: opened it by fhedding his Blood ^ there was no other way whereby God might let-out of himfelf in his Eternal Goodnefs to us, but this Way only, to the Glory of all his Divine Attributes.

(10.) Hereby we have not only God to be our God, our Portion, but he is fo reftored to all that believe, that they fhall never lofe him again for evjer.

(11.) Did we want a Surety, not only to pay our Dt bts, but alfo tofecureusjn a State of Grace, and to prtferve ail our Riches for us •, this Salvation provides fuch a glorious Surety for us: Alas, we are like poor Orphans under Age vvhilll in this World, and f:re not able nor fit to be intruded with what is our own, I mean, to have it in cur own Hands; therefore weand?ll our Riches are pat into the Hand of Chrift, to keep and improve our Riches for us, and to give of it forth to us as he in his Wifdom fees belt forns. They that flight this Sal'/ation, flight this Portion, this . God, and ail true Happinefs in him : in this Salvation, this Portion isoflered to you Sinners, God is willing to be your God, your Friend, your Father and Portion forever. Here is God in this

Salvation,

Salvation, Chnft in this Salvation, the Holy Spirit in this Salvation i God, and all the Fulflefs of God ; Ghrilt, and all the Riches of Chrill; ^ the Holy Spirit, and all the Graces and Bleffings of the Spirit: the Pearl of greut Price is thine, if thou halt a Part\and Interelt in this Salvation. Here is the Spirit to quicken thee, to renew thee, to fandify thee, to ftrengthen thee, to comfort thee •, here is Grace to deck and adorn thee, rich Robes to cover thee the Promifes tochear thee, feed and fupportthee, the Ordinances ?c to feaft thee, and Angels to guard, proted and preferve thee. '•■-' O what a full, compleat and comprehenfible Salvation, Brethren, is the Salvation of the Gofpel!

23. Andlaflly, here is Heaven in this Salvation, Heaven, and all the Glory of it ^ here is a Kingdom in this Salvation, a Kingdom of Glory, of Light, of Joy and Pleafure ^ here is a Crown that fadeth not away, in this Salvation, a Crown and Kingdom for every Chriftian •, therefore this Salvation is great and glorious.

H E B. II. 3.

How pall we efcape if m negleB fo great Sahation !

B

RETHREN, the lail time I /hewed you that Gofpel-Salva- (\J^^ tion i a great and glorious Salvation, becaufe it is a full, Serm. vil.

a perfed and i ompleat Salvation •, it is not a piece or part ^^^Y^ -of our Salvarion that Chriil worked, and doth work out for us, but it is the whole of it in every part thereof.

Twelfthly, 'Tis a Great Salvation, in refped of the firfl and Gofpei-saU princip;=l Minifler, Preacher, and Publifher of if, this is^^^^'"'^''^'^^ one of the Apoffle's Arguments and Demonftradons in our Text, j?/!f'^f nhtch at frfi begm to be fpoken by the Lord, &c. Jefus Chrift was^y^k not only the Saviour that God Tent, and the Author and Fini{h^rgreat Mni^ or this Salvation, but the Revealer, the Minifter or Preacher ofhofit. It : God who in tims pafi fpake unto the Fathers by the Prophets, they Heb. i. a. were his Minifters, Hath in thefe lafl Days fpoken to m by h^ Son-, that IS, his Son perfonally, as he was manifeft in the Fieik c;.-

I. His

4^0 Chrift preaches the Coficl'Sahationy therefore ff-eat,

1. His own Son, his only Son, his only begotten Son ^ he hath no other Son.begottcn by an eternal Generation but Chrilt alone.

2. The Father"'s Heir, The Heir of all things^ by whom alfo he made , the Worlds who it the ex^refs Image of ths Father s Perftn^ and th:

Brightnefs of his Glory.

3. He that hath ilie abfolutc Lcrdlhip and Dominion over all Creatures in Heaven and Earth.

^ 4. Nay, and God the Father alfo fpeaks himfelf in him, in fuch ^ a fort and manner as he never before fpcke in any Initruraent •, 'He hath fpokenMr)to$U'^ thar is, theP'atherin and by the Son, who is in perfonal Union with himfelf. O what a kind of Salvation is this, what aGofpelisthis, that is thus revealed, made known, and publilhed unto us 1 What Morial can think to efcape that negle(n;s lb great Salvation ? What were the Holy Angels who delivered the Law, or what were the Prophets to thU glorious Perfon, -^Mat. 21. ^ insan, the Son of God ? But at L-ft of all he /am umo them his Son^ $7-' f^y^^l-i They Will reverence my Son', lure they will 21 tend upon his Word •, Can they forbear honouring and reverencing fuch a Perfon ? Now 1 will try them: as if God Ihould fay, they may know the Matter is of great Moment, and I am in good EarnefU and look for Fruit from them. Sirs, Jefus Chrift, by Caiiing or Office, when he was upon the Earth, was a Miniiler, a Preacher : O what great Condefc^nfion was this inhim, who is the true and eternal God! and what an honourable Imployment is this! What a high and fublime Office is the Office of a Gofpel-Minifter 1 With what Mat. 20. Trembling and Fear ought it to be undertaken 1 I come not jo bs 28. mimftered to^ but to minifier ^ that is, to preach the Gofpel, to com-

municate heavenly Treafuie to the Souls of Men and Women. The Priefts under the Law were God's Miniilers. Jefi:s Chrift is God's High Priell, and therefore his chief Minifter •, we muft re-ikb. 7. 1, ceive the Law at his Mouth, at this Prieft's Mouth : We have fuch 2. an High Trie^ who is fet down en the right Har.d of the Throne of the

Majejiy injhe Heavem \ a Mlnifer of the Sanclaary^ and of the true Tabernacle^ &c. or the true Church, the Church of the Firft-Born, y«fe (J. which the Jewiih Church was but a Shadow, a Type of: Butnovs? he hath obtained a more excellent AJirtfity^ he excels all Miniilers; all true Miniilers are but his Subftitutes, and mult one Day be accountable to him *, he is the Great Shepherd^ and chief Bijlicp of car SohU. This is he that fpeaketh from Heaven, who came from Heaven himfelf, and received his Dodrine from the Father, as Mediator, 0is^ZTi& as the great Minilter of Righteoufncfs: O how ihall they

cfcape

When Chr'tfl firjl began to preach the G of pel. ^^

cfcape that refufe fuch a Preacher, ow^ that fpeal^tb from Heaven ^ Heb. u nay, him that is God over all, bleHed for evermore. Where the 25. Word of a King is^ there is Power. Who fhall not then attend upon the Word ot this King, this great and mighty Lord ? Sinners, with what Awe and holy Trembling fhould you attend on the Word of this Salvation, thMt begAn firfl to be /poken by the Lard ? Chrift may be faid to fpeak in and by the Prophets, nay, to fpeak to Mam: But this fpegk^n^ doubtlsh refers to his perfonal fpeak-ing when he was on Earth. There may be faid to be a threefold-beginning of theGofpel-Miniflratioii.

1. In Prediftions, by Proir ifes, and by Types.

2. In the immediate Preparation of it, aud fo it begun in the ■ Miniltry of John the Baptift.

3. In the open, clear, 2nd a^ual Miniftration of it^ and thus" it begun to be firft fpoken by cnr Lord himfelf, ( upon his Raptifm,. for then he entered upon his Minidry ) and it was carried on afterwards by his Apoftles, and other iMinifters that he appointed j and by his Church he daily ftill does appoint, and in an ordinary manner authorize Men to preach it. But O how great is this Salvation, that God fhojid pleafeto fend his own Son to preach and publi/h this Salvation ! Brethren, fhould a King lay afide his Crown, and throw off his Princely Robes, and come into the Pulpit and.preach the Gofpel, would not all wonder at ic, and liock to hear him ?' David was a Kifig, and yet a Preacher ^ Solomon was a King, a mighty Kin2, and yet a preacher: but what poor and igncble,. low-born Kings, nay, bafe-born Kings, were they to this King, Vfhoii the King of Kings^ and Lord of Lords f Certainly this is Matter of higheft Concernment, or of greateft Moment of all things in the World, and before all things to be regarded. Did Chrilf in Pcrfon fpeak from Heaven to Men on Earth, and make known to them this Salvation ? Moreover, he fpeaks ftill, he it is-thrU fpeak^ to you now. Day by Day, by us his poor Minifters,. who may be you are ready to ilightand defpife in your Hearts ^ yet know CnrilFs fnthful Ministers perfonate him, they are his Ambaiihdors, they rcprcfcnt rue very Perfon of Chrifl;: Now then

we are Ambijfadors for Chrifl.^ m though Cod did hefeech you by ip 2Cov.'\i' We pray yon in Chrifi's ftead^ be ye reconciled to God. He that hear- 20. eth you^ faiih Chriil, hearerh me-, and he that defpifeth you^ ^-^fp^f-i u eth nie ^ and he that defpifeth me^ defpiyth him that fcnt me. Little j^, doSinners think what the/do when they fleep under the Word, difregardj flight anddefpife the Word of this Salvation in the

Mouths'

4 J1 Galpel-SalVation great in refpeB of its Confirmation,

Mouths of Chrifl's Minifters, Chrift's AmbalTadors. See what Chrilt himfelf faiuh, And wloofoever fkall not receive you, nor hear

NTat. 10. yonr Words jhake off' the Duft of yoar Feet. Pertly I fay unto

14) IS' yoH^ It fhallbe more tolerable for the Land of Sodom and Gomorrah in the Day of Judgment^ than for that City. All this is becaule ic is Chrift's Word, and Chrilt that fpeaks to you by his Servants \ the fame Contempt that is (hewed to the Ambafladors of an earthly King, is (hewed to him j and he treats them as if it were done unto himftir. Moreover, the Efteem and Honour that is /hewed to an Amba(rador in receiving his Word, or in hearkening with awe and refped to what he fays in his Mailer's Name, is Ihewn to the King. Minifters are not to be efteemed or had in Honour for their own fakes, but for Chrift's fake : But if you love Chrilt, honour Chrift, you will love and refped his faithful Servants, and hearken to what they fpeak unto you in his Name and by his Authority.

Cofpel-Sal' Thjrteenthly, The Salvation of the Gofpel is great and glorious,

vationgreat[{ YfQ confider the wonderful Confirmation and Ratifction of ic

uSndfr- ^" ^^^ ^^y^ °^ ^^^ Gofpel in the Primitive Time:> j PVhfch firfl be-

fnl Confir- £^^* ^^ ^^ ffoken by the Lord and wa4 confirmed to m by them that heard

mation. him •, God alfo bearing them witnefs^ both with Signs and Wonders^ and

Heb.2-3)4. "^^^^ divers Miracles.^ And Gifts of the Holy Ghofl, according to hu own

Will. The Apoftle brings this in alfo as a farther Demonftration

of the Greatnefs of the Salvation of the Gofpel, namely, the

confideration of the miraculous confirmation thereof.

God is faid to bear witnefs to the Gofpel, and to the Salvation thereof i there was never fuch Witnefs born to any Truth, as is to the Truth of the Gofpel. For,

1. All the Prophets bore witnefs to it.

2. John the Baptifi was fent to bear witnefs to it.

3. The Apoftles were alfo WitnefTes chofen of God to this end; nay, and we have the Witrefs of God himfelf-, And the Father

]oh.5.57. himfelf that hath fent /wf, hath born witnefs of me. The Father bore witnefs at our Saviour's B^ptifm, and at the Transfiguration, by a Voice from Heaven.

4. We have the Witnef> and Confirmation of the wonderful Miracles that our Lord v\ ro 'ghr : But / have a greater Witnefs than

Vir ^0. f^'i^of John -.^ for the Works rrhich the Father hath given me to fimfh^ ' the fame do bear witnefs to me that the Father hath fent me. That

which was a Witnefs of Chrift's being the true Meffiah, was a Witnefs of the Salvation he hath wrought i. He

The Jngels pry into the Salvation of the GofpeL a^j

1. He raifed the Dead, opened the Eyes of the Blind, even of him that was born blind *, hecaftout Devils, hecaufed xhQLame to walk, the Dumb to fpcak -, he cleanfed the Lepers, and healed all manner of Difeafes and Sickneiles among the People, and all to confirm the Truth of this Salvation ; no Man ever did fuch Works.

2. Moreover, the Holy Ghoft was given in a miraculous manner unto the Apoftles and others, they were filled, yea baptized with it, they fpake many llrange Languages •, and all this was,

CiO To confirm and fully to prove, thatChrift was the Son of God, and Saviour of the World.

(2.) To confirm the Truth of hisDoi^rine, and every Precept^ Ordinance, and Promife thereof.

(3.) Toafliire all that believe of the certainty of their Eternal Salvation, and that they fhould never periih. And alfo,

(4.) To aflure all that believe not, that repent not, but live in Ways of Sin and Wickednefs, that they ihall all be damned : It confirms particularly that word. Except ye repent^ ye Jhali all like-Luke 15. wife perijh'^ and that word, Except a Man be born agaiity he cannot ^>^' fee the Kingdom of Cod y and that, But he that believeth not^ the I^Jj*^*?' WrathofCodabidethon him-^ and this in my Text, touching the '

Impoflibility there is for any Man to efcape that negle<fts this fo great Salvation, and whatfoever elfe is contained in the New-Teftament.

3. It was alfo ratified and confirmed by the Blood of Chri/I-by his Death, and by his glorious Refurredtion, and by ih^ rending the Fail of the Temple^ and by that great Darknefs that was at the time when our Lord gave up the Ghoft, over all the Earth •, and by the rifing of many of the dead Bodies of the Saints after his ^^^' ^7« Refurredion. Look to it, Sirs, this Salvation muft needs be very ^'' ^^* ^reat that was thus confirmed.

FoHrteenthly, The Gofpel-Salvation is great, if vjQCQnMtvmthrheSaivd-what amazement the Holy Angels behold it, they arefaid to look "'"* "Z^-^* into it: i Pet. i. 10, 11, 12. Of which Salvation the Prophets have en- .^^^^^^^'^^ <iHired and fearched diligently., who prophefted of the Grace that [honld^^^^lf^ffi come unto yon : Searching what., or what manner of time the Spirit ofhofdU-Jitk Chrifi which was in them did fgnify., when it teftified before-hand the admlrationo Snfferings of Chrifi., and the Glory that Jhonli follow. Vnto whom it woi revealed., that not anto themfelves, but unto tu they did minifter the things which are now reported unto you by them that have preached the GofpelumoyoH^ with the Holy Ghofi fent down from Heaven.' which

K k k ^kin^s

things the fids defre to look mo. They look into'it with the greateft diligence, do, as it were, bow down to vry ir^^o it ilZ Itand, as It were, aflonifhed to fee the Son of God in Fle'/h or having taken Man's Nature upon him •, he that is their migh^J Lord and Soveraign, to abafe himfelf to fuch a dearee and Vn ri;!^ the Ihameful Death of the Crofs, to work out SaTvatio'fo^^^^^^^^^ vi.e and rebellious Creatures as Mankind are : 'Tis faid Hewl

J T,m. 5. /... .f Angels The Angels knew of Chri/l's coming, no tZ long before he was raanifeit in the Fle/h. The Anpel told DW of the feventy Weeks, ^rAo{ the cutting off of ihi"Mefuh - and the Angels aifo brought the firft News of his Incarnation and Na-tivity : but neyerthelefs with what Wonderment was hefeenof the Angels! The natural Knowledg of the Angels which we un-derftand not, no doubt is great ^ but they have alfoan experimen-

lph.3.io.^S^^:£f^^^g' t^ey learn of the Church the mamfold mfdom of 7 .^.l^y were like wife Witnefles of our Saviour's Refurredion, and miniftred to him in Im hioo^y ^^ofiy: Lo the Salvation of our Sculs doth not a little a&d the Holy Angels v they fee God's Love is more to Manlgnd, than it was to thofe Creatures of their own Nature that fell, I m.ean, the Evil Angels. O, my Brethren lliall the Angels look into this Salvation, whom it concerned not as It doth us, (they did not need a Saviour to redeem them) and fhall not we look into it, pry into it, and be affedted therewithal ? Shall all in Heaven contemplate it, and not we ? Is it fo creat fo glorious, and fhall we not mind it above all things ? '

G4^l.S,i. Fiftemhiy, It is great Salvation, becaufe it is a free Salvation, it

rX- p'" ° T?""'^' ^'"^ """"^ ^^"'^''' ^^^""''"'' "'''^"^^ ^'"'y^ ^"^ ^^'^oHt

ciii, becaufe^'''"' Ua. 55.1. True, fome things you mull; part with, who-itisafm e^'^r yo" are, that will have a pare in this Salvation : But what is Salvation, that ? Nothing of any Worth, nothing that will do you any good : You mua part with your Sins, with your filthy Lulls, with the Love of this World. Chriftcame to fave hii People from their 5w^_nctintheir.Sins,no, no. They that will not part with their Iniquities, with t'neir carnal and finful Pleafures, Profits and Honours, are never like to have any Part or Lot in this Matter : Nay, and they muii part with all their own Righteoufnefs too, I mean, in point of Trull and Dependance, and mufl fee that they have nothing which can recommend them to God, nothing that can jufthy them in the fight of God ; unlefs a Man denies himfelf in aU tnefe Refpca;s, he canaot be Chti/t's Difciple. eut notwith-

gsflding

Handing this, yet the Salvation of the Gofpel is free ; the worit of "

■Sinners have an Offer of it, they whofeSinsare as^-f-^ at Scarier^ or as red <u Crimfon ; here is Wine and MHk^ without Money-, or any I^a. 55. thing the Creature hath topnrchafe it, or to give for it : ic is noc '' 2. to be had for the fake of any thing done by us, or can be done by us, or wrought in us. Sinners, the Water of Life is freely tendred to Rev. 22. every one that thirfteth, nay to every one that w//, that has a Will 17-inclined to accept it \ if it could not be had unlefs we firft cleanfed our felves from our Sins, or made us a new Heart, it would not be free or alone of Grace, nor to be had on eafy Terms, nay not at all: But you have heard that a new Heart is one part of this Salvation, 'tis contained in it \ and thofe that would be walhed, mud come to the Fountain of Salvation, they mult come to Chrill, believe in Chrift, or by Faith apply his Blood to wafh and cleanfe their polluted Souls.

Brethren, if there was a Salvation for rich Men only, what woiild become of the Poor ? But this Salvation is offered unto the Poor as well as unto the Rich j nay, and they chiefly indeed do receive it, as our Saviour teflifies. And if ic was a Salvation for Righteous Men only, what would become of ungodly Sinners ? But remember, this Salvation is onlytfor Sinners, I mean, fuch that fee their Sin, and know the want of a Saviour j Chrifi came not to call the JRighteoHs^ but Sinners to Repentance.

Sixteenthly^ In the lafl; place, Gofpel-Salvation is a great Salvation, Sahatm becaufe it is an eternal Salvation : Andbein^ made perfect, he became ^^^^^^^4 the Author of etert^al Salvation to all them that obey him^ Heb. 5. o. ^^^^''^M As Chrift brought in an Everlafting Righteoufnefs, fo he wrought ^'^^'*^' out an Everlafting Salvation : Ifrael ^all be faved in the Lord ira.45.i7; with an Everlafting Salvation •, once faved, and for ever faved : For as the Damnation of all that refufs or negled this Salvation fhall be Eternal, fo the Salvation of all that receive it fhall be alfo Eternal : The Earth Jhall wax old like a Garment^ and they that dwell ^^»'$^'^' therein jhall die ; but my Salvation jfiall be for ever^ and my Riahteonf-nefs Jhall not be abolijhed. ^

Thus 1 have done with the Demonflration of the firft Doarine which I (hall improve in applying the next Propofition. '

Kkk 2 HEB.

H E B. ir. ^.

How pall we efcape if we negleU fo gnat Salvation ?

<vA/-i Doa;. !!.''-■ "^ H E great Salvation of the G off el may be negleEied,

Scirnwm I This is implied in my Text.

^Ij J^ Wow Ihall we that preached it efcape if we

.'^-^-V^ neglea; it ? Or how fhall you that hear it preached efcape if you Begleait?

Fir/, I Ihalllhew you what is intended by neglecting this Sal-

vation.

Secondly, Shew you who they are that may be faid to negled it. Thirdly, Shew you from whence it is that fome do negled it. Fourthly, Shew you what a great Sin it is to negle^ the Salvation

of the Gofpel.

Firft^ To negled the Salvation of the Gofpel, k to negled the Means of it, the Way which God hath appointed in order to our obtaining an Intereft in it.

2. It imports a flighting of it, to omit feeking after the Know-ledg of it, or to take no pains in oirder to the obtaining the Grace and faving Bleflings thereof

3. Or to feek Salvation fome other ways. But,

gm\l% ^rifw. I. Such who do not think upon this Salvation, they do Mvtmn, negkd it: Some do not regard it at all, it is not in their Minds j they do not trouble their Thoughts about it, though it be fo great. That whi^h a Perfon thinks not of, let it b? Matter of never fo great Moment, be fure he doth negle(^. Have you, faith a Man to his Fiiend, done that Bufinefs I defired of vou ? No truly, faith he, 1 never thought of it *, this difcovcrs he hath negledted it: So it is here in refpett of this greai Salvation.

2. Such negled the Gofpel Sa vation, who do not fludy it, pry into it, and lab.'-ur to find oat the great Myfteries that lie hid in it. As he that is put out an u^pprentke^ to learn feme curious Art or Trade, that never ftudies the Matter, or piies not into the Mylteries thereof, negkas his Trg^e; So they who do not ftudy

the

Who ne^leB the SalVatm of the Go/pel. a ^ y

the Gofpd, and the Myfteries of Chriil crucified, do negledl the gteat Salvation thereot Faul determined to know nothing a-mongft the Learned CorimhUnsy but Jefus Chrift and him cruci- i cor 2 fied j this fliews he did not negleil the Salvation of his own and ' *'* other Mens Souls. Withont comroverfy^ great is the Myftery of God- i Tim. 2. linefs: Tis not eafy to underftand the Gofpel, it is lb great a My- i^. ftery ^ if it were only a Law, with Promifes annexed to thofe who lived up in Obedience to the Precepts of it, and Threats to fuch who were difobedient to its Precepts, it would not be a Myftery j nor would the i^^^rw^ C'm/^ have counted the preaching of fuch a Gofpel to be Foolifhnefs; for fuch a Gofpel comports with Man's Carnal Reafon and with Natural Religion: But to preach Salvation by a Man that was hanged on a Tree^ or by a crucified Saviour, that is a Myftery. And hence it was contemned by the Greeks, they could not underftand how they could be juftified by another's Righteoufnefs, or that Chrift could fatisfy for their Sins; or how our Sins could be made his, that his Righteoufnefs fhould be made ours-, this is a Myftery, and this Myftery fome People do not, will not ftudy, and fonegled this Salvation.

3"' Such negled: it, that will not hear the Gofpel preached, but either lie at Home, or walk in the Fields, or content themfelves to hear Morality or good Manners only preached, which is all the Salvation too many preach in fome Places: they think they need not trouble themfelves about any other Matters of Religion, but only to do to others oi they would he done itnto ; or to live fober Lives and to dojuftly : This is good, and it is in a right manner held'forth m the Gofpel, and preach'd by fuch that preach this Salvation : But if this were all, in vain was it that God fent his Son into the Worlds nay, if Morality could fa ve Mens Souls, or any Righteoufnefs of the Creature, or inherent Holinefs, Chrift is dead in-vain. Thefe Men know not what the Gofpel is; and thofe who preach no oth.T Gofpel than Morality, do but go about to make the People gnod Heathens •, for what is this, but the Religion of-the Heathen Philofophers ?

4. Such alfo negledthis Salvation, who though they come to-hear Chnft preach'd, yet only come out of Formality, Cuftomor Curioiity, or to divert themfelves-, having little elfe to do, they will go and hear what fiich or fuch a Man will fay, it is not to be inftrufted m the Myfteries of Salvation : nay, may be fome of them may come with a Dcfign to catch up things to improve to the Reproach of the Minifter, Now be fure thefe Perfons-

are

are fuch who negled the Salvation of the Gofpel.

5. Such likewife who are carelefs Hearers, who hear as if the things preached did not concern them, or that fleep under the Word, thefe alfo negled this Salvation. I have heard of one that would go to the Place of Worfnip, becaufe flic could fleep fooner and better there than at Home ; and ho wonder, fince the Devil rocks the Cradle, (as I may fay) or hath fuch Influence upon them, and makes them comply with his Temptations: and you ftall have help, no doubt, asfome who have hanged themfelves ^ it has been obferved to be ftrange how they could do it after fuch a manner: alas, Satan helped them, he'knows how to tie the Rope, and to choak them too, when thty enter upon this Work. Perhaps fome Ihall have their Thoughts in a wanton manner, ruii out after this or the other Objea they have before their Eyes, when with Holy Diligence they fliould attend upon the Word of this Salvation to the profit of their Souls •, or elfe have their Hearts and Thoughts run out upontheir worldly Affairs ^ fome on their Riches, Trades, and how to ord:r their Buflnefs the Week following, and others upon their Poverty. All thefe I mufb fet down as Negledters of this Great Salvation.

6. Such who flight or negle(ft the Convictions of their own Con-fciences, or that fl;riYe to ftifle their Convidions, whiJfl under the "Word, or when gone from hearing it, like as Felix did when he fent Paul away -, the Fire the Word had kindled in his Confcience, being too hot for him to bear.

