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TO MY

BELOVED FRIENDS,

The Inhabitants of

Co vent-gar den.

Beloved Friends,

Now prefent to your view what I once delivered in your hearing. It is a fingular advantage, that the eye may fecond the eare, in fuch things as may help the foul. I have defired to do good both wayes, not io much fearing cenfure,as ftu-dying to edifie. This may Preach unto you when I cannot, yea , when I {hall be no more. When thefe Notes were perufed and read unto me, I could willingly have given unto them, Antoninm his title, Notes jer my felfi but when Jconfidered that here was a Fountain opened, I durft not but leave it for common ufe. How

A 2 farre

The Epiftle Dedicatory

farreany of you have been wrought upon by thefe entreaties of the Goipel which have wooed you, I leave it to your leives to examine j / have only this to fay, it was my hearty defire of your eternal happinefle that firft put me upon this Argument in Preaching., and the like defire hath engaged me to prefent the fame a* gain unto your iecond thoughts: And why fhould not the life of your fouls be much more precious in your fight then in mine ? Jf this fe-cond tender of fuch gracious offers fliall findc acceptance with you to a clofing with them, it will adde a new life unto your dying friend. God hath been plcafed in mercy to lengthen out the day of grace unto you, by the fucceffi-on of an able and faithful Paftor, whorenew-eth thefe Gofpel offers toyou>/befeech you do not give him occafion to complainc that fucb precious commodities do ftand upon his hands, that he can have no vent,ior Grace,nor Gofpel, nor Chrift, nor any thing that is Evangelically fav'mg : This will provoke God, either to take away his Candleftick,or to take away the power of his Ordinances, and withdraw his Spirit from driving any more with youJt muft needs

be

The Efijile Dedicatory.

be very fad with any of you, to flandall the day idle in tbeMarkgt place y 8cl am ftire when you Hial be called to an account for it, you cannot fay, it is becaufe no man hath hired W. Think ieriouf-ly of it, how grievous it will be to any of you, to come a day after the Faire,a day after Grace; I befeech you therefore in the bowels of Jefus Chrift hearken to the laft Exhortation,and the laft offer in the Bible., Whosoever will, let him take the water of life freely ; which that you may do, (hall be the earneft Prayer of

Tour affectionate friend and fervanty

Obadiah Sedgwick.

The Contents of the Chapters.

Chap. I. r \p Rat $e[us Chrift is very earnefl and im-X pot tun Ate with tbirfly finners to come unto him, P a g-3*

Chap. 2. There are waters for thirflyfinners, and ever/one who is thirfty may and ought to come to Chrift. p.33.

Chap. 3. The poorejlfinner may come to Chrift. p.8o.

Chap. 4. Thepooreff [innerfiall fare exceeding well if he will come to Chr\fl and buy of him. p. 2 o 1.

Chap. 5. All the good which finners do need,is to he hough sf Chrift upongracious termes, at the cheapeft rate, at the lowejl price. p.*5i»

Chap. 6. All the good which Chrift doth offer , and all the gracious termes upon which Chrift doth offer , are yet fometimesflighted, and refufedbyfome finners f p.

Chap, 7. Sinners are earneftly labouring and trading for vaine andunprofitable things, when and though the great things of ' Chrift are gracioufly offered to them, but this is an exceeding folly in them . p 333 .

Chap. 8. K^illthecofls whichmen lay out, and all thepains tsphich they do take, even for fahation, from any thing without ChriH, or in any other way then Chri(ls way , they are utterly fruit left, <vain,andloft. p.361

Chap. y.That fefus Chri(l is plea fed[om:times to renue his

gracious

The Contents.

gracious offers towards them who have refufedhis gracious offers. ( p.380 Chap. jo. ffefus Chrift doth not only make gracious offers unto finners, nor doth he only renue gracious offers to them, but alfohe is very earnefl and importunate with Jinners [erioujly to hearken to him in his gracious offers.

?397 Chap. 11. That good indeed will come tefwners upon hear-

kening and coming unto Chrift. p.42 6

Chap. 1 1 . That there is a verj field of Bleffwgs, and a very

Paradife of Delights for that foul that comes in to Chrift.

p.448

Chap. 13. That Joule fhall live that comes to Chrijl. p.

48?.

THE

THE

Fountaine

OPENED

ISAIAH 55.1,2,3.

Ho , every one that thirfteth^ come ye to the waters , and he that

hath no money : come ye , buy and eate, yea come buy wine y and

milkje without money , and without price. Wherefore do ye jpend money for that which is not bread, and your

labour for thai which fat isfieth not : Hearken diligently unto wf,

and eave ye that which is good , and let your foul delight it

fdfin fatnejfe. Bncline jour care , and cme unto me : heare and y@ur foul (hall

live , and I will make an everlafting Qwenant with you y (ven

the fure mercies of David.

Hefe three Verles contain in them three things

1 viz*.

1. An Evangelical invitationfO/wf^wher-inareobferv&ble,

Firft,Theperfons invited,and they are, i.Si-tiemtsQhey nho thirft) 2. Ir.digcntcs ( they who have no moncj).

2. The matter of the invitation (Come je to the waters,Come ye % buy andeate 9 jca t comebuy Xbine andmilke) Here is all need-

B full

The Logical difinbhtion of the Text. Chap.i.

full good, and here is all fuitable good : Waters, for the thirfly, B ead, for the hungry Milks, for the weake , and wine for the ftroog. JelusChnft is an only good.and he is an univerfal good. 3, Tne manner of the invitation , and that is fourfold.

1. Eame[l:(^,) He that thvfleih.

2. Serious: (Come^come y come, Lxy> and buy)

3. General : [Exerj one that tbirftetb.)

4. Gracious; {fBuywir.e avdrndke without woney andwithout price ) There is much good to be had, and at a very eafierareJefusChrift and the things of Chrift, they are above price, and without price.

2. A complaining expoftuht\on(r>>berfore do jw fpeni mony for that which u net bread,and jotir labour for thai wkict.fitijfiitbnot.)

Here you have charged on finners, 1, Their neglect. 2. Their folly, GodofTirs unto them all good , and freely and which would afluredly fasiate and fave them, but they pifle it by: and foolifhly purfue lying vanities, feed on husks, fpend thcmfelvcs, layout their dayes and ftrength for that which is not bread (for that which concernes not their eternal life)and for that which ft' t'xfieth not (which will never give reft nor comfort.

3. A renewed folicitation or entreaty : O how good is God, to offer ipiritual good to finners ! O how patient is God even to ilnners, who neglect the offers of his Grace ! O how kinde is God, to offer peace and mercy more then once, to unworthy and unkind Hnners / He treats with them again^in the latter end of the fecond and third verfes).

And this renewed Treaty

1. Is very vehement: (Hearken diligently, incline jour tares, leare). As if hefhould have faid,yethear 5 yet hearken, heaiken; Regard my offer, regard it, regard it.

2. Is very perfwafive : would ye not eate that which is good? (why, Hearken unto me, and eate ye that which is gosd) would you not have your fouls (your precious fouls) to live } [why then heave, and jour fouls [ball live)* Would you not have your fouls rcfrefhed with the bed and fulleft enjoyments ? why then hearken ( and let your fouls delight it /elf in fatneffe.)

3. Is very fatisfaclory, for they might object, Howcanthefe things be brought to paffe ? what iecurity (hall we have ? why, faith God ( / trill wake an eicrlafting Covenant With you, even

(he

Cbap.i. theologicalObfervations.

the fare mercies cfDavid): I will give you my bond for it; All this which (hail be as fureiy made good, as the mercies which I performed to my fervant David.

Thus you have the Logical diftribution of thefe three verfes? Now follow the Theological Obfervatioas which may be principally coiie&ed from every of them.

From the firft Verfe there are five obfervable propofitions.

1. That Jefus Cbrift is very earned and importunate with thirfty finners to come unto him, Ho, fime, come, come.

2. That there are waters for thirfty finners, and every one

than'sthiifty miy , and (hould come unto them 3 every one that thiffiethcome to the waters.

3. That even the pooreft (inner may, and fhould come to Chrift; he that hath no money.

4. Allfpirirual good comes to us, when we come to Chrift; bread, and frine, ar.d milke.

5. All the good which poor finners need , is to be had from Chrift, upon gracious tcrmes, at the loweft price, Bn) frith* out money, and without price.

From part of the kcond strk , thefe Propofitions are obfervable.

1. That all the good that Chrift doth offer, and all the gracs ous termes upon which Chrift doth offer,are fometimes fieighted and refufed by lb me finners, they jpend their money for that which is not bread.

2. That finners are earneftly labouring and trading for vaine and unprofitable things, when the great things of Chrift are offered to them, jpend their money for that which u not bread.

3. All the coft which men layout, and all the pains which men do take even for falvation from any thing befides Chrift, or in any other way then Chrifts way, are utterly fruitleiTe, vain and loft, they an not bread, and fat u fie not.

From the latter part of the fecond and third vcrfe, are thefe Propofitions.

1. That Jefus Chrift is pleafed fometimes to renew his gracious offers towards them who have refufed them.

2. That Jefus Chrift doth not onely make gracious offers,and renew therr,but he is alfo very earned: and imporrunac with them to hearken to him j Hetrktn diligently mto mu

B 2 3. Tha*

Spiritual thirling, what it is % Chap.

5. 1 bat good indeed will come unto Tinners upon hearkening and coming to Chrift ; e*tc that rrhich it good.

4. There ts a field of bleflings, and Paradifeof delghts for thofe that come to Chrift ; Let thy foul ddt^t infatnejje.

5. The fou'. (Via'l liyc that comes to Chriit • hear and jour fc^s fbaBlive.

6. There is a Covenant which God makes with all that do be-leeve in Chrift ; / Vfc-7/ make anev:rlafltng Covenant With yon.

*«>*^ Af

CHAP. I.

Cbrifts eirneft-reffewnb tbir-ftyfinners to come to him,

Tftved from the Text.

EtpUincd.

Begin with the firft Propofit'on from the (irft verfe, which is rtis.

That 'je^Hi £hrift is very ear Kef} And impr* tunate With thirfly [inners to come unto him.

Two paff^es in che Very ie;t do cfeare this.

i. That parole (£fo,) which fignifies an exclamation, a crying our, fuch a noi e purpofcly made, that men fhould take not ce, fpecial notice of a bufinefle, aloud cry, co a'.vakeu-to a fpecial attention, and regard.

2. The multiplication of the Call, Cow*, Come,crc John 7, 37. In thelafl day, that great day of the feaft, Jeftu Hood, and cry. ed t faying, if any man thirfly le htm come unto me and drink^ So Rev. iz 17. Let him thatUathirft c<rmr.

When you have any perfons (expreflely) mentioned in Scriptures Thefeare the men that are (chien\) concerned either in a command, or in a tbreatning, or in a promife, or in an invitation.

For the opening of this aiTcrtion, there are three things unto which I would briefly fpeak.

i, What is meant by him that thirfteth.

2. Why Chrift is fo earned with frm :o come.

3. Then the ufeful Application.

SECT.

SECT I.

WHat U me Jin* by him that t^irfleth } J&fft- I«

There is (\0u know) at >vo-fold third, s >f y

1. Cfpora/, which Is the natural appetice of the dormck } af- a twofold ter that which s moid and cooling. tbirft.

2. Spiritual, which is the fupernatural appetite of the (oute Cor P oraL after heavenly things,which are proper for tae relieving, ttfafhrspiripul. ing, and fatisfyir.g of the wants and defires in ihe foul. ' aHxVnks

Jn a man thus fpiriiually athird, there are leven qualities in re- ofdfphitual ference to fpiritual objects aniwerabk to thofe in a man natural- tbirft, Jy athird in reference to corporal objt&f*

1. Emptintffe -.Natural third floives from emptineiTe,or wantor* 1'. what is cold and mo:(l: He whois fpirirually thirdy, is one whpEmpineffe. is fpiritually empty : He wants a Chrid, and wan's a reconciled

God, Pardonin \ Mercie, Renewing Grace, Ccmfortjoy, Peace, all : P^w/wa? empty, In me there dwells no good: The Pharifee was full, but the Publican was empty ; God be merciful'to me a ftnner.

2. Exqwfite fence \ Even a ver^ painful fence; Third: is a! %, wayes accompanied with feeling and pain : The veincs do fo Ex$uifitefence. fuck, and pull, and dia v, for cooling and rnoidning,thac the do-mack is exceedingly fenfible, and pained, and diftrelTed. So he

who is fpiritually thirdy, he is very fenftble of his fpiritual wants, painfully fenfibie, no red nor quiet in that condition : And ther* fore he is faid to be heavie laden , and his foul (many times) is ready to faint and faile within him : My foal fainteth for thy fal-vAt ion , mine eyes faile for thj Word ) faying, when wilt thou com* fort me, Piai.119 81,82.

3. Peculiar cares and thoughts. Third raifeth thoughts, ani 3. contines the thoughts: Ail a mans thoughts in fuch a condition, ?ccul wares they are for water, to cool and refrefh him : Give us Water fr-fti tkpu&bn % drink^ s faid the thirdy Ifraelites to Mofeu So when one is fpiritually athird, all the thoughts and cares of his foul are for heavenly things; How he fliould get Chrid, and how he miy be delivered out of a wretched condi:ion, and how his conscience

may be pacified, and how his poor foul may be faved, Atls 237. What fhall we do ? Afts 16, 30. What fh^l I do to be faved \

4. Wonder-

Spiritual thirjling> what it is. Chap i.

4, 4, Wonderful impatience,Exod. 17.3. The people thhsled for

Wonicrful im* Water,and the people murmured, and [aid , wherefore is this f.vic'hc t >j iU thou bjft brought w out 0 f Egypt to fy/i fu, and cur chil*

dren^and o*r cattle Wi\h thir ft} A man cannot well bear the injury done to hi mme ; the vvoun A that is bleeding in bis conference,nor the thirft that lies upon his fpirit, give me children or rife I diejVid RacbrL O Lord give mcChrift, fhew me mercy, look gratiouflyon my foul, I cannot live without life. Thy favour is life, and thy Cnrift is life, Iudg. 1 8. 24.. Micah faid , ye have ttikcn aWay my gods, and my Priefi, and what have I more? and Whit is this that yon fay unto me , what ailefl then ? fo fakhthe thtrfty foul.