'7. Such who comply not with the Call of the Word, and Offers of this great Salvation, but refift and quench the Motions of the Spirit, out of love to their Lulls, and fo rejed; the Word, like

Jer. 8. 9. them of old •, Lo they rejcB the Word of the Lordy and vchat Wifdom is in them ? Thefe feem to fay in their Hearts, As for the Word fioken

Jcr.44.15. in the Name of the Lord, vpe wtU not do it: But vee will certainty da whatfoever^ goeth out of our Mouths^ &:c. Thefe alfo with a wicnefs negled this great Salvation.

8. Such who regard not the Time, the Day and proper Seafon

2Cor.5.i, of this Salvation, do negledl it: Behold^ now is the accepted Time ^

2. hehcld^ now is the Day of Salvation. But this is not their Time, they

delay the great Matters of their Souls, God's Time is not their

If2.$$.5)^' Time : Seek, ye the Lord while he may he found^ and call upon hi/n while he is near, faith the Prophet. But they will not do this, they think it is too foon, they refolve to take more of the fweet of Sin, and feed oq the Vanities of the World a little longer. God calls

GOVT,

Who mgleEl the Sahation of the Go/pel, ^^p

BOW, whilft it is to Day, To Day if yon will hear his f^otce \ but

they will not regard it: Becauje I have called, (faith the Lord) and Prov. i..

yoH refufed^ J have ftretched out my Hand^ and no Man regarded. 24, 25.

Bi'it ye have fet at nought all my Counfel^ and would have none of my

Reproof', I alfo Will laugh at your Calamity ^ and mock^ when your

Fear cometh.

9. Such who prefer their finful and earthly Pleafures, Profits-and Honours, above this Salvation, do alfo neglect it: 'Tis faid

of fome of the Vharifes^ that they believed on him^ but did not fro- John 12*. fefs him, hfl they fhould be fut out of the Synagogue-^ for they /ct/^^ 42,43,-the Praife of Men more than th' Prutfe of Cod. I once told you of a Man who living a loofe and ungodly Life, and was by that means in da-.gero<'lolaig his Eye-fight, infomuch that his Phyfi-ci;m told him, He m'lH. leave that excefs of Prophanenefs, or he would be blin^ , Jh^ f^ld he, m it fo? Ihen farewel my fweet Eye-fight, n- lo that F.Tect. Jult thus do many poor Sinners, they will nc. part wiih their S is their finful Ways, and finful Companions •, for when they uear what they mult do if ever they are. faved, namelv, believe in Jefus Chrift, repent and turn from all their unful Courfe., they fay in their Hearts, Farewel then Greats-Salvation; if thefe things mull be done, they will have none of it. I remember I heard in our Countrey,. when I was young, of ^.• frophane r'erfin, that faid in plain words, That he would have hit-Liijis^ his Pleafures, hu merry Bouts, or to that purpofe, for it was all the Heaven he leok'd f>r. O how jull will it be. in God to fen-tence fuch to eternal flames 1

10. Such negledt this Salvation, rvho fay in their Hearts to God, ■jc,}^^^^ Depart from m^ we defire not the Knowledg of thy Ways ' They like 24. not, approve not of God, nor of the Ways of God, therefore defire him to depart-, they would not have God cone fo near them,,

as to difturb their Thoughts, nor difquiet their Spirits about their eternal State, therefore they ftrive to divert themfelves. The JVicked ( faith the Pfalmift ) through the Pride of hii Countenance will p^^j ^^ t)ot feek^ after God *, God n not in all his thoughts : he will not trouble ' * himlelf with God, and the things of God, and fo negletfts this Salvation.

11. Moreover, all fuch who believe not, give not credit to the Revelation of the Gofpel, they do not believe the Report of it v

Lord^ faith the Prophet, Who hath believed our Report ? Though jfa.^^. j.-. the Report of the Gofpel is given out upon the higheft Evidence imagiuable, yet, Brethreja,, there is an humane Faith that a Man may

attain

attain to and exercife without Divine and Supernatural Grace,wbich Men do not exert •, which if they did, it would ( were it improved) deter them, and put a flop to many of their abominable Pradices: but as fome in other cafes fay, I will not believe fuch orfuch a thing, though it is confirmed fufEciently; fo it is here Men will not believe, they will not give Credit to the Report of the Gofpel, it is not agreeable to their carnal Reafon : What! believe there is no Salvation but by the Righteoufnefs of- another ? How can this be ? Can his Righteoufnefs juftify me, be made m'ne ? I believe that if I do live an Honelt Life, and do good to my Neighbours, 1 fhali be faved. Says another, I can't believe that all ftiall be damned unlefs they are born again, and experience fuch a Change as fome Miniflers talk of; for if ic be fo, Lord have Mercy upon us, what will become of the greateft part of the World ? Says a third fort, God is above the Devil, and I cannot believe he will ever fuffer Satan to get away the greateft Number of Mankind. Ay fays a fourth fort, we can't believe that Sin is fo great an Evil, or fo great a Matter, or that God will be fo feverc as to caftusinto Hell for it: What's Drunkennefs ? 'Tisfor our Health to be drunk now and then : and what is limple Fornication ? Tufh, will God think you ever caft us into Hell for fuch fmal'l things as thefe, or throw us into a Furnace of Fire ? It cannot confift with his Mercy and infinite Goodnefs. Now, Brethren, as aU thefe Perfons negledl this Salvation, fo they make God a Liar: Afts 4.13. God hath faid. There is no other Name given under Heaven whereby wemuftbe faved-^ no other way but through Chrift's Blood, by his Merits and Righteoufnefs: but they fay there is. He alfo Pfal.p. 17. hath faid, That the Wicked Jhall be turned into HeU^ and all the Na-. C 6 ^^^^^ ^^^^ ^^^^^^ ^"^ ' ^^^" whole Nations if they do fo: and that 1 10? ^^ Drunkard, Fornicator, Proud Perfon, Unbeliever or Covetous ' ' Man or Woman, Grc. ihall inherit the Kingdom of Heaven-, but llev.21.8. contrariwife, Jhall have their Portim in the Lake that hnrns with Fire and Brimflone: but they will not believe it. And God lays, fohng.?, fATCfpf a Man be born again ^ he ^ all not enter into the Kingdom of S« Heaven ; but they will not believe it. O what is the Condition of

thefe Men, Unbelief is the damning Sin in this re{pedt, as well as it is in refpedt that it leads Men out to refufe and contemn the Remedy God hath appointed, 1 mean, the Application of the Blood of Jefus Chrift. Thefe perifh as the Man did, who was told of his Danger, but would not believe it till it fell upon hioi to his Iluin«

12. Such

Who negleB the Sahation of the Go/pel.

. 12. Such negleft ihis great Sal ation, who delay the look-ing aft&r it until old Age, or tiU Sicknefs, or Death comes un on them ; How many are there of this fort ? They mind not their Souls, nor Soul-concernments, but think it is time enou^^h when they have fpent their heft Days in the Service of the Wor?d' nay, in the Devil's Service, to look after Religion, or an Interelfc in Jefus Chnll: thefe, 1 fay, alfo are negletos ohhis SalS 13. All luch who make not Religion,, or the Salvation of their precious Souls their chief Budnefs, or Matter of the hieheft Im portance in the World, thefe rauft be fet down as nepWrs of Gofpel-Salvacion. Bmbren, this U that one Thin^ medfHi namelv to provide for the Soul in reference to Eternity. This' was that good fan Mary chofe, that fionU mt be taken from her- /he took niorexare about the good of her Soul, in attending on Chrift's Word than on any thing elfe whatfoever. This /hould be our general CaUing, to which Work we ought to give up our felvres continually, in improving all Seafons and Opportunities, and in the difcharge of all fpintual Duties. O how bufy are fome Men and how wife; nay to get this World, no Time, no Care no On' portumty (hall be omitted. But they have no regard of this greac Concernment, it is not weighed, nor thought upon by them • vet what can be of like Importance ; and what Fools are they, whofe chiefell Care is to Hve well for one Day, and regard not what will - ^5^°'^^/them afterwards ? Alas, what do the greatell part of Mankind more than provide for one Day ! Nay, fhould the whole Time of our natural Lives be feventy Years, it is not as one Hour .f u''u"'^^;. ^^^ ^^'^ the Salvation of our Souls is matter of the highefl Moment, will appear many ways. And firll by dvins you a fummary Account of what I have faid. ^ J ^ "S

1. Muftnotthat be of hi.^hefl: Mo:.rjent, or ought not the Mar-.* r ., tersof that Salvation be our chiefell Bufinefs, when aTsalvattn 1^^^^^ compared to it are nothing, or not worth regard ? ^hepecedek

2. Muftnot thatbeBulTnefsof the higheft Concernment for m ^'^^^^«^^" to look after, which God fo early, even in Eternity, thoush^' of ?/''^'

^ 3- Mult not that be minded before all things, that God in Eter'

men of ?^ "^^^ ^° ^^^ ^ ^""^ ^ ^^""^^'^ '^°"'^ ^^^ ^^"^^ accompli/h-

4. Ought'not we to look upon that Salvation as matter of the

hjghelt Concernment, which God defigned for fuch great and

^ ^ ^ glorious

glorious Ends: As (i.) To manifefl: his own Glory j (2.) The utter ruin of Satan's Kingdom •, And (3.) to make us everlaftingly happy in the injoyment of himfelf ?

5. Ought not that Salvation to be our greateft Bufinefs, that railes us up to fuch a BlelTed State, who were fallen fo low, and delivered us from eternal Wrath, juft as the Hand of Juftice waS' np and ready to ftrike the fatal Blow ?

6. That which was fo feafonable, and when all hopes of Relief and Help was gone ?

7. Muft not we needs think tfiat Salvation of the higheft Moment, that the Son of God himfelf came to work out for us, which he and none but he could accomplifh; nay, both the Father, Son, and the Holy Ghofl, the whole Trinity join together, and take each of them a part to effedt and perfed for our Souls ?

8. Muft not that needs be our only Bufinefs to look after, that Chrift fhcd his moft precious Blood to procure ?

9. Ought we not to prefer that Salvation before all things, that delivers us from the greateft Evil, the Plague of all Plagues ?

10. Muft not that Salvation be of the greateft Moment, and preferred above all things in the World, that is the Salvation of our precious and immortal Souls, nay, of Soul and Body too, from everlafting Burning and Damnation in Hell ?

11. Ought we not to make that Salvation our chiefeft Work^ whilft in this World, that raifes us up fo high, and makes us fo great, honourable and happy for ever, as you have heard ?

12. Muft not that Salvation needs be our great and chiefeft Bufinefs to mind and feek after, that is fo full, fo comprehenlive, per-ftCt and compleat ?

13. Muft not that Salvation be of higheft Moment, that the Son of God in his own Perfon, came from Heaven to preach and make known to Men on Earth ?

14. Is not that Salvation of the greateft Concernment for us to give up our felves to look after, and to be chiefly aueded with, which the Holy Angels defire to pry into, and ftand aftonifhed at the thoughts of, it is fo great and fublime ?

15. Is not that Salvation bufinefs of the greateft Moment of all, that is fo great, fo fweer, fo rich, fo admirable, and fo free and eafy to be obtained ? 'Tis but looking to Chrift, to come to Chrift, to reft on Chrift; 'tis but to take and eat, 'tis but to drink when we are thirfty, 'tis without Money and without Price.

iS. And

««»"

"TT^d lalllv, Ou2ht not thatSalvation to be our chiefell Con-ce«, t^i tVsan Lrnal and everlalting Salvation. U. that r S fl.r nhtain it fhall have a Crown of Glory for ever, or be ^.'IS^^^^^ they that neglect it, (hall be everlaft-

'"l!jow,Trethren, he that makes this Salvation the leaft of hi. BufineTs does negled it, yea, utterly negled jt, let hmi think what he will. And all that make not Religion their chiefell Bufi-neffwhotrefer not the Honour of God, and their own Salva-don, before allthings, will at one time or another, expofe God s Name to Reproach, and their own Souls at la(b to eternal Wrath and Miferv. brethren, doth not he negled his Trade, his Family, tl that maks it the leaft of his worldly Concernments ?

T aftlv Thev negled this Salvation, that do not look up to Gad, to'gifet'hertheKn^^ their State,.the true fenfe of Sm,

and to reveal Chrift to them, and work Faith m them.

HEB. II. 5-

Bo^^? pull we efcape if we negieB fo great Salvation ?

THE laft time 1 entred upon the fecond Dodrine, viz.. That <\-/Lot" the Salvation of the Gofpel may be negle^ed. Sermon

I (liewed you who they are that may be laid to negledt ^Lj this great Salvation, that was the fecond general Head I propound- V ed to do. I (hall now proceed.

Thirdly, In the third place 1 fhall fliew you from whence it is.Jrm orcom^stopfs, fome Perfons, nay, fo many People m the World-;;^;;_^ fin nepleft the Salvation of their own precious bonis. pu negleSi

T So'ue are ignorant of the Way of Salvation, and from hence thsir o^n iieoled thisGofpel-Salvation : Thus it was with the Jews-, For Salvation, tyybein-i^mrant of Cod's Kighteoufnefs went ahont to efiMjh the:r ZnElshteoufnefs. Rom.10.3. Suppofe a Man that is fick were re-{blved^o make ufe of fuch or fuch a Medicine to cure him of h s n'r^afe which he is told the Nature of, and that it is an infallible potion- yet if he knows not bow to apply it, he underllands not

that: why now from thence he utterly negle^s to make uft of it at all, but feeksfome other way of Cure. Even fo it is here manv 1 ^I-S?,"^^ ^""^ Salvation by him, but underltand not'how to apply his Blood, how to fly to his Merits and Righteoufnefs, and therefore feek to be faved fome other way, and fo neelea: the ^pI vation by Jefus Chrift. Or fuppofe that a Man who is going a lon^ Journey, yet he knows not the Way, but thinks he i? right, and fo rides on boldly, but goes the quite contrary Way, now he negledls the right Way through Ignorance : even fo it is with many blind and deceived Mortals, they think they have the risht and proper Medicine, or are in the right Way to Heaven • and they go confidently on, take their own Courfes, apply their own Antidote, when alas it is a Counterfeit. ^ "

ifl. May be think that is Chrift and the true SavFour, which i. ?f/"^..^"r t' ^'^^^'' of natural Confcience. Some fuppofe the Light of Nature, or afoberand moral Life, will bring them to Heaven, and eternally fave their Souls. ^

idly. Others conclude, their being Proteftants, and born of Chri^ Ihan Parents, and owning the Chriftian Religion, is fufficient and that they need not trouble themfelves any further about their Sal-

^dly. Mankind generally, fee not, know not that they are born in Sin, and by Nature are Childreh of Wrath i they know not that they are under the Cuife of the Law, and under the Sentence of Eternal Death, being Enemies to God, and having Enmity in their Carnal Mind againft God, and great Mountains of Guilt lying im-on them: I fay, thus it is with them, but they know it nor It is

^y-%'i>thoH fayefi I am Rtch, and increafed in Goods, mdh^'ve ne\d of no thng and{nomftnot that then art wretched and miferable, and to or andbltnd, and naked. See what a fad State this profefling Peonle werem, and yet ignorant of it •, thought thev were perfecft as thatMan muft needsfuppofe that thinks he wants nothing-, thev no more knew their great Danger, than did che old World of the Flood, and5W.;7;of thofe Flames which fuddenly confumcd them

^thly. Some conclude they believe, and have true Grace • thev makea profeffionof theGofpei, and have been baptized, havine great Gifts and Parts i and yet for all this never were efeauaUv changed, never obtained the Faith of God's Eled, but through JgTiorance they arc pcrfwaded all is well with them, and fo they

come.

come not to lookout to Chrift, but do neglecft the Means of Con-verfion, by being perfwaded they are converted already. Now this Ignorance may be occafioned feveral ways.

(i.) Chiefly it arifes from that natural Darknefs that is in them, From and which naturally cleaves to all Mankind j Sin has put out the-whenceig-Eyes of our Underftanding. But, noranceand\

(2.) it may alfo arife partly from the Ignorance of thofe blind ^"flf^^-^ Guides, whofe Teachings and Dodtrine they may (I mean, fome«^2. of them^ fit under *, My People are ^eftroyed for lack^ of Knowledg : Hof.4.^. and the Caufe was, thofe that taught them caufed them to err. If the Blind lead the Blind, they will both fall into the Ditch, O take heed under what Minillry you venture your Souls: The Pharifees and Scribes were learned Men, and fonie of them great Preachers, but wholly ignorant of the Doftrine of the Gofpel, and of Salvation by Jefus Chrift : Many, like the falfe Teachers of old, Cry^ Teace^ Peace, when there is no Peace,

(3.) Moreover, this Ignorance arifes partly from Satan, he hath too great ati Influence on the Hearts and dark Minds of Men j But if our Gofpel he hid-, it u hid to them that are lofi : In whom the God 2€or:^^ of thii World hath blinded the Eyes of thofe that believe not^ lefl the 3)4-Light of the gloriot46 Gofpel of Chrijl^ who U the Image of God^ (hould jhine unto them. Satan huh a mighty Power over finful Men, by his cunning Devices, to keep them in Ignorance, and to hinder them from ftudying, knowing, and believing the Gofpel, and by this Means they negleft this Salvation : Such are blinded by Satan that believe not •, he may perfwade them that a general Faith, or a common Faith, is true Faith, and fuEcient, and fo he cheats them with a Counterfeit inftead of faving Faith : or Satan blinds Mens Eyes by moving them to feek Salvation in fome other way, than by Chrift alone, and by believing in him, refting, relying and depending on him-, like an evil Perfon who puts a poor Traveller out of his way, or direfts him the diredl contrary way, that fo he may be robbed and murdered by him> and by_ other Thieves that mz'j vpay-layhim.

2, Some neglefu the Salvation of the Gofpel, from that inordinate Love they have to the things of this World : Thus the yofifig Man chat cnme running to Chrift negleded it, he had his Heart fo fet upon his great PofteflTions, that he went away from our Saviour forrowful, and refufed the Salvation of his own Soul ^ he could'= not part with the World for a Part in GhriAand Eternal Life.-So they that were invited to the Marriage^Supper, out- of an ia^-

ordinate-

> 44<^ ^^^^^^ W;e^ce it is Salvation is negUBed.

ordinate Love to the things of the World, refufed to come : The Mat. 22. Kingdom of Heaven is Uks unto a certain King^ which made a Marridcre 2} 5. for hii Son^ and fent forth hii Servants to call them that were bidden ^ and they would not come. But they made light of it^ and went their Vir. 5. ivaySy one to his Farm^ another to hts Merchandife, This Marriage-Supper is this great Salvation ; but the things of the World are more valued by mofl People than the Salvation of their Souls: Luke 14. Liikerzithj And he fent forth his Servants at Sufper-^timey to fay to 17. thent that were hiddeny Come^ for all things are now ready. Many

Perfons refufe to feed on Chrift, they believe not, will not eat of this Supper, will not feed on a crucified ChriH, or eat his Flefli, and drink his Blood by Faith, through Love to their carnal Plea-fures, Honours, and worldly Profits. And they all began with one Ver 18 confent to makeexcnfe -' The firji faid ptnto him, I have bought a Piece 19'20. */ Ground, and I mufi needs go and fee it -, / fray thee have me ex-cufed. And another faid^ I have bought five Take of Oxen^ and I go to prove them \ I pray thee have me excufed. Anothsr faid, I have married a Wife, and therefore 1 cannot come. Lawful things maybe abufed, and the Heart fo fet upon them, that they drown Men in Perdition and Deftrudion : Mens Hearts naturally are earthly and fenfual i and as they know not, fo thsy defire not the Knov. ledg of God and Jefus Chrift, they are fatisfied with that P^^rion they have, this World is for them i they care not, regard not the things of another Life.

3. Some negled this Salvation, out of Love to unlawful things: They will feed on forbidden Fruit, I mean, on their filthy Lufts ; they will fwear, fteal, whore, be drunk^, grind the Face of the Poor, deal unJHJHy, give way to Pride, &c. and from hence negled the Salvation of their Souls. Lwas lately told of a gracious Woman living near this City, whofe Daughter wore a very high Head-drefs, or that (hameful Mode now in fafhion, which fo grieved the Mother, that flie gave her a rich Ring, upon condition (he would leave off that Drefs, or Top-knots: Her Daughter took the Ring, and conformed for a while to her Mother's juft Denre •, but it was not long before flie gave her the Ring again, and repented of her Pve-formation, and got on her old Drefles again. Ala?, fome will not leave off and forfake their Luifts for Chains of Gold*, they will live in their Sins, perfift on in their ungodly Courfes ^ let what will come, they matter not who they grieve : they prefer their cur-fed Lufts and Pleafures above this Salvation, though it be fo great, as you have heard.

4. More-

Moreover, fome negled Salvation, becaufe there is a Crofs joined to the Crown; they mufl: take Chrift's Yoke upon them, and be expofed to Reproach for his fake, and this they cannot endure, the Yoke is uneafy to the Fielh, the Flefli cannot bear it. No, it is only eafy to fuch whofe Hearts are renewed, who have got a new Nature. The Crofs makes many lofe the Crown i but. Brethren, had Jefus Chriit refufed the Crofs, where had we been ?

c Some Perfons neglecT: Salvation, through the treachery and deceitfulnefs of their own Hearts: 'Tis (lighted out of an Opinion or Perfwafion, that all is well with them •, They beUeve m Christy hope in God's Mercy : Chrift, fay they, died for Sinners. And thus the Devil, and their own deceived Hearts, caufethem tonegleft feeking out after the faving Knowledg of Chrift and Salvation by him on Gofpel-Terms -, for Sin predominates in them, reigns m them, notwithftanding all their Hopes and Confidence. What fig-nifies fuch Faith that does not purify the Heart and Life, or fucli Hope ? Alas, it will be but like the Spider's Web^ vam Thoughts reft in thofe, and dellroy them •, vain in their Rife, vain as to the Ground they build their Hopes upon •, a vain Bottom, vain as to, the Motive : and vain as to the Fruit or Produa thereof •, they think they have hold of Salvation, yet are dropping into Hell.

6 Some negled the Salvation of the Gofpel, partly out of fer-vile and (laviOi Fear, and partly out of pretended Modefty •, the^ dare not be fo bold to take hold of Chrift, or venture their Souls on Chrift, becaufe they are fo vile, filthy, and abominable, unlefs they had fomething to bring, fomething to prefent to Chrift, to render them acceptable or welcome to him ; they will not come, they pretend they dare not come, they can't think fo great Salvation fhould be beftow'd freely on fuch as they are : if they could be rid of their Sins, or wafh themfelves from their Sins, then they would come ^ or could they get themfelves fome new Ciothes,-make themfelves a new Heart, or get fome inherent Righteouf^ nefs of their own, then they would come. Sad C^fe! but it is no wonder fome are carried away with this Delufion, confidering what a kind of Doftrine is preached in thefe perilous Times. But, Sinner, know thou maft come to Chrift to be wafhed, come as one that fees what need thou haft to be put into the Fountain, which is fet open for Sin and Uncleannefs •, and come as one naked, that Chrift may clothe thee. Chrift calls Sinners to him •, may be you: will fay. What is it to come to Chrift? Why, to believe in hira^ to lay hold by Faith npon him: And if thoa doft thus, though'

thouj

thou art never fo great a Sinner, thou flialt be faved.

7. Others neglecl Gofpel-Salvation out of IdieNefs and curfed Mat. 7. Sloth : 'Tis a hard thing to enter in^t the /trait Gate, Self-denial '3'M- is of sbfojute necelFity. O but this is too difficult for this fort

they can't pray^ read, meditate; they don't love to hear Serl mons, they do not care to put themfelves upon Spiritual Duties" as to feek the Kingdom of Heaven, nay, and to take it by Fiolence •' they can take pains to damn their own Souls, but cannor, will noe take that pains they are enabled to do to fave their Souls. Sirs Men will not be condemned for not doing that which they had not Power to do, but for negleding that which they might have done • their Deftruaion is of themfelves, though their Salvation is wholly of God, and of the free Grace of God in Jefus Chrift • Have not Men Power to leave all grofs Ads of Wickednef., and to attend upon the Means of Salvation ? They who fay we put the Crea-* ture to do nothing, falfly charge us ^ we prefs Men to leave their wicked Pradices upon a right foot of Account, and to wait upon God in his BlelTed Ordinances, which he has appointed for the begetting of Faith. True, we lay a Man can't change his own Heart, yet he may leave the grofs Adts of Si 1 ^ 'tis one thing to have the Life reformed, and another to have the Heart renewed • 'Tis the changing the vicious Habits, or the Wcrk of Regeneration, which we fay mult be done by God's Almighty Power • Grace mult be infufed into the Soul, which works fhyfcally. '

8. Moreover, it is through Pride in fjme that they "nepJea this great Salvation ^ they have fuch a good Opirioii of their own Righteoufnefs, they cannot fee they have any nc d of the Rish

oLuk.i8.o.^S°f?'^!-f ^^'i^S^^^y ^^^ ^"5^ ^}'^} °"^ Savi.ur fpeaksof-^ jind he Jpoke a Parable unto certain whtcb trufted tn hemfeivet that tky were Ri^hteom^ and defpifed others. Tliefe are ib conceited of themfelves, that through pride of what they hs e got of their own, they r^gard^nut an imputed Righteoufnef? .0 juflify them • Man naturally aiiedeth to Itand by a Righteoi/nefs of his own.* u4dam was a rich M-n^ a noble Man, he had enough of his own to live upon; and his Sons retain a prcud Spirit, ]ike°fcme Sons of a "^ decayed Gentleman: their Father was a Kuight, a Lord and they are great in their own Conc.-t, Cthoii.:h their Cloak pe'rhans is nothing but Patches) they fcorn to beg, or to dig, no thev will fooner ileal, and Itand on the High-way. Proud Man doth thus in a fpiritual Senfe, he v^ill not beg, he will not g6 to Chrift's Door for Btead, he will rather fteal and rob Chriltof his Honour

in

From whence it is Salvation is ne^kSied.

in their Salvation, by feeking it fome other Way, even in an un- "^ lawful Way -, this is no better than a fpiritual robbing Tefus Chrii> of having the whole Glory and Honour of the Salvation of the Soul: and yet they do not enrich themfelves hereby neither it i^ but only m conceit^ they fancy themfelves rich, and trult in their own Righteoufnefs as if it were choice Treafure, when it is no-thing but filthy Rags which they pride themfelves in and boall

I r. It is through Unbelief this Salvation is neglected. Men be

lr^c?°^ ; T^o^ S'^""^ ^^§^'^ ""^^^^ h^^^' this is the killing Evil' the Sin of all Sins, the Plague of all Plagues. ^ '

konfider Unbelief in general, not only as it h a non-reception Vnbdkf of dhrift, not believing in ChriH, not accepting of Chrift, but as° t ™.# IS a denying to gi.e Credit to the Revelation of God, and of what ^^-he declares in his Word. i««^iuuiwnac

I. They do not believe Salvation ought to be the main BufineA of their Lives, which they fhould regard, and feek after above all things, It being r^^(;.;^f^;«^„,,d;r^ yea, more than Meat, Drink

S^af.:^,rul^it"l^f ^"' ""'^'''^ ^^^^^^' ^^^^^^' H--r^'

r.H•^M'^'^°^"°'^"^^^ l^.'^r?" '' ^^' g»-eateflEvil, nor that fleffiT "^^^"'^ °°^' wherein his only Happl-

3. They do not believe that fuch is the Holinefs, Juflice, Wrath and Severity of God, that he will throw Sinners into Hell although he pofitively declares in his Word that he will do it, excem they believe, repent, and forfake their abominable Ways- ver they doubt not of their Salvation, though they are perhaps Swear' ers. Drunkards unclean Perfons, proud Perfons, cotetous or perverfe Wretches. ' ^

4 They will not believe what the woful End of all Unbelievers and Unregenerate Perfons will be. u^iiueiievers

5 They will not believe that they are in a fpiritiwl Senfe brought to utter Beggary, being Sons of a Beggar that fpent all he

6. They will not believe, though it is told them again and z-gain, that they are blind, miferable, wretched and naked, and for Kebelhcn condemned to die, nay, to be burned forever- Unbe-hef was the Caufe of Man's Fall at firil, he would not belie^re Ood who toFd him. In the Day he eat of the forbidden Frnit^ he jhoHldfmlydte; No, he rather adhered to the Devil, and gave

Mmm <:redit

WIjo thy are that negleB Goffel-Salvation.

A^^

credit to the Father of Lies. This alfo was the grand Caufe of Heb. 3. the Ifr'aelites falling in the Wildernefs j A?td to whom /ware he that 18,19. they (lioiild not enter into hU Reft^ but to them that believed not ? So wc Kcb.4.1. fee they could not enter in, becaufe of Vnbelief. Let ta therefore ftoTy faith the Apoftle. Brethren, there is a notional and pracftical Unbelief: Some believe there is a God, but they deny him by their Works-, and deny Chrifl: the only Saviour, by cleaving to and tnifting in other things for Salvation : They perhaps think that their good Deeds, their Prayers, their julb Dealings, and fober and moral Lives, will favc them. Some are like a poor ignorant Wretch that I heard of, who being lately fick, and a Chriffian Neighbour being fent for to come to him, he asked him fome Queflions about his Soul, who replied, that he had been a Sinner \ but if God fpared him, be hop'd to make God amends for all. Some fin, and commie horrid Evils in the Day, and then pray at Night, and confefs their Sins •, and may be drop a few Tears, and that they think cures all, and makes them as found again as a Filb^ and fo go on the next Day in their old trade of finning as briskly as before. Some have a humane Faith, an hillorical Faith, and from thence do many things, though they do not live uptotliat Faith neither, nor improve what Knowledg and Light they have received to that degree they ought, and fo (hall be condemned, like as was the Man that improved not his one Talent. I call it a humane Faith, becaufe it is the k(X of the Creature, by virtue of his natural Powers and Capacity : the Spring and Motive of their Faith is Humane, therefore their Faith cannot be Divine.

1 Ihall fum up the whole of this Head, and come to the Application.

1. It appears that the Salvation of the Gofpel is negleded by many j through Ignorance and natural Blindnefs their Under-ftaadings aredarkned: And Light Jhines in the Darkncfs^ bnt the

Joh.1,5. Dark»efs comprehendeth it not. Men love Darknefj rather than Light^ Error rather than Truth. If another C9me in his own Name^ him you will receive,

2. There is a Perverfenefb and Rebellion in the Will, and hard-Job. 5.40. ncfs in the Heart : fe mil not come to me^ that ye might have Life. Rom.8.7. Tihe carnal Mind is Enmity againfi God'., it « not fubjeti to the Law of

(jod^ neither indeed cun be.

3. Men are ignorant and unfenfibleof their States and Conditions : Are we blind alfo ? We are Abraham^ Seed^ W^s the Plea of old. We are ChnlUariSy the OfF-fpring of Chriftian People, and

good

good Proteftants, is the Plea now. They are,

4. Ignorant of God's Holinefs and Juftice, and fo trull in Jhis Mercy, not regarding of his Law and Juftice. They are igno-rant and unfenfible of that Infufficiency there is in themfelves or in any thing they can do to fave their own Souls.

5. Tis through the Ignorance of fome of their Teachers, who preach not the Gofpel truly to them. ^

6. 'Tis through an inordinate Love to the things of this World, their Affedions are corrupted and fet upon the Creature, upon their Riches, Honours and Pleafures.

7. 'Tis through that Love many have to their Sins, and finful Pradlices, and finful Companions.

8. 'Tis through the deceitfulnefs and treachery of their own , evil Hearts.

9. Through (lavifl} Fear^ or pretended Modefty, they dare not • be fo bold to venture themfelves on Chrifl, being fuch great Sinners, and having nothing to prefent unto him for acceptance.

10. It is from Idlenefs and fpiritual Sloth.

11. From Unbelief, not giving Credit to the Revelation of God's Word in many refpeds, but think to be faved fome other ways than by Jefus Chrift alone, or not by him, and nothing elfe; and conclude fomething is to be joined to Chrift's Merits and Righ-teoufnefs, or they cannot be juftified nor faved: and thus this Salvation isnegleded j it is upon thefe, or fuch-like Conllderations

,as thefe are.

^P PLICATION.

1. Tremble you that flight or negleftthe great Salvation of the Gofpel: Will you fay that Jefus Chrift cannot fave you, or is not willing to fave you ? Certainly thofe who give way to fuch Thoughts and Temptations, are fharply to be reproved.

2. Your Sins and Unbelief is the Caufe of your Mifery, and if you perifh, it will be the Caufe of your Damnation for ever.

3. And to you that are Believets let me fpeak one Word ^ Have a care of Unbelief, beware <)f unbelieving and defpondinc' Thoughts: Why do you hang down your Heads ?

Object. O the deadneft of my Htart! This I know is the Voice and Complaint of your Souls.

Anfo, How came you to know that you are dead ? Certainly this is a lignthat there is Life in you. Did ever any Perfon that

Mmm 2 ^as

was naturally dead, fay he was dead, cold, or unfenfibJe ? that is impoflible; 'cis only fuch who are alive that thus complain.

Obj^d. O the abundance of Sin thAt is inme^ f^^t afflias and di-jlrejfes my Soul f

jinfw. Say you fo, is Sin your Sicknefs, is Sin your Sorrow ? Is Sin that which afflids, wounds and grieves your Spirit ? Then rejoice, thi. is a good lign. Would you live and fin not ? Do yo^ fee a lovelinefs in Holinefs ? this is, no doubt, an Evidence of the Goodnefs of your Condiiion, provided you hate it, and allow not of Sin in you.

Objed. But, aloi^ hew little do I tnind^ and am affeBed with this great Salvation !

jinfw. Canft thou be contented without it, or give over minding it, and trouble thy felf no more about it ? Nay, art thou willing to part with that Interefi: thou haft in Chrift, and in this Salvation? 1 amperfwaded you will fay No, not for ten thoufand Worlds.

4. Moreover, from hence we may fee the Madnefs and Folly of the generality of Men who live under the preaching of the Gofpel and yet negled;. Day by Day, the Means of this fo great Salvation 5 they regard not their chief and main Bufinefs: What Blindnefs is naturally in Mankind!

But becaufe 1 Ihall have occafion to open more particularly the great Evil of negle<fting the Salvation of the Gofpel tbe^ext time I (hall fay no more to it now. "^

H E B. II. ^. How Jhall m efcapeif we negkB fo great Salvation f

(sj^^y^ T AM upon the Profecution of the fecond Propolition I raifed Sermon I. from this Text, viz,.

X.

I

'-^"V^^ Dod. 2. That the Means of the great Salvation of tht Gofpel way-he negleOtd, This is implied in the Words, rv I fnewed you the laft Day, what the negleaing of Gofpel-Salvation doth import.

I

The great Evil in negleBing SalVatim, ^c ^

2. I alfo Ihewed you who they are that may be faid to negled iu

3. And likewife from whence it cometh to pafs that fo many Perfons negled their own Salvation.

I fhall now proceed to the laft thing propofed to be fpoken unto intbe Profecution of this Proportion. Which is.

Fourthly J To (hew you the great Sin and Evil of fuch who do neglect the Means of the Salvation of the Gofpel.

Firfi, I (hall (hew you th€ Greatnefs of this Sin, in refpe(fl of

God, or (hew what a Diihonour icMstohim. Secondly^ Demonftrate the Greatnefs of the Evil thereof, in re-

fpeft of the Sinner himfelf that doth negled it. Thirdly^ Confidering by whofe Influences and Inftigations they

do it. ¥(ntrthly^ Confidering the Vanity of thofc things for the fake of

which this Salvation is negleded.

Firfl, Such that negled this Salvation, do cafl; great Contempt apon God.

I. They call Contempt upon the Wifdom of God that found \i out, and on that glorious Counfel that was held in Eternity about-it. What is it but a breathing forth of the higheft Difdain on the Wifdom of God ? What is the Voice of fome Sinners Hearts ? Wc (hall be faved tho we go on in our own Ways, God is good , merciful, &c. This is, as it were, an undervaluing of the glorious and no lefs gracious Contrivance of Infinite Wifdom, to feek to be faved fome other Way, or to negled this Way. Suppofe a Prince (hould hold a Council in order to make a Company of Rebels happy for ever ^ not only to pardon them, but to make them Rich, Noble and Honourable j and he (hould fend them the Of> fers of this rich Bounty and Goodnefs, and they (hould contemn -It, (light it, and wholly negleft the free acceptation thereof, would not this caft a Slight and Reproach upon that Prince ? And would not all Men fay, fare they were mad ? Brethren, all ungodly Men who negledt this Salvation, confult with the Devil, take Counfel of the Devil, and of their own wicked Hearts, to frudrate if It werepoffible, thcCounfelof God. He hath ordained tl?e Preaching of the Gofpel as the Way to work Faith in them, andfota give them an Intereft in Salvation-, but they flight and negled

attending ■

Tl?e great Evil in negleBing Saltation,

attendingupon the Word, nay, believe it not, but confpire againft Pfal. 2.2,3. God, and fet tkemfelves againfl the Lord, and againfl hu Chrifi^ fay-tngy Let us breaks their Bonds afnnder^ and cafi their Cords from ui. Let us call a-vay the Offers and Proraifes of this God, and of this Chrift, about Salvation and an Eternal Kingdom, and thofe Threatnings of Wrath and Hell, whereby they would one while allure us to forfake our Sins and beloved Lulls, and at another time frighten us into Faith and Obedience, and to fubmic our Necks to his Yoke. Come, let us flight al! thofe Arguments he ufes to win us over to him, yea, fpurn ac them, and difregard all the Hopes and Fears thefe Cords would put us into, could they get us under their Power. Wtiat are all thefe things bat Fancies, vain Dreams ? Tufh, our State is good enough, we can repent hereafter: What is the Gofpd but to dj m voe vooiild he done nnto f Let us not trouble our Heads with any other Notions of Religion. And thus they flight and cafl: contempt upon the infinite Wifdom, of God, Eph.3.10. vyho found out and contrived this way of Salvation, and by which hii manifold Wifdom is revealed.

2. They alfo who negledt and flight the Salvation of the Gofpel, do call Contempt upon the highelt Goodnefs, Love and Mercy that was ever (hewed to Man : God fo loved the World, that he gave hii only begotten Son-, that whofoever believeth on him might not John ^.iS.perijh, but have Everlafling Life. Love, to the wonderment of Men and Angels ! Shall fuch a Marriage be offered by the great King, fuch a Banquet be prepared that coft fo much, and Ihall any make light of it, and defpife Infinite Goodnefs for the fake of their own filthy Lufts, and think they may be faved fome other Way ? They thereby render the Holy God cruel to his own Son^in Jiis giving him up to die, and to become a Sacrifice for Sin.

Brethren, if Salvation be negledted, it is either out of Prefump-tion or Defpair.

(i.) Now fuch that prefumptuoufly negleft it, feein to magnify God's Mercy in their own Conceit, being wholly ignorant of his Jufl;ice and Holinefs, and fo flight the conftituted Method of his declared Goodnefs in Jefus Chrifl: •, and fo whilfl: they feera to magnify God's Mercy, they impair, nay contemn his Soveraignty, by chufing and prefcribing other Ways of God's communicating of himfclf to his Creatures, than what he in his Eternal Counfel fixed upon, and found out.

(2.) If

(2.) If it be negle(fted through Defpair, they caft Contempt upon Chrill's Blood, as if there was not a Sufficiency in k to deanfe and fave them from their Sins ^ and not only fa, but alfo render God not to be believed, who hath faid, there m Life in /;y Son^ and whofoever believes in htm full not perijh. Theretbre Defpair makes God a Liar, asicisa high degree of Unbelief: Moreover, it renders God to be cruel to his Creatures •, for though they fall down at his Feet, and humble themfdves, yet the Voice of Defpair is, God is only an angry Judg, and clothed with nothing but Wrath and Fury. Nay, and it cafteth a difparagement upon the Po^-er and Sufficiency of God to fave when he appears in bis fuU united Strength, for lb he does manifeft hirafelf ia Jefus Chriit. And hereby fuch feem to intimate, as if a multitude of S.nscouid throw God's Mercy into the Depths of the Sea, inffead of Mercy's calling our Sins therein, notwithltanding Juitice hath received a full Satisfadlion for them by the H.mds of our BleiTed Saviour and Surety.

3. From hence it appears that they who negiesfl thio Salvation-through Unbelief, do call alfo Contempt upon God's Power to^ fave, rendering hira unable to do it by his right Hand, even by )efus Chrift : Man is very apt to queftion God's Power, like them of old •, Can God fpread a Table in the midernefs ? All Diilrufts arifefrom Fears and Jealoufy, either of the Strength, or elfe of the Faithfulnefs and Juftice of the Objed add relied unto in a Time of Diftrefs ^ that either the Perfon is weak and unable to help, or elfe dilhoneft and unjafti and though be hathpromifed to fave, to help, yet he will not. Even fo it is here, all they that negled the Salvation of theGofpel, from Unbelief and desponding Thoughts, either feem to drip God and Jefus Chrilt of his Power to fave, or elfe of his Truth and Faithfulnefs, who hath faid, Look, unto me, and be ye faved^ all ye Ends of the Earth And ira.45. 2z again, He that cometh unto me, 1 will in no wife caji ont. A con via- j,^h. 6. 27" ced Sinner, before he comes to Chrift (nay and foraetimes after-Wards too when under Temp':ation) is apt to fay, Can God pardon my Sins ? Can God remit my Sins that are fo great ? Pray take notice of two T^xts of Scripture, the one refpi^ds fuch Sinners that are not awakened, and fo feem to prefums •, the other refers to convinced and awakened Sinners who feem to defpair, and yet go on in their Sins.

(r.) I fa. 57. 10. ThoH art wearied in the great nefs of thy Way •, yet faycjhhoH r>&ry thereisno Ho^ef Thou goeil on in thy urijalt and.

linful

The greatEVil'mneglecting Sahation,

iinful Ways, till thou haft even wearied thy felf, as if the Lord ihoulQ fay, and yetthinkeft thy State good, wilt not fay there is no Hope; but contrariwife thou haft Hope, and doft conclude all is well : thefe are bold prefuraptuous Sinners.

Compare this Text with that in Jer. i. 25. But thou fayefi^ There IS no Hofe y iVb, for I have loved Strangers^ and after them I will go. We are very vile, our Confciences reprove ns, convince us of our abominable Evils, but there is no Hope, God will not pardon us nor take us into his Favour ^ therefore we will go on in our awn Ways, and take our fwing : Thefe were afhamed of their doings, as the next Verfe Ihews, and yet not fo afhamed as to leave their Sins and Doings, and to return to the Lord, but doubted of his par-cloning Grace. We fee, fay fome, there's no ground of Hope there is no help for fuch as we, our Hearts are fo hard, Corruptions are fo ftrong in us, there is no Salvation for us •, we will therefore take our Courfe, cleave to our Sins and Lovers, and to our old Companions^ we will even follow our Trades, and purfue the World, and fatisfy our Lufts with Pleafures. Defpair fometimes makes Perfons defperate ; others of this fort grow melancholy and ready, through Satan's Temptations, to lay violent Hands on themlelves, when it prevails far upon them. Now thefe I fay do caft great Reproach upon the Power of God, and his pardonine Grace in Jefiis Chrift. ^ ^

4. Such who believe not,but negled the Salvation of the Gofpel, caft contempt and diOionour on the Truth of God, they do not give credit to what God fays in his Word about Salvation by Jefus Chrift andof thatneceflity there is of Faith in him, and Union with him^

Joh.8.24. and of beingborn again, if ever they are faved. // ye heltevc not that I amhe^ ye [hall die in your Sins. But the Jews would not be-1 John 5. lieve this. Hence it is faid, He that helteveth not^ maketh God a Liar '^^' hecatife he believeth not the Record that God gave of his Son : As fuch

do, who do not believe the Teftimony of any Perfon, though never fo true. And is it not a horrid Evil to render God a Liar ? He Luke 15. faith, Exceft ye repent, ye fljall all Ukevptfe ferijh ; and except a Man SS' he born again^ he cannot fee the Kingdom of Gad. But this is not be-

Johng. Sviieved by many Perfons, they hope to be faved, though not rege* nerated.

5. Such who believe not, but negleft the Salvation of the Gofpel, yet think to be faved, go about to crofs and contradidl the fettled Will and Purpofeof God; it is in eiFed: to fliew a didike of God's way of Salvation : The Jews are faid not to fubmit

themfelves

The great Evil in negleEiing Salvation, Acf

themfelves to 'the Righteoufnefs of Cod: they maenified their Wills Rom. 10.3 above the Will of God, liked notof that way otSalvation that he in his Eternal Counfel fixed upon ; they will be faved by their own Righteoufnefs \ that which God accounts but as filthy Rags, they efteem as a choice Robe. Suppofe, Brethretty there was fome other Way to be faved than by Chrift, yet is it not meet that the Creature comply with the Will of his Creator ? Shall he rebel againfl hisSoveraign ? Were there two ways to fuch or fuch a City, one by Sea, and the other by Land, and a Prince commands his Servant to go by Sea, and not by Land, fhall he attempt to go by Land, and focrofs his Malter's Will, and violate his exprefs Command ? But it is not fo here, there is but one Way of Salvation • There is no other Name given under Heaven: therefore fuch rauft Ads 4.12,' reeds be more inexcufable, who negled this Way, and their Condition dangerous \ for let them think what they will, damned they will be at lafl, whoever they are that negled this Salvation. But more of that hereafter.

idly. Thofc that negled the Salvation of the Gofpel, do flight and calt Contempt on Jefus Chrift ^ they feem to undervalue all that he has done : certainly that was not worth his coming from Heaven to Earth to effed, that you do not think worth your while to go a Mile or two to attend upon the Means ofi nor worth fetting your Thoughts ferioufly upon. Was our Salvation fo great, that he parted with his Life to procure it, and is it not worth your parting with your Sins to have an Interefl: in it ? What is the Voice of the Hearts and Ways of fuch Sinners ? Do not they reproach the Son of God after this manner, Why waft thou fo unwife to Ihed thy Blood to pnrchafe Salvation for us ? We do not value it above the Pleafurcs of the World, we efteem our carnal Delights and earthly Profits more than that Salvation which thou haft wrought.

2. Nay they flight the Perfon of Chrift, who fays, Behold me, behold me^ look unto me •, Can you fee me fraud knocking at the Door of your Hearts, and refufe to let me in ? Should one cry out Tity me^ fity me^ yon mlihreak^my Heart.^ if you do this thing j fuppofe it be adear Father or Mother that thus fpeaks to a Child than takes evil Courfes, and the Child regards not the Cry nor Tears of its Parent^ would not all fay, that fuch a C^i/^ con tern n'd his "Bather ? Thus, Sinners, you will be found contemners and flighters of Jefus Chrift one Day, if you negle<n; this fo great Salvation j

Nnn he

he (lands ready to imbrace you in his Arms, to efpoufe your Souls, but you flight and defpife him and his precious Love in your Hearts.

3. Nay fuch who ncgka this Great Salvation, fltgk the rdce of Chriji's Blood. Sirs, the Bleed of Chrill cries, his Death has a Voice in it: Hath ChiiiVs Blood been flied to redeem you, to cleanfe you from Sin, to lave and fanttify your Souls, and wiil yoa not hear the loud Cry thereof? Nay, doth not Chrift himfelf cry to you

, after this manner, Wilt thou continue in thy Sin, and negled the Salvation -I have purchafed ? What greater Ingratitude, what worfe Indignity canft thou cafl: upon me, and upon that Sacrifice which I have offered up to make thy Peace, and reconcile thee unto God ? After this manner Chrill feems to fpeak.-

4. To negled this Salvation, is to crofs or contradicft the grand Defign of God in fending his Son into the Worlds was it notxo

Mat. 22. exalt Jefus Chiift, to magnify him ? Lafi of all he fern umo themhU S^* Son^ frying. They will reverence my Son. God requires and commands

all to honour his Son, believe in his Son, receive and imbrace his Son, fubjedl to his Authority •, to this End he fent him into the World : But how do fuch feek to crofs the Defign of God herein, who prefer their earthly Profits and Pleafures, nay their finful Ways and wicked Pradices, above Jefus Chrid and that Salvation be hath purchafed ? O how great is the Sin of fuch who neglect this Salvation!

5. Hereby alfo they abufe the matchlefs Love, the unfpeakable Love and Favour of Jefus Chriil •, they do not only flight his Per-fon, contemn his Blood, and crofs the Delign of the Father, but they alfo abufe and difdain his precious Love, which caufed him to take upon him the Form of a Servant^ and to yield himfelf up to

lohn 1 . '^^^ curfed Death of the Crofs. Greater Love hath no Man than this^

j^/ ^* that a Man lay down his Life for his Friend: But Jefos Chrill laid

aom.5.10. d<^wn his Life for his Enemies •, Whi'fi we were yet Enemies^ we were

reconciled mto God by the Death of his Son. And /hail Sinners, after

the manifellation of fuch Love, flight him, and the Salvation

wrought by him at fuch a dear Rate ? Nay, finll Chrifl's reoeated

Ifa,d5.2. Calls, Wooings, and Intreaties, be not regarded, who fpreadeth

firth his Hands all the Day long ? Siiail any be fo ungrateful, fo blind,

fo rebellious, as to let Chril't Hand al! Night at the Door of their

€«iCo 5. $. Hearts, even till his Head is wet with ©fn?, and his Locks with the

Drop of the Night ? This fhews the great Evil and Wickedn&fs of

thofe who negiedthis great Salvation: Doth not this tend to ex-

pofe

7he great EVil in negkSiing Salvation. ^ to -

pofe the Son of God to ihame, to be thus flighted, as if not worth theleaft regard ? Should a Prince come a thoufand Miles to court, or offer his Love to a low, a contemptible and bafe-born Damfel, and fhe fhould neverthelefs flight him, and give him no entertainment, would not this be deemed an abominable Abufe of his Love, as well as great Contempt cafl: upon his Perfon ? Sinners are ready to fay, there is no comelinefs in him that we jhntld defire him: butlfa.$3.2,|«-alas, 'cis becaufe they do not know him •, they are blind and fee him not, 'tis the carnal Eye that can fee no Beauty in Chrift ; were the Eyes of their Uoderftandings opened, they would be of another Opinion concerring him.