5, Vehementj of do fire: We fay that hunger and third: are the Vcbenuncj of ^ongQ^l of natural appetites, for by them our nature puts out defic. all her ftrcngch for her prcfervation when it is extremely flreit-

en?d : A man who is fpiritually athirft, his dcilrcs after the things of drift are net flit, and low, and dull,but high,ani ftrong^and fervent, Pfal, 42. I. As the Hart panteth after the water* broods, fo pxnteth my foul after thee oh Lord. Verfe 2. My foul thirj}~ eth for God , for the living God , "when if}.ill I come and appear » before God , jea What vehement deftre} 2 Cor. 7. II. this \s a kinde of violent morion : Defire at the utmoft, Tfal. 119. io» With txy whole heart haze J fought thee; this is expreiTed by longi g , Pfal. 107. 9. he fatufeth the longing feul, 6. 6, Diligent endeavour: The man that isathirft, cries out for

Diligent enda- drink, and runncsout for water {Their Kibles have fent their war, ^ t[ , c o ^ gi ^^ t fo g Teitters : They came to the pits , and found no

water % eye Jer.14 3O He that is athirft runnes up and down, digs inonepUce, and tries in another place that he may finde water to refrtOi him, Jfaiah 4.1. 17. When the poor and needy fee\ water. So he who is fpiritually athirft, he is longing, and he is complaining, and he is acting, an J labouring, and trying at every pit, at every Well, at every Ordinance; he will r^y» an d read, and hrar> and confer: he is at every poole, he is in every W3y of God, if fob? at length he may meet with, and drink of the water of life. As the Church, Cant. 3. 1 / fought him whom my foul loveth, 1 fought him , but I found him not. Verfe 2. I will rife and go about the (fity , in the ftreets, and in the broad rrayes, J will feek him whom my foul loveth*

7. Conflant languifcng \ Natural thirft will not off, til! you 7.

get water, delay doth but increafe the third the more : It will 0/k»//.*w« not be quenched by any thing you f3y or offer, ftill the appetite g»$'»S« goes on and provokes you; So he who is fpiritually athirft , his defires after heavenly things, are fixed, and fe:led,and conftant; they will and do continue until the foul C3n come to drink of fpU, ritual waters. Nothing will fatisfie and quiet, and put an end to this thirft, but Jefus Chrift, but mercie and grace obtained and enjoyned ; / Will not let thee oo ( faid Iacob ) exefpt thw bleffe me s Gen. 52. 26. Oar eyes wait upon the Lord cur god until that he have mercie upon us y Pfel. 123.2. You read of blinde Baytemen^ who was Co defirous of fight, though they bid him hold his peace, yet he would not, but cried out the more, Ufa thou Sonne of'David, have mercie on me, &c. So, (&Cy

Thus you fee what is meant by him that thirftech; Nsme'y any (inner throughly fenfible of his fpiritual wants, and earnestly and conftantly longing after the waters of life : And this is the finner to whom Chrift faith, Ho i every one that is athirft , let him c-me to the water*

SECT. II.

WHy is Chrifl fo earned with thirfry fouls to come unto J&e/l. 2* him, &c ?

Becaufe -Sol.

I. There are no [inner$ rvhich do need more encouragement totReafcn I. tome unto Chrift, then theie who are rightly and painfully (Qn^Oumeed. fible of their fpiritual condition and wants.

Firft, No perfons in the world are fo fenfible of their finnes, as thefe are ; nor of Gods di r f leafure.

Secondly, No perfoos are fo broken in conference, as thefe are, that feele fuch heavie burdens.

Thirdly, No perfons have/wi workings of' unbeleevingje*rr y and doubtS) as thefe have.

Fourthly, no perfons are more apt folemnly to difputetbe gcod will of Chrifl, the intent of his promifes, the articles, and conditions of Chrift , the freenefle on Chrifts part, and incapacitie

and

and unworthineiTc on their own parkas thefe.

5. No p*rfons are mre *pt to be deluded by the f*gge(Hons ofSu-txn • To have ve'rie hard thoughts of Gods mercy and love/ and t to look only cnthejuftice ofGod,and on theCovtnant cf work* as if their lire were bound up therein : And therefore no marvel ihac Chrift is fo e^rncft, that he cries out Ho, every one that thirfteth. 2. 2. Chrift u A very tender (^hrifl, and 2 very faithful Chrift :

V 'i None is fo ful of pity and companion as Chnft, trie very bowels of mercy arc in him: He (hewed tender con paffions tod ftrtfled bodies; certainly he hath much, nay he hath more companions for diftrefi; d fouls : And are not the fouls of rhirfty finners, difc eafed foul%whch if Chrift helps nor, will defpaire and die for thiift? As Hagar and hr child had perifhed in the wildernefle, if God h:d not opened her eyes to have feen a Well of water fo, ftc.

H'u Ofcc. Beddes, this U a proper time^nd here U a proper cbjett , for

Chrift to be faithful to performe the work for which he was a-noinred,which was, ljaiah6i. I. To preach good tidings to tk? meek, to binde up the lr>ken hearted, to proclJme liberty to the captives, and to fill the hungry, and to fatittc the thhfty and wc>%rj foul. Chnft was anointed to fill the hungry, to fari-ate the weary, to refrefh the thirfty ; and verily not-a foul (h.li be lull by any negled on Chriftspart.

$. And who fo fit to come toChrifl, and to the waters by

Their fitneffc, thrift, as thirfty Tinners? The full foul defpifeth the hony-comb, any bit is fwect to the hungry ; the Wei's of water are nothirg to him that is already filled ; but a drop of water is precious to the thiiftv, venly leffethen this is not aficntife, and more then this Chnft requires not, when the (inner is rightly fenfiblc of his need, when he fees that there is no water of life to be hid , but in Gh rift, when the defues of his foul are after Chrift; why, chat man is fit for Chrift, and no man is ready for Chnft, but Chrift is as ready for him; he that is athirft, is willing, and [efas Chrift beforehand fets cut his willingnefTe, let him come and t*k* of the water of life freely.

SECT.

CHAP, i. D:fcowries tfSpiritnal thirfi,

SECT, III. ,

YOu fee here, that the importunate commands, and the %jf e i, loud proclamation is to the thirfty (Ho, every one that is thirfijet him come) O what a mercie is this to have the voice of mercie ; Nay, to have the call of mercie, the invitation,thc earneft invitation of mercie! What confidence may a poor foul gather from this, that Jcfus Chrift calls it by name? and is fo imponunate with it to come unto him, and provides waters of life for it ? What kindneffe and tendernefie is there in Chrift that he takes notice of our wants, and of our very de-fires, and is fo gracioufly ready to encourage and help the thirfty (inner.

In the fir ft place therefore, let us examine our fclves whe* ther we be fpirituaily thirfty finners, yea or no.You fee here is a Proclamation kt out for you, and here is an invitation of you to come unto the waters.

There are three forts of finners; Thru forts */

i. Some who are not thirfty at ail. finners.

2, Some who think they are fpirituaily thirfty, but they are not truly fo,

3. Some who are really thirfty, but think they are not fo.

There are fome Who are not jpirttuaSj thirfty at all: And I.

there are four forts of thefe. Some not [piri-

i. 7W/yWj,perfons filled with felf-fufficiency : They are'* j// ' ' tbir fil " like Laodicea^ that was rich and increafed, and hid need of no- \^r 0 is thing. They have a rightcoufnefte of their own, as the Jewcs, '"

and lee no need of a Chrift, of mercie, of renewing grace, they can make their own peace, and never want Chrift nor Faith. A full foul fees all in it feif, a thirfty foul fees all in Chrift. O thefe men, who can in this fenfcalfo, drink water out of their own Cifterns, who have no need nor want of a Chrift, who never were diftreffed, never were pained with the fenfe of their fpiritual nakednefTe and wretchedneffe, they never were thirfty finners.

2, Ctreleffe and negligent finners , who come not to the Wells of falvation, who regard not the waters of life,who make c »eie/rcfinner*

C nothing JJ

to Discoveries of Chapi.

nothing of Go f pel feafons and Gofpel Ordinances , which are the very conduits of heaven, which carry all the wi-tersof life, and yec they pjfTe them by, minde them not, prize them not,tiKfc are not thirfty. If a man were indeed athirft, every drop of water would be precious unto him, and if he came unco the fprings, he would drink and blelTe his God: lo if men were indeed fpiritually athirft, the wacers of life would be not flighted , difrcgarded. 3" 3. Men of eager dtfires after the world, who are thirRie for

**'* 9 * t fa%L Worldly things (who will p 9 ewu*a»*good?Phl4.6,)whok hearts vtrtt. 'are fee on obings below, their great defiresareto be rich and greatinthewoild. Why ? Asit isimpoilibletoloveGod,and tc love the world ( f any man love the World, the love of the Father tinot'wtm, 1 John 2 .15) So it is impollible to third for Chrift, and to thirft for the world. That young man y who limited fo much ai :er the world 3 he did not, neither would he thirll after Cbrrft. All the foul is tsken up with that afcer which rh. loul doth thirft; And therefore if your hearts are chirfting, if inariiblj lee out and longing for earthly things, there is no ibir(lingafter*Chnfti 1. Some complain of too much water. 2, Strive to flop the Springs and Wells, refufe to drink of the waters of life freely offered, becaafc their deiires are carried after worldly thing?. a 4- (fonttinners and refufers of the waterj of life : Chrift is

CortUmaers of offered, and mercy is orTered,and pardon and life is orfered^nd xhtroxiin of they refufe it.

Ufa 2. There are fame who thinly that tlej are fpirituallj Athirft,

2l f ' but really they arc not: they are in a dr. -am tnat they arc hun-

s:mctbir^vy.y g ry an d w hen they are awakened, thir foul is empty : And in

aratbirfli but & ■> * , , J . n ' . r J

0c wr/ a dream that they are thirlty, but when they are awakened,

their foul hath no appetite; as thofe, lfa.2<$* 8.

There are four forts of men who deceive themfelvcs about this

fpiritual third.

j ; 1, Such as have only a natural^ occaflonaldefires of'good things ,

Sucb who bive at a ferrnon, m conference, in a ficknelTe, in a danger, in feares

9neij a nttuniof 'ofle, and of death : Then rhey lee their finnes, and defire

$r occafion 1/ fc.1 ( Knir, to ftvc , DO rn ke their peace, to get God recon-

fefj / : j - Bui tlK c delires are oflfagain,they iaftnot,they are roc

n ^' like

1 ke a natural third which QUI holds on, and iatreafetb, changeable defires are fa lie, Not Chrift, but themfelves defircd.

2. Such Whofe defires are, very io\\> and Wca{: Nothing in ^ ^" ^ comparifon to earthly crrngs ; faint and indifferent; and can foes arc lov and live well enough without Chrift:, or grace, &c, Pray, as if they wwfc, prayed not, feck, as if they fought not, not pre fling and infilling with God ; notwreftiingand ftrtving with him. Are thirty men indifferent for water.

3. Such Who are frequent in complaints y but nothing in en & de&vour: complain of hard hearts,an d unbe Jeeving hearrs,and such m are fre~ dull hearts, and mindleffe hearts, to a Minifter, to a friend, &c. qutnt in com-But never put out themfelves, lie not at the Poole, never ftirre \ hms > m ^ in & their hearts, never improve opportunities of grace for Chrifl, www-for help and ftrength : do thirfly men do this, Prov* 13. 14?

7 he (out of the fluggard dcjireth y and hath nothing, Prov. 2t 25. The defire of the flothful ktlleth him, for his hands refttfe to labour : thou chinked: thou (halt be faved becaule thou de-fireft Chrift, &c. but this will deceive thee,becaufe thou labour-eft not.

4. Such who can be fatufed Without Q&itual waters', you have fome men that fometimes feeme to be earned for heaven, 4-

and the things of heaven, for Chrift and the things of Chrift; j™> * ^ ^ they cry out, and they enquire, and confulc What fhall we do to fo^^$JJ be fjved f They are importunate in prayer for Chrift, and for mercy,&c. Andonafudden allthefe troublesenquiries, and pains are filenced , and compofed and gone! But how come they to be fo? Have they got pofTefiion of Chrift ? No : Pof-feflion of mercy ? No : PofTefllon of Gods favour ? No: Pof-feffion of renewing grace? No: What is the caufe then of this quietnefTe? furely their troubling confeiences are now grown quiet confeiences. The guilt of their fins ceafeth to wound and vex them for awhile,and therforc their diftreffes are at an end. No more need or ufe of Chrift, As the fea, though it be the fea ftil,it doth not rage ftil,becanfe the wind and ftorrn do not blow ftill; and by this it appears that they are not in* deedfpirituallyathirft : for,as, if a man be reallyathirft, nothing ftills and quiets that appetite, but water; foif a man were indeed fpintually athirft, nothing would fill, fatisfie, con-

C 2 cent

tent and quiet his foul but the waters of ltfe,nothing but Chrift, nothing but Gods favour. 3« 3. There are fome who are really athirfl; there is in them

swutrereiUj a{ iritual thirft indeed. Now there are fixe figncs orcviden-signesof ffir'h cencesof a really Ipinruai thirfr.

tiultbirft. 1. If one be indeed fpiritually sthiift, The heater of life

1. is very precious to him : that man hath high thoughf s indeed of

The Wauts c/Chrift, he undcr-va!uesall other things, and fuperlatively va-

lifewillbcprc- j aes chrift, prizes Chrift above all, and will part with all for

Chrift, Cant. 5. 10. My beloved is the chiefeft among ten thou*

[dt>d, \cr(c \6. He is altogether lovely and defirow. Phil. 3. 8.

I count all thingr but loffe for the exceRenty of the tyoVcledge

of Jefus C^rtf ™J Lord; I do count them but dung that I

may win (fhrift.

Vcrfe 9. And be found in him. See the like in David % Tfal. 73.25. Whom have I in heaven but thee y and there is none up* m the earth that I defire be fides thte.

rfal.4. 6 7here be many that fay who Will Jhew us any good} Lord lift thou up tke light of thy countenance upon us,

Pfal.63. I. O L^d thou art my God, early will 1 fee^thee, 9t) foul thirfieth for thee, mj-firfi longeth for thee, ' Verfe 3. Becattfe thy loving fyndneffe is better then life. Why,when a man is thirfty indeed,nothing is of that efteem with him as water: His gold, and filver, and lands and houfe fhall go for water, to quench his thirft; fo he that is fpiritually athiift, he hath that high efteeme of Chrift, and Divine favour, all are nothing to them, and all fhall be forfaken which are inconfiftenc with them : He will come up to the price, as he in theGofpel, fould all, and bought the pearl. 2.. 2. If a man be indeed fpiritually athirft, the water of life

T *f ™Tfl * pUafant to him.above all other, and refrefhingof him. The pUAflnt. Gofpelisafwcetfavour,andChriftis fweet. and pleafant.

You read of Sampfon % that when he was ready to dk for thirft, God clave an hollow flace in the jaw »f that bene Which he had , and there came water thereout ; and when he had drank, his Jptrit came again, wherefore he called the name thereof Enbaggore (that is) the Fountahi or Well of him that called, or cried, Judg 15. 18, 19. So when a pcrfon is indeed

fpiritu-

fpiritually athirfi, and God lets out the water of life, gives him Co drink^of the water of that Rock^ which is Chrift 1 • when God anfwers hisdefires (There is the Chrift, There is the mercy, there is the peace which you havefo rhirfted after;0 how fweet is Chrift ro this thirfty foul IRowfweet is that mercy, and that peace,tohis tsfte Tweeter then the honey and the honey-comb, This time ht will never forget, Pfil. 13. -5. 1 have trufied in thy mercy , my heart (hall rejoyce in thy falvatiox. Verle 6, J will Ji»g unto the Lord , becaufe hs hath dealt bourn ifulj vctehme* Pfa). 63. 5. My foul [hall be fat isfied as with marro\r> So the Church, which after aii her longing, and enquiring, at length p>e fcund him whom her foul loved} Why? faith (he, 1 held him faft 0 znd would net let him go y Cznt. 3,4. O firs 1 others make nothing of Divine favour, of Chrift, of the Go* fpel,of the Ordinances of Chrilt^they have no relifh nor fa? vourto them or with them, but all thefe have a pleafant tafte ; give out a moftiVeet concent to a thirfting foul: Chrift Jefus and mercy is precious, the rejoycing of their hearts. As the great Prince who drank but ordinary common puddle water, when he was greatly athirft, profelTed that he never drank w3* ternor wine more pleallng unto him before: fo Chrift, and the Ordinances of Chrift, and anfwers of Grace, and peace from Chrift, they are the rejoycing 0; the foul, the life of the foul,the onely pleafing pleafures and refrefhings of the foul of every one, who isjindeed fpiritually athirft.

3. If a man be indeed fpiritually athirft, he Uhnmblythan^ .?

full for the very drops of the water of life. As if one were indeed F( is ^,^/^ naturally 2thirft 5 and you give him bur one cup of cold water? thankful fr tks. why, he thanks you, and bJelTes you; And I (hall remember this drops of this kindneiTe of yours (faith he) as long as I live. So is it if one w,lW# be indeed fpiritually athirft, he is exceeding humble, and he is exceeding thankful, The dogges eate tht crumbs Which fall from their maflers table* She would be thankful for one crumb of mercy in like manner; if the Lord give in but one glimpfe of his favour, but one beam of Chrift, never fo little of Chrrft, nzverfo little of Faith, never fo little of mercy ; Nay, were it but any good hope of thefe, the thirfty foul is thankful, and bielTeth God who begins to open the fountain, who begins with drops of favour and grace. 4. If;

Difcoverks of Chap.i.

4. 4. If a man be indeed fpiritually thtffty, nothing fatujiith Hotbhg fit if- him bat enjoyment : Although his defires be earneft, yet he is fieibbim but noc fatisfied ; his complaints be many, yet he is not Satisfied : cnjoj/mcnt. y $ en deavours be great, yet he is nut fatisfied :He enjoyes the

mears for the water or lire, yet he is not fatisfied; he hath the promiie of enjoyment, yet he is not fatisfied ; he mult have Chrift himfelf, he mud appear before the Gcd of gods in Sion; hemufthear the joyful found ; lie mud tafte how good the Lord is, Say unto my [onl then art my [alvation, . T 3 /-/. 119. 132. Lool$ thou Upon me, and be merciful, as thon ufejl to do unto thofe that love thy Name. It is the enjoyment of the per-fon himfelf, which the woman defircs : He that is rightly a-thirft, delires Chrift, for Chrift, and all the Ordinances arc de-fired in a fubferviant relation unto Chrift: And all duties are performed for to enjoy Chrift, He refts not in Ordinances nor duties.

5. 5. If a man be indeed fpiritually athirft, a little will not A little will not fufficc him \ a little water will not fufficewhenoneisthirfty, jufae bim. j )Ut t ^ at jj tt | c m ^ QS tne man t0 Ianguifh for more. A Chriftian

thinks, could I but get fome hope that God would be my God, that mercy fhould be mine, that Chrift would be mine,! fhould then be at reft; But when he hath got thofe hopes, he is not at rcfl: O but could I yet have an enjoyment of God in Chrift, then I (hould be fatisfied ; And when he bath got that, he is not yet at reft; But could I take but faft hold of Chrift ; But coula^ be afTureddiat Chrift were my Chrift: Neither yet is he fatisfied, but could I be fully allured; nor in this doth he reft : But might I for ever be allured 1 But might I fully enjoy Chrift alone; But might I be with my Chrift in heaven. Ofirs; The fpiritually thirfty foul is never fatisfied with that which fa-tisfies, until it can fully enjoy that which fatisfus : One fweet tafte begets the dcllre of another, and that another. Paul faith / have not yet attained. Grace, more Grace,nor all Grace will not fatisHe it, till all Grace be turned into Glory. Any being in Chrift, afturance of being in Chrift, growing in Chrift, all this will not fatisfie till we come to be with Chrift for ever in heaven : And all that God gives and manifefts of himfe[f in this life will not fatisfie us untill we enjoy himfelf in perfect and eternal bleiTednefle. <5. If

6\ If a perfon bz (piritually athirft, he tkinkj the time long 6. until he may drinks of the waters of life , Pfal. 119,81. My u . e *M*h *fc foul longeth for thy fa!vat ion. Verie 82. Mine eyes fade for ™™ l ™f «'«*« thy Word,faying)Vphen wilt thou comfort me} -

Pfal. 6.2, Have mercy upon me } 0 Lord, for 1 am weak?* O Lord heale me, for my hr.es are vexed. Verfe 3. My joul alfo is fore vix:&\ 'But thou 0 Lord , how long ? The poor thirfty (inner goes from one Ordinance unco another, from one Well unto another; and if the water come not out, he goes home and fighs, and weeps, and cries out, as David,i>i2\* 13. 1, How long wilt thou forget me, Q Lord, for ever ? How long wilt thou hid* thy face from me f Verfe 2. How long fhatl I take ccunfel in my foul ? having forrew in my heart. He thinks every hour a week, and every day a year; and (till he attends, and (till hepraycs. O that God would (hew me mercy>0 that God would give me Chrift, Othat God would give me an anfwer of peace ; O when will God deal mercifully with my foul ? when (hall mydefiresbe anfwered ? when fhall my longing, thirfty foul be fatisfied ?

SECT. IV.

HE re is a word of comfort unto aU fpiritually thirfly (inner s -jjf e 2 ' this day: There be four comforts which may refrefli your fouls. Four comfort**,

1. The way is optn to Chrift^ and yem are on the way to ^ *\

t. •/~>» n. -cr r T/i> way 1S Open

htm : you are in Chnfls commimon: you fee you may come toC hrifv. to the waters and drink : you are the perfons on whom Chrift hath a tender eye of compaflion: The bruifed reed,the heavy laden. The thirfty fouls are the particular obje&s of Chrifts tender compafiions,

2. You have that held out unto you which may encourage 2 .

you to come to Chrift ' Mark, how he provides waters for you, rou hue mmj and mark how earneftly he invites you : and ma'k how graci- wcourjgemati ouflyheencourageth you to cpme and drink,come and take t0 cgm * the water of life freely,

3. Yoa

3. 3. You have the real beginnings of a fyiritual life in you : This

Tiubiicibcrc-tWirft comes from fpiritual life, although you knowitnoc.

ai beginnings jhefe thitdings are nothing elfc but the longings of precious

cfjpintiu 'V^ faith within your heart: ji s neve borne babes defire the fmcerc

tnilke of the iVord,&c. 1 Pet. 2. 2. The little living babe de-

fires the bread, and did it not live, it could not fo defire the

bread. True grace lives in defire and thirftings for grace, and

fo doch true faith in thirding for Chrifr> as well as in rejoycing

inChrid.

4 4. Tour thirftings are not in vainc: There are waters for

four '^^^you a nd enough in them to fill you, and you (hall have them: arc not in\'Atu.+ n . L . . ° , , It*/ 1 r * r

Blejfea are they that hunger and tbtrfl after rtghteoufnefje^ for

they {hall bs filled, Matth. 5.6 Here arc four Iwect comforts

for youin this one verfe, youare blefted whodo third, every

one that thirds is bleiTed, you have apromifethat you (hall be

filled, not fup, or taftc, but be filled ; and Chrid hinV'elf pro-

nounceth this bleffing, and gives you this promife, He who is

Truth it felf, the Amen, and in Vehomallthe promi/es a^e^Tea

and Amen. You are in a blefled condition for the prefenr, and

you are affured of filling and fatisfying for the future ^ As D*»

Wfpakeoftruding, that fay I of thirding, Pfal. y_. 8. They

{hill be abundantly fat'ufied with the fulneffe of thy houfe, and

tho* Jhalt make them drink of the river of thy pleafttre.

Objett. But here it isobjefted by fome tender and doubting fouls;

Thcfe comforts belong not unto us , becaufc our thirftings are

not right thirftings : Why fo ? for,

1. They are not ftrong and earned defires.

2. They ar* not (0 vehement as heretofore!

3. Sometimes they are ftrong and high,but many times they are but weak and low, and faint.

4. God as yet hath not anfwered us in fatisfying our fouls, which he would do, if fo be our thirftingdefires were right,

5. However the anfwers are fo little, that our thirftings dill abide with us.

I (hall endeavour briefly to fay a few things to thcfe fcru-

ObyEt.i. P Ie5 -Cur tbtrftingr You fay that your thirftings are not right fpirirtnl third* in notftreng ings, becaufe tbej art not ftro*g, and earneft i for fo are fpiritual •** weft, thirftings. To

Tothislanfwer. Set.

1. If this be really fo 9 then thy thirfings are not right j I.

for there is alwayes ftrength and earneftnefle of defires in fpi- if this be mlij ritual thirfts: fpirituai thirfb are not lazie wifhes, nor indiffe- f°> ^ ™J^ rent, formal, lukewarme requefts ; there is alwayes an edge r; |^ t upon that fpirituai appetite, which we call thirfting.

2. But perhaps jou are miftaken : whatfoevcr your pre 2. fcnt opinion is of your felf; if yet three things maybe found Wc my fewa* in your foul, a flu redly you are come unto this fpirituai thii fling. that tbe ? are

1 ♦ If the greatest wants be fpirituai wants : Lord God what wilt thou give we feeing I go childleffe ? laid Abraham, Gen. jr ^ ~ rate ft 15.2. Solordwhatavailesme allthewoild/eeingl go Chrift- wms be>fpiri. leflef No want to me like the want of thy felf, and of thy tud wants. Chrift.

2. // you will n%% be denied : I will not let thee go except thou

blejfe me, Gen. 32. 26. This (hewed that Jacobs defires was ifjcuwiU not ftrong and earned : Let me alone faid God to Mofes , but Mo- be denied, fes would not let him alone, Exod. 32. 10, This (hewed his dc-fire to be ftrong and earned. The Woman of Canaan , who renewed and reinforced her requeft to requeft, after filence, and after difcouragemcnts,that (hewed her defires to be very ftrong and earned; Why? If it be thus with you, that you can and do keep up your (uit with God, you keep not filence, nor give him no reft, ftill your defires are before him ; There is not a day but you are crying out, Lord help me, Lord hear me, Lord give me Chrift ! Why hideft thou thy face, hear, and hearken, make thy face to (hine upon my foul for the Lords fake. Afluredly this is thirfting,here are ftrong and earned defires.

3. If J9H lie Jfill at the Poole : If you be ftill waiting and ifyeuliefHUa expecting ; If you ftill come to the Wells of water, hearkning'^ Toole. what God the Lord will fpeak unto you; when he will anfwer

the defires of y< ur fou's : when you attend hi.n at every dore, and in every going forth of his Spirit, in every Ordnance of Chrift, and Grace, and Mercy. Now is it not thus with you? Have you no wan r s upon you, no fpecial wants ? And are not thofe your fpirituai wants? And do you not make to God foe chis fupply ? will you be denied/* can you be fo contented? Are you not ftill wanting, and looking up,and hearkning.

D But

t8 Objections of Chap 1.

2. Objetl. But oar defires and thirft s heretofore have been exceeding ve-

Tbeir dcjiresare h'.mtrt : 0,what Applications and drongcries,and teares,and vot fo vehement wre Qlings.' But thus it is not with us at prefect- and vanifh'ng " bc f ore ' thirds are no true thirds.

Sol % I anfwer feverai things to this*

3. i. You muddidingui(h(if I may foexprcfle my fel ) twixt

Viflinguifb be- Legal thirft and Evangelical thirft.

txcixt . The Legal thirft s, are thofe vehement and paflionate e'efires.

Legal t.nrjti. ra !f ec j j fl a f inner f rom t | ie ex q U ifice fenfe of guilt and wrath in

the conference, and they are like the thirds of a man in a Fever, very violent and impatient: O, this (inner cries out for Chrtft and mercy,! cannot be eafed without them,and I (ball be damned if I have them not. . Ihe Evangelical thirfts^re drong and ferious defires, and

tofrfts ^k are "^ kv faith, and grounded upoiPthe promifes: and

thefe are like the thirds of a man in health, which are fervent, but not fo turbulent, becaufe he knowes where waters areto quench his third. Perhaps heretofore thy thirds were onely kgal thirds, thirds onely of an^uifhed confeience, thirds onely for eafe (rhou wad in a feaver, thou wad on the rack) and thou wad earned for Chrid and Mercy ; but all thefe came from felf-Jove.-And indeed thoudidd look on thc£e only as means of pre-fenl Qdk, not as cures of thy finful condition, but only as helps out of thy angui(hed condition. But are there no: now in thee other toirds ; Evangelical thirds,earneft defires after Chrift and the thing; of Chrift,from a clearer manifedation of the excellencies of Chnd, and of the riches of Grace in Chrid ? and of the promifes to give thefe to the foul that feeks them early and diligently. If there may be found in you, although they have not in them fo much tuibulency and ienfible vehemency, yet they are the bed kindc of fpiritual thirds in their nature, and in their end ; thefe come from a principle of life, and thefe carry you out to Chrid himfelf for himfelf.