6.. The Evil in negleding of this is fo great, that it is (as it were) a piercing of Chriit again ^ nay, and when a poor Sinner is convinced of this great Iniqaicy, he cries out^ What have I done ? Have I not grieved, nay, wounded afrefh my dear Saviour, bY not believing in him, and not receiving the great Salvation offered by him ? Though I never faw the Perfon of Chrift, yet I have offered-Violence to him in refilling his Authority, defpifing his Love, and flighting his Salvation. As a Man is guilty of Treafon, by a-baling the Statue or Image of a King, fo arc Men guilty of the Blood of Ghriil, and of trampling upon it, when they count it as a Trifle, or unprofitable to their Salvation, feeking Life and Salvation fome other ways, or are wholly regardlefs about it ^ it is as a Stab at his very Heart, a tearing out (as it were) his Bowels: he fuffered willingly all thofe great Torments which were infiidled uj)-on him, to remove from us a neceffity of Suffering ^ had he not itept in to bear our Sins, we had been loft for ever. O why thea is not he imbraced by Faith that works by Love! It implies a Sinner has no Love to him, no not fo much as to his Sins and Folly •, it is a ■denying the Excellences of Chrift, the Precioufnefs of Chrifl:: for as Faith accounts all things but Dung in comparifon of Chrifl, fo ( as one obferves) Unbelief counts Chrift but Dun^^ Union and cUmc^j Communion with him but ^/^"gt in comparifon of this World and the Pleafures of Sin.

7. Thofe that negled the Salvation of the Gofpel, thinking to be faved fome other way, dofeem to refled upon, if not defpife the Wifdom of Jefus Chrift: Do they not charge him with Folly and Inconfideracenefs, in undertaking fuch a Task, fuch a Work, on fuch hard Terms, when it might be had fome other way ? What, fuffer fuch Pain, Sweat, great Drops of Blood, and be nailed to the Crofs to procure Salvation for us, which might be

Nnn 2 obtained

obtained by a fober Life, or by doing to all as they would be done unto, or by following the Dictates of the Light of natural Con-fcience, or by our own Inherent Holinefs ? What did Jefus Chrift aim at by (hedding of his Blood, but the.appealing of GodV Wrath, and the bringing in of an Everlafting Righteoufnefs, and to purchafe Grace to fandify Mens Souls, and to open the Gates of Heaven, which Divine Juftice had fhut and barr'd up againft us ? Now certainly thofe who negledl this Salvation, do either fancy thefe Bleffings are not worth regard or looking after, or elfe they may be procured by fome other Way, and on eafier Terms, than by Faith in the Blood of Chrift : And is not this to charge our Lord Jefus with Folly ^ and with the Greek^s of old, to account the Preach-ing of the Crofs Foolijhmfs ?

8. They render, it is evident, the fhedding of Chrift's Blood to be m vain, who negled the Means of this Salvation, and fo thereby flight the Bleffings which he hath purchafed : it muft be an undervaluing of the price of Redemption ^ for that which a Per-fon regards not, though procured at never fo dear a rate, he declares was in vain purchafed : this is, with a Witnefs, therefore

Deut.32. lightly to efteem of the Rock^ of their Salvation: it is to ftop their 5* Ears to the Cry of Chrift's Blood. His Blood ( as you heard )

cries to Sinners to apply it to their perifhing Souls, and to leave their finful Ways \ but they regard it not, though it feeras afrefh to ftream forth from his Heart in the Virtue of it, and flows through the Pipes of the Gofpel in the Offers of it. Did not they who refufed to come to the Marriage-Supper, declare, that the King had in vain prepared all thofe coftly Dainties, for let who will come and eat thereof, they will not ? And thus many render the bloody Sacrifice to be offered up in vain, by negleding the Salvation offered in the Gofpel.

9. Such alfo who believe not, but rejedl and turn their Backs upon the Gofpel-Salvation, put Jefus Chrift to Grief again : It is

Kark 5. 5. faid. He was grieved btcaufe of the hardnefs of their Hearts. So God faid, he was griived forty Tears with thofe who believed not in the-Wildernefs. O how many Years have fome of you grieved both the Father and the Son, (to fpeak after the manner of Men ) and is not this a great Evil ? Will you grieve and weary cut the Heart of God, and the Heart of Jefus Chrift ?

10. It alfo gives occaflon to Satan, to vaunt, boaftand triumph over the Son of God : See, fays he, how little thefe Men and Wo-unen, for whom thou gaveft thy felf to die the Death of the Crofs,

do

do mind the Salvation thou haft purchafed for them , they Jike and approve of my Ways and Motions, my Offers, better than any thing thou haft procured for them, and doft offer to them. May not Sitan infulc after this manner over the Lord of Life and Glory, whilft Sinners dofe in with his Temptations, and cleave to their Lufts, earthly Profits and Pleafures, and negled the great Salvation of the Gofpel ?

sdly. Such who negle^ this fo great Salvation, offer Violence to the Holy Ghoft.

I. They do refift the Holy Spirit, whom God hath fent as his great Meffenger, to influence, enlighten and convince their Hearts and Confciences about the Worth and Weightinefs of this Concern : fJe will refrove the World of Sin^ of Righteoufnefsj and o/Jo^^" t<^' Judgrmnt. Of Sin^ becmfe they believe not on me. Becaufe they ^'^* negled attending upon the Means of this Salvation, believe not the Necelfity there is of this Saviour, nor of Faith in him, and feek it not above all things: Is it a fraall Matter to refift the Holy Ghoft ? O lay it to Heart.

2. They grieve the Holy Spirit alfo, yea, and hereby tire him outfo, that he at laft withdraws his Influences from the Sinner, and will ftrive with him no more, like as he did by the World ^ and if fo, the ruin of the Soul will be unavoidable : for without the Holy Spirit no Man can repent, believe, or be renewed, be regenerated, and fo come to have Intereftin this fo great Salva--tion.

3. Such quench the Spirit who negled this Salvation, and do not believe •, it is to caft Water on that Divine Spark which the Holy Ghoft Itrives to kindle in the Soul of a poor Sinner, or to blow out the Candle of the Lord, C fo far as the Sinner is able to do it) whereby Spiritual Light and Knowledg comes to be let into the Heart.

4. Nay, to negled this Salvation in the Means of it, is as much as may be to hinder the Work and Office of the Holy Spirit in and about this Salvation. The Holy Spirit hath more immediately to do with Sinners^ his fpecial Work is to enlighten, to convince of Sin, to work Faith in the Soul, and to renew and l^ndtify the polluted Heart ^ and all that negled this Salvation, or that llighc thofe Convidtions they have of the Evil of Sin, or Senfe of their woful Condition, do feek to obftruct the King's great Officer and Meffenger in the difcharge of his OfRce. Look to it, Sinners, for

if

Ihe great EvH in negkH'mg Salvation,

if it be deemed a dangerous thing to refift a Confiable in the exer^ ' cifeof his Oifice, becaufe he is the King^s Servant, what Danger do you expofe your felves to, that oppofe, withftand, and ftrive to hinder the Spirit in the difcharge of his great Work and Office ? It is to contemn the King's Ambafiador •, the Holy Spirit is fent to treat with Sinners in Chrfft's Name, it is hereby Chrilt hira-fclf fpeaks to them from Heaven : and they that adhere to the Motions of the Spirit, do adhere to jefus Chriil; and they that oppofe or refill his Motions, do oppofe and refift Chrift alfo. The Holy Spirit is the great Gofpel-Blefllng promifed, to infufe Grace in the Soul : all Grace is from the Spirit; Sinners cannot believe without the Holy Spirit, nor love God: The Love of God is fhed Rom.$.$. abroad in the Hearts of Believers by the Holy Ghoft, There is no Re-John 3. 5. generation without the Spirit: Thofe that are born again are born of the Spirit •, no Union with Chrift without the Spirit, no broken Heart, no Cries, no Tears that will prevail with God without the help of the Spirit: Such that will not adhere to his Motions and Influences, fay in their Hearts, that they will not be changed^ will not believe nor refent^ nor have Chrift to be their Prince and Saviour. The Spirit awakens the Confcience, and ftirs up Fears in the Soul, and fets before the Sinner's Eyes, his great Evil, Guilt and horrid Pollution j therefore if they refufe the Wooings, In-treaties.and Influences of the Spirit, they muft perilh for ever.

APPLICATION.

1. O let us lament and mourn over all that neglecft this fo great Salvation : All Unbelievers and Negleders of the Means of Salvation, are horridly guilty before the Lord •, 'tis hereby all their Sins are bound upon their Confciences, and cleave to them, and are charged upon them, not only Original, but all aQual Sin what-foever.

2. O infinite I.ove and Patience 1 May we nf)t ftand amazed, and wonder at the Icng-fufTering and forbearance of God ? O

lU.j. 1$. Bcufeof David, ( faith the Prophet) is it a fm<ill thing for yon to Tceary Min^ bnt will you weary my God alfo I" What greater Wicked-nefs and Ingratitude can there be than this ? Will you contemn and refift your Saviour and the Holy Ghoft ? How long Ihall God wait upon you ? Will he always wait to be gracious ? O know that his Mercy will at laft be turned into Fury.

3. Un-

. Unworthy are fuch to live, to be fed, to be clothed,.to be" '

:ected and preferved^ that thus defpife God's Mercy and fovc,

lodnefi: Would a Man feed, clothe, and beftow great Fa-

fuch that defpife, flight and contemn him ?

3 prote

reign Goodnefj vours on

4. What do you think of your felvcs, Sinners ? to you I fpeak that negledt this fo great Salvation. O this is your Sin, vou re-firfe the only Remedy God hath found out to heal and fafe your Souls, therefore your Damnation will be juH and deferved with a witnefs: You love Darknefs rather than Light j you contemn the higheHGood, the bell of Beings, and the highefl; Exprefijons of his Love and Favour •, that God that made you, that Chri/l that fpilt his Blood to redeem the worfi: of Sinners, thofe Bowels that ' pitied you, you refufe, and refill that Spirit that would renew yoo,-> landify you, and make you meet for Heaven, and all this out of love to your bafe Luft^ your cruel Enemies that feek to deltroy and murder your precious Souls. Abhor your felves : Alas, Men do not fee what Monllersof Wickednefs they are, whilft they negleft this fo great Salvation. You/in, I fay, againft the Remedy, the Goftly Remedy, the only Remedy, againft the Remedy that Infinite Wifdom hath found out, and Infmi-te Goodnefs hath vouch-fafed : Yet if you return to God, therfe is Mercy for you ^ fay, O' Lord, now we fee our Sin : O thit you could but fay lo in truth and fall down at the feet of God, and fay, Thou haft overcome us with thy Love.

5. Laftly, Here is Comfort for Believers who have received this-fo great Salvation. O blefs God for Faith, cherilh the Motions of the Holy Spirit that hath broken your Bonds; you prefer Chrift, and the Salvation by Chrift, before all things : live worthy of a Partand_ Intereft in this Salvation ; you have Salvation, and Ihall not lofe it. O walk fo that you may never lofe the Joy of it ^ for thac you may do, God may hide his Face, Chrift may withdraw himfelf: if he hath done it, enquh-e when you had him, and confider what you have done that he hides his Face from you ^ kt theCaufe, if it be Sin, be bewailed, and let the lofs of him be more grievous to you, than the lofs of Comfort from him. and be willing to do any thing to enjoy Chrift agaia.

H E b;.

H E B. II. I.

How Jhall we efcafe if we negleti fo great Sanation f

AM upon the fecond Propofition that is implied in the Text, viz,

Dod. 2. That the Means of the great Salvation of the Gofpel may be neglected.

The laft Time 1 fliewed the great Evil that attended the negle<ft of Gofpel-Salvation, in refpedt of God the Father, Son and Holy Spirit.

Secondly^ The fecond thing propofed was to fliew you, what a great Evil this is in refped of the Sinner himfelf that doth negled it. But before I proceed to fpeak to this, let me premife one thing, namely. That we ought firlF to be fenlible of that Evil which is in this and in all Sin, as it is again/l God i for if our Con-viiflions arife not from hence, our Trouble is not right, it flows not from a true Spring or right Principles: It is not fufficient to fee our Sin and Evil, as it is againft our felves, as it hurts and wounds our own Souls, but chiefly as it is againft that God that made us, and fent his Son to redeem us •, or as Sin is loathfom and abominable in his fight, tending to eclipfe his Glory, nay, to dethrone him, and fruftrate his gracious Defign in our Redemption, and bring his Honour under contempt. Thi?, I fay, fliould firft of all and chiefly be lamented : Such fin againft the Remedy, and higheft Goodnefs, that negledt this Salvation, and the gracious Operations of the Holy Spirit, and fo rather adhere to Satan than to God. Suppofe a Child under the Rod of his tender Father ihould cry out, O the Smart, but fignify nothing of Sorrow or Grief in offending his Father, would not that rather aggravate bis Guilt, or could it tend to pleafe his Father, and to ceale laying on of more Stripes ? But to come to fhew you what a great Evil it is to negled this Salvation in refped of the Sinner himfelf.

I. This Sin, this Unbelief, this Negled, is the Caufe why all Sin remains upon the Confcience of the Sinner. True, God hath tranfmitted the Guilt of our Sins to Chrift, fo that he hath fatif-fied for them •, but the Sinner will not receive this Atonement, but refufes it, and fo his Sin, his Guilt and Pollution remains upon

him.

"him, Faith being appointed as the Way of the App'ication-of the Remedy.

2. Nay, Sin doth not only rem.in on fi;ch that ne^Iedthis Salvation, and refufe Chriit, but this Refufal keeps Sin in iis full Strength, and binds all Sins fid to the Soul: Sin rdins in them and condemns them •, and fo doih the Law alio-, which h the Strength of Sin, becaufe they receive not Jefus Chriil, ipho u the End of the Law, as to its condemning Po.ver, to every one that be-lievethj but not to them that rejed Ghriit and believe nor.

3. Faith unites to a Holy God, and to a Spotlefi Saviour, whereby we come to havea Righteoufnefs which difchar^e.s ns from ail Sin, and Wrath due to it •, and furh are made Holy : But Unbelief continues the Soul in its <>Ki State, as being united to the old ^4dam, condemned yldam • all Men are in the fiyft or fecond Adam in ihQ dead ov living Adam: And as is the dead J^dam, fo are they that are in him ; they are dead, and by the Law condemned therefore not jnilined : And as is the livings fo are .they that are made alive ^ they live and are acguicted, and can die fpiriiuaily no more.

4. This Sin, this Negled is againil a Man's own Life and H?ip-pinefs: Life is offered to him, but he rejeds it, he will nor have Life ^ he has no love to himfelf, feeks not theprefervation of him-felf Mankind naturally have a fpecial care to preferve themfelve,-, but thefe chufe Death rather than Life, Sicknefs rather than Health, Slavery rather than Liberty, Curling rather than Blefling.

S; Hereby they deprive themfelves of all the faving Benefits of Chrift's Death, for no adult Perfon hath or can have any Interefl; in the Merits of Chrift without Faith: He that believerh net, the Joh.-^. 2Sc Wrath of God remains Hfon him. He that helieveth and is haptiud, Mark iS. jhallbe faved-, bnt he that believethnot^ Ptall be damned. Here is in i^« this Salvation, Pardon, Peace. Chrift and Everlafting L ife ^ but the Sinner contemns all: My People will have none of me^ faith the Lord. ^ And this is the Voice of all that negleft this Salvation, they will not have God, will not have Chrift, will not have Life fuch is their Ignorance, and the Enmity that is in their Hearts a-gainft God ; Thefe account themfelves unworthy of Everlafting Life i Afts 12 and the Death of Chrifi; wiii be in vain as to them. 45.

6. Hereby alfo they fhew they have no Love nor Pity for their Immortal Souls: If they loved" their Souls, would they not feek the Salvation of them ? Nay, they are cruel to their own Souls: A^ouid not that Man be cruel to his poor Child, thatfawit fall

O 0 0 into

The great EVil in ncgh cling Saltation. ^^wt

into the Fire, and wou'd not endeavour to piuck it ouu •, or ke in in the Water ahiiolldiowned, cryingont for help, but would not ftii.eto fave it, nor c^u.l for help f 6 mereiicfs Mortals! What no pity on your precious Souls th :t >^,re fo dear and near to you ? Will ycu not cry [o God, to Jefus Chriil, to pull your Souls out of the fire, or refcue them out of the Teeth of the devouring Lion > Can there be greater Folly, Madnef> or Cruelty than this ? O think upoi. it, you Sinners, that negled this Salvation.

7. Moreover, their Foily appears further who neilecl this Salvation, in that they refufe a Crown, a Kingdom, and t^ be Heirs, HciisofGcd: They may be rich, eternally riih, yea, great and

?r^ov.3. hcnontable for ever, but utterly refufe it. Riches and Homur ara John 12. ^^'^^''-i (fsith Chriic) yea durable Riches and Righteoufnefs. If r^f^^ any Man ( faiih our Saviour ) fcr've me^ htm will f*:y Father hunohr,

8. Suvhthat.negled the S:ivation of the Gofpel, it doth yet fuMhera,p ar, are \ery cruel tothemfeives, ad therefore guilty of the gi eatvit Folly imasinab'e. ( Had the Children of IJrael in the Wi dernefs, when they v/ereftung with f.ery Serpents^ refufed to have looked up to the bra^.en Serpent that was lifted up upon thePv')Ie, w hen they were in tonnennng Fain and Anguilli, would it not'have (hewed great Cruelty to themfelves, as well as Mad-nels ? ) Sinners are wounded, mortally v/ounded, they are Itung with a worfe Serpent than thofe fiery^Serpems: And to look unto-ChrUt by Faith, is the only Cure and Remedy, or the only way to be healed : and as there is no other way, fo this is a certs in and infallible Cure. But Sinners who negledl this Sdlvatiorr, refufe to apply thi fovereign Balfam to their wounded Souls.

9. Is it not an evil and hurtful thing for a Man to yield himfelf un to the Counfel and Ccndud of a f^vorn, cruel, and mortal Enemy, who feeks hi^ Blood, and will rip up his Bowels, and tear out hi. very Heart ? But thus they do that negle:1 thi:^ Salvation, they hereby follow the Advice and Counfel of the De/il, who will devoui them as a hunger-Itarv'd Lion ^ n.iy, it is juil as if a Man flr^uM throw hib dear Child into the Lion's Den to be torn in pieces. Suppofe a Man in Slavery in Tnrkey^ ih^nld be told that his Ranfom was paid, and he hath the gteateit demonflrdtions given of it iiraginable yet he will not believe it, but fays, I will coi tinuc here a Sl-'ve, and wearthefe Chains, and be undrr Bondage fo this cruel Tyrant, though I am told that he will murder meatlai't-, would not a Pi fay, hedefvTved not tobejiiied, efpe-ciaPy fhould he behold that he is^redcemed by the Blood of his own gracious Sovereign ? * 10, Is

' -■ . The great EVil m neghEiing Sab at ion. ,U^y

10. Is it not 311 evil thing, .and tlie greatcft madncr, Gt the in-^ftigaticn of a bloody and cruel Enemy, for a MantoluiRT him

to thruit a Sword into Ills own Bowels i or wj;itn wounded ac his Inticements, to refufe toapply inch a Plainer that won'd certainly cure his Wounds and fave his Life ? buc thus do all tiiey who iie-•g'e-ft this Salvation. Or fuppofe a Man was almoil Ilarved to Death, and Biead is fet before him, nay all choice Varieties, and he is i>id to eat \ but being perfwaded by an Enemy (that hates him, and longs to fee him dead) not to eat, but to feed with his Swine on Hubks and Grains, would it not be foily wich a witnefs, Ih^ uld he do fo."* Butrhus do all thofe Perfons that negkd this Salvation, they refiifo to eac of the Bread of Liie, or to feed on thatcoltly Supper God hath giacioufiy provided for them in ttie Golpel, and ?.£ the Devil's inticemcnts feed, as the poor Prodigal did, on Husks which ihe Swine do eat.

11. Such whonegkiH: the Salvation of the Gofpel, do great-en and aggravate their Sin andGuilc, as our SaviouVfpeiks con^ cerning the Jews •, // I had not come and f^ol^en to them^ they had not joj^n k had Sin-^ but now they have no cloak^ for their Sm : that is, they had 22. not been guilty of Sin to inch a degree, their Sin had not been

with fuch Aggravations. Therefore thofe that have the Salvation of the Gofpel offered to them, and they negleifl it, or refufe to receive it, ihall have the ^r^^^f^ Condemnation-^ it fhall indeed be more tolerable for Sodom and Gomorrah, nay with Pagans and /;-//?-dels^ than withtheniin the Day of judgment.

12.. Moreover, fince the way of God's glorifying of all his Blef-fed Attributes is defpifed and utterly rejeded, by thofe who ne-gledt this S:jlvation, all the Attributes will rife up and plead againll luch Sinners to condemn them.

1. Divine Wifdom may plead againd them, and call f-r Judgment ^//j-, rjr with the greatelt feveritytobe executed upon them, beeaufe thct ^i,^!^m/^ way of Salvation whi h Infinite Wifiom contrived and determined bmspUxd In the Eternal Council, is rejeded, (lighted and contemned. - anbi(f'nch

2. thereracityt ovTrnth of God, may plead d.'ainit ad Sinners ¥'"'^^^^''^ that negka this Salvat'on, becaufe the Sacred. Piccepts of the Go- fmouZ fpelarenot obeyed, nor the Threats feared, iior th.. laidhui Pro-Cofpl mifes thereof believed.

3. Divine Power may rife up and p^e;id againlt fuch Sinners, becaufe that Almighty Arm which is Hrerched forth in working out this Salvation, is not took hold of to favetherp, and iherefo^re Jt ihall be Itretched out to deitroy them : If ho jh^li be fHmfljcd with

O 0 o 2 Ever^

The great EVil in negleB'mg Salvation.

aTheff. i. EveAaftmg Defirhtlton from the Pre fence of God^ and from, the Clorj 9' of h.i Power. That will be the Time when God will make the

Power of his Wrath and Anger known : Who (faith the Pfalmift) Pfal. po. ^^,j,j the Power of thine Anger ? Oi is thy Fear^ fo h thy Wrath.

4. Div'w^ Jufiice ix\aY nfeup againll: all thofe who neg!e(ft this Salvation, and exad the p imentof all the Debts the Sinner owes and ft.-mds charged with, becaufe the Satisfaclion made by Jefus Chrift, cur bleiled Surety, is contemned, utterly negle(fted, or not accepted of, they not believing ^ Faith being the only way appointed for Intereft therein, and 'or the Benefit thereof.

5 Moreover, Divifie Mercy and Coodnefs will come forth and plead ag^infl the Sinner, and be turned into Fury, fince fuch Infinite Grace and Favour, and Sovereign Bowels, are not regarded, but utteily (lighted and ncgkcfted : And wo be to thofe tl^at Mercy it felf appears againft, and calls for execution of Wrath upon.

6. And the Law a!fb will rife up and condemn all thofe that ne-glcdl this S'1 ation, b:c ufe the only way by which its Glory Ihincs forth, and by which its Brraeh is repaired, and its Honour is raffed, is flighted: the Law will break forth with its bitter Curfes, and throw the Souls of fuch into Hell in fury, who negled this Sal-v^uon.

7. Nay, Jefus Chiifbhimf If will alfo rife up and condemn all ncgleders of thi^. Solvation, becaufe all his Infinite Love and Grace which he hath fliewed, and Pain and Angui/h which he hath endured to work it out, is flighted and trod under-foot •, he will change his Lamblike Nature, and appear like a Lion, to tear "^11 fuch ii;fo piei es. In a word, it puts a Sword, as it were, into the Hands of all the Attribute.^ of God, and a Sword into the Hand of the Law of God, nay into the Hand of Jefus Chrill, to cut down and utterly to deftroy their Souls \ which Divine Wrath will fpeidily ex.cute with Vengeance, if they proceed on in their qnH way, and do not ernbrace this fo great Salvation.

8 Thidsnota Sin againft the kriling Letter, but againft the healing Spirit; and ir is a cilling Dirt upon all God*s bleffed Attributes, as they difilay their higSeit Glory, or aredrelTed in their richeft. R. bes, or appear in their moft fubl'me Perfedions. Snp-pofea Traitor fhould calt Dirt upon a Prince, or fpit in his Face when he is but in. his common Drefs, would not that be deemed aa abominable th;rg ? but much more odious, fhouldhedoit as he fits on his Throne, when his Grown is on his Head, and hath all

hisi

his Royal Robes upon him, and his Scepter in his Hand, and all his Nobles about the Throne. God in this Salvation appears in his high and fublime Glory, as difplaying his highefl Beauty, Splendor, and Honour of all the Perfections of his unwcrdable and inconceivable Being, even the Depths of Infinite Wifdom, Juftice^ Power, Holinefs and Goodnefs: Therefore wa to thofc Sinners who flight and negle>fl this Salvation.

Thirdly^ The third thing that I propofed tofpeakunto, was to ^^f^'^y . Ihew you the greatnefs of their Sin who negled this Salvation, ^^'^'jij^^ with refped had to him by whofe InHuences, and at whofe In-j^Jf^^J, ftigations they negleft it, and that is the Devil. Satan ftirs up vatm. Men to flight and neglecl this fo great Salvation : Is it not fad that Men (hould adhere to the grand Enemy of their Souls ? // our Go-/pet he hid, ft is hid to them that are lofi, in whom the God of this IForld hath blinded the Eyes of thofe that believe not.