2. That our thirds are not fuch as heretofore, this may arife Decaff fpiri- either from, I. A real decay and didemper. 2. "Or particu-iHaitbirft, miyhr anfwer. 3. Or neceiTicy of a progreiTe to fuller enjoy-grife,frm ments.

spiritual di- , Sometimes our fpiritual thirfts are not fuch as heretofore;

ftempcr. Jr J

Becaufe

Becaufe there is a fpititualdecay anddislemper in *a.*therc is fome difeafe and diftcmper in the foul: Sicknefl'e weakens the appetite : your hearts may be lulling after forbidden fruit, you may be liking fome finful lufts and objects; and then no marvel that your fpiritual thirft is altered, Chrift, and the things of Chrift: are not of that wonted relifh with us, nor efteeme with us, whiles we furter (inful affections and defires to plea r e and content us; as fweet fa wees puts the mouth out of relifh : or perhaps your hearts areenfnared with worldly objects , you are fallen into the tea, tumbling in earthly pleafures, or too eagerly purfuing earthly profits; and thefe things wiil certainly dull, and weaken, and abate your thirfting after fpiritual things; as feeding upon trafti takes away the appetite to wholefome food.

Or elfe you are fallen into fpiritual pride, conceitedncffe,ful-nes; & this will breed flacknes and negligence towards fpiritual Ordinances and Communions: And hence arifeth an univerfal weaknefle in all the fpiritual frame both of grace and affections-Now if all thefe, or any of thefe (hould be the c.*ufe of the alteration of your fpiritual thirfts, verily you have caufe to be humbled,and to repent, and fpeedily, and earneftly to feek unto the Lord to recover you out of thefe fnares of the Devil.

2. But fometimesour fpirituil thirfts are not fuch as here- % e cau[e of Di-tofore , becaufe of divine and graciow anfwtrs. God. hath vine a d graci-heard the defire of your fouls, and granted the fpiritual mercies ou * anfmrs, m which your fouls longed for ; jou have found him whom your

fouls have loved and fought , Cant. 3. 4* and you have found mercy, and peace: God hath fpoken peace unto you, and (hewed mercy to you: And now who fliould wonder that the Hone (when its come to the center) fhou'<d reft? Return unto thy reft O my foul, for the Lord hath dealt bountifully with thee, Pfal. 11'5. 7. When the thirfty man hath found water, and drunk freely of it, his thirft is flacked; when you come to the enjoyments, now you have caufe of delights and joy and blef-fings; as, when you were in your wants,you had rcafon of faith and thirfting. '

3. Anihay % TbetMrflsof4 Chriftian mufl be univerfal/XSlr^ *ni not onelj particular; Although you do not finde fuch a unherftl]

D 2 thirft

qo ObjeStions of doubting fouls Chap.i

third as heretofore to one and the fame fpiritaal obje&; yet if the thirft be now converfant about another fpiritual objcS (perhapsj more proper and finable to your age and condition in Chrift, there's no prejudice to you at all: When one is an infant, his defires are formilke, and when he is of more aoe, his defires are for meat, but ftill tbe defires are for prefervation of life: when one is in health, his dtfires arc for one thing, and whenheisfick, his defires arc for another thing, according to his prefent ftate and condition. Thus is it with a Chriftian when but young and weak : O a Chrift, O for mercie, O for comfort : But when ftrong and growing, then as earned for power againft ilns,vi<!tory over temptations, ftrength and Efficiencies to live by faith to deny himfelf, to overcome the world, to exalt the will of God, and the graces of Chrift pafiively and a-dively : So then the fpiritual thirft^may ftill remain ftrong up* on the foul, although not fo as to one and the fame objed; for* afmuch as the fpiritual condition of the ioul requires a removing of the thirft from one to another objed , though ftill on Chrift, yet for feveral things in Chrift for your further enjoyment and help and perfection. Oh'jeB.i, 3, But what think you of my condition, wherein fomet'mes There is not a m y deftrrs for fpiritual things are very high and ftrong ; And

%tnthcTd^ at otloer tlmes ver ? toW > and * e *^ a " d fl at} In thirning, there

p TU9 is a conftant equality ; when doth not the thirfly man earneft-

\y defire waters until he hath water ? It is not fo with my foul,.

therefore my fpiritual thirftings are not right.

Sol. As the cafe may be with your fouls, your thirflings may be

There my be an r jg nt f or a || this :There are divers reafons of theinequa-

feahilViper- ,itie > not one, y of actions, but alfo of afledions in perfons tru>

fans truly goodly good. »

j. 1. One caufe may be the incqHal influence of the Spirit if

From tbe une- C^° rt fl> who is a prudent and arbitrarieagent 3 and fomctimes f«j//n/(«wcefbeispleafed toaflift- excite, quicken , draw out your hearts thefpint. more,and fometimes JeiTe. And certainly your fpiritual affections and defires are ftronger or weaker as his inflamential prcfence is more or lefTe with you : The fhip goes fafter or flower, according to the ftrcngth or weaknefle of the winde. Thus it is with the Chriftian, he is more or Idle in a&ion, and in affection.

fe&ion, as the Spirit of Chriftblowes upon his heart and graces.

2. Another caufe may be , the unequal ufe of your faith : 2. your fpiritual tbirfts ever keep proportion witb your faith : \f From the une-faithbe ftrong tbey.are ftrong; If faith be weak, they are weak; l™ b y °^ owr As Peter upon the water, The more youcan beleeve the promifes f

of God, the more ftrong and earneft your defires will be ;and thelefleyou do be!eeve,the more weak will youraffe&ions be. Now the Chriftian fometimes is more llrong in faith,and fometimes he is more diftruftful, and hence it is that he is unequal in the meafure of fpiritual thirfting.

3. A third caufe may be an unequal apprehenfion »f our /pi* ritual rvan f s : Of them you have fometimes a more ferious,deep, 3 ; fenfible, powerful apprehenfion, and now ycur hearts burft out * r ™ ** *J£, with teares, and prayers, and importunities, and fometimes the| 0 „ offriritud perfonal apprehenftons ofyourfpiritual wants are more gene- mnts.

ra,l common, flat, and indifferent; and anfwerable unto thofe will your defires be. If you had a more con{tant,fixed,fokme and ferious apprehenfion of the wants either of Chrift, or the things of Chrift, you would finde a more confhnt equality of ftrong affedions after them.

4. A fourth caufe may be either, the damps of melancholy, or 4,

the preffures of temptations which do marvelloufly interrupt, From the dmps anddifquict,anddiftra&the heart of a Chriftian , and keep l{% lmh ?^„ down the powers and effects of grace for awhile. But then not-^f^// m ~ withftanding this inequality, there are three things which (hew that there is a right thirfting in you.

X. Your thirfl holds on ftiH, though not alftayes in the fame Netwhbftitid. degree : As Auflin faid of hirofelf, fometimes I beleeved more i*g*bis intqu&> ftrongiy, and fometimes I beleeved more weakly, but frill I be- fh ° h " r J hir fi leeved ; fo the found Chriftian can fay.fometimes I thirft more ""* ' fervently,. and fometimes I thirft more faintly, but ftill I thirft.

Pfal.lj. 4. One thing have 1 defired of the Lord % thatMll^ r ^ h ° ldi 1 feek after, that 1 maj dwell in the houfe of the Lord.

2. When they fall lew, yet they re/l not there : you fearch men they fall and enquire, why is it thus ? you return, and pray, and heare, low.ytt tbeyrc/ft and never give over until God hath quickned your hearts i.M*bcrc.

gain,

sa Objections of Chap.i.

gaiDjUntil he hath revived and enlarged the defires of your fouls

again. tel'fidbe ihn 3Yea ' and th *y muf * bc ^cisfied.bc they more or leiTe,higher more or We. or lower,yet,as rberiver ftill runs towards the fea,and rcfts not

until it fals into it, fo ; &c. 4. Object. If my thirflings had been right, Qod ftofi/J fere this )have

Ifmy xhirflings anfwtreA me in the f-itufying of my defires : Is not his promife baibcm fight, io T b dt t foj Ufa hunger and tlotrft after riohtecufneffe (ball

vfwercimt. hf*t"fM-

Sol. tor this remember.

l% 1. ItAf not far jo/4 to fet god time:)o\x may be earned ,

jt is not for you but you muft not be impatient: That God who had goodnejfe

to fa Gods time enough to make a promife ; hath ftifdome enough to take the

fictcfttime to performc it. May no: a man really thirft, who

yet findes no water?

2. 2. Though you have nor the nercie after which you thirft,

It is a grat yet it id a great mercy that God gives you an heart to thirft

mercy ibx God a j. er , r< tile/fed are they that hunger and thirft after righte-

fo7irTJcX c "f ne ft f * Ic is a Wcffedneffi to enjoy, yea and a blefTedneiTe to

rJ * j defire.

3. Tour waters are fare : Ifa. 33. 1 6. Therefore be not Co <r m Jllcrs Are impatient: Never did any foul die of this thirft: If God faith r urCt that youfhallbefatisfied.you hive then reafon ftin to thirft

and to condemne your unbclceving hearts, for qucftioning the promife of God. 4. 4. I f God will let you know that your thirds are trucly fpi-

Tbisis fpiritu- ritual, what need you to be angry? and by this he difcovers un-tlthirfl tocon. to your felves the truth of thofe thirftings, in that, though he \7tTr delays ^ ^ a 7 es t0 f**"P e 7°"> 1 et ]™ r hearts continue thirsting until they be fatisfied. Cant. 3.1. / (ought him vehem nsy foul loved, &c. Verfe 2. / rvill fee\^ him whom my (out loveth.

Pfa!. 123. 2. Our eyes trait upon the Lord our God until that he have mercy upon hs,

TheJalcrsviU & A f ter yet4f igfl K ibir fii*ts % the waters will be poured

bemortjweet OUtuponyou, and they W/// be the more facet unto you, by

unto you. how much the longer you have waited for them. O, a Ob rift

at length, and reconciled favour at length.and pardoning raery

at length after many groans, and fighs, and tears, and prayers,

+ and

and waitings, will be as heaven unco your fouls: Likerainein feafon to the thirfty ground : They will be the more prized, the more preferved, the more welcomed, with joy and blefiing,and kept with the more care of fpiritual improvement, &c. ..

0 but it u fo little wherein Ocd an freer s my tkirfting foul: ?' y.. ' Where is the filling and fatisfying j> wblrein Goi

1 anfwer. anfwer s in Thy fcmples are novo fatufied : for, by this it appears that tbirfting.

thy thirftings arc right, for a little fatufies thee net. O Chri- $ C I-ftian, although God gives not unto thee in this life to rill up *•

themeafure of thy fpiri:ualdefires, yet he gives unto thee fuch Tb s my fitif-defires as would extend themfelves to the meafures of all the-^' J * cru t "' goodneile which he hath promifed. There is infinite, good which God hath promifed, and there is an infinite defire, (a boundleffc defire, an unfatisficd defire) in the fouls of a true £hriftian, until he attains unto all that wonderful love mercie, goodnefle, happineffe which God hath promifed to beftow on him.

But then know that there is a threefold filling or fatisfying 2 . of the thirfty foul. There's a three*

1. A filling of conveniency to onr particular condition : this fold filling.

is particular, and is die convenient fupply of thy wants, and de- Of conveniency^ fires: God fo fils and fatisfies you this way, thatyou may (till hunger, and (till third:: He doth not intend in this Jife,fo to fill you, as to takeoffyour defires, but foas to encreafe, and enlarge your defires; not as much as you can defire, but fo much as is fit for you at this time to whet and keep up your defires.

2. A pling by fttccejfton and de greet one want after ano- Offucceffion* then He fo fills you, that he is ftili filling of you; fo anfwers

you, tha^ you may be (till asking, one draught, and then another draught; if you thirft often,you Hiall be filled often.

3. A filling of quictation : giving a perfed reft to the de- Ofquietation,. fires and motion? of the foul; this is univerfal, compleat, ac

once and for ever : This filling (hall be your filling in glory, where there (hall be no want more, and no thirfting more,your fouls then and there (hall have perfect and everlafting fulnefle and reft.

SECT,

SECT V.

%jf e 2. TS Jefus Chrift fo tender unto, and fo earned with thirfty fin-Striveio be fuc f j JLners to come unto the waters > Then ftrive to be fuch tbir-thirjlj/ jinncrs. ty fmner /, whom Chrift doth fo graciouily invite unto himfelf, and to the waters of life.

For the carrying on this exhortation, I will (hew you three things. £ueft- i. ■• What the caufes are why many Tinners are not fpiritual-

Tbcuufcs of ly athirft.

wmoffpiritu- 3# The motives to pcrfwade us to get this fpiritual thirfti-ttbirft. ncffe#

3. The means and wayes how a finner may come into this condition of fpiritual tbirfting.

1. What the Caufet are why many finners arc not fpiritual-

ly athirft.

Sol. T here are fix principal causes or reafons of it,

1. 1. /gH0r4»c*,fpiritual ignorance, is the caufe why finners are

Ignormc. not fpiritually thirfty, we truly fay , that Ignoti null* cupido,

what we know not, that we defire not, John 4. 10. feftu faid

unto the noman of Samaria, If thou kmreft the gift of God,

and who it id that faith Unto thee give me to drin^tbeu would-

eft have dskfd of bim , aud he would have given thee living

water : Mark, (he did not asfy, becaufeftiedid not^rtfe (lie

knew not Chrift, what a gift of God Chrift was, nor the living

water which Chrift had to give : If fhe had known thee, (he

would have asked. Sinners do hear of a Chrift, andfpeakof

a Chrift, but they do not know this Chrift, they do not know

that Chrift is their onely life; their oncly rightcoufnelTe; their

onely falvation; their onely peace; their onely hope; their

onely help; their one'y happinefle; that wrath and death are on

them for ever,if they get notChriftjThat their eternal life lies in

their enjoyment of Chrift; And hence it is that their defire$ are

not after him,that their fouls thirft not for hinvWe may preach

Chnft allourdayes,and you may hear of Chrift nil your Ives;

but if the glories of Grift, and the things of Chi ift be hid from

youreyts, if you get not the knowledge of the excellencies of

Chrift,

Chrift, your hearts will never breakout into longings and thirftings.

2, Vnfenftblcnefje of heart: fpiritual unfenfiblenefTe is the 2 . reafen why finners have no Spiritual ihirftinefTe, they are un- irnfev/ibiheffc fenfibleoi their fins and finful condition, of bean.

Tis true! men will fay that they are Tinners. Objeft.

But it is one thing to fay that we are finners, and it is another So/. thing co be rightly lenfible of our fins.

There are three things in a right fenfe or apprehenfion of our 4 right fenfe of fins. *»•

1. It is per (oval: the finner fees his own fins; Thus have I Perfonal, finned, rhis evil have I done

2. It is (olid and full : The finner fees the finfulncfle of bis Sclid -finnes, the iniquity of his iniquities, how accurfed of God his finnes are, and his foul is, for thofc finnes: if fte fit here vVf perifi 9 faid the Lepers.

3. It is experimental: his foul doth finde it an ev'd and bit- Experimental. ter thing, thus to finne; his finnes fall back into his confciencc,

with the wrath of God for them, which wounds and burns like the fire of hell within him. If finners were thus fenfible of their finnes, their defires would rife after Chrift ; what [hall Voe do % faid thofe rightly fenfible humbled finners in Atts 2.37. What Jhall I do to be favedl faid he in Acts 16.30. when*the Ifra-c/ites were firing With the fiery Serpent , then they looked after the brazen Serpent: But few finners are thus fenfible : we fee other mens fins, but not our own; we fee our own finnes as pleafing fruit, but not as forbidden and accurfed fruit; we fee fins by a light in our judgments, but not with any bitter expe* riencein our confeiences; and therefore we are quiet, we fie ftill, we pant not after Chrift: a bounded finner will third for Chrift, an hardned finner will not do fo>

3. Self deceit : There are three felf-deceits which hinder men fcom a fpiritual third after Chrift. and the living waters by

chcifi. / * nllT:

1. One is, that their fyiritual condition is goody when indeed ce ; r t € s / e ' ot is naught : This was thefelf-deceit in the Laodiceans, who That their fpi. thought themfelves rich., and increafed, and to fland in need of ritual condition nothing, and therefore they did not go to Chrift to buy of him ? g° od ^hen a

E gold,

naught.

a 6 Canfes of want Chap 1.

gold, and rajmtnt, and eye-falve^c\,^. 17,18* And this was the fclf-deceit of the Scribes and Phariftes, of whom Chrift fpake {the whole need not the Thyfician^ihcy thought themfelves ' whole, and found their condition to be righteous, and not to need a Chrift, or faith in Cbriftjand therefore they never third* ed for Chrift: If you have Cifterns of your own, you will never go to the fountain of living water. Tbtttkcy thirft, 2 A fecond is, That they do thirft, -when indeed they never when thy do not t bj r ft . Becauie they fay their prayers, becaufe they come and hear the Word, becaufe they fomctimcs have fome kinde of de* fires and wifhes after good things : although thofc duties be but formal and perfunftoty; although thofe defires be but flight and temporary, never ferious nor induftrious, nor permanent, until Chrift and Grace be enjoyed , yet with thefe they cheat their fouls; as if it were not Chrift himfelf, but a few cold defires after Chrift which would fave them: or is if any kind of defires were this fpiritual thirfting, which is of all defires the mod high, the moft longing, the moft active and unfacisfied without the enjoyment of Chrift, and Grace, and Mercic.

3. A third is, That they can by their orvn ftrength thirft Tbit they an when they villi This is that which undoes thoufands of (inners, tbirftwben tbey they think that they have Chrift, and Mercy at their own com-»#• mand; and they have faith and repentance at their own com-

mand, and they have fpiritual wils and affections at th^ir own command. Objetl. ]t i« but to thirft and defire, and Chrift faies come, indeed he

doth fay come, to him that is athirft. SoU O but whofe work is that ? what power is that, from which

a fpiritual thirft muft come? Not thine own power, but the power of the Almighty God , It u he that mt*ft tverl^ in you to will and todojou are not fufficient of your felves to thtnl^ any thing that isgood much lefle to thirft after that which is good. 4 4. Other fatufattions: Sinful men choofe unto themfelves

lions other ob i e6ts thc " Chrifl ' and the thin 8 s of Chrift , and thofe

do content and fatisfie their hearts, and therefore they come not to be fpiritually athirft. It is a verie truth that every man hath his appetite, and that he chufethunto himfelf a proper object, in which alone his appetite takes facisfadion and reft s this

is that which excites, drawes out, and fills uphisdefires :Now finful men have already pitched upon other obje&s for their defires, and with thefe are they filled and fatisfied ; fome with one finne, and fome with another finne : Hereds heart is fatif-fied with his Herodias^tlabels heart is fatisfied with her pride and painting : The young mans heart was fatisfied with his riches. Thofein/c^w, their hearts were fatisfied with the honour of men : Sinful objects, and worldly obje&s have gained the hearts of men, and wich thefe are they actually fatisfied , and therefore they third not after Chrift.

Vnbelief: This is the death of the foul, and the grave of all fpiritualafteftions; an unbeleeving heart cannot love Chrift, Uu ^ e } nor joy in Chrift, nor defire Chrift. u € tc *'

There is a fourfold unbelief: r. Of the threatnwgs of the GojpeL 2* Of the promifes of the Go/pel. 3. Of the commands of the GojpeL And laftly of Chrift offered fo the Gojpel, when men do not look upon him as of that worth, need „ and ufe to afoul as is held forth in tbeGofpel, and this laft is a maine kindcrance to our fpiricual thirft. If aperfon would come to be fpirituaily thirfty, he muft 1. See a perfonal need of Chrift for his foul. 2. See the precious worth and excellencies of Chrift, his furpafling worth. 3, Take paines, and be willing to part with all for Chrift: but unbelief deprives us of the right fenfe of the need of Chrift, and makes Chrift of no worth orefteeraewithus; and is fo farre from putting out vigorous endeavours for Chrift, that it makes us totally carelefTc , nav, fooliih, nay, abfurd to refufe Chrift when offered freely unto us with all his glory; had it not been for this one finne of unbelief, we had not onely defired Chrift, but we had alfo en* joyed Chrift long ago.

llegletl of jpiritual Ordinances , and flighting of .them. The &

Ordinances of Chrift efpecialiy, the preaching of the Gofpel is Neglcft of fpi-the meanes to work in our hearts thofe great ipiritual thitfts for riml &***** Chrift ; they are the meanes to make you (enfibleof ail your foul wants: To render Chrift altogether lovely and defirable, to convey a fpiritual life unto you, to draw out your hearts, and to fill you with earneft defires to enjoy the Lordjefus Chrift, and to quicken, and to ftrengthen and uphold thole de*

E 2 fires,

fires, and all this we do finde to be experimentally true, who are bcleevers: NUy, fo forcible is the Miniftry of theGofpel, that even in very wicked men,Come kinds of defires are kndied by \z j But many tinners decline and negleft the Miniftry of the Gofpel, they will not he ar ic; and many profane Athcifts dchear it, with fcorne, and contempt, and therefore God juft-ly leaves them to their own hearts luftsand to the powers of Satan. Queft. 2. What are the Motives to perfwade us toftrivetobe made

fpiritually athiril? , $ 0 i t There are four Motives which I would ferioufly prefent unto

you for this. Motives tofpi- Your condition is (xtrtmcly fad, till this fpiritual thirft be Titultbirfi. wr0U ght in you : For

*,. . I. Tou are unqueftionably Wricked and unconverted. Spi-

without ti is ritual thirfts, are the firft breathings of Jpirstual life: The

fid, fat firft evidence of a new creature. Renewing grace begins fiift

such at want it in thetenfeof ourwants, and in defire of help, new-borne

*w un $l e $ i9ii ~ tabes defire the milkc. And as they are the firft appearings, fo

i ywic^ci. ^^ afe ^ i Qrfie p A ^ eAY \ngs\ the br*i[ed reed, and the fmoak^

ing flaxe are the loweftof all gracious teftimonies, a mourn*

ful fenfc, and unfamed defire; can you pofiibly fall lower then

thefe ? Is it any way probable that any real work of grace is

begun in that mans foul, who hath not fo much as a fenfe of his

Want of Grace, or true defire after it ?

2. You can have no hope of Ckrift y or mercy, or falvation, Such hive no U nlefTe you be fpiritually athirft : Ic is but an irrational and fil-bepcjofcbnjt. jy prefumption, to fancie that Chriflrwill be our Saviour, and yet we do not fo much as cordially defire to enjoy Chrift 1 Or that God will mercifully pardon our fins, and yet we have no fpiritual defires to enjoy him as a reconciled and pardoning God! Or that our fouls fliall come to heaven, and yet we do notthirftingly defire to come to heaven. 2. 2. There is not fuch an cbjeft in all the world which is fo

There is no oh- defir able for it (elf, and for your [elves , M is C^ ri ? 1'fa* • He Ji8 l9dcfinbic.it mod dc(irable for himfelf he is altogether lovely and deferable; nothing in him but it is excellent, precious, perfed in his graces, love, mercie 5 righteoufneflc, life, &c. For your

fclvejj

[elves ; He is, i. Your fouls good : 2. The only foul good, nothing for the foul but Chrift. 3. The All fouls good, hope for your loft.fouls, life for your dead fouls, pardon for offending fouls^omfort for diftreffed fouls.and all-fufficitncie for needy fouls ; a good for ourfouls to all eternity. 3.

3. If you^ould once come to be thirfty, all thebufineflefor jUtbebufincfli falvation would go forward,every wheele would move, you f or ff va ? 0 * would be acting co purpofe for your immortal fouls; the King- ^ r ^° dome of heaven would juffer violence , what importunities ,

what wreftlings would there be ? what would you not do,you would be ready for every good work? How would your hearts pray? How would your hearts be fixed and enlarged? How converfant would you be in the Scripture > How diligent at the Ordinances ? How abundant in Chriftian conferences ? O what delight in fpirituai opportunities, and heavenly communions ? You would ftili be at heaven, your thoughts would frill be on Chrift, Mercie, and Grace, and falvation would be rnoft precious,delightful and acceptable unto your fouls, and all your endeavor would be ferious,you would defire and not faint.

4. Spiritual tbirfts are very ]> leafing unto God , and fiaS 4. affttredlj be anfrvered. He will not brea\ the brut fed reed^ nor Spir'tual thirfi* quench the [moaking flax : He W/7/ bear the defires of the hum- a ' c pktfin&tQ ble. How well pleafed is God when a diftrefled (inner flies up ° '

unto him in tears and cries, when he ajk*,anti feeks,and knocks, when he will not be filent, when he will give the Lord no reft; O faies God, in this mans foul do I take pleafure, I fee his heart is rightly fee, nothing will fatisfie him but my felf, but my Chrift ; he hath prevailed with me, I will be his God, I will fatisfie him with my falvation, I will give him Chrift, I will give him mercie, his thirfty foul fhall be fatisfied, I will give him the defires of his foul. Why? me thinks this may quicken our hearts to ftrive with God, to make us fpiritually athirft : Spiritual thirfts are for the beft and the greateft good, and fpirituai thirfts are fure to be anfwered with them. Other fKrfts are meane, and many times vain, nay alwayes vain. For the objects which they fo eagerly run after, can never fatisfie us; yea, and the more we thirft after them.the more likely we are to go without them. It is ocherwife with thefe fpirituai thirfts, they are

the

the beft longings, for the bell objects, and they never railTe of

anfwer or lupply. God will certainly anfwer and fatisfie themj

and think thou what a mercie it is to have and to enjoy Jefus

Chrilt to ail eternity.

Sljj}. 3. Butnowthemainequeftion is ; whatcourfe thefinnerfhould

ZMci'sioffiri- take that he may become a fpiritualiy thirfty (Inner?

uul Tbirjt-. Amongft many others, remember thefe.

^ c ' # 1. If ever you would attaine this fpiritual thirft, then feri-

„ }' . Oufly and judiciouflv erqu'ire into the fbirituai condition of jour Enquire into r / j u r J r Jr j c j

ibcfpiriiiuUon ' 0f4l > anci therc fi™ e om l onr f lKnes > and nnde out your wants, 9} jour and what you are, and what will become of you, if you live foul. and die wich them ! Brethren, when you have found out your

fins (fo that you come throughly to be convinced, O I am a dead man, I am a loft man, lama damned man.unlefte I get Chrift to deliver me from thcm,and unlefTe I get mercie to blot them our, and unlefTe I get grace to heale my (inful foul 1 This may, and this would make you cry out, and this would pull de-fires out of your hearts, 0 Wretched man that I am, Who Jhill deliver me f Rom 7, What Jhall I do to be faved? Acls 16. Find* otit your [primal Wants (fee) that if thofe wants be not fupplied, there is no hope of life, or happineife 1 I want Chrifl, and I wane renewing grace, and I want pardoning mercie •, and if \ make not out, fo as to enjoy (Thrift, I (hall never be faved,and lo as to enjoy that holineffe,f (hall never fee God, and^ fo as to enjoy that mercie, I (hall never come to blefTed-nerfe. O a ferious folcmne ftrong conviction of this would rouze you out of your carnal confidence, and fecurities, and would put you upon fad thoughts and carneft del-res to get that Chrift, and holinefle, and mercie; yea, and to be laborious,and wrefdeffe until you did enjoy them, ^

Cn,mejtsn\ .\ G " JT e J" t0 A ^ ^ttua/iy opened : to fee the bcjpirhiiafy height, and depth, and breadth, and lenghth in Chrift: I opened. meane, the perfection of beauties and excellencies in Chrift

Jefus; our luppinefle is the enjoyment of him onely. Though a Cabinet be full of precious pearles and diamonds, yet no man defires them as long as they are hid from him : There are *«• fearchable riches in Chrift: There is -^//inChnft which is excellent ard neceflarie for a poor (inner; All is treafured up in

Chrift

Chrift. There is love, and pine, and mercie,and rightcoufnefTe, and help, and comfort, and iife in him. Now were you throughly convinced of your fins, and wants, and through them (hould fee thefe precious excellencies in Chrift, were Chrift opened to you as a Chrift.and were your eyes opened to fee all thefc things in Chrift * fuch a fight in fuch a condition of yours would raife high andearneftdefires to enjoy fuch a Chrift , John 4. ic. If thou kncweft the gift of God, and Vcho it is that faith to ihee^ give me to drin^ thou wouldeft have askjd of him , and he Vcotttd have given to thee living water ; if thou kneweft Chrift, thou wouldeft fay, O Lord give me Chrift,in him is my life, in him is my help,in him,and in none but him is my falvation.

3. Qet at haft fome degrees of faith and hope : For as ap %. prehenfionof your need is neceftary to fpiritual thirfting; And Get jome de-as the apprchennon of the excellencie and futablcneffe oH re "°f f aitb Chrift is alfo necefTary, fo hkewife is faith, and hope : For if the MA l?6ps ' poor (inner (after both thefe fights) (hall fay, But f (hall never

come to enjoy that Chrift 1 there is no hope at all for me ! He will never be mine 1 He will never love me, nor pitie me, nor help and fave me I Why,now no thirftings will be in your foul: Let the good be never fo excellent or futabie, if it be impofiible to be had, if there be no hope of it,there will be no defire after it: And therefore when you have got to fee your fpiritual mi-fery, and the excellencie of Chrift ; then Arrive to get faith, and to get hope; therefore confider, that this Chrift was fent to fave finners, and this Chrift offers himfeif to poor finners,and he offers himfcIf to you, and calls upon you, and commands you to beieeve, and promifeth, that if you come in to him, you {hall not be rejected. Now think on all thefe things, for they are apt to breed faith and hope, and faith and hope will breed ftrong dcfires: This Chrift may be mine, and if I come in , he will be mine 5 therefore O my foui,cry out, fit not (till, beftirre thy felf, pray,hear, long for Chrift, there is yet hope, never therefore give over till thou enjoy thy Chrift.