Satan ads out of iMalice to Mankind, in feeking Ways and' Means to blind their Eyes: He hath many Devices whereby he ftrives to do this, which I (hall not now infift upon •, he fhews then! the Glory of this World, thereby to allure them into his hungry Jaws, to devour them and deftroy their Souls for ever : He has many Nets fpread, and Multitudes are caught by him, either one way or another.

1. Some he deprives of this Salvation, through love of llnfui Profits or worldly Gain : This way he deftroyed the young Maa mentioned in the Gofpel that caire running to Chrifl: •, and alfo Vemas who forfook the Gofpel, and fell away for love to the finfid Profit of this evil World. And how many daily, by Earthly-mindednefs, and abominable Covetoufnefs, lofe this Salvation, through the Craftinefs of the Devil-^ and the Evil of their own • Hearts.

2. Some by (inful Honours: O how many love worldly Gran* dure, and a Name among Men, above the Salvation of their

Souls! Thefe are like thofe Jews who are faid to believe on Chrifl^ Joh. 12, -bht did not confefs him^ for fear of being put out of the Synagogue y for 43-^ey loved the pratfe of Men^ more than the p^a'/e of God.

3. Oi-hers by earthly Pleafuresand finful Delights, he catches in his Net and makesa Prey of.

4. Alfo Multitudes he deftroys, by curfed Errors and tUmnable Htre^es: Thit way he deceives them, and robs them cf this Sal-xation, concluding, that thofe Principles they have lucked in, are

No way to cjcape if. 6chatm k ?ieo^lcBtd.

the undoubted Truths of Jefus Chriic, and do not doubt of the Goodiiefs of thdr Condition.

Fourthly^ And laftly, Confider the Vanity of all thofe things, for the fake of 'Ahi.a Men neglefl this fo great S; ivation. What is Sin, the P:e::fures of Sin, or all the Ruhes and Glory of this World, when compared to the Salvation wrought by J', fus Chrift ? Sin is the Sours Sicknef^, the Scabs and Sores, the Plague and Poi-fon of the Soul ^ 'tis the Spawn of the o:d Serpent, and yet Sinners lick it np, and edeem it above all that Good that is in God and injefas Chrijl, and value it more than the Crown of Glory in Heaven. Sin is the Leprofy and Plague of the Soul; 'tis compared to the rottenaefs and ftinking Purrefadion of a fiithySepuI-Jam.1.21. chre, nay, to the fiperfiinty of Naa^htinefs. O that Men (hould negkd fo great Salvation, andexpofethemfelves to eternal flames and Wrath in Hell, for lovs to that which the Holy Ghoit thus paints out, and difcoveis the deteftable Nature of!

Befidcs, how loon are Men deprived of all thbfe things which Redciir^ their deceived Hearts are fet upon ; they are not fure of enjoying thife things them one Day, no not for one Hour ! O how foon will ail the rvire Urge- fetming Swcet of Sin, and of this World, be turned into Bicter, ^^iT^'tce '^^■^ ^^^ earthly Joy into Sorrow, all their Pleafures inco eternal 'simm P^i" ^^^ Mifery ! And O how will they cry out againft themfelves werep-sa- for flighting the Salvation of their Soils, for the fake of, and love chsd, to theie things, when it will be too laie I

H E B. II. 3.

How flmll we efcdpe if we negJcB fo great Sahation ?

Clofed the lad Day with the fecord Point of Dodrine, namely. That (he great Sdvation of the Gofpel may he ne^leiied. ^ fliail now proceed to the third and lait Propolidon.

Dod 3. There li no poffthility for fiich^ or Any one Soul of them, tsefcfipe^ thnt n^lsU the great Salvation of ihe Cofpel.

Firit,

What'tis Goffd'NegkElcrs cannot efcape, ^'

Firfl:, / (hall jherv you what it is they-cannot efcape. Secondly, Why they cannot efcape. Third iy, Vl^hen or ar what time they jlmllnot efcape. Fourthly, Shew why tks Gofpel hath fuch fearful Ccmminatms and Threati^ings contained m it,

Firft, They jliall not efcape the Cmfe of the Law^ ( which all ungodly and unbelieving Sinners lie under )^ r.-r no Man ;s, nor can be delivered from the Cnrfj thereof, but only thofe who be!i' vc in Jefus Chriil, and embrace the S .Jvation of the Gofpel •, For Chrtji ii the End of the Law for Rtghfeoifnefs^ to every one //ai; "Romvio^, believeth: tothemihat believe, andtoe.eiy oneoftheni, but not to thofe that believe nor, Chrill hath born the Curfe of the Law, he by his adual Obedience fulfilled the Righteoufnefs thereof i and b; bearing the Penalty of iE (which our Sins incurr'd) by his Ceath, be hath delivered all that believe from the Curfe thereof: bnt iho Curie of it remains on all them who receive not Jefus Chriil:, it hath its full blow and ftroke on all Gofpel-ne'^lcclers, Becanfe it is by him and no other ways we can be delivered from the Curfe thereof.

2. Therefore it follows in fhe fecond place, that they cannot be delivered from the Guilt and PuniOiment of their Sins, their Sins lie upon them, they are charged upon all that negleft or refufe the Salvation wrought out by Jefus Chrifl:; It is the Decree of the Eternal God, that all fuch that believe not Ihali bear their own Sins,, becaufe they reje(!ljefas Chdft who hath born the PuniihmentthaE was due to Sin. Some conceit that they need not thi?. Salvation, need not rhe Righteoufnefs of Chrift, or Faith in Chrill, and this through Ignorance, concluding their State is good. Jefus faid un-■ to them^ If ye were bUnd^ ye jhenld have no Sin i hat now ye fay^ We J°"=P' 4'» ■ fee \ therefore your S/n rem lineth. They thought their own Righ-teoufiefs was iufiicient, and were ignorant of God's Righteoufnefs, and hence the Guilt of rheir Sin remaineth upan them.

3. All thof^ that neglect this fo great Salvation, Hiall not efcape the Wrath of God : This follows a. the natural Confequence of the former-, Divine Wrach piiifties them, and every Soul of ihetn thm beU ve not, but reufe the Grace of God offered by Jefus Chrill in the Gofpel, like a the aveeger of Blood purlued th©; Man-flaver under (he Law : The Cities of Refuge were a Type of / Ch ill ^ Ms to h m sll gi I'v Snner muft Iy if th~v efcape the / Wiath and ytu^eance of God; Diviue Tulli<.e is' on.y fatibfied in /

Chriil "7

.47 ^ ^^''^^^ '^^^ Oofpd-KegkBers cannot cjcape.

Chrill ^ and Sinners for not accepting and receiving by Faith that Atonement, and pleading that baiisfadlion he hath made, Wrath follows them even at their Heel,, and will flr:ke them down: He ]oh.^.'^6. that believeth not^ (loadt?ot fee Life -^ but the Wrath vf God akideth on him. \A'rathisupon all naturall-y, we are ali by Nature the Children of Wrath, but it remains no linger upon them that believe, but it abidethon Juqh that b^l eve not.

4. They ftiall not ellape the Damnation of HeU^ or everlafling Burning: Our Saviour (fpe iking to the Scribes and Phariees) Mar, 25. faith, idow can ye efcap: the Dumnatic ■ uf Hell ? Yet they were a 31' Peoiie that appeared outwardly r ghteous to Men, a, d boalled

Luke 18. t\idit they were not Extortioners, Vrftil^ AdJterers^ or fuch as/'/-i/;-11. c^»x, were. But alas, no Righteoulijef!^ w.ll^ carry a Man to Heaven,

but a perfed, compkat, finlefs Kightv-^cufncfs. ?aul was not an Hypocrite, as fome of the Pharife.s wtre, before he believed ? yet bis Righieoufnefs, tho according to cbc Letter of the L?jw, was fuch, ^^**'1-3-8j9' that few .attained unto-, Js tonching the Right eonfriefs which u of thi Law^ faith he, / wai hlaryulefs: )ti he eitee;r,cd it,but Dung in xomparifon of God's Righteoufntfs, and renounc.d it all in point of JuRification, that he might be found in Chiiil;. And as it is Chriit'sRightecufnefs that is our Title for Heaven, fo it is his Death, his bearing the Punilbment of Sin, that delivers us from eternal Damnation in Hell. Hell is a fearful Place, it i^ made ?(afk 5;. deep and large i "the Fire ii not qnenched^ and the Worm dinh not.: snd that Place is prepared for all Unbelievers, for all who conti-'jitiein their Sin^, and under the Power of Unbelief, and negledt this fo great Salvation^ th? Damnation of which they cannot e-fcape.

^i Cahfes Secondly, I (haSjlmvyoH the Reafons why fuchxjinnot^ jlmll not efcafe and Reajem Cod's eternal Wrath, that negHi the Salvation of the G off el. ^ yphy thiy J, It is becaufe this is the way, yea, the only way which Infi-cinnotcfcape ^-^^^ Wifdom hath found out for the Salvation of our Souls: If OM'Sd- there is but one way to cure a Mortal Difeafe that may feize upon JtiQM. ' a Perfon, then if he negle^ithat one Rem.edy, he rauft die. Sirs, as there is but one way to efcape ftarving, and that is, to eat •, fo ther€ is but one way to efcape perifhing, and that is by believing, or by feeding on Jefus Chrift, or by eating of his Flefli, and drinking of his Blood. There are many ways to be damned, but there is but one way to be faved. Eerily verily I fay unto yon, Except ye 1° eat the Fle[h of the Son of Mm^ and drinks his BloQd, p have no Life

iVhy fuch that negleFl Salvation cannot cfcape, a^j

in you. If you negleLt this way of Salvation, there is no other way whereby you c.ui be faved j Neither is there Salvation in any other^ Ads 4.12. for there is no other Name given under Heaven whereby we miift he faveii

2. Such that negled this Salvation, cannot, fhall not efcape the Wrath of God, becaufe it 15 juft and equal that alj flich Perfons who flight and ne^Jed this Salvation, fliould be deilroyed, ,.snd that for ever. ^ (i.) By reafon they negled anOfler of Pardon arid Peace, epntrived by the Innnice Wifdom of God, and it is die highell; Demcnlliation of adiijirable Mercy and Goodncfs ; therefore there cannot be a higher Indignity and Contempt calb upon God's Sovereign Grace and Favour. Many of thofe Sinners thatnegled this Salvation, are fo vile and ungrateful, as not to enquire what this Graee means, nor on what Terms this Salvation may be had : And is not this" in plainnefs to tell the Holy God, that they fcorn his Love and Goodnefs, and defpifi the Offers of Peace and Reconciliation by Jefus Chrill, and fear not what he can do unto them ^ andfono lefs than a trampling the Blood of Chriit under their Feet ? Let Men deal thus with their provoked Rulers, or with an earthly Prince, when guilty of High-Treafon, and fee how unpitied they will die, yea, be drawn, hang'd and quartered. What, guilty of the worfl of Treafon, and have an . Offer of Pardon, and flight or negled the fuirtg of it out ? How ' equal and juft a thing would it be that fuch iliould dk ? So it will be here. Brethren, God will not be mocked : Sinners fiialJ one Day fee whatitis tonegled the Salvation wrought out by. Jefis Chriil, Imean, the Way and iMeans of the Application thereof; they will be forced to fubfcribeto the Righteoufnefs, Jullice and Equity of their own Damnation, in loving and cleaving to their Lulls, and counting their earthly Riches, Pleafures and Honours, better than Jefus Chriit, and a part in this Salvation. Remember it is the Sinner's own Salvation that he negledeih, it ij his own Good, his own Cure, his own Relief, his own Har)pinefs: Can any pcrifh more juftly and defervedly, than fuch vAio refufe to be faved, who choofe'Death rather than Life, and'Darknefs rather than Light ?

3. They cannot, fhall not efcape, becaufe it is Salvation la fuch a .way, a way that coft fo dear, even the Blood of the Son of Gad i Should the King yield up his own Son as a Sacrifice to anf.ver the Law for a curfed Traitor, and yet he /hould defpife and flight his Goodnefs, how^ would that aggravate his Guilt ? O with what^ a

Ppp Price

Price is this Salvation procured, by what a Sacrifice ! What Tears did Chrift fbed ! O what drops of Blood did he fvveat! and whac Wrath did he bear 1 What a Curfe did he undergo, to fave us from Hell and Death! How can any think to efcape that negM the Means of this Salvation ?

4. BcGaufe it is Salvation on fuch eaiy Terms as to us 5 had God offered Sinners Salvation on hard and diOicalt Terms, their Sip might not feeni to be attended with fuch Aggravations. Had-Midi. 6. (3q^j required a thoAfrnd Rams, or ten thoufand Rivers of Oil of every one'that world be faved/, or to facriiice their Sons and Daughters, or th^ir Firfl-born^ the Fruit of their Bodies for the Sin of their Soul\ thi^ would feerahard : but none of this God requires of us, it fliall not be, rauft not be our Son, our Child, our Firft-born, - but his Son, the hdy Child Jefiu, his Firfl-born, that rauit die or be a SacriEce for our Sins-: it mull be my Son, as if Godfhould fay y. and all that 1 require of you, is to:apply his Blood, and to facriiice your Sins in love tome, c ^ ^^

5. That which the Apoftle builds the Righteoufnefs of God s--proceeding againfl fuch'that negka this Salvation upon, and fliews ilie ucavoidablenefs of their perifiiing ffcra, is t^ie greatnefs of the Salvation it fdf. Shall God's Juftice be cclipfed, (hall hi3 Honour be marr'd, hisGoodnefsbedefpiHd, his Law be violated,-liis Holinefs Ilained ? it would be thus, iliould fuch be faved who negled and flight this Salvation : Therefore all fach cannot efcape

his Wrath. ^ , . o-t -,• r .u • -

6. The Apoftle fcrtlber argues the impoUibility of their eicap-in^ who neglea this great Salvation, from that impoITibihty there was of their efcaping who refufed to hear Mofes: For if the Word

«eR2 -^ 2 fvoken by u^mls ir^ ftedfafi, and every Trmfgregion and Difihedienee received a jafl Reward •, How jhafl we efcape ? &c. It was a juft Reward they received for their Sins and Difobedience : And if fo,. how Ihall thefe efcape ?. God will render a jnfi Retribution^ a righteous and proportionable Punifhment, it will be far worfe, or much greater , howbeit, it is againft greater Light, greater Grace, and defpifing a Perfon of far greater Honour and Dignity : H-?-Htkio that defpifed Mo[gs Uw, died mthont Mercy, under two or three mt-53,25).* mhs. Of how much forer Fnmjhment fappofe ye, fliall he be thonght worthy^ whs hath trodden under-foct the Bloedof the Son of God? &c. Sirs, to love Sin, to love this World, or any Perfon or Thing a-bove Jefus Chrift, isineffedtotread the Son of God under your Eeet, 'tis fuch an undervaluing and vilifying of him. God doth,,

"——'*™'—— I I H II I I M ■ .. ■ I ■ ..I ■

Why fuch that negUB Sanation cannot efcape. 47 y

as it were, propound the Cafe to us, he would have Sinners them-felves to be Judges how jull their Condemnation will be if they ne-gled this Salvation ; and alfo the Nature and Quality, or Degree of it j Of how mucIj forer PHnifjment ffippofe ye JJu/l he be thonght worthy ? 6cc. God at the laft Day will fo Juflly and righteoufly proceed againfl wicked Men, that their Reward /ball be judged reafonable in their own Judgment, and by their own Confciences.

7. They fhall not efcape, becaufe Mercy and Grace is finned a-gainlt, principally, by all that neglea this Salvation : Mercy will, as you h^ve heard, plead againft them. And if Mercy be their Enemy, if Goodnefs it felf rife up againfl: them, where will they find a Friend to appear for them ?

8. They Ihall not efcape, becaufe God hath abfolutely and unavoidably decreed the Deftruftion and eternal Damnation of all thofe that believe not, but negled this Salvation : His Decree, his Counfel and Purpofe fhall Itand •, He that hlieveth mty jha/l i^^ Mark i6i^ damned. -16^

9. It is becaufe the Sinner is not able to deliver himfclf out of .God's Hand : If he efcape, it muit be from one of thefe two Can-iiderations.

1. That either God muil: change his Purpofe, his abfolute Decree and Counfel.

2. Or elfe the Sinner mud get out of God's Hand, and fb deli-' ^erhimfelf

Now it is impoffible God's Mind Ihould change, or his abfolute Decree be made void •, his Decree fhall ftand, and he will do all Jiis Pleafure : God will be true, and not make himfelf a Liar to - •

fave the guilty Sinner. And that it is impolfible for the Sinner to get out of God's Hands, is evident, becaufe God is Omnipotency it felf: whither cap he fly from his Prefence ? Who can ftand before Nah.r.^c ( or efcape ) hU Jndtgnatian .? Therefore there is no way for futh to efcape God's Wrath, who negledt this Salvation.

APVLICATJON.

\. O blefs God for this Salvation, and value it according to the Nature, Worth, and Greatnefsof it.

2. Bewail all ungodly Perfons, who are found flighters and negleders of it, and mourn over them. O how fad is their Condition I May be you have fome in your Families that are Neglecters of itj maybeaWifea a Husband, or Children, that do not regard

it, but are ungodly, and neglcd the Means of Grace •, how fhouW t;vhat you have heard move you to pity them, to weep over them, to pray for them, and ftrive v^ith them.

3. Examine your felves> whether you have not, or do not ne-gled this Salvation ? Do you make it your chief Bufinefs to get an Interelt in Chrill ? Do you prefer the Means of Salvation above all things in the World ? What time do you take to feek God, to pray to him^ to hear his Word ? And with what Zeal, Love, Faith and Diligence do you do all thefe things? Do you not defer Soul-Concernments to another titne ? O fee to it, and examine your felves v Do you not reft upon foraething or another fhort of ehrilt ? Doth the Power of Grace appear in yout Hearts and Lives?

4. This may teach Believers to bear up under all Trials and Fears: Let what v^ill come, they are fafe who have an Intereft in this great Salvation ^ other Salvations are nothing to this, and if we fhould not be faved from the Wrath of Man, but mufc lofe our Liberty, and be cxpofed to Death and Dangers here in this World, yet it will go well with us if this Salvation is ours. Let what Judgments can come upon the Land, tliou haft got a fure Sanctuary, God is thy Help and thy Salvation. Brethren, there are many

'1 fad ElFed:s that do attend thofe that negled, continually negkA

this Salvation, whilft they are in this World, as Manifeftations of God's Difpleafure, As,

1. God withdraws the Influences of his Spirit from them, after they have for a long time refifted it, in the common Motions thereof, even to fuch a Degree, that it (hall ftrive with them no more : thus God dealt with the old World.

2. God gives fuch up at laft to blindnefs of Mind, fo that they Maf, 15. in feeing^ fee not \ and in hearings hearmt, neither do they underfi and, J 3) 14* And in them is fulfilled the Prophecy of Efaias, By hearing ye jljall

hear^ and flmll not imderfland •, and feeing ye jhali fe^y and nvt per^ xeive. The Word of God, if neglededv and not received, that it may become a Savour of Life unto Life, wiU become a Savour of Death unto Death, it either fofccns or hard.'ns Mens Hearts.

3. God gives them up to their own Hearts Lufts, as God by the Pfal. 8r. FJalmifi [zys-, MyVeofle would not hearh^n-to py Voice : and Ifrael 11, X2, would none of me. So I gave them up unto thdr own Hearts Lufs i

4ind they walked in their own Ccunftls.

4. Nay fometiraes God takes away the Gofpcl ^'om them, as be did from the Jews thatVejedtc-d C hriit, refufed the chief cor nep-

Scone:

Stone : Therefore I fay unto you^ The Kingdom of Gcd [hall be taken Mac. 21. from yoH, and given to a Nation bringing forth the Fruits thereof. ^S' What can be a worfe Judgment ? this betel chat People, and it hath not been reftored to them ever fiiice. When God removes the Go-fpel, it may be long before he lets a People have it again, nay perhaps never.

5. Moreover, for negleding the great Salvation^, God fome-times brings upon a People cr Nation fearful temporal Judgments, and puts them, it may be, into the Hands of cruel Enemies: For thus he dealt with the unbelieving Jews, he brought the Romans \Ti upon them, that burned their City and Temple ^ fo that it is

faid, Wraih came upon them to the uttermojh ■ '^^^^' ?«

6. God fometimes-will not fave Perfons with Temporal Salvati- ^^^ on, becaufe they negled Spiritual Salvation, fo that they may read thefrSin (if the Lord opens their Eyes) in their Punifhment. But it is not God's ufual way under this Difpenfation, to inflid Temporal Punifliment on fuch that negled the Salvation of the Gofpel, but he referves his Wrath to another World i and therefore let none think, though they cfcape his Judgments here, that they Ihall efcape his Judgments and Wrath hereafter, that they Ihall not be able to do, as you heard. But no more at this Tims.

HEB.'II. J.

Hoiip /hall we efcape if we negleHfo great Salvation !

I AM upon the third and lafl Point of Dodrine, which I ob- f^J^ fcrved from our Text, viz,. That there is no pcjjihility for fuchy Sermoa or any one Soul of them^ to efcape^ that negle^ the great Salvation ^'^^' oftheGofpeL ^-'"VV

The laft Day I fhewed you, Firft, What thofe things are which they full not efcape. Secondly, Why they cannot, Jhall not efcape, who are guilty of thii , Negle^.

Thirdly, lamnow tofhew you, When or at what Tlm^s they thai negklt CofpeUSalvation fiall net efcape,

I, la

"when Sin-

, In the Day of common Calamities, and defolating Judg-«» ->'- ments that will come upon the Earth i there is, Beloved, adifmal msHl "'"'' f" i'en of in God's Word, that is not yet come, yet no ""^"f- doubt k is very ne^r, in which but a few (hall efcape : .1 am afraid many good Men, whohavebsenremifs andnegUgent in andabou Selilat Concerns of Chrift, and of their own Souls, (hall not Se • 1 .nean, they may fall in-that Hour by Temporal Judg-Ss God in the laft Days will pour out the Fiercenefs of his Wratf. F>r my Determmthn i, to g.iher the Nancm, that I may ^ITmll ii„ &f A«, to tour upn ihm mim l»d,£mt,o« m» -« my

jeJoufv- comiKimt.bN,lnmt.2,i,i,$,6. It wi 1 be With the Unscdty then atitbefel the People of Old, according to the ler. i .. ProDkcv of the 'prophet Jcrer^iA Therefore ,to fa„b the Urd, 1' BmIjMI king Evil.,oithem which they M>«< >" "^1^ '"/^i

aZtLlh they dll cry ,mtc «., / mil not heark" mtothem. Our Sav our al udes to that Time of which 1 fpeak Watch ye therefor.

i iS:r,^^^.Tbe^^ta^^^^^^

O what an amazing Hour wiinhat b^ ^'?^"^"^-;r .i,. o..n.| God's wrath (hall be P°«f,tr i^antthe'S^' cS^fc^ ^^

World, that thofe that have, and (hall ftiU negleft th.s Salvation, "^T Th^v^lafneglea tWs^Salvation, (hall not efcape in the Day

,mv, ^ t^lreofXorZlifS ^'/^^ ^"rldTv'iemfefe H Me>, foUoto aftlr. Some Mens Sms are d.fcovered by them^^^^^^^^^

through that great Gmltthat lies upon them i .°f,°*"'/^ tu;, tffor God bimfelf brings thei: Sins to light; and by th«

means they fometimcs pafs Judgment upon themfdves, and may be a fevere Judgment; or Men pafs Judgment upon them •, or perhaps more diretftly to the Purport of the Holy Ghoft in the Text, the . Church paiTeth Judgment, or a righteous and juil Churrh-Cenfurc upon them for their great Sins. But what a fevere Judgment in the day of Ccnfcience did poor ^p/r^ and Child pafs upon^ themfelves for their Iniquities ? However thofe cannot efcape who trifle in the. matters of Religion, or negledl the great Salvation in fjch a time •■> when God lets Confcience out upon them, their Sorrow and Mifery is very great: and if it be fo Bitter a thing to fall into our own Hands, I mean to fall into the Hands of our own Confcience, what a fearful thing is it to fall into the Hands of the living God ? God givvth to fome Men the Name he gave to PaJJiar^ even hUgor-MiJJa- j^r^ 2^ . bib^ that is, Fear a?ul Terror en all fides ^ he makes them a Terror to ' 3, ^.Jr themfelves, and to all their Friends,^ fo that they are all afrightned, refiedling on their lad and miferabie Condition, partly by Terror within, and partly by Judgments without.

3. Thofe that negled this Salvation lliall not efcape ^ the Hoht of Death; may be fome of nbem may go on quietly in their Sinsj/^ and not fall under the Accufations and Terror of their guilty Con--fciences : Confcience may be afieep. or feared ^Nith a hot Iron ■■, but at Dearil, I mean as foon as the Scul departs, they will be witb a witnefs awakened, and then they ihail fee' they cannot efcape g nay, all hope and poflibility of efeaping is then gone for ever. True, many as foon as Ihuck with Death roar cut and find no cfcaping 5 others may be God tken in bis Infinite Mercy may [hew the way of an efcape > but when dead, if ungodly, if they have negleded this Salvation, they lift up their Eyes in Hell with the ^^c'^Lukei^, Glutton^ being in Torment. Remember if Death comes upon you av?-before you have got an Intereft in Chrift, or a part in this Salvation, you cannot then and at that time efcape.