4. Get but a tafte of Chrift ; though it were but a very ^; little experience of his love, of his life 3 of his graces: 0 tafte Getatafie cj and fee that the Lord is good : They that kno& thy name Veill Cbrifl* trutt in thee, fo will they alfo thirft after thee. This would

quench

Helps to fpiritual thtrft. Chap.i.

quench all other thirfts after worldly things,and raife our r hi«-ft

after Chrift. BcrvAiU your Laftly, bewaile yonr own mifery before the Lord : fo ex-twnmi(cr r Soit cc Iknt a Chrifr, and ye: no defire after him ; fuch great thirfts

S^fwJ f, ° rthcwor,(1 • and yct n0 hcart t0 long for Chrift: Pra y

jire ajur // cxcee( jj n gjy unt0 t ^ Q ^ o:< ^ himfclf, to work in thee to will, to give thee a thirfty fpirit: I tell you, as none can give you Chrift but God, fo none can give you thirfting defires but God • Spiritual defires grow not in our barren hearts: Neither your felf, nor any creature can be the author of any one fpintual defire: therefore in the fenfenotonely of the want of Chrift, but alfo in the fpiritual want of thefe thirfting defires foe Chrift , get thee to the gates of heaven, and lay thy felfe down there, Lord, I need Chrift; and Lord I need an heart to defire Chrift • Thou, thou onely art the God of all good arTe&ions, as well as of all good actions: I cannot come to Chrift without thy ftrength; I cannot defire to come to Chrift without thy ftrength; Thou haft the Key which o-pens the heart: (che Flaxe cannot fmoke till fire be put to it) nor can my heart fo much as defire Chrift, untill thou kindle that defire in my heart: OLord,drop (by thy Spirit ) a thirftintomy foul, plane right defires in me by thine own hand , roork^ in me both to will and to do of thygoo& pleafure. Plant this defire in me according to thy promifes, and work this in me by thy power. Chrift is my life, caufc me to thirft; Chrift is my happineffe, caufe me to thirft, never to be fatisfied until I receive him,

CHAP.

Chap. 2. What is meant by the waters. g a

CHAP. IL

ISAIAH 55.1.

Ho ! ever} one that thirjieth Come ye to the waters^ &c,

Have finifhed the firft Propofition from thefe words,namely, That Jefus Chrift is very earned with thirfty finners to come unto him. I ^^i'feSS* now P rocee d t0 a ftcond Propofition, or Oh-s k? fervation ;whichis,

That there are waters for thirfty fwners, And that every one who U thirfly, may , and ought to come unto him (come j oh every one that thirfteth , Come ye to the waters) John 7. 37, If any man thirfly lit him come unto me and drink, Rev. 22. 17. Let him that is a-thirft) come, and whofoever will , let him take of the waters of life freely.

1 here are two things upon which I (hall infift for the opening of this ArTe&ion.

Fir ft, I fhiil fhcw you what thefe waters are which are provided for thirfty finners.

Secon ly, I (hall (hew unto you,that every thirfty (inner may and oughr to come unto them.

SECT. I.

w

Hat thefe waters are unto Schick thirfty (innerS Are Jb fSr*: }' . eameflly invited? "fatofim.

V

tersAre,

g4 What is meant by the waters. Chap. 2.

Sot, I rhall not trouble you with all the acceptations of the word:

There are waters of affiiblion : (Tfal.6\. i. The Waters are en-trcd into my foul) There are Waters of contrition i (r Sam.j. x They drew water .and poured it out before the Lord) &c. Three opinions There are three opinions concerning the waters in [he Text. concerning tbcfe I# Some by them underftand the dotlrine of the (jofptl. The w ? far/ ' . f Gofpel is like the raine Which comes down from heaven 9 there the Qo [pel™ ma y y° a fi n£ * c cne ^fl* °f [Ovation , and the flreames that do refrejh the C lt J of God: As David in another cafe ; fo may we (peak of theGofel, nil my firings are in thee: The Law was revealed with Fire , and the Go/pel with water : In that there is nothing but terrour and wrath for a (inner; but in this there is hope, and comfort, and eafe for a (inner. The Gofpel reveals a Chrift, a Mediatour,a Righteoufncflfc,,a way of falva* tion,mercieandforgivenefTefor the (inner. And if the (Inner once comes to be fenfible of his (in, and wrath, and thirds for any fpiritual help and comfort,let him come to the Gofpel,here only are thofe waters for his diftrcfTed (oul. The bolj Gbofi 2 Some ^ jh e f e W aters do underftand the holy Ghofl with

^* ' rtt ; and John 3. 5. Except a mm be borne of water and of the Spirit , he cannot enter into the Kingdome of God : Here the holy Ghoft iscompired to water, John 7. 38. He that be-fccVeth on me> oat of his belly (ball flow rivers of living water : verfe39. But this [pake he of the Spirit , which they thatbeleeve on him fruuid receive. So that by water fome* times are meant the Spirit, and the graces of the Spirit : But whether thefe be the waters here onely intended, unto which thethirfty are invited to come, it is not to cleare and evident. 'Jefut cbrijl 3. Some by thefe waters do underftand Jefm Chrifi himfelf with ail bis mc-with all hit merits, and gifts , and benefits, promifes and com-

Tviefl^ 5 ' an *f orts 9 y° u rca( * m & ev - 22 * 1 ' °f a P ure rlvtr °f Waier °f tif*% clear as fchriflal , proceeding from the throne of God , and of the Lamb. As Chrift is the Bread of life , fo he is the water of life : He is the Fountain , whence all our living waters flow: He is the Well of (ahation, out of which all our fpiritual waters are drawn: That fpiritual Rock of fpiritual drink^ 1 Cor. io, 4. There

There arc fix ftreames of precious water which the thirfty Six ftreames of ' (inner longs for, and ail of them are prevideeffor him in Chrift. r^cS.^

1. Gods gracious favour and retonciled love : Make thy face to /bine upon thj fervant, Pfal. lie. 135. Lift thou up the light 1. of thy countenance upon me , Pfal. 4. 6. Restive us grachujly, Gods gracious Ho(eai4. 2. This water is provided for him in Chrift. God was^ vm snGhrift reconciling the World unto himfelf, 2Cor.5<lQ When you

were enemies,you were reconciled to God by the death of his Son, Rom,5.10 Being juftified by faith we have peace WiV>Go& 7 Rom t

5 i#

2. Pardon of fane: This is another ftreame longed for, 2 -

Cod be merciful'to me a ftnner, fo the Publican: Blot out my Pir ^ no fi 1 ^ tranfgreffions y faid David ; Take affray iniquity, faid the Church. Now this water is provided in arxl by Chrift : In whom we have redemption through hh blood for the forgiveneffs of ftnnes , E-phef.1.7. If a»y ruan finne,vpe have an Advocate with the Father,J ef us Chrift the righteous , who is the propitiation for our ftnnes. I John 2.1, 2. Who wafhed us from our ftnnes in his own bl9od,Rev.l.*y.He is the Fountaine fit open for finne and for un+ cleanneffe , Zacb. 13. 1.

3. Righteoufnejfe to ft and before God: How fh ill 1 appear before •fygbic'oufnefe God ? What righteoufnelTe fhail I get to juftifie me who am to fUnd before ungodly ? Mine own riiihteoufnefle are as filthy rags. This wa- Goi. ter is to be found in Chrift; He is the Lord our righteoufneffe^ of God he is made unto us righteoufneffe, 1 Cor. I. 30. And be found in him not having mine own righteoufntffe , which is of the Law , but that which is throsfgh the faith of (fhrift , the righteoufneffe Which is of God by faith> Phil. 3.9.

4. Renovation: A renewed heart, a changed and fan&ifkd R cno ^ t ) 01tt heart. This alfo is the water which the thirfty (inner defires:

Create in me a cleane heart , Pfal. 51. Wafb me , fo /hall I be cleane, Ibid. And this water is to be had from Chrift : Ye are wafted, ye are fantlified , ye are ju&ified in the name of the Lord Iefus y and by the Spirit of our God, 1 Cor. <5« ] I. He came by Water and blood, 1 John 5, 6, Is made unto us fan-ftificaf$on y 1 Cor. 1.30* // any man be in Chrift, he is a, neW ceeature^zCor.^.lj.

5. InW ard Comfor /Joy, Peace: This alfo the thirfty finner mwJdcomhrt

F 2 longs

g6 The waters Chap,

longs for. And this water is to be found in Chrifl; Come unto me and I will give you reft, Mitth. I J. 28. He was anointed With the oyle 0] gladneffe^ and from him ic defcendcs to us j Our consolations abound bj Chvft^i. 5. ^ 6 Eternal Iff4 and / 'ah ax to*: This is the Iaft and great

Eterullife. ^j r g. And this water is to be found by Chrift, A/.w 17.2. Thou bafl givtn him power over all fitfb , that he fyouli giie cter* rial life to at many as thou htft givtn him ; 3. Ard this it eternal lt]e^crc. Jc tin 3.15. He that bn'ecves, &c. Mark 16. 16. tie that bcleeves fhall be (av^ t Rom. 6,27. ihe gift of G*d is eternal life through Jefiu Chrifl oar Lord* chri-flcmpirei Now Jefus Chrifl: and thefe precious benefits by him are nmo witcr, the compared unto water for clivers reafons.

reafons of it. 1 £ ecau f e? ^ VA fers are of a coolWg vertuc: they do

Huccoi'n allay the heat and burnirgs of the body, lb Jeftes Ckrifl and -jcrtuc. the ttings of Jefus Chrifl , they do c&aj all the troubles and

fcorchings in the corfcience. Allthofe fiery bitings, all thole burnings in confeience (under the fenfe of your lintel guilt,and of the wrath of God:) And allthofe reftleife dillrac^ions and fears, and terrors (which confumeus LktflreJ They are, allayed by Chrifl; He can take them off, every one of them . If you could by faith come unto him, and truft on him, jou might fee divine juflice fully fatisfied, and all your fins fully pardoned, and God in and by him, gracioufly reconciled unto your fouls s And this would quiet your troubled fpirits, and allay the burning and flaming confeience, Afls 2. They who were pricked in their hearts , before when they beleeved all was quiet, Alls 16. 2 he laylor who came in tremblings but btlztv'wg, he rejoyced,

2. Becaufe,<w waters are of a refreflnugand reviving ver-2. tue [Samsons (pirit came unto him again after that he had

Hisrefrefbing drar\ of the waters t ]udg. 15. 19.) So le\ns Cbrtsl, and the be-ittituc. nefits by Chrifl: , they are the refrefljings of wearied

fouls , and the reviving of faint fpirits. A drooping finner is revived, when he hears of a Chii.tt, and knows what Chrifl hath done for him , and upon what gracious, termes Chrifl: offers himfelf unco his foul. And a diflrefled finner, his foul is revived and refreshed ("It is as it were made alive) when Chrift

fiich

faith, Be of good comfort, thy jinnes are forgiven thee, and go in peace, thy faith hath faved thee. 7his day is falvai\onCome % Crc, Pfal.46. 4. There is a river the firearms Whereoffh*ll make glad the City of G d. Jefus Chrift is that fiver,and the ftreames which come from him do make the contrite heart glad : We joy in God through our Lord lefui Chrift : by whom nt have recei* ued the atonment , Rom. 5. 11. We rejoyce in £htift Ufa, Phil.3.2. 5.

3. Becaufe, As water is of a quenching vertue , the fires are His quacking quenched by waters; and thirds go eff by waters : So Itfta veme. Chrift and his graces, and his comforts, do quench the thirfts of

the fotili yea,allthe thirdsof the foul. There are two forts of ,

, • J a • J r \ Tw° crts of

thirlts in mans foul. thirds,

I 1. Some are preternatural , as (infnl thirfts and worldly preterntturil.

thirfts (thirds after the pleafures offinng^ third after the profit^

and the honours, and the vanities of the world) thofe thirds

there is no water which can quench them but Jefus Chrift , and

the Spirit of Chrid, until your fouls and Chrid can meet to ge-'

ther, until the Spirit of Grace comes into your hearts, to revive

them, you will dill be thirding after your finnes, and after the

world ; but when once Chrift enters into your hearts by his

Spirit of renewing Grace, you will third as much to be rid of

them, as formerly you did third to fatisfie them.

2. Some are Supernatural fihofc thirds of which I have iu ? emtl{ril ' been lately difcourfing) thefe are quenched oncly by Chrid and the things of Chrid : Onely Chrid can fatisfie the right defires of the foul: There is a fulneffe in Chrid, able enough to fill us; a fulnefle of righteoufnetfe, a fulneffe of merit, a fulneffe of grace, a fulneffe of comfort, a fulneffe of love, a fuineiTe of help. 4*

4. Becaufe as waters are of a purifying and deanftng vertue y His purifying they fetch out fouln ffe and filthineffe, and r/u: a beauty on the ~ oirm * garments ; fo is it with Chrift and hisgraces; they do purge a-

vpoj our ^0jjV,they do cleanfe us from our filthineffe of pfh and fpirit , they do change us and make us white and, beautiful. Thtwaterofthat Rtver (in Bev, 22.!.) was pure water , pure in itfelf, and pure as to the effect and operation: Chrift makes new creatures , pArtak*TJ of the divine nature , an holy people and pure in heart* 5, Be-

5 • 5. Becaufe, as waters are of a <juick»i»g and inclining vtrtne^

hb Q\ih\nir.g the thirfty man after a good draught of water is now qukkned , u ' tuc% and free for work and fervice proper unto him, in his place

and condition of life ; fo Jefus drift he is the life t ind fir engtb, a*dpoi*erofcHrf<\Hlfj: before a man is in Chnfr he can do m-thing, he is without life, and without ftrength : but ifonce in Chnft , he Can do all things through £hr'*ft that firengther.s him f he can pray, and mourne, and repent, and deny himfelf, &c. And after we have been with Chrift.and have tailed, and en. joyed his love , a gracious livelineffc or frcihneflc of ability and ftrength fljwesinro our hearts ; &c. There are divers o-ther Analogies from the fofening, infwuating, flowing , o-ver-rlowing , diffufive, and fru&iries v^rcue both in water mJefcsCfrrift.

SEC T.I I.

frtitbirih fa- LT^ n S^ ?we< ^ unt0 Y ou wnat the waters arc unto which uersmyand " -LA thirfty finneps are invited, I now proceed unto the fe-cughtto cometo cond part how it may be made out that every thirfry linner tbefeva crs. may,anJ ought to come untothefe wateis.