4. They Ihall not efcape in the Day of Judgment, in the Day when Chrift fhall come. For when they fJjall cry, Peace and Safety^ i Their. «•■ thenfudden DeftrnEiion cometh nfon them^ as Travail tipon a Woman mrh a[-;

Childj and they fhall not efcape: Tho Sinners efcape here in this World, yet they fhall not efcape in that day, they [hall not be able ' to deliver themfelves out of God's Hands; nor fnali any be able to-deliver them. The Wicked fhall be brought forth to the Day of i''^rathi]Qh2i:2&^-they fhall'not come willingly to Chafl's Bar, biit they Ihalf be brought forth, dragged as it were to hear their Sentence,.whirh will b&j Depart from me^ ye cwfed^ into $v4rlafting Fire, prepared for ths-M&t. 2y/^-

Dsvil^i^

J 8o What kind of Wrath Sinners cannot cjcape.

rret74. Devil and his Jytgels. If the Eighteom'fxarcely Are faved^ where fliall >?• the Vngodly and Swner afpear! they will not be able to ftand in the

Judgment: O v^hst Dread and Horror will then feize upon them'! they that give the greatefc Diligence, take the greatell Care about ths SaivaiTon cf their Souls, are faved with inuch difficulty : *tis a narrow Way and a ftrait Gate that leads to Life : Through much Tribulation and Temptations we enter into the Kingdom of God-, and if this be fo, what will become cf them in the great Day that have Vv'hoily negk<Sted this great Salvation? If the Righteous be fcarcely laved, the Wicked ihall certainly perifh and be damned.

Queft. IVhat ii the Nature of that Wrath which ncns of them that neg-

led this Sahi^Jm [hall efcape ?

U'hut tk ^rjfiv. I anfwer, it is great Wrath, Wrath proportioned accor-

mturs of ding to the Greatnefs of their Sin : as the Salvation flighted is

that Wrath ^j-ggj. Salvation, fo the Wrath that fuch Ihall bear will be great

is the Wk-K-.,^

, j^T « Wrath.

-Jr & I • ^^ ^^ incenfedWrath^ therefore great Wrath, fuch Wrath that "^ 'hath been long a kindling in the Heart of God for the Abufeof his .Mercy and Intinire Goodnefs.

2. It U intolerable Wrath^ therefore great Wrath j the Torment of the Heathen that never heard of this Salvation ftall be more tolerable, more eafy to bear, than the Wrath which is poured out in HeD upon fuch that negkft the Salvation wrought by Jefus Chiift: Nay^ it jiallbe more tcler able for Sodom and Gomcrrah i?i the day of Judgrr-.ent than for them, ?fa.8o.ii. 3. it ^ ir^fnite Wrath. Who kn^ws the Tower of thine Anger^ even ' ciccor ding to thy 'E ear fo is thy Wrath: it bears full Proportion to the Fear of it; nay, who is able to arrive to the full Senfc, Fear and Apprehenfion ofGod's Infinite Wrath? it is inconceivable Wrath: -as God's Love and Goodnefs is inconceivable, infinite, incempre-henfible, which all that love him fhall paitake of to .Eternity r, fo on the other hand, his Wrath and vindidive Vengeance is un-exoreflible, nay inconceivable, which will be let out upon the Un-5 Thcff. I. godly. WhojliaU be fnnifljedmth everlafiing Befiruliionfrcm the Pre^ ,p.^ fence cf the Lord, and from the Clorj cf his Tower. Mark it, from

the Glory of his Power, from the Greatnefs of God's Power, exalted Power -, O It-appears to be amazing Wrath, were this conf'de-red well and laid to Heart! . . '

4. It ivill be unmixt Wrath^ or Wrath without Mixture: the

Wrath of God that is let out here in this World is full,of Mixture ^

Eay, that'which hath been let out.upon the Spirits and Confciences

-' . ■ of

of Men hath had forae mixture in it, fome Eafe mixt with Angiiifii, fbme mitigation of Pain and Horror, fome Mercy mixt with Mi-fer/ ■■> but in Hell the Wrath of God is unmixed Wrath, it is all pure Wrath, nothing but Wrath. The fame fhalldrink^of the Wine Rgy. i^ of Co£s IVrathj whkk is fonred oat without jnixture into the Cuj^ of hU lo. Indignatim^ and he pjall be tormented with Fire and Brimfione^ &C.

5. U 9t fierce Wraths it is called the fierce Wrath of the Lord, a Metaphor taken from a fierce and amazing devouring Fire. Sinners are comm^ndsd to fcek the Lord before the Decree bring for th^zt^h.u before the Day fafs a* the Chaffs before the fierce Anger of the Lord come ij 2. #/?o« them. The Heat of Anger, inraged Anger and Fury : Behold^ ifa. j j, ,y the Day of the Lord ccmeth, cruel both with Wrath and fierce Anger.

6. It ii irrefifiable lVr4th, no withflanding it, no making Head againft it •, Wrath breaks forth againft the Sinner like a Giant or mighty Army, that none can relift nor ftafid before : Who can fiand^3.h. r. i, Jbefort hit Irtdignation f and who can abide the fiercenefs of his Anger t

his Fury is poured oat like Fire, &c.

7. It is juf^ ftnd deferved rrrathy Wrath that is due to fuchwbo flight and negle(ft (6 great Salvation •, it is the Wages of Sin, of fuch Sin, it is their jult Due and Defert, as Wages are due to a Servant. Every one fays, With-hold not from the Hireling his Wages. A Servant when he hath done his Work mult be pjiid his Wages, it is right and jult that he fhould have it :, fo it is Right: and Juftice y- God thus to reward ail thofe who abufe his Mercy, and negled his Salvation, fo great Salvation. God will proportionate every Man's Reward according to ths nature and degree of feisSin.

8. It is heavy Wrath, DjwW complained of the Heavinefs of his Sin: Alas! i; was no doubt, as Mr. C^iry notes, from the Appre-henfion of the Anger and Wrath of God : Mine Iniquities are gone pfai, 33,^ 0ver my Head at a heavy Bnrden^ they are too heavy forme, I have offended thee, I fear thy Difpleafure, my Sin deferves thy Wrath \

but tho there are Mountains of Iniquity upon unconverted Sinners, they feel no Weight, they make light of it, they fport at it: but when Wrath comes once to be laid upon them, they will feel how heavy that is •, who can bear this Burden, or Itand under this Weight ? When Wrath was laid upon our Blefled Saviour, how heavy did; he find it ? it made him fweat great drops of Blood, it almoffc crulhed him down unto the Earth : one Sin is heavy, and if God lay the Weight, I mean the Guilt of it, upon the SoftI, it will crufli it down to Hell. O thea what a Weight will that be which

dq q will

will lie upon Sinners, when the-Burdcn or Weight of all their Sins are laid upon them! and none to^take that Weight off of them for ever, how lew will it Unk them ! *

9. Jt is (urnal Wrath, everlalting Wrath, Wrath that will ne-

2 Their. I. ver ceafe i Ihcy piall he funi^ud with (verUfiing Defirudion. HepaB

9. be tormented nil b fire ar.d Hrmfione inthe pre/cme vf his holy AngeUy

^ev. 14. ^yj^ jfj tlje pre fence of the Lamb ^ find the Smoke of their Torment afcert-

^°' ^^* dcih If for ivtr ar.d ever, O what a woful Condition will all thofe

te in, ih'it Ccd lets out fuch Wrath upon ! How lamentable is and

will be th-ir Srate, who negleft this fo great Salvation! Can you

ihirk of thife thi gs you that flight the Offers of God's Grace in

Jefus Chriif 5 ar.d not tremble!

AVTLICAHTON.

1,0 what a Mercy have theyobtained that are delivered from fuch Wr^-th, fu.h heavy Wrath! As no Man is able to bear the Wrath of God, fo no Man is able to get away from it when it hath took held of him •, he cannot efcape from that which he cannot endure. Alas! the Devils themfelves fliall be tormented with all Unbelievers, and they cannot efcape with all their Powers of Darknefs i and indeed rhis will add to the Torment of the Wicked, I mean to be yoked in Hell-Torments with fuch Companions, to be forced to abide for ever with Devils, who perhaps will add then to their Mi-fcry, and aggravate their Sorrow, by upbraiding them with their Foily in believing him who was fhe Father of Lie?, and to contemn fo great Salvation for the fake of very Vanity, for the love to Sin, cr love to the tranlitory Pleafares and Riches of this evil World.

2. We may alio from hence fee caufe to admire the Love of Jefus GhiiH, who bore the Wrath of God for us: Certainly had not he br.d tl;e power of the Deity to uphold him, he couM not have born that Wrstb that was fo heavy upon him. O love and honour this blcfied Savicur, who hath faved you that believe from fuch Wrath I His Blocd hath quer.ched this flaming Fire, i^o that you fhall never feel what the Wrath of God is. Brethren, remember we could not be.deli.ered-from the Wrath of God, unJefs jefu^ Chrid did liUieff. I. bear it in cur Head, even Jtfm xtho delivered m from Wrath to come ." - our Jc?:as Was thrown ii.to theSea of Wrath to fave us from linking down to the bottom of eternal Wrath.

3. An*mny not th's llir you up that are ungodly Perfons to flet from IVrath to cornsi \^ hy do youilandmaking a Paufe as it were ?

J,: O

O hafte to Jefus Chrifl:, come to him, for that is the way, and the only way, as you have heard, to be delivered fi-cm V/rath. You know

.. I ^««^ TT^,n nfe% ^■r\(n\\t^1r^Ae'y tUa VS7^o<-?-, ^C n^A 1 .} '. ^

not how near you are tofalhunder the Wrath of God, and then it will be too late: God gives you fpace to repent, and to take hold

the offers of God's Infinite Grace and Favour! Can you bear the Wrath of God ? Are you willing to try how heavy it is ? We read of an eternal Weight of Glory, that will be a good Weight, not 2 Cor. a burdenfome Weight, not an opprelling Weight i it is called a *^^-Weight of Glory becaufe of the Greatnefs of it, the Excellency of it: But know, as there is a blelTed Weight, or a Weight of Blefiednefs, fo there is a Weight of Mifery, or a miferable Weight, yea, it is fuch a Weight as will crufh the IlrongeH Giant like a Moth^ and break the Bones of the Mighty.

4*

H E B. II. ^

How fhdl we efcafe if we negleEl fo great Sahation ^

Fourthly, ; ^» \ H E lafl;thinglproporedtodo,was,roj7;^n?_y()fi rUK^ I why the Gofid is attended with dreadful ThreatnirKTs Sermon ,m^ Of weU oigracioHi Fromifes: Arid this I fiiall, God . ^^^* affifling, fpeak unto at this time. ^-^'V^

I. It may be in regard of him whofe Word it is •, When the IVordEcd. 8.4, ef a ICwg is ( faith Sohmon) there is Power. Shall not the Majeily of God the- great Law-giver be feared ? If I am a M^Jler^ '^^^^^ Mai i 6 is my Fear ^ Brethren, av/folThreatnings become the Quality arid Dignity of Chrift's ?erfon. True, in the Days of his Humiiiation, as touching thofe Perfonal Injuries and Wrongs done unto him, he j p^j. fiiffered^ andthreatned not •, yet neverthelefs for the Contempt of his 22. Grace, Salvation, and infinite Goodnefs in the Gofpel, it is^. other-wife, he doth now pronounce dreadful Threats: Bring out th^fe fnine l^^^ Enemies that wonld not have me to reign ever them^ and Jlay them be- 27. fore me.

2. Too great Lenity and Mercy we fee among Men, caufes Contempt of the Perfoa of a Prince, it makes impudent Rebels ready

Q,qq 2 to

toinraltover him. And now, Brethren, becaufe it feems not ta pkafe the Wifdom of God, or not to be good in his fight, who is the great Sovereign of Heaven and Earth, commonly to ipflia Temporal Puni/hment on Gofpel-Sl^hters and Gofpel-Negleders, but to referve their Puniihment to another World ^ fiiall not he therefore tell them what they mult exped to meet with and undergo hereafter, if they rebel againfl: him, contemn his Goodnefs, Clemency and Mercy ? Is it meet tliat the Holy God /hould ftrike before he threatens, or not Ihoot off his Warmf)^.Piece before be lets fly his Murdering-Piece? Can that flar.d confiftent with his Infinite Goodnefs and Wifdom ? Shall he come fecretly on his Enemies before he telis them of their danger ? Shall he condemn that in his Creatures which he allows in himfelf ? Ihersfore thta will J do urn* Amos 4. jij^g Q ifj-2pi -^ ^„^ becaufe I will do thus unto thee^ prepare to men ^^' thy God, O Ifrael. It is God's good Pleafure, as well as it is the

Property of his merciful Nature, to difcover the future Mifery of Rebellious Sinners to them before he brings that Mifery and Ruie-upon tliem.

3. Siiallthe Laws of the Servant be clothed with fearful Com* binations and Threatnings sgainft the-Tranfgrellbrs thereof ^ and Ihali the Law of the great Soveraign (or Gofpelof; Jefus Chrift himfelf, have none at all ? that might ifeem ftrange indeed, efpecially confidering thofethat difobey or believe not the Gofpel^. Ihall meet with far greater Puniflimcnt. // the Wordjpohn by yin-gels were ftedfaft^ and every ^ranjgrejfion and Vifoheditnce received 4 JHJ} Recommence of Reward-^ How fliall we efcape f dec. This being fb, there is reafon that the Gofpel fliould be accompanied" with awful Threats.

4. Becaufe of the greatncfs of the Sins of fuch who do refufe, rejed, or neglea:ji^e Grace and Mercy of God offered by Jefas Chrift: Certainly the Abufe of the greateft Goodnefs calls for the fevsreft Denunciation of Divine Wrath and Vengeance, Man himfelf being Judg : Of how machforer Pmijhment fuppofe you f^aS he %e thought worthy I Do you judg, to whom I appeal, what fore, what bitter, what grievous and unexpreflible Wrath and Judgments theydeferve, who contemn Jefi^s Chrift, or prove Apoftates, R&-volters, ai d B^.tkfiiders ficra the Gcfpel, and flight his precious Blood, tread under foot the Son of God ? Sure f.ch deferve worft Furilbment than thofe w ho finned againft Mofes\ Law. Now the greatnefs of their Sin, who flight and ncgled the Salvation of the Sofpel, I have already opened. O call to mind what yon hav«

heard?

beard •, and you that are fecure Sinners^ tremble ! What Wifdom do fuch defpife, what Goodneis do they difregard, what infinite Love and Patience do they abufethat negledl this Salvation ? Shall the Sinner caftDirt in the Face of God, and not be told of it? Shall he flight an Interclt in Chrift, and not know it will be hrs ruin in another World ?

5. Threatnings are contained in the Gofpel, to ihew that God Is Juftaswell as Gracious. Nay, Brethren, thejultice of God never appeared to that degree to the Sons of Men, by Mofesh Law, or any other way, as it doth in the Gofpel, in that Jefus Chrifl the only begotten Son of God is not fpared, when he ftands as our Surety in our Law-place to bear our Iniquities: God [fared mt his ^van Son^ 8cc. He did not fpare him, as an Ad of Love and Mercy^ but fubitituted and appointed him to be a Sacrifice fcvr us ^ and hs did not fpare him, as an kd of his Juitice, when he was fo fubftitu-Ced, but he put him to Grief, and made his Soul an Offering for Sin, tfc* jHJi for the VnJMff: He was made Sin for us, i, e. 2. Sacrifice for our Sin : It fleafed the Lord to hrnife him. This ihews that God is Ifa. s^, juft with a witnels: there was no other way found out to put away $in, to pacify Divine Wrath ;. and Dial! the Sinner flight and trample upon the Mercy and Jullicc of God, and not b« told he fhall not efcape Divine Vengeance? O, Sinner, think of it, if God ipared not his own Son, who had Sin upon bim only by Imputation, our Sins laid upon hini, and none of bis own , Canll thoa think to efcape his dreadful Wrath, who for ..or accepting of this (Atonement, this Salvation, hall all they Sins charged upon thy own Head, and muft bear that vindictive Wrath that was due to thee for them? You that think God is orJy a God of Mercy, and Chrill only a Lamb, wiH find your felves at laft greatly deceived for you will find that God is a juft, a fevere and Sin-revengeful Wajefty; and efpecially he will appear fo, when he pleads with Sinners for the abufe of his Mercy ^ and they will find Jefus Chrifl: like a Lion, who will at length tear in pieces his Enemies: 1 have trodden the Wine-frefs alone^ and of the People there was none with me •, Ifg, tfa. 3^; for 1 will tread them in mine Anger^ and trample them in tny Fury^ and their Blood fliall he fprinhled upon my Garments, and I will fiain- dl my Raiment, O remember, that the great Day of the Lamb's Wrath will come 5 he is a King, and has a Sword as well as a Scepter., a-Rod as well as a Crown i he is Jiift as well as Good, and thert-f^Ve. It is that the Gofpel is clothed with fuch Threatnings of V\ r.,th and Divine.Vengeance. AU the PerftQiojis of the Deity appear.

'"^ iiJ^ui^^^^ni^^ Jsfus Chriit, he being the exprefs Image of the Faihei'sPerfon. -. n • -r t -u.

idly. The Gorpdh3th its Threats as well asitsPromifes, I might ftcw you, in regard of Sinners. , - .' ui'>•:.'

I. To aive their rebellious Hearts, that their abominable Sm?, Pride and Arrosancy might be curb'd, and they not fo boldly nnd impudenily so on in their Difobedience and Contempt of Jdus' Chrlft. Chrifl: to this End, ?.s Dr. Oij^^;? obferves, hath his Arrows which he lets fly upon his Enemies •, fome may ftick m their Hearts, and they fall down ^dead before him, he this way may

kill them to give them Life. i r • t, . r- r - a

2 That all ungodly Sinners may be left without Excufe, and

TefJs ChriO; be juftified in his righteous Proceedings againft them

at the laft Day. He tells them before-hand what they muft exped:

l«kei2. and look for; If they repent not, they (hall all likewife perifti ^

s, 5. if they believe not, they Ihall be damned v if they are^.ot born

Mark i5. grrain they Hiall not fee the Kingdom of God ♦, if they continue m

'A anv courfe of Sin, as Adultery, Fornication, Drunkennefs, Theft,

IP' Pride, Covetoufnefs, Lying, &c. they iliall have their Portion in

Vc6u 6. the Lake that burns with Fire and Brimftone : And if they negleft

10,11, this fo great Salvation, they ihall not .efcape Uivme W rath.

Rer.21.8.

'idk and laftly, The Threatnings that are in the Gofpel,_may

be of preatufe to Believers, even as a Whip or-Lafh to quicken

them when grown aothful and negligent in their Duties, or fal

into a neepy and fecure State •, and to fbew them that the Gogel

tolerates no ioofenefs, allows of no Sin, but that the whole De-

f evir 10 flRn of it is, to promote Holinefs, Gcdmll bi fanclijledhy all

a that draw mlr to L, They moy ferve alfo to prevent the Power

and Prevalency of ind welling Sin, or tend to nip off the Buds as

they put forth, or kill thole Weeds that might otherwife grow

the more in their Hearts •, and alfo toftir them up to ftand upon

their Watch, and make a llout Refiltance of all Enemies •, for that

. God tells us we mull either kill or be killed : Jf ye Uve after he

to.8.i3.FM^ K i^^//^^>-, hHttf^e throHgh the Spmt mortify the Deeds of

thiBoL ye JIull live. Chrill's Souldiers are fure of the Vidory,

but not without fighting -, if they turn their Backs, they are gone •,

though to their treat Joy and Comfort, if they ^retrueB lie-

vers, they know they are not of that fort that draw back^nt^

PerditLn!' Alfo by'thefe Threats, the Saints may be the better

enabled to fufe Perfecution, and endure any Trials here^tor

Chrifl's fike •■> they hereby knowing how much eafrer it is to bear

and undergo the Wrath .of Man, than it is 'to endure the Wrath

of God.

Ouell. On whom is the IFrath of God denounced^ or what kind of^yiM"'^ c n // J \. p . ^ J of Sinners

Sinners Ihall undergo It r Wrath jhzll

jinfw. 1. I anfwer, All prophane and ungodly Sinners, of what/j/^«/>M.

fort foever, as uidnlterers^ Fornicators^ covetom Perfons^ maUcioia Rom. 2.

Perfons^ ff^ifperers^ Backbiters, haters ofGod^ def^itefnl ^nd pro^idPc:- 2-;, 50. fons, Covenant^hreakers, Implacable, VmnerctfJ, Thieves^ hr^nkards^ ^ ^°'^° ^' KevilerSj Extortioners, M^irdersrs, Witches, Sorcerers, and all Eiary.Q^i'g^

Thefe and all other prophane Perfons whatfoever, who live and die 20,2r. in any of thefe, or other Sins, having neglecled this Salvation, Re^-21. ?» fhall not efcape the Wrath of God ; fcr the Wrath ofGcdk revtaU'^om.i.i'^, ed from Heaven againftall Vngodlmefs ^ and Vnrighteoufnefs of Men, The Wages of every Sin, yea the very Lulls of the Heart, is E-ternal Death ;_ 5in is their Sicknefs, and the negleding the Salvation of the Gofpel, is their refufing that Remedy and only Cure of their Sicknefs which God doth afford.

2. All civilized Perfons, fucb who depend upon Principles of Morality, or living a fober Life, and never look after Faich in Je-

fus Chrid and Regeneration : I fay unto you, Except your Righte^'^^'^'^'^''^^'' mfnefs exceed the Righteoufnefs of the Scribes and Pharifecs, ye Jhall in no cafe enter into the Kingdom of Heaven. Yet Paid when a Pha-rifee, faith, That^/ touching the Righteoufnefs which is of the Law^^^^^l'^-^9' i was bUmeUfs. Except a Man be born again^ he cannot fee the King- Job. 3.3. domof God. Thefe as much negled this great Salvation, asfcart-dalous and prophane Sinners, and therefore Ihall not efcape God's ,Wrath.

3. All Idolaters, Perfecutors, and heretical Perfons, fuch who are corrupted with damnableHerefy, who deny the Perfon of Chrilt, . or our Lord.J^fus the only Saviour, or Salvation and Righteoufnefs by him ^ thefe alfo are negleclers of this Salvation, and living and dying in thofe Sjns, cannot efcape the Wrath of God.

4. AH Unbeiiryers, or fuch who are without fwing Faith in Jc-

fus Chrifl : He that believeth, and ii b^prized^ Jhall be faved h but he ^'^^'^^ ^^'

thatbelicveth ndt^ Jhall be damned. He that believeth not, jliall not *^'

fee Life \ bat the Wrath of God abideth on him^ No Unbeliever can Joli.3-3^' efcape the Wrath of God.

5. All Hypocrites, or fuch who make a Profeffion of the Gofpel, without the faving Grace of God in their Hearts, Of thefe there are two forts.

(i.) Such

+88 Bypocrites cannot ejcape God[s Wrath thdt die fud.

Ci.) Such who are felf-condemned Hypocrites, who know they are not ??hat they profefs themfdves to be, but have carnal and linifter Ends and Ain^s in thtir profeffing the Gofpel, Religion being but a Cloak to cover their Deceit and Hypocrify.

(2.) Such as ihQ fooiijJj f^irgins were, whofe Hearts deceive them, thinking their State was good ; i. But never pafTed through the Pangs of the new Birth, but cruiled to a Form of Godiinefs without the Power of i?. This fort it feems, 2. are very blind and ignorant, in that they thougnt to receive Advantage by the Graces or good Works of wife and gracious Chriftians \ Give us of your 4ji:.5$.8. 0/7, for our Lamp art gone out: 3. They never fought for Gracs any way, until it was too late, even not till the Bridegroom was come, 4. It appears that this fort alfo were v£ry confident of the Good-nsfs of their Condition ^ (that is a bad fign ) for they rofe up to meet the Bridegroom. Gracious Chriftians are attended with Godly Jealoufies of their own Hearts: yet thefe Mens outward Conver-fation might be clean to outward appearance, in that they wcr«8 not known to the Wife to be foolifh Ones. 5. Their Folly appears in that they plcafe themfelves with a Name of being Clriftians, Saints, and Church-Members, without the Nature, Faith and Ho-Jinefsof fuch, prizing a Lamp of Profeffion above the Grace of God, or a Form of Religion more than the Power of it -, valuing the Approbation of Men more than the ApprobatiOii and Accep-^ tation.<)f God •, elte^ming the empty Cabitiet, or plealing themfelves with the Shell of Religion without tht. Kernel of it *, and in their thinking it was time enough to fow, wlien others were juft going to reap, and by laying Claim to Heaven, without any Title to it. None of thefe, living &nd dying under this Deceit, Ignorance and Hypocrify, can efcspe the Wrstb of God.

€. All fuch cannot efcape, who utterly apoftatize or backflide

from God and the Truths of the Gofpel -, who after they have

2 Pet. 2. ^^^^ ^ Profeffion of Religion, turn wivhthe Sew to her WAUow'mg itt

20 2i,j'2. ^^* Mre^ and with tht Dog lick^Hp their old Fomit again j I mean,

cleave agara to their former evil and ungodly Ways and Practices,

and become utter Enemies to God and his People.