Sol. 1. lg That every thirfty finnerwa; come to the water, (may

iQtfov 7™ come t0 ciirift > ma y Ia y n ° ,,(i on an y fpiricoal good to refrefh

' andfatisfie his foulej this I (hall demonftrate unto ycu by

three arguments.

they Are qiul- I. Every thirfty [inner is fufficiemlj condition'ated and qxal-

lijied for tbem. lifted for a c»m'wgunto Qhnft \ you cannot well imagine more

then five precedent works wrought in a (inner towards a clo*

fing with Chrifl: viz,

1. A particular light and fenfe of the foules-con-dition.

2. A perfonalapprehenfioncf his great need of Chrifl. 3. A painful diftrclTe in the foule, becaufe as yet dcftitutc of Chrift.

4. Unfeigned defires,and breathings, and longings for Chrifh >. In eftimible accounts and thoughts of Chrifl.

What

What would you have more ? or what more can be expecled? NJow all thefe are in every truly thirfty finner , who unlefle he had a right fenfe of his wretched frnful condition, unleffehc had difcoveredanabfolute want and need of Chrift ; unleffe his foul were painfully diftrefied for Chrifr, and delivered from all felf*fufficiencies and fupplies; unleffe his very heart did earn,and long,and bes, and wredle for Chrift; unleffe he discerned fomeching in Chrid mod precious and futable unco his fpiricual condition, could never be truly faid to be a thirfty finner after Chrid , and having all thefe, he hath all that is previoufly neceflary for any foule to come and clofe with

t-h"^ . There is no-

2. There is nothing which may juft/y hinder cr deb arte the thing may Ae* thirfly finner from coming unto the Waters: there is nothing on barretbem ci-Gods parti he forbids you not.he is in no wife unwilling,ora- t])cr verfe , forafmuch as he is the Lord who purpofely provides 0n Gods P An bread for the hungry, and he doth provide thefe waters for the thirfty, he gave Chriit.and filled Chrift to fupply us. . ..

On Chrifts part; he ftands upon no more, you fee that he '™ r' doth by name earneftly invite you, if you can but be content to receive him, and to drink of the water of life freely , this is ali he infids on : be Wii/ not quench the fmoking flax. '

On your part : neither former finnes , if you now be rightly q t 0 n cur part. fenfible of them , and third ; nor your prefent fpiritual wants t if you rightly apprehend them 5 and thirft ; nor your own unc worthinefTe,ifyou acknowledge it, and third: none of thefe may, or ffcould hinder you : if you have a prefen-third, you have a prefent liberty of acceffe to come unto the water?.

3. Tou ate in a prefent capacity for coming unto thewaters, if TIk / m in i yoube thirfty: and thcreare five things which will evidence ^^^ this.

Firft, thefe thirflings are fuch heavenly works of God , as tVemmaie have an immediate reference unto a cominz unto the vra+ tbirftf fit this ters. enl

There is an immediate relation, twixt thirfting for Chrid, and coming unto Chrift: Godreveales and offers Chrift unto

you,

you,and makes youthirfty for this very end , that you may

^ goto him for water.

The tbhjh fa. Secondly , when a fouie it m*de willing for Chrift, then there

tteris nude ml- is a prefetit capacity \or Chrift : the thirty ftnn'er is made trilling

to clofe with Cirift : what thirfly man is not willing of water ?

and whit thirft/ firmer is there who is nor willing to have

Chrift? and verily that perfon who is willing upon Chrifts

tearmes to have Chrift , he may prefently go unto

5. Chrift.

tditmis Thirdly , that man is in a prcfent capacity for coming unto

(1$fed up with' the waters whofe condition is at that pre[ent clofed up vrith'm the

intbepromifc. j, rom}j " s <>j C'hnfr: andfois the condition of the thirfty (Inner.

Let kim that is athirft come and take of the water of life freely y

K v 11 17. And againe , bU[fed are they that hunger and

t hi si after ri^it'otifn/jfe-for they (1) all he filed , Mat. 5.

2. 2 . That every thirtty tinner ought to come unto the water?,

Thcyou^tto fe otJ ^ t ca Camcc .» Chrift as the finner ought ro third , fo

tmetotbev*- vvhenheisathirft, be ought to come to Chriftjwhich may be

thus cleared. Chrift ought t9 It Ought not Chrift to he received when he is offered ? and by bcrcceived mr y Qne co w » lom ^ e j s offered ? certainly then the thirfly vben tffere*.^ ^^ ^^ ^ ^^ ^ ^^ ^ for ^^ ^ f , $ ^^

Tbc>d$>rc mna offered.

be opened at 2, Ought not the (inner to open the doore^at whofe doore Chnfl

bebrift doth knotty? ought he not to hearken unto whom Chrift calls

fonte and'fpeaks? certainly then the thirfly finner ought to come to

Chrift , for at the door of his foul doth Chrift knock/o him dothClirift call and (peak come ye to the waters.

Tbecmmnlof o^pUzkvc not to obey the Conrnwdof God* His Gcfrel-

-ricytd. commir.d? that great commjnd ? tint g>od command ? that

command of life} and what is that command? this is his com-mandment^ that ne beleeie 0*1 the Name of his Fox feft's Chrift , and what is this belceving on Chrift , buc a coming unto

Tbcrickcsof ChM?

4. Ought we not to honour the exceeding Picket cfGods grace f

is tobcho the wifdome of his grace ? the love and kindnefle of his grace ?

rtd* the goodncfle and bounty of his grace ? the companions of his

grace /

0

Chap. 2 ■ Why thirfly firmer j ought to come to Chrift. a\

e co tne water* r

Wrong pfus Chrift by iV,if you come not to him for 5W* c ^ r /fi u

ters. Is he that living fountain of living waters, or is *™*f It '* y ™

O but if the tbirfty (inner will not come to Chrift, he doth putadifltonour, an exceeding diflionour upon the exceeding riches of grace: the wifdome of grace hath found out a Chrift for you , a fountain of life for you. The love of grace hath given this Chrift for you, the goodnelle of grace offers ,this Chrift to you, who are tbirfty, as precious water, as that which only can refrefh and fave you, and bids you take it, and allures you that you may take it, and drink abundantly of it? what a difhonour do you return to fuch a God if you fhould not come to the water* ?

thefe waters.

henot? Ifhebenot, whydoyethirftafecrhim? ifhebe,why, being athirft, do ye nor go unto him? Is there a fulnefle in him to take away all your linnes, to fupply all your wants, to eafe all your burdens, to comfort you in all your diftrefles, tofatisheallyourddires, Is there fuch a fulnefle in him oris there not ? and fuch a fulnefle in him onely or net? If Chrift be not an aU-fufficUntfulneffe , then the foul fhould not defire him, and muft defpaire; if he be, why do not your defiring foules go unto him to draw out of his fulnefle ? Is Chrift indeed willing co do a poore foule good , or is he not ? Is he billing to eafe the burdened foule , who calls and pro-mi(eth?U he mllingto fatiate thethirfty foule, who provides and invites ,and anfi»ers}0 but thou cfoeft not believe this,who being thirfty yet holdeft off from coming to Chrift: thou art afraid whether he will accept of thee, whether he will fave thee, to the utmoft, whether be can get off thy finnes ♦ whether he can or will fupply thy wants, and thy defires , and in thus doing how much doftthou wrong the folnefs, the goodneffe, the power, thewiliingnelTeof agrarioittChrift.

6. Tom Wrong your o$en foules, not only your thirftiig defines, y which you begged for, fo that your foules might be carried out omjouh^lm after Chrift, butalfothe prefent and future conceit tors of your coming. foules i do you need but water, you will dy without it:; no water can be found for you but in Chrift; that water is fet open and runnes freely, you may take it,and yet you do not take it, you fhould take it, and yet you have not taken it; furely if not

G coming

It is our ownfault Chap.*.

coming co the waters be fuch a difhonour to God, iixh-a wrong to Chiift , f.ch an injury to your own foules , then unquellionably the thirfty finner ought to come to the waters.

SECT III.

A Re there waters for thirfty finners, and may they come

Vfe t. /~\ 3n d drink of thofe waters: Here we may be /»-

jnformxicn ^^

f I. That Cjod is very good and gracious unto dtftrefftd foules*.

Tbit God is thw O Lord art a God full ofcompsjfion and gracious , P( 85.15. gracious to dif- Of all the crearuns here below, his goodnefTc is greateftumo irejjed fouls men; and of all men it is greattft to the diftreiTed, ardofall diftreiTed men , it is greateft unto men fpiritually diftreiTed , unto broken Tinners and unto thirfty finners: mark how in the text. He provides water for them ; waters they need , and waters they third for , and here they are, and here they are for them : what waters doth he provide ? why they are living waters and ftill Waters , he provides a Chrift; hisown reconciled favour , mercy , righreoufnefle, &c. Waters which are fo Suitable to the condition of a thirfty foule, and then he invites the thirfty to come to tbfw> and to remove all doubts and feares; he invites every one that thirfteth (and he layes no unreasonable condition on them, do but come , here are the waters which you do fo much third for, drinke abundantly quench your third) all this fhewes that God is a very good,and gracious God, unto didrefled foules. l\ 2. That if cur ftirituzl de (ires be not (at^fed and fupplied } the

fault is our own t and we have no reafon to complain on God, ortocharghim. Object. You who are yet under your wants and fay we have prayed but are not anfwei'd , and we have thirfted bnc are not fatisfied a..d God doth not yet anfwer us, and he doth not yet fupply us. Sol. Why, what do you mean to charge God foolifhly , charg,

your own unbeleeving hearts which keep you from the waters

but

but never charge your God who hath provided waters for you; Go faith the Prophet to Naaman the Syrian. 2 Kings 5. 10.Go and Vvafb thee [even times in lordan , and thy fiefb [ball come again unto thee , and thou {halt be clcane, verfe 11 But No* aman was wroth and went away, and [aid he, are rot Abana andPharpar, rivers of < Damafcu4 % better then all the Waters of Jordan ? After this manner (many times) is it with fomc thirfty fouls, who importunately beg of God to hear, and help, and comfort them ; why faith God , There are waters tor you in my (Thrift, go to him,and you (hall flnde mercy, and grace, and peace, & any fpiritual good which your fouls do need or crave* O bu: now our unbeleeving hearts do bold us off we may not go to Chrift, and we cannot go to Chrift/ and we dare not come to Chrift, andChriit hath not for us, and Chrift will not impart thefe precious waters to fuch vile finners as we have been, nor to fuch unworthy pcrfonsasweare. Now I pray where lies the fault that your thirfty fouls are not fatisfied with waters? God fhewes you where they are, and God would have you to come; here are the waters faich God 3 and you have my free leave , and good will, to take them and drink them: O Chriftian, the reafon of thy unfatisfyings is not at all in thy good god, but it is altogether in thy evil heart of unbelief,

3* That no [inner hJlhany thing of hid oV?n,or of himjelfto hip *

himfelf : The thirfty (inner harh not of hisownrofarisfie his n» [inner bath thirft,he muft abroad for water.If any (inner in the world had a- any thing of bit ny thing of their own to help themfelvs, furely burdned (lnners, 0X ?y°Mp & thirfty finners would make ufe of it;Do you think that a man m * tl * who lives under the fenfe of Gods wrath, and under the terrors of confeience • If he had any ftrength and power of his own to eafe his confeience, that he would not ufe if; Man would not live in mifery : And if a man were real'y thirfty, if he had a. ny water in the houfe , that he would not make ufe of it to quench his thirft ? The poor thirfty (inner hath no help, and can have no help from himfelf,and therefore he is call:d to go out for waters. I befeech you mark it, this is another reafon why fome thirfty finners are not fatisfied and filled j becaufe they dig pits which hold no water ; and

G 2 they

they look after broken Ciflerns, they keep home,and think fome wells of water arc ro be found in themfelves. If they were this, and could do tbar, then God would be reconciled , and conference would be q net and all would be well; and thus ire they ready to die for thirit, for no waters flow out of our natures, except the wate;s of Alar ah, &c. 4. 4 That a thiyflj condition , U. an hopeful condition; though

A thirfty cin- the thii fts of the foul be great, yet here are waters ; you cannot

etb for thee %» a dry and thirfty Und where no water u. He was then in the wildernefle of Judeah where no water was • the thirfty finner is in no fuch condition, there are waters to be had lor his thirfty foul: he may fay as the Eunuch to "Philip, fee here u venter^ Acts 8. 36. other thirfls may ari'e , and there may benowateis found, or if they may be found, yet you cannot come to them ; but if you be fpiritually athiifi:, pre* fently there are waters for you, and prefently they are offered to you, and prefently you are invited to come and drink.

So rhen if the Lord make you fcnfiblc of your fpiritual mi-feries, and of your fpiricual wants, and you live in much pain, and are not yet eafed and fatish*cd,yet do not defpaire, foi there are waters for the thirfty Tinners; there are living, and cleanf-ing, and comforting waters for them, ThirlHnciTe is ^ good llgne of a good condition, and thirliineiTe is a fure fore-runner or a comfortable condition. 5. That there is necejjity for a diffreffed 4nd thirfty finner

There is a nc- to. go cut to Chrift : If ever he would have his needy and ccjjiiy fortUr- thirfty foul fupplied; there are thirds on your pare, and there firfinncrste are waters provided on Gods pan: I, but there is 1 fomctocbr'ift coming in the.Ttxt , you nee d waters, and God provides waters; but what of the oncor of the other, if we come nor to thefe waters ? your waters are to be found in Child, and in none but Chrift; none but Chrift can help a foul, none can eafe your burdened fouls but Chrift, and none can fill the thirlly fouls but Chrift : O but then you mull come, Come to the wa-ten, faith rhe Text. Beloved, remember it, all the difpcnfatU ons and communications of love, and grace, and mercy , and

Ail

Peace, and faction, are in Cfiri(r,to him you muft come, if 3 &c. All your fprings are in htm : If you would have God reconcu led to yon,<yoa mud go to Chrift; and if you would have your fins pardoned, you mud go to Chrift $ and if you would have your hearts fan&ified, you muit go to O.rifr; and if you would have your conferences pacified, you m'jit go to Chrift; and if you would have your fouls faved, you mud go to Chrift : All your help, and all your hope, is in Chrift; Ail the waters, all the good that a poor foul doth need is in Chrift, and onely in Chrift; None can fuppiy and comfort you but Chrift; All is treafured up in him, and therefore of neceftny you muftgoto Chrift if you would have your thirfty fouls helped, •

SECT. IV.