7. Laftly, All Atheifts, or fuch who deny the Being of God, or the Eternal Godhead and Deity of the Majefty of Heaven, and ridicule and contemn all fupernatural Knowledg or Revelation of God V thefe ftiall receive and uadergo the Wrath of €rod, from which they coimot efcape.

AfVLU

APTLIC ATION.

This may ferve to awaken all fecure Sinners who have falfe Notions of God's Mercy. What will you do if you perfift Hill in your evil Ways ? I am afraid here may bs fome of one fort or a-nocher of them which I have named, that (hall not efcape the Wrath of God. O that we could but hear that Cry which we read of, J^s 2. ^6. What jhallwe do? Were Sinners pricked in their Hearts, they would break forth into Tears in the fight and fenfe of the Evil of Sin. Hath Sin put the Lord of Life and Glory to death ? Was the Wrath of God due to us lee out upon him, that we might never feel the weight thereof? O how fhould this fill our Hearts with Revenge and Indignation againft Sin ! Certainly the Sufferings of Chrift for our Sins, fhew forth the Evil of it,^yondall the Torments the Damned endure in Hell: and if Golroid not fpare him, who as our Surety ftood in our Place and Room, what will become of thee, O Sinner, that goeft on pre-fumptuoufly in thy evil Way, and doft not regard or lay to Heart the great Salvation of the Gofpel ? Shall not the Love of God o-vercomethee? then fear his Wrath, which is fo dreadful, and will be let out in Fury.

Qpeft. What-ii, the Keafon Men do no more fear and dread the Wrath of God?

Anfw. I. It is becaufe they do not know the direful Nature thereof: We knowing the Terror of the Lord, faith the Apoftle, per-2 Cor. 5, fwadeMen. The faithful Servants of God know it, but Sinners"' know it not, therefore fear it no more.

2. It is becaufe God doth not execute the Sentence againft their

tvW Works prefently : This is the Reafon, Solomon tells us why; Ecclef. 8. The Hearts of the Children of Men arefnlly fet in them to do wickedly. * '•

3. Sinners are blinded by the Devil, and think God takes no notice of their Ways and evil Doings, and fo go on boldly ^ may be think no Eye feeth them : And becaufe God is fo gracious, patient, and flow to Anger, ^nd long before he ilrikes, they think the Blow will never come at all. O it is fad that the Goodnefs, Mercy, and Long-fuffering of God, which ihooldlead Men to Re-Rom. 1.. pentance, (hould tend to harden them in their evil Ways: butS'4' though they now defpife his Goodnefs and Forbearance, &c, yet

they Ihall not efcape the Judgment of God.

Queft. What fliould Sinners do to efcape the Wrath of Cod?

R r r Jnfw,

^-^

Anfiv. I, sinner, if thou wouldit efcape God's Wrath, find out the Original Caufe thereof^ ponder well thy Stare by Nature, and the Pollution of thy Heart, from whence all adlual Sins flow.

2. Find out the immediate Caufe of his Difpleafure and Wrath that is ready to break forth againft thee, and cry our, What have 1 done ? O fee, what Goik lies upon you, and the Nature of it.

3. Labour to know what it is that hath appeafed God's Wrath : nothing but a Sacrifice, an Atonement could do it •, thy Tears, thy Prayers, thy Repentance could not do it : the Storm was great, and our beloved Jonat was thrown into the Sea of God**s Wrath to allay it, and to caufe a Calm.

4. Get a thorow Senfe of the great Evil of Sin.

5. And then loath your felves. Nothing but Grace poured forth from the Lord can do this. O when once you can mcurn for your iniquities, as a Man mourns for his Firft-born, by beho^ipg !iim whom you have pierced, there will be hope. "

6. Pray and cry mightily to the Lord, ceafe not Day nor Night, until you find out the Plague of your own Hearts.

7. Above all things fly to Jefus Chrift, look up to him, and neglect not this Salvation one Hour, but throw down your Arms, fight againft God no more, nor fence againft the two-edged Sword of his Mouth •, but as a poor, lofl-, and burdened Sinner, come to him, and thou Ihalt find reft unto thy Soul.

Objed. But perhaps fome may object, // not thu Vo^rine a Legal DoVmne f

Anfw. I fay no, but I ihall anfwer this Objcdion the next time,, and fo ciofe with this Text.

HEB. II. ^

Ho"^ P?aU ipe efcape if we neglcEi fo great Salvation f

Shewed you the lafl: Time, wherefore the Gofpel is clothed?

with fuch fearful Threatnings againft Sinners that n^gled the __ .great Salvation that is offered unto theni therein. Alfo what fort of Sinners are like for ever to fall under the Wrath of God>

Moreover,

W}?at is not Legal f re aching. ^n i

'Moreover, you may jemember I mentioned an Objedion which poiBbly roiiie may raife, viz^.

Obj;^-. Is not thvs Dotirine a Ltgal VoUrine^ or a legal way of preachings to infft fo mnch Kpon the Threatnings of Wrath md Dtvinc f^encennce ?

lanfwered, No, it is not. I therefore now fliall endeavour, God afliHing, to do two things.

Firjl^ Shew you what is not a Legal Dodrine, or a Legal Way of Preaching. Secondly, Shew you what is a Legal Dodrine, or not Evan<^eli-- cal Preaching.

1. To preach God a Juft and Holy God, is no Legal Dodrine, though the Law, it is true, holds him forth fo to be° that difco-versthatGod is'Juft j but his Mercy was vailed under dark Shadows, Types and Legal Sacrifices. But now the GofpsI fcts forth the infinite Jufliceof God beyond the Law i for in a Ceremonial Way, the Blood of Beads Teemed to pacify God's Wrath. Though we deny not but the Blood of Jefus Chrifl:, the great Sacrifice ( which alone in a proper fenfe can fatisfy for Sin ) was held forth thereby. But in the Gofpel, the Juftice and Holinefs of God fo clearly fhine? forth in Jefus Chrifl:, that it is wirh open Face mani-felled unto all •, all may behold therein the >/4fi«^//y (lain^ and made a Sacrifice for the'L'Ayw/?. Never did God's Jultice appear fo fully, as it doth in the Suffering and Death of Chrifl for Sin. Therefore to preach the Severity and Juftice of God againft Sin and Sinners, can be no Legal Dodrine.

2. To preach Repentance, the Necefiity of Repentance, Regeneration and Holinefs, is no Legal Dodrine •, but it is pure Gofpel. The Law allowed of no Repentance : For thofe that fimed agninft Mofes'/ L<«IP, died without Mercy^ under two or three Witneffes. Do Heb. to not miilake me, I do not fay that there was no Repentance for fijch sS.' wiio lived under the Difpenfation of the Law, for tho the Law', or firft Covenant, allowed of no Repentance, ye:; the Gofpel was •preached to Adam, to Abraham^ to Mofts^ David, c\c. But pray remember, and confider it well, that Repentance came in, not through the Law, but through the Gofpel, upon the account of Cnrid's Satisfadion •, and therefore it is only a Gofpel-Bkffinfj : v;hich/being duly coniidercd, Men have little rer.fon to think Repentance a hard) Dodrirc •, no, no, it is fweet and blefled Tidings

R r r 2 to

^g 1 What is not a Legal T>oFlrine,

to hear that there is Repentance vouchfafed to poor Sinners, yea, for the word of Sinners. Befides, was not Repentance the very firlt Dodrine Jefus Chrift preached when he entered upon his Mi-niftry ? He calls upon Men to repent, and believe the Gofpel •, he declares there is a Way found out for Pardon and Remiflion of Sin. And what can fo kindly and fweetly excite, or ftir up Sinners to Repentance, as the fight of the inSnite Mercy and pardoning Grace of God through the Sacrifice of Jefus Chrift ? His Mercy only melts and breaks the hard Heart of guilty Criminals.

3. To preach the Combinations and Threatnings of God's Wrath and Vengeance againit all ungodly and impenitent Sinners, who flight and negled the Salvation of the Gofpel, can be no Legal Doftrine.

(i.) Becaufe the Gofpel abounds with them, yea, and more fearful Threatnings than thole were under the Law •, for the one were Threats of Temporal Punilhment, but the other are Eternal, even the Denunciation of God's Wrath in Hell for ever.

(2.) Becaufe of the greatnefs of that Mercy and Divine Grace and Goodnefs, which fuch who fin under the Gofpel do abufe and tread under their Feet.

(3.) To Ihew the Joftice, Headfliip and Authority of Jefus Chrift, who is God as weUas Man, that fa all Men may ftand in awe of him, and dread and fear him, becaufe of hh great Love and Goodnefs extended through hisfuffering for Sin, and enduring the heavy Wrath of God for us ^ and for many other Reafofls which you have heard.

(4.) Becaufe the Threatnings of the Gofpel do not only render God as a juft Revenger, but alfo as a merciful Redeemer \ not only as a Judg to pafs Sentence, but as a gracious Soveraign, ready to give forth Pardon to allconvifted, broken and felf-condemned Rebels. Th-e Lav^; threatens Death, but affords no Offers of Life on any Terms that can be attained to, therefore no Encouragement given by it to Sinners to humble themfelves: it commands perfed Obedience, but affords no Strength to perform it y pronounces the Sentence againft us, ffli't produces no Pardon for us; it commands Bsto truil in God, but reveals not aMediaior, who is the imme^ diate Objed of Faith and Truft.

(5,) The Threatnings of the Gofpel are a M^nifeftation of GodsGcodnefs : As a. Father threatens his Child from that Lovs and Bowels he hath, to it, that fo it might not feel iht Laflies of his B.od and Anger» And O. how are Gofpel-Thiedirings mixt with

alluring.

What is a Legal Doctrine, ^.n j

alluring Motives and endearing Arguments and Perfwafions, intimating how ready God is to pafs by our Offences, if we li^bmit our felves to him, and accept of the Offers of his Grace and Favour. If fuch preaching of Wrath therefore be Legal, I muft ac-knowledg my great Ignorance of the Gofpel of Jefus ChriH. Be^ fides, how long are the Threatnings of the Gofpel deferred before executed ? Tlie Contemners of the Law died prefently, as well as it difcovered no Remedy : But fo it is not here, God feems to be ready to forgive, and flow to Wrath > he waits long before he ftrikes, and brings Wrath and Judgment upon Offenders, as well as he di^ re<^s them to a way toefcape.

Secondly^ I fliall fliew you what is a Legal Dodrine, or Legal Preaching.

1. The Dodtrinc or Preaching of fuch Perfons is legal that fay, that aU who will be eternally laved, mufl; arrive to aperfedt and iinlefs Righteoufnefs in themfelves, i.e, keep the Law perfedly and fin not in their own Perfons, or they cannot be juftified. William ?w»,fpeaking of that Text, Rom.Z.i'i^ ^^^ ^^* Hearers of the Law fen'sSan-are ju^ before Cod^ but the Doers of the Law ^all be juftified^ laith,^^.^"^'''^'*" " From whence, how unanfwerably may I obferve, that unJefs'""'^'*^''' *' we become Doers of that Law, which Chrift came not to de-^* " ftroy, but, as our Example, to fulfil, we can never be juftified " before God •, nor let any fancy, that Chrift hath ^o fulfilled it " for them as to exclude their Obedience from being requilTte to *' their Acceptance, but only as their Pattern. Now this is a Legal Dodrine with a witnefs, thefe Men would be look'd upon as true Preachers of the Gofpel, but let all Men be aware of them. Is any Man able perfedly to keep the Law ? if fo, why doth the Apoflle iay. What the Law cmld not do^ in that it wm wea\ through the Flejh^ Rom. 8. God fending his §on f &c. Befides, if there had been a Law that conld 2j 3. have given Life^ verily^ faith Panl^ Righteoufnefs flwuld have been by q i the Law, And again, he faith, By the ^P^orkj of the Law^ no Man is ^' ^' ^^^' jtiflified: and if Kigkeoufiiefs come by. the Law^ then is Chrift dead in vain. Chrift Jt feems^ by what this Man faii^ came only to fulfil the Law, as our Example, that we might conform to him therein^ and fo be juftified by it. But he forgot that we and all Mankind have broke the Law, and ftand charged and condemned thereby, unto eteriial Condemnation v-and who llialj make Atonement for that Breach^ and deliver us from the Curfe thereby incurred ? No Dodrine can.caft higheE Contempt upon Chrift, andiovalidat^his-

SufFeringj,

Suffering, and Juftificationby Faith alone in iiim^than ihii Dodtrine

doth.

2. Such preach a LegqlDoclrine, wiio preach up Obedience by us to the Law or Gofpel, cither as the prccuring or moviiig Caulc and Condition of cur Juftification and Eivrnai Life.

3. Such alfo preach a Legal Dornine, who preach up Wrath and Divine Vengeance, to fcare or frighten Men out of their Sins; and as if by the bare leaving and forfuking of Sia, Men might efcape Death and Wrath. Such a Doc'lrine, ss Rtverend Di.Ow^n notes, may fill an unregenerate Man wi^h Horror and fervik Fear; whereby, a^ Bond-Servants, or Slaves, by the Whip of this Do-drine, they may be forced to break off from fome gi ofs A(fls of Sin, and perform fome outward Duties of Religion, which otherwife they are unwilling to do: for, as it is not from Love to God, nor from Faith in Chrifl:, fo they find no Delight nor Sweetnefs in it •, but being often remifs, and feeing caufe to doubt of the Sincerity of their Obedience, they fal) under Terror and flavidi Fear," they only afting from an enlightned Confcience, and not from Faith, or renewing Grace. Thefe Men neither love the Law nor Gofpel, tho they are forced to keep up in fome degree of Obedience to it.

4. Such preach a Legal Dodrine, that affirm Man's own Faith and inherent Righteoufnefs for the fake of Chrift's Merits, is part of our Righteoufnefs to ]unification in the frght of God ^ and that Chrifl; hath procured or merited a mild Law of Grace, of Faith and fincere Obedience, in the room of the Law of perfect Obedience : Which Law of finlefs Obedience Chrifl having given to God a full Recompence for our Breach of, he hath taken that Law away •, and that fo far as we faithfully live up to this new Law of Grace, we are juftified in God's fight, and accepted for the fake of Chrifl's Merits: Not that Chrift's Righteoufnefs alone is the matter of our Jufl:ification excliifiveof all our inherent Righteoufnefs and Obedience-, no, no, but rather it is our Righteoufnefs which doth juflify us. The Gofpd, according to thefe Men, is propounded as a Law, and God a^ Redor, or jult Qovernour, commanding Obedience thereunt^ffli<! the procuring Caufe of our Juftificatlon : So that our Faith and Obedience is a Caufe and Condition of Life, as Unbelief and Difobedience is the C^ufe of Eternal Death. But ^ having formerly detcded this dangerous Error, I fliall not further infill upon rbe Confutation cf k here.

5. Such preach a LegalDoclrine, that render Man a Co-worker with Chrifl in the Salvation of-their-own Souls, by which means

there

The application, Af^^,

there is rooai left for him to bcaft and glory. Such a~Doarine they preach, who magnify the Will oi Man, or the Power of the Creature v which I hope I have, by the AQiftance of God, fufficient-\Y detedted and refuted in this Treat)fe : All boafting being excluded by the Grace of God in the Gofpel, Man being abafed, and God alone exalted.

APPLICATION,

I (hall now come to make the general Application of what I have laid unto you from this great Text, and lb conclude with all I fliall fay from it.

Firfl Inform. Firfl by way of Information i the Doftrine which hath in thefe Sermons been infifted on may inform us, That Gofpel-Siris are the greatell Sins, and that the blind Heathens are not, cannot be fo guilty and culpable before God, nor in fuch a dangerous Condition as thofe are who live under the preaching of the GVpei, and yet (light, and. negled the Salvation of it. O what will they do in the Day of Judgment, that live in England^ in London.^ m a Land and City of fo great Light, and perilh through their Sin, and Contempt or Negled of Gofpel-Grace! , 5^W_y, This may alfo inform us, how ftrangely Mankind are blinded and deceived by the God of this World -, in that fmall things are accounted great, and that which is of the greateft Concernment, is little, or not at all regarded, butefteemed as a trivial matter. O, fays fome, we mud mind the main Chance! they mean the mam Bufinefs in refped of their Earthly Subfiltence, which is to get Bread, and to provide for the Body, for their Wives and Children. Now the Do^rine which you have heard, /hews you how you are deluded, that look upon Earthly Things to be the main Bu^nefs you Ihould look after. What is of fuch Importance as the Salvation of your precious and immortal Souls, and to be providing for an endlefs Eternity ? ■

. Thirdly Imzy infer from hence, That the greatefl part of Man=. kind are Unbelievers ^ for all that negled this Salvation, and look not upon this matter as their chief Budnefs, are doubtlefs in a State ot Unbelief: They do not credit this holy Dodrine, they believe not God s Word. If one (hould tell you that are going a Journy that if you go fuch a Way, you will certainly be destroyed by 1 hieves, or wild Beafts, yet you will go on v Would it not Mow elearly that you believe not what was told you I Why thus itii

here,,

^p6 The Afflkatm,

here. Sinners are told and alTured from the Word of God, as certain as God is true, and his Word true, that if they leave not their Swearing, their Pride, their Drunkennefs, their Lying, their Lulls and Uncleannefs, their Worldly-mindednefs, and their preferring Earth, and the things of the World above the things of God •, or if they do not believe, repent, and be born again, they fhall certainly perilh for ever-, yet they go on and live in thofe ways of Sin, and believe nor, repent not: thisisanevident fign that they do not give Credit to what is told them, and fo are Unbelievers •, and if they flill perfift in their way, they will be certainly damned. Xttk I? a. I • O""^ Saviour faith, Excep ye repent, ye fliallall Itkemfe perijh •, ye (hall not efcape eternal Wrath, be ye great Sinners, or not Sinners of the firft Rank. The Wicked fiall he turned into Hell, and all the Nations that forget God. t u A 2' Chrilt faith, He that believeth not, the Wrath of Cod abidetb ^° '^'^ 'en him: and they that do not believe, are told there is no other way to efcape this Wrath, and that this Wrath will be poured forth upon them like Fire, unlefs they believe in Chrill, receive Chrift, obtain an Intereflin JefusChriftj nay, that they arc condemned already •, but they believe not.

3. Moreover, fuch who live a fober moral Life, are told, that iiotwithftanding that, yet unlefs they are born again, unlefs they get Faith in Jefus Chrift, 2nd their Righteoufnefs exceed the Righte-citjhefs of the Scribes and Pharifees^ and they obtain the Righteoufnefs of Chrift, they cannot enter into the Kingdom of Heaven. Now they will not believe this, but conclude their State is good, and that Morality is fufficient to fave their Souls: which fhews that thefe are Unbelievers alfo.

4. Others are told, that their good Deeds, their good Duties, their Prayers, their hearing of Sermons, or their being Baptized, and having Communion with God's People, will not do, unlefs they are favingly renewed and fandified, having the true Grace of God in their Hearts, and lead a Godly, Holy and Spiritual Life, finding the powerful Operations of the Spirit changing them into the Likenefs of Jefus Ciirift': but they believe it not, but reft upon their j:)utic9 and outward Privileges, tho they are told the Kingdom of God is not in Meat and Drink, but in Righteoufnefs, and Truth, and Joy in the Holy Ghoft •, or that the Kingdom of God is not in., ward only, but in Power alfo, and that Lamps of Profellion will not fave them, except they have Oil in their Veflels: many of thefe are like the foolifh Virgins, and believe it not, but reft on a bare Name

©f Chriftians, on a Form of Godlinefs, and may be fall fhoiTtoo as to an outward ProfeiTion of Godlinefs •, for fo do they who pray not in the Clofet, nor in their Families, neither read God's Word, nor make it their Budnefs to hear the Word preached, in Seafon and out of Seafon, but every fmall Matter takes them off of thofe DurJes, Be fare, all prayerlefs Souls arc gracelefs Souls ^ k is to be feared many of this fort make Religion but little of their Bu-linefs, who neither read, pray nor meditate, nor perhaps call upon their Children and Servants fo to do, but.let their Children have their Carnal Lulls, their Pride, ambicious and wanton Incli-nations indulged and nourished in them. O how little is the outward Part of God's Worlhip kept up in the Families of fome Pro-feflbrs!

Fourthly^ This may fer ve alfo for a Ufe o^Terrcr to fecnre Sinners. 7>f -u.

I May not I cry out, Fire^ Fire ? Such a Cry hath often flartled

and amazed many of you that live in and about this City. Sirs,

a Fire is juft a breaking out, which you cannot efcape, unlefs you

look about you the fooner. When People hear the Cry of Fire in

the Night, howdothey cry out. Where, Where? Alas, this Fire

feizes not on your Houfes, nor Goods, no nor on your Bodies only,

but on your Souls \ it has already kindled even the Wrath of God,

which no Sinner can efcape that neglefts this Salvation. God's

Wrath is compared.to Fire, and it has perhaps already taken hold

of fome of your Confciences; but if it be not kindled there, yet

it is kindled in God's Anger : For a Fire is kindled in my Anger^ and

fitallburn unto the loweft Hell. O that they were wifcj that they nnder-'^^^^' 5^'

fioed this^ that they would, confider their Utter End.

2. Is the Wrath of God fo-terrible, and can no .Unbeliever or impenitent Sinner efcape it.-, what caufe is here for them all to tremble? Suppofe you fliould be told, that this Night you fhall certainly not efcape Death, neither ,you, nor your Wife, nor Children, but.that your'Houfe Ihall be burned down, your Goods, Self, Wife and Children fhall ail-be burned to Afhes, and that this Judgment you fhall not efcape •, would ]t:not be ilartling and terrifying Tidings if you fhould believe it ? iBut 3l3% what wculd that be to this dolefulTidings, viz, that your precious Soul and Body, as well as your Wife and Children, and all belonging to you, if you and they do negled the Means of this Salvation, and not believe in Chrift, and become new Creatures, flial! in a fnort time be in everlafting Flames, and undergo intolerable Pain and Punifli-aient from the Prefence of the Lord, and from the Glory of his

S ^£ Power.

22,2!

The Application,

'pov^TcT^hich you fn^ll not efcape, for the Mouth of the Lord of Foils hath iooken it ? Nay, and it fim\ be more tolerable for Sodom and Go)n'orrah in the Day of Judgment, than for you, or for that Soul who refafes the Offers of Cbriit, Pardon of Sin, and Salvation through him. , n ,

Fifthly^ It may be for a Lamentation, to fee now few underltand the Nature of this Safvation, and ihidy the rvIyHeries of it, or de-lire an intered in it •, and alfo to fee how many make light of it, whilft others by dungerons Errors feek ways to eclipfe-the Glory, of God's Free Grace therein. Remember thofe DemonftratioRS you have heard, to open the Grestnefs of the Salvation the Gofpel.

^j.g.f. Sixthly^ This reprehends fuch who are more affeded with Tera-poral Salvation, than with the Spirir-ual arid Eternal Salvation of ■ the Soul V and alfo all fuch that defer looking after, and ilriving." to get an [nterefl in it.

shrnu' 5fw«ri^/>', By way of Exhortation.

1. Let me exhort you to praife God for Jefas Chrilt, who is the Author and Finifiier of this Salvation : Chrift^all, and in all, in our Salvation : God hath fent us an xMmighty Saviour. O how miferable fliould we have been for ever, had not God fent us Jefus

Chrift. . , .n. .

2. Let me exhort you to admire the Love of Chrilt in commg to work out this Salvation: What hath he born and undergon to lave our Souls ? O love and exalt this Saviour, and eclipfe none of his Glory.

3. -Be exhorted to praife God for affording you the Knowledg of Gofpel-Salvation. O how fev/ are they who have heard of this joyful Tidings 1 Bat few Nations of the World have this News founding in their Ears, viz.. the Gofpel preached to themj they have no declaration of it. God (hews his Soveraignty herein ; he reveals himfelf, and the Knowledg of Salvation to whom he pleafes. And indeed many dark Parts of this Nation have but little of the Myfteries of the'Gofpel made known to them. What People in the Vv'orld have greater caufe to admire God's diilinguifiimg Grace and Favour, than we that live in and about this City. London is exalted to Heaven in refped of the Means of Grace : O thatlt may never be brought down to Hell, as our Saviour threatned Cafernaum. "

4. From hence alfo I m.ight exhort you to blefs Goo for faithful Minillers, who publifh the Salvation of the Gf fi-el loyou. How^ k-M-tifd men the MGHmains<K-e fhs Ftct of hm thai iringtth good

Tidings^ that fithltfuth Peace, that br'w^tth good Tidings of Good Ifa. $2. 7. thAt pHbUjheth Salvation ! Let it appear you highly value and ho- ' riDur your faithful Minifters, by your idiligent attention on the Word and Dodtrine they preaclL For Motives, cohlider,

(.1.) God has ordnined Preaching as the ordinary Way and Mean-, to work Faith •, ^^^.ith co-veth by hearings and hearing by the o Word of (jod :■ And to increafe and irrengr.hen Faith alfc, j», ' ^^'

(2.) God i-j graeiouf!/ plea fed to afford Men a Day, or a Time of Fifitation^ in which^he offers Terms of Peace unto them : Take heed you do not, Yi^Qjerufalem^ lofc your Day, and negleft the; Means God affords you.

(3.) You know not how fhort your Day.may be; and if you lofe your Day, you will lofe your Souls alfo : The Harveft will end with fi-mev and they rot faved. And that you may not lofe the Day of your Villtation, take a few Direclions:

1. Serioufly think on the fad and woful Condition which natural-'

ly you are in, being dead in Sin, and Children of Wrath, and Eph.a.i.--if you die in that Eftate, you are lofl for ever.

2. Let your Thoughts now be let out on ycur latter End •, for when the Night comes, no Man can work. This is great vVifdom, and every Man's Duty ; we none of us know howfoon our 2;reat Change may come : And what will you do, \t you live in the negled of the tVieans of Salvation even until God cuts you off ?

3. Pray that the Wind of the Spirit would blow upon your Souls:

The Wind blovpsth where it lifieth-, it bloweth at God's bommand, Joh.^^g'. ■ when, on whom, and how he pleafeth. The Spirit- is that great and only ylgent tha-t muft work Faith in you, quicken you, and regenerate your Soul".

4. Therefore fee that you do not quench the Spirit., buc improve all the Convicliors thereof.

5. If you would have an Interefl in this great Sa'-^tion, you mull have an Interefl: in Jefus Chrift the great Saviour: If you do not rec<.ive Ch: iil by Faith, butrefufe him, fad.will your Condition be •, for no Chrifl:, no Salvation.

Qiuft. Mow may I knoiv that J have Chrifi, or an Interefl in him ?

j^fifvr. T. If thou hafl: Chrift, thou hall Lire, thou arc fpiritually mw Pt^ quickncd : And as thou haft Spiritual Life, fo aUb thou haft Light/w may thj Eyes are opened, I mean, the Eyes of thy Underftanding. kl">Tv tky r

2. Thou canfc remember the time when thou hadfl; no God, no ?'^^^'^.^.^''" Chrift, or vsail without Chrift ; and it is much if thou art not able *^^|^Jl ''^ to tell how, when, or aft€F what manner thou didll meet with him,

whether -

"^^p ' The Ap pUcatton. ^

""■ whether it was by thTword preached, or by re.ading, or by fomc

iPet.2. 7. 3 If Chrift be thine, he is very precteus to thee : Canll Pf.72 2< thou fay with Dav,J, Whom have I in Heaven knt thee f netther u there any on Earth that 1 Jefire hefide thee? And with the Spoufe, A/y Canc.5,10 Belovedii white and ruddy, the chiefeft among ten then/and? Fanl ac-, Rail. 5. counted all things as iois, or as nothing, for the Excellency of Jefm

o, lo. Chrift his Lord. , . ,-,.•.:, rr

4. Doth Jefiis Chvjfl: rule and reign in thee by his Spirit ? He that hath Chrift in him, may feel his ruling Power, and that he by his Spirit hath fpoiled the ruling and predominating Power of Sin, every evil Habit in the Heart and Life of fuch being broke. ^

5. Moreover, if Chrift is in thee, and thou by Faith art in him, then thou art a new Creature : This the Apoftle pofitively doth af-

2 Cor. 5. j^QYt Therefore if any Man he in Chrift^ he ii a new Creature : old '^' things are pajfed away, behold all things are become new. Such have

new UnderftandingSg^or are renewed in their Underftandings, Wills and AfFedions: they have alfo new Thoughts, new Love, new Fears, new Joy, new Defires, new Companions, and new Converfations ^ all things with fuch are become new.

Zaftly^ And to conclude with all I fnall fay from this Text, here is alfo Matter and Caufe of Comfort and great Confolation to all Believers, to all who have a part in this Salvation. I need not fhew you which way this appears, for every one that hath heard what a kind of Salvation itis, may eafily infer from thence, that all that have a part in it are happy for ever -, 'tis a great and glorious Salvation : Remember what you are delivered from by it, and what you areraifed up unto by it, and alfo that it isa fure and pertain Salvation •, no Enemy, no Sin, no Devil can difpoflefs you of it if you are Believers, and have received the Earneft thereof, • which is the Holy Spirit, by which alfo you are fealed to the Day of Redemption. Therefore it remains, that you endeavour to 'fliew fl^rth the Praifes of him who hath called you out of Darknefs into his marvelous Light, and hath given you a true fight of, and intereit in this great Salvation wrought by Jefus Chrift -, To whom with the Father and ihe Holy Spirit, be Glory, Honour and Praife, ?2ow and for eyer. ^meru

F I n.i s.

«•vtMMRMnonaii

The Alphabetical Table.

A. Accifs.

FREEaccifs to the Father, an Effeft of Chnlt's.Death, Pag, 252

Accompany. What thofe things are that do accmpany Sal-.. . 325,355

Adoptm a glorious Privilege, 41 j

A^Mions,

^§^f>!s compared co a Refiner's Fire, 17

^ff?(5?OT^Chri/l'sFan, j^

Aggravations. Tht Aggravations of Sia opened in ten Particulars, ^

Chrifl died not eternally to fave aUUtn^ pro-

r^J^i'. r 243, to 2 <5

Chrifi in fome fenfe did die for ^//univerfaliy, or for every individual I'erfon, 2 55

Angels, i

AngtU pry into our Salvation, 4, ,

Angtls great under/landing, yet learn by Experience of the Church, .24 ^ri«« Herefy what, ^ ^^J

Arminlanlfm. Arminiamfm detedcd, 14^. j . „

Arminwiifm again deteded, i <8

Armnumfm further deteded, 228, to 2$5

Attributes. All the Attributes glorified equally in our Salvation by Jefus Chri/t, 272 All die holy ^«? j^^f^^ united together in Chrifi to fave Believers, 247 All the Attributes oiQod in Arms to cut dovvn fuch vvhonegleft the Salvation of the Go-^'^' g 4^7,468

B^ijfw^ a notorious Evil, fuch may be euiltv

of Murder, ' -

Bj;'%'/;^ is dipping, ,22

Baptijm of great ufe to Believers, i->2

forbid to eat it, becaufe it 15 the Life of the

Bufmefs. The Salvation of onr Souls the ch\e{ Buflnefs we have to mind whilft in this wi.U /hewed m many Particulars, 441,4+2,443

Chrift's Sheep may be beguiled by Deceivers

how far, . 89 90

Blood unlawful to be eaten: The whole World

C. Ceafe. ■ Such who are begotten and born of God, cannot ceafe being his Children, ' , ^ ^ Chaff. ^ Why falfe or hypocritical Profeffors are compared to Chaff; fhewed in fix things, from p.

Who are C/..f, fromp'x\?o2^

■ . Charity.

Minifters fliould exercife Charity towards fuch

Umiims that feem dull and drowfy, 222

Child. . ^

Johu Child's Sin what, " ig

Some Palfages of his Defparation, 48,40,^0

Hehang'dhimfelf, ■ '^^'^,

Children. The happy State of being the Children of God

born of God '

How God's c/>//i,,« are known, ^ "lo^^'o

■ Chrift. '

C^'f/^ is God and Man, wherefore, 02, aj. Chr^fi coequal to the Father, %So

Chrifi theexprefs Image of the Father' Per

How Chrifih tlie Power of God, and che Wif-domofGod 273,274

Conditm, Conditional.

Chrilt not a Conditional iiedeemer, 2 < r

The Co«^/^M/; that Arminians fay the Crearui-isto perform, isimpoffible, 250,251 2<2

Their aWi^w«;j/gedempLion n. Kedempeioa

T ^^ J 250,25 I,;52,2fi2,2<4

it renders Sajvation not free or' wholly bv Grace, / * ic

Cornelius not faved witliouc R;it!i in Chriil' cho his Prayers are faid to be heard, o 8 <

ar/^ of the Law remains on all Unbelievers,

Ttt D. dI^I

The Jlphabettccil Table,

> a Place of utter Da?t«//, Pag- 5

Dead. ,

^nn naturally dead, . . „ J^"^}

How Men may know they are fpintuaUy dead, or dead in Sin, H^

Death. The Nature of natural Death, 14$

Natural and Spiritual Dwr/; compared, 145,140' Death of Chnftfecures the Saints Final Perfe

verancc, Chrift fuffered Death'm our ftead,

Dear. Ho'w^ ^^^^ ^^^^^ ^^ ^^^ "^^y ^^ known,

255

H9

proved, 170,17 i,i72,e5^f,

Chrift the Head of E/f^w», 170

Ele^ion fecures the Saints Final Perfeverance,

■Envy a great Sin,

Ef]htkls.

What the £/7««?u/i of Chriftianit> «.»-, ^^,^

Evti-y Man doth not intend oft-fimesalland

every individual Perfon in the World, 299.

Eutjch'wu.

What the E,n)/chm Herefy is, 8"$

220

^.,„'i?iragreatSin, 449^4554^^

Utcer Dtjjair will add to the Damiieds Miie-

^ Devil.

The Devil the Caufe of Sinners fpiritu^l Blind-nefs, 445

The Dfi;i/ will torment the Damned, by upbraiding them, * , <^* Beviis- and wicked Men tormented togetner,6 2

Difdpline. The Fan'of Church-Difap/w* twofold, 13, 14,

15 E. EffeS^.

1. Appcafing God's Wrath an Effttl ct Ghrift's Death. .^, ^ . ^S"

2. ReconciHat.an Ejff<3ofChrifts Death, 238 i. The Kcly Spirit as given to the Ek« an

Efeii of Chrift's Death, 259

4. Adoption an £#c? of Chrift's Death, 252 < Fardon of Sin an Effe^ of Chrifl's Death

F. Faith. Juftifying Faith is a reliance on Chrift. A full perfwallon that Chrift is mine, not effential to the being of F.;fii. 420

Of a dircft Aft of Fdiffe. 42*^

A general Faith to believe Chrift died for all, therefore for me, not to be valued,and may be a falfe Faith, 258

FuU, Fa'iingf-. Saints may/j^ foully. i52

Caufts of the Saints Fallingi. 154,155,1 66,.

167 Failing from Graee.No fiml falling from Grace-proved. 1775 £0298 Objeaions for final jailing anfwered.spSjto^ 12

Fan. Wlrat is ehrilVs Fan^ (hewed in f.x Particulars, from p. 9, to 17 Fathir. God the Father the Contriver of our Redemption. 377 The Fathr could only appoint the Terms or Way of our Recovery. ? 7 3

- . c • f a\r,v "^^62 I The'F^///^>'rubmcuted and cppoinred Chrift ro

9. Sanamcacionan£i"?ofGhifl'sDeath,2«r, '

lo.Glorification an £#<>JofChrif\'sDeath,2 5$ ] if romiiared to f HOiew-

FirA Em of Chrift's Death in us by the Spi-, Wb.y God s Wrath is compare.i to /<__,_ ^

"5- is Li>e 257 i cd m eight things. _

S^.d, Light, Conviaion,. 26j | Grace coniparcu to Fm

<ri,rin\ Death ftiall have ks Effeaon all for . „ , •*^'''^'- ,

^'Inf hediS,"uke as a c(rn of Wheat' What is ChrdVsF^^^^^

that is fown will have its £^.c4 ^53 ^- }"^.*^,,Vn-'rU

Elea.Elemon. 1 2. National Churches.

Tkre is Elemon of Grace. PcrXonal EUc:m , 3. Congregational Churches,

Ji)32»33 288

3^4'5>-

^olkWy

The Alphahetical Table,

Fonow. How Chrift's Sheep/o//w him, opened in eight Particulars. ii$, 116,117

Foou The Nature of SpiritualFw^, opened in feven

Particulars. *37

Full, Gofpel-Salvacion a fuU and compleac Salvation, opened at lirge. 421, 10429

G. Garner. Wliat meant by Chrift's Gurnsry viz.

1. His Church. 29

2. Heaven. ?o Chaff as well as Wheat in Chrift's GmiY below, but none in his Gamer above. 50

Ghoft, Sin againft the Holy Ghofi, what. 5^0, ?<51,

562, 355.

How falfe Profeffors may be faid to partake of

tbiEoly Ghojl. 334

Good.

The Word of God Good, in what refpeft. 53 5,

335. Grace. Vocation of God's Free Grace. I § i

Faith is aCrace, and of God's pure Gme and Favour, 15"

Repentance a Grace, 151

Why Eternal Life is meerlyof Gmif (hewed in five Particulars. '541^55

The Father fent Chrifl to merit Grace for us, the Son purchafed Grace for us, and the Holy Spirit works Grace in us, 382,383 Grace works phyfically. 448 The Spring, Author and Excellency of Grace, •as 'tis a Divine Principle in Believers, opened. 286,287,288,289 Crofs ASs of Sin may be left by unrenewed Perfons. 448. H. Habits. To change the evil Habits of the Heart, is the' Work of the Spirit of God only, not in Man's Power. 448 Hand. What meant by the Fathct^ Hand. 249)250,

251.

What meant by Chrifi's Hand. 273, to 280

In what fenfe Chrift's Sheep may be faid to be

in his Hand> ' 280, to 284

Tne nappy State of Believers byteing put >■

to Qiriii's Hand, 276,278,280,281

Heaps. Many Heaps of prophane Perfons in the. nj.

tional Floor. ^j-,^

Hell Torments direful, opened /& many r'e-

i|'—- ■ 5M^^.54„%%56,$7",58,59,6o,e^'f. Hypocrites. How Hypocrites may be known, or the Chaff

from the Wheat. 18, to 2 5.

I. Importance. The Salvation of our Souls matter of chiefefl Imprtance we have to mind whilfl in this World. 441,442,445

Interctjpon. The Nature and Power of Chrift's Intercejjion, opened. 293,294

Intmfis. All Interifts concerned about our Salvation, are fecured in Chrift, how. 275

Judgment. Eternal Judgment anEffential of tlieChriftian Religion. 86

Jujlification, Juftificationhovi, or what. , 9S,99

Jujlification wholly of Grace. 151

The Nature of Juflification opened. 414,415 Juftification comipleat, 416

Chrift'j Righteoufnefs being the Matter of it,

41$'

Jujiificatien not a gradual Ad, as Sanftiffcation

is, in us; tbofe that are jujiifiedj are perfefl:-ly jujiifiedy and for ever jtifiifiid. 263,415,

K. Kingdom.

What meant by Chrift's delivering up theiCw^-dom to the Father. 345

Kingdom of Chrift very near. 353

Kingdom of Chrift when it begins. 34 $

It win be glorious. 344,

Knorpledg,

The Knovpledg Chrift hath of his Sheep, largely opened. 98, to 107

Non-proficiency in KncrwUdg very dangerous. 321

Some People perifh for lack of Kmrpledg. 44 5.

L. Lal^, Hellal/j^^ofFire.

Trt 2

55

Law.

XI!/^ Alphahetkal Table.

Tlif-Latv muft be ftihfied for our Breach made of ic. Pag. 152

Xh"? Gofpel juftifies iioc as a mild Law of Grice requiring fincere Obedience, accord-' ing to tilt new Doarine. 15^

PerteaionotObefeceas wcVi r^q^il':?.'?. under the Gofpel as under the Lawy tho not of us in point of Jurtification. 152,153,154 Moral Lfzwnot abrogated. / $2,154

Why Chrift was made under the Layy, 238,

■ 239.

Life^ Eternal Life.

A threefold Life of Man. , 14^

What meant by Eternal Life, 143,144

How and why Eternal Life is racerly of God's

Grace. H7»x48,i49»i5o,r535i54

Why Chrilt will give Eteyiial Life to his Siieep,

How Chrilt is faid to be our Life. 26 a

'Belkvershavc Eternal Life now J how. 144

Lave, The Love of the Father, what. 184

It fecures the fianding of Believers in a State of Grace. iB$,i86y&c.

loveofOmii an early, a wonderful, a conjugal, an attracting and an inconceivable Love, it pafTeth Knowledg, Ip$,i95,i97

Chrifi's Lr^e fecures our (landing alfo. 198 Love to the poor Saints, and relieving them for Chrifi's fake, a better fign of true Grace than the greateft of fpirittai Gifts. 323.

M. Mari^,

What the Mar^ is on the Forehead and right

Hand. up.

Means.

The Means of Salvation, as well as tiie End, is

ordained of God. 300.

Memory.

A ftrong Memory but a naiural Gift. 38.

* Mtrcy.

God's Mercy manifefted^ in its greatefl Glory

in Chrift. 972

H«d not God vouchfafecl a Redeemer, Divine

Aurghid never been manifefted. 372

Divine ^trcv will rife up againft, fuchthst ne-

gkCt the Gi.rpel-Salvation. 468.

Ml'ijUrs.

Chrift the gxui Mm^t.ioi the ISIew X<-fta-

raent.

^m^wOff'ce a hijh^J^uWime Office. 1? .7fwi./??ri Ghrift's Aaijaifadors. \\,

Mmfters to be carefU Icfi ChafF be .let into - ^ """-ch, whichV5Chrift's Garner. 50. Murier, Sdi-Murder not an unpardonable Sin. 51,351.

N. Name, Nunes. Chrifi 3 Name zhove every None, what. 280 What Names Chrift hath. I g^

Chrift's Name according to his future.

Nation, Natimd, The Nationil Sins, what, great, odious and

hateful to God.

4^5><5

National Church of the Jews diffolved and

gone 4 22

No NationalQhxxvch under the Gofpel. 33,34!

O. C^ce. The C^« of the Holy Spirit, what. a^i

Such that negka Gofpel-Salvacion, ftrive to obftruft the Holy Spirit in the difchargeof his Workand 0$ce. 461,4.62,

Old, ^

The Old Heaven and Old E^rth fhall pafs a-way, to make way for the New. 245

■ Ojlhan. '

Believers are in Chrifi's Hand, as an Orphan is in the Hand of a faithful Guardian. • 285.

P. Pardon..

Pardon, of Sit), what. 412

Pardon of Sin a great Eleffing, opened in fix

Particulars.

415

Pajjiohs.

All the Pajjlons of theSoullet out iaHell, will

add to their Mifery. ^^i$9t6oi

Pafiures.

What the Panares are where Chrift feeds iiis

Sheep 130,131,132,134.

Peace a Gofpel-Blefling, it pafieth all under-

ftauding. 4ie.

Perfeverance,

Final Perfeverance of the Sain ts proved. 177,

to 2p7

Objeftions againft the Saints Finil Perfeverance

aofvvcfcd. 297, to 310,

PuynA fcicdion whac. Ptrfonal £ledion pro-

Vv.d, 170)172,173.

Portion*

The Alphabetical Tai>le.

P-ortion.

God the Portion of Believers. What a Portion God is, opened in eleven Particulars. Pag.

427)42B. .,^ Prapr.

The Natur~of purefpiricual Prayer, 134,

Fw^'fT one of Chrifl's Paftures. 134.

Prindple,

From what Principle <rue Cliriftians aft towards

C^od, ^| 324

Grace a Vital Principle. 288

Grace an abiding Principle. 289, to 2^5.

Prowifes. Promifes of God a fac Pafture for Chrift's

Sheep. 135-

Providences,

The profit and ufefulnefs of Experiences of

God's Providences. il<S'

Q. Quench.

Dangerous to ^ueHch the Holy Spirit. ^ Satan cannotItocally qmnch the Spirit in Believers. 228.

QiiicJining. The Spirit the qdc^ning Principle of the Soul. ■ 228

R.

Refnrrdion of the. Body an Effential of the Chriftian Religion* 85

Right-Hand. ,

Chrifl the Fathers Right-Hand. 274

Rigbtmfnefs.

What Righteoufnejs it is a Man" may turn from. ' 307

thnfi^RightmifnefSfWhich is theMaterial Caufe of cur Juftification, is an Everlafling Rigkeoufnefsy .and therefore cannot be lofl. 307

Such that truft to their own Righteoufnefs I'hal! perifh. 307

Chrift's Rightmfnejs a Garment. 382,383 ' ' Rod.

The Rod Chri/rs Voice. 26.

Salvation wholly oi Grace. Pag. 147

Shewed and proved in eight Particulars. 147,

148,149,150 Salvation a Garment \ the Father prepared it, the Son wrought it, the Holy Ghoft puts it on the Soul. 382,385

Salvation grent. 3^9, 10435

Who negleAthe great Salvation. 435, to 445 From whence Sahationh negleded. 443,444 Great Evil of neglc£ling5<z/x;^^io«.452,453,&c. Great Evil inre^eftof God the Father. 452,

In refpeft of Chrifl:. 457

In refpeft of the Holy Spirir. 451

In refped: of the Sinner hirjjfelf. 458,459,470 Salvadon our greatefl Bufinefs, proved. 441,

442,445*

Sheep.

Believers Chrift's Sheep, r. By Choice.

2. By the Father's Donation. 5. By Purchafe.

4. By Renovation.

5. By Covenant made wi^h-the Father. 5. ByConquefi.

7. By their Refignation of themfelvcs to

him. . 77>78,7p,8o

Charaaers of Chrift's Sheip. 113, to 121

Shepherd. What a kind of Shepherd Chrifl is. 122,toi29

'Sin.

The Evil of Sin opened in many Particulars,

38S,389,39o>39i'592,39.3,e^ir.

Sins of the Saints of a heinous Nature on fe-

veral refpeds. i58

Sins of Believers cannot feparate them from

God's Love. 18 5,185,18 7,18S,*:^"!:.

Why Saints cannot, dare not y?«. 191,192

The great Evil of the Sin in neglc^Sing Gofpel-

Salvation. 454, to 459

Thofe that are born God csnnot commit Sin^

fliewed. 215,217

The odioufnefs of 5w fhewed. 470

Chrifl died for all the Sins oiihe Eled. 235,

241. For their Unbelief. 241

Novin<^dive Wrath due to Believers for

cheir

\The Jlphahetical Table.

' .\'r Sins. '>i?^che greatef^ ^vil, Socinicms what^lieir Errors are.

Sovirdgnty.

It is Gqi'^abfoluce Sofo-ai^nty. to chufe.and call \vj|i»nlie will, a^cnd the Gofpel to ivJ^oriKjS will. 1^^172,173,314

The Soulhi Man Ver^'-^eciijus^' proved by

many Arguments. . 400,40 i,402,e^c. #hc Soul proved to be Immortal, by faven

Arguinents. 405,407

Minifters and Parents have a great Charge,

having the Qiargeof Souh, No impairing the final lofs of the Sonl. 40^.

Sp'd, FrmhSpira's Fail, what. 44

Spiras natural Difpoficion. 44

Some PafTages of his fearful State. 44,45,45.

Spirit. The great Bleffings^ we receive by the Holy

Spirity opened. 259,250,251

1. The Spirit an Earned to us. 25o,

2. A Seal, aWitnefs, 25 r. A twofold A& of the Witnefs of the Holy

Pag. 243 f 7i>mm$ of Hell eternal, way. ,'2 ,n

58.1 -> Trmhli.

8 c; nWhat fort of Perfons haye caufe to trtmble at

the thoughts of Wratlt a.nd HelJ. 50,; ^,^0

U. Vnklief the greareft Sin, fhewed ia maDj Particulars. ' 4^^.

Vfiion. Vnion with Chrift opened. 2 2<{,2»5,22t5

Vnionmth. Chrifl fecures Believers from Final - Apoftacy. 227,228,239,250,251.

Vnivsrfd. No VnivivfdB^cdLtvci^tiou from Sioand Wrath, proved by many Arguments. 252,253,254. Voice. What meant by Chrifl's Voice^ fhewed in four things. 80, to ^6

j What a kind of Voia the Voice of Chrifl's Spirit is, fhewed in 8 Particulars. 81,82 What meant by hearing Chrift's Tow, and how the Saints hear it, fhewed in many Particulars. 87,88,89.

Spirit. I. A direa Ad. 2. A reflex Aa.25i. j The Nature of Water.

W. Water.

State.

The 5ffl« of Sinners by Nature very mifera-ble, opened in many Particulars, 393,394,

Stead. Chrifl died, not only for cur good, but in our /?w^, proved by 9 Arguments. 237,238,

239,240.

Strangtrs.

Who are Strangers, and why fo called. 90

How Clitift's Sheep will not follow nor hear

the Voice of Strangers. 90)9i.

Supper.

The precious Nature of the Lord's Supper 0-

T. nfle. What iTaJiioi God's Word Hypocrites may have. 5^7

What a T<z/?ahe Saints have. 340,341.

Threatnings.

Why there are fuch threatnings contained in

theGofpd. 483,484,485.

Torments.

""he Tormntsof Hell what, largely opened. 53,

"' . 54»55>5^j57

133

What meant by Water of Life, or Spiritual Wdte): ■ jgy.

.t'- ' ■ Weigh.

God weighs all Men, and their Spirits, Graces, Duties. ■ 27,28. ' Wheat.

Why the Saints are compared to Wi^af,fhewed in nine refpeds, 27,28,29. Wil^.

The Willp{ Man determines the whole Event of Man^s Redemption, according to the Arminian Doftrine. 158,

World.

There is a World to come, what meant chere-

_ t'y. ^ 343

The World to come in its greatefl Glory, begins when Chri/I comes the fecond time, 344

The Riches,' Honours otid Pleafures of the World CO cgme, opened. . 449,450,451,452,

1 453'

j The World to come will confift of a new Hea-

j vcn and new Earth, 344

The word World fomctimes refers to the E-k^- . ' 255.

Wrath,

3. /it. ^. ^«^;- Lie-'--- ^ .

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