A Re there waters provided for thirfty (inners ? and may Vfei. every chirfty Tinner come? and fhould he come to thefc Beperfmdedto waters? Then joh who are thus thirfly, he pet [traded to comeC ^J^ to Chrifjt t9 have pur part in thefe waters, as Jacob fatd unto his children, Vohy dojot* look^ one upon another? I have heard that there is come in Egypt , get joh down thither , an& btij for us from thence , that we may live , and not die: So fay I to you , whole fouls God hath mide fenfible of your spiritual mifcries, and wants-, O why do you complaint, and why are you fo dejected ? have you not heard that there are waters for thirfty fouls. ? and why do not you come unto them that you may live and not die ? Read this Text over and over, Come to the waters; he that thirfls let him come to the Waters : Ho t everj one that thirfietb come ye to tbs Waters. Seven ezcour-

Now becaufe it is not an eafic work to perfwade pcrfons me?u s in this condition, therefore I fhili offer unto you f who are fpiritually athirft) fome encouragements to come unto the waters : I will mention kven of them.

i. The

I. I. Thefe waters *re the helps for yo*r Ms: what wil help

twittrtsrt p thirfty nun but water <! thefe waters (of which I have been r <Jifcoirfing) they are the i. Proper helps of your fouls. 2. Sure helps or your fouls.

1. They are proper helps of jour fouls: they are everyway furable, and anfwcrable to your fouls exigencies. Life if a pro* per help for Death> and thefc waters are waters of lift ; for you who look on your felves as dead. Mercy is a proper help for rnifery , and thefe waters are waters of mere? juftifying and pardoning all the fins of ycur fouls, Comfort, is a proper help for diftrejje, and thefe waters are waters of peace y and comfort and jej,

2. They are the fare helps of your fouls : Could you bur Sunbelps onceger to Chnft, andtafteof his waters .your troubles, your

fears, your diftreiTes, would fall off In whom after ye belet-

vcd> you rejeyced with joy unfpenk^iole and gltricus. We joj

in God y through our Lord Jefiu Chrift , by whom VPe have now

received the augment (betng juflifed by faith we have pi ace

With God through our Lordjeftu (fhrift.

^ 2 Here is abundance of rxater for your fouls : Waters in the

rierclr abun- plura] number, faith the Text; yca ; fometimes called fountains,

. ofxxur rivers, floods, feas. Your thirfts perhaps are many, and here

are many waters, your thirds are perhaps high, and here the

waters are very deep; they are enough to fatisfic every wanr,

and enough to fill up all the defires of your fouls: you n j ed

the pardon of multitude of finnes! why, thefe waters concaine

in them a multitude of mercies: And you need the pardon of

your great fv:s \ why, here are waters of mercy like the great

depth, like the depth of thefea, which can drown all manner

of fins, Mich. 7. 19. Thou wilt cal all their finnes into the

depth' of the fea: you need grace , much gra:e^ All gutce ;

And here are waters which containe in them all grace , there

is a fu!nefle of grace in Chrift (of hie fulnejfe have we recei*

led^and grace for gr.ue,]ohn 1,16. ) Chriil is fuch a fulneiTeas

fills allin all, EplVcf. i. 23, He can fill all the fouls thatcome

10 him in all [heir defires and wants: Tcu needpcate and j^j,

Crc. Thefe waters will aford them unto you> and in great a-

bufldince : I will extend peace unto ker /ike a ttver, lfa. 65.

12.

Chap

2. to the waters. 47

T2, In thy fr<fence U.fulneffe of joy , PfaJ. 16,11. Aik* and jcu [hull receive, that your joy may be full, John 16. 2 j. Whatsoever your thirfts may be for the kinds and number of them, and whatsoever your thirds may be for the degree, and mea-fureoftbem; here are waters which donotoneiy anfwsrtbern, but do alfo infinitely exceed them.

3. As thefc waters are proper co your conditioned 2s there ,. is abundance of them, fo. they are open^ they are fet cpfn for rhefexv.iters you, You read of the Church, that (he is a Garden encfofed y and arc open for }oti a jpring font up, and a fountalne felled, Cant. 4, 12. But you read of Cbrift that he is a fount aine opened {in that day there /hall be a fountaine opened to the hottfe of David, and to the . inhabitants of fertfalem for finne and for unclcanneffe, Zach. 15. 1.) And for all the good rbings in and by Cbrift, they are fet Open,(//rf, 4r. 1 8. / will open rivers in high places and fountains in the mtdft of valleys ) A throne of grace anl mercy is fet open\ And what I pray you doth'this opening intend? why, this it intends, that there is leave given for any diftreffed finnertocome and drink: were thefewaters never fo precious, and never fo mafiy, yet if they were inuo'ed and fealeu, you may bedifcounged to come : But they are opened, fo thac come Who will, and he may drink, and come When you will, the fountaine is opened, and yen may drink.

4. They are living waters always to be found in Chrljl*. 4'

MercyinChrift (till, and peace and righceoufoeffc frill : Why, They Archiving this fhould much ei courage you to com; to the wafers; you vemYl know whereto finde them, and they arc living waters, not fading, you may be fure to finde thefewacers (And they are al--waves open,every one of you hath liberty or accelTe , nothing fhuts and clofes them up but your own unbelief.

5. As they are open and living waters, fo they are running rca. 5. ters> and they run freely;you are afraid to come to them, & yet Tbejurerttit-they run towards you, you areafraid tocome co Chrift , and nin ^ AUrs ■ yet Chrift feeks you, comes to you, runs after ycu, knocks ac yourdoores; and the fe waters da runne every Sabbath, every day of the week, and JefusChrift freely offers them. Let him that is at hi* ft com? 9 and lit him drinfyfthe water of life freely, fo inj£*z>. 22.17. 'I he father runs to meet his forme> Luke 15. yea

they

ccme

they run freely. Ordinary waters many times coft us nothing t but the precious waters (which are extracted fpirits) thefe are coftly&dear: Thus is k amongft us,but thus it is not with Chrift and his waters, which though they be the Waters of life: yet if you come, you may freely drink of them, and they fhall coft you nothing ; you may have Chrift for Chrift s fake , and mer. cy for mercies fake , and lovs for love* fake : All that your fouls do need Without money and ivi&ortt price : Bring but empty vtflels, and here you may draw out, and fill , and faci* ate your fouls, and it fhaSI coft you nothing. C 6. No more is required of the tbirjh but to come: If the

Nomorcisrc m m rp ro phet had bid thee do fome g*eat thingsouldft thou not have &ont it } HoW much rather then, nhen he faith Waft, and be clean\ Thus the fervants of Naaman, 1 Kings 5. 13. If the Lord had put upon you (who thirft fo much after Chrift,and flood in fuch an abfolute necefiicy of him;) If he had impofed fome great conditions on you. that thus or thus you muft be, and this or that you muft bring unto Chrift; If fo, you might drink of the waters, yon mi^ht have been offended ; but when he faith one* ly come and d>intz the water which you fo much need and beg, ought you not to doit ? IfChrJft had faid you (hall bring ho-i n fTe firft, and you (hall rcformc your hearts firft : O no, If you be thirfty Tinners, it is enough, no more is required , no condition is laid upon you, all that concernes you, is, Come to the waters, and drink of the waters you need, they are provided : Coming is the duty, and that is all which is required, come and receive 3 come and draw, come and drink, &c.

7. You are called out by namz: As if the Lord would put an end to 3II your difputes and fears; He tells you cxpreflely that he means you : Come ye to the waters, fo theTrxt,

O faith a thirfiy finner f who longs for Chrift, and mercy, and grace, and peace) thele are the waters which I long tor, O that I might have Chrift, O that f might findc mercy, &c. T,ut I may not come, but I am not intended !

Wbj fay eft thou 0 lac°b y and fpe*ksft O Jfrael , my vaj is hid f om the Lord 9 and my judgement id puffed over from my God? Ifi. 40. 27. As if hefhould fa), I take it ill that you thus fpeak, and you have no caule thus to fpeak. So you who

arc

7-

You. ire called qui by uurnc

Ob)tch

Sol.

arethirfty Tinners, whydoyou fay Chrift is not intended for you, and mercie is not intended to you > Wh3t caufe have you thus to fpeak ? Doth not the Lord call you by name, and invite you by name/ Bo, everyone that thrfteth, come je to the ■waters; And what would you have more,or what more can be faid to encourage -you to come to the waters > Thcfe waters are your onely helps, and your fure helps. There is abundance of them fufficient for you, they are openM foryou,they runne freely; no more is required of you but to come and drink, and you by name are called fo to do : yet let me adde one thing more.

8. N'Vsr did any thirfty [out come to the waters, but he 8.

fted, but his foul was rtfrefhed, but water of life was given to Noe thirfty him, If A* 44. 3. 1 will pour water upon him ihu u thirfty t l oul c ?™ es but Jer. 31.25. / have (atiated the weary foul , and 1 have re- )€ " ce s ' flenijhed every forroWful [oul> Pfal. 81. 10. Open thy mouth wideband I \Vill fill /7,Matth. 5. 6. Blefled are they thaithkft after righteoufnep, and they flail be ftled^Cmu 5.1, Drin 1 ^ abundantly 0 beloved. Perufe Scripture, and perufe Inllances, never did Jefus Chrift rej^ft any that came to him; and never did any foul come to Chrift, but there he found the very water, the very good which his foul did want, and earnestly crave,

Nowfortheclofingupof this firft pirt of the Test, there areafewqueftionsor icrupies, unto which I defire toipeak fome things.

1. What are the reafons why thirfty finners (who do need thcfe waters, and fo long for them, and have expreffe leave to come unto them,) yet ("ordinarily ) there is much ado to per-fwadc them to come.

2. What a thirfty (inner (houid do, that he may be ahie to come to the waters.

3. How one may know that he is come to them, and whether the waters which he drinks, be thefe very waters unto which God invites, and of which God makes promiles.

H SECT.

SECT V.

x - the reafons are why t »1 « bo do need

^/?. 1. \/\/ t?ie fc waters, and wliohr

Wby tbirfiy free le<ive |o come upt0 tliem ( ye r ( r« b much

KfZfJ- ^ to pcrfwade then, to come and drnh &V«i T here are five reafons why it is A* fod

<WM« ftvfin'ners;w*. , , . . ,. n

i. The qualities of perfonninderV 'oundedind liflr*

conference.

z T! e pofycrfW working o c ••

3. The difficulty to bclcevc In a way or per; tcx-

tion.

4. The properties of weak Cekcvers.

5. Theculieandcunrrgfuc&eftionsofSaran

I The cj-Aalitin of perfens under I anddiflrtfcd ton-

Allies offers : they a* apt to lay load upon themfc.ves, to argue a. tZnVcJani ''gtinftOcmfcU, they are fpHoffea s, • T : to desire , and diftrejfedcon- uacr ] y :o exclude themfelvcs, at leafta; i-pwitn dif-

""■ cour/«emcnts. This is a truth, the nsi wound-

ed and* a dtttrefTed finner,and a woun . r is a tearful Tin-

ner. There is a ipiri: of bondage to fear, as the A pottle fpeaks, Jfow.S 15. ?[*!> 40.12. Mine \n\fa\tht have taken held of

me, Co tat 1 am tfraidf ho\uf\ Mefa npffird mito the Ifratlites from God himfelf, that d would rid them out

of their bondage, and that he would rv'.ceme them; and that he would take thereuntO h:m for a people, and would be unto them a God 1 And tint he would-bring them ir.torhe land or prpmifc &c. Hut faith the Texf,rM) Mat* uno M

Tin-V-es it with a (inner, who is wounded in Iprrit, who lives in that bondage : Although you prclent Chnlt and deli.

-mceunrohim; Ail the wattrpof life, all the promifes and cnour^gements-tocometoChnft, yet he cannot h.arken unto them for anguffi of fpifir. The (Irong and prefent fenfc of finneand wrathttoth bear down all the arguments and inducements whiih Chrtt holds forth toperfwadc (he foul to come

unto

unto him : The wounded and diftrefted (inner fees nothing but ilnnes, feeles nothing but wrath, fiseth only on the riolineife of God which hates fin, and on the juftice of God which threatens firms: And as for mercy and acceptance in and by Chrift, he is (o far from being perfwaded of them, that ufually he difputes, and defpaiis, Chrift will never be my Chrift and mercy cannot, or mercy will not parden fuch a (inner as I have been, and fuch finnes as I (land guilty of; and truely while a perfon is thus poffefled, and thus peri\vaded 3 and t\ us inclined, no wonder if there be fo much ado to prevails mth his hearc to come to Chrift ; But thus ordinarily it is(atfntt) wich thirfty finners,

a. The powerful workings of unbelief': This is another rea- , 2. fon why thirfty finners come not unto the waters: The heart of The powerful man is naturally an uobeleeving heart, and an unbeleeving wordings of tin-heart'is is a with- holding heart, an excommunicating heart, a c * % refufing and unyeeldirg heart, and many times an abfurd and perveri'e heart. There are two faculties in man which muft be effectually wrought on before he can come to Chrift, and to thefe waters: One is the judgement, the other is the will \ The truth of the Gofpel muft work on that, and tht goodneffe of the Gc/pel muft workon this :Now unbelief works againft die workings of both thefe.

1. It works tgtinft the, truth of the Go/pel : The Gofpel Unbelief mr\s fajth that this is a true faying , that Jefus Chrift c*me inio agrinft tbetrutb the world to fave finners, 1 Tim, I. 15. And that there is no °ftie Gofpel. other Name under heaven given among men whereby we muft be faved , neither is there falvation in any other: But unbelief oppofeth this Truth, this onely way of a finners falvation : It will let up a righteo'ufnefTe of our own, 3nd cauRs or mercy and falvation in our felves: It cannot iubmit unto the wifdome, and mercy, and righteoufneiTe,and grace of God in Chrift: that I muft acknowledge my felf a foo),and look formy wifdome only in Chrift. That I muft acknowledge my feif ungodly, and renounce all my own right eoufnefle and look formy righte-pufnefTe , onely in Chrift, my life only in Chrift, my peace only in Chrift, my mercy only in Chrift, all my good and hopes in Chrift, and the reafon of all my enjoyments only the raeere mercy and free-grace of God in Chrift. The carnal

H 2 reafon-

reafoning and the felf-pride of unbelief is againft all

this.

2, It works againfl the g'odneffe of the Cjcfpel : Although I \Mtfo i eood- the power of unbelief be many times thus fa: re beaten down, neQcof'tbeGef- that the finncr cannot but acknowledge the truth of theGof-fcl. pel, that Chrift alone is the way *nl tkf life, yet when this Chrift:

is offered in ail his goodnede unco the finner; Now unbelief ri&th up, and mightily drives to keep off che (inner: Tis true, that Chrilt is t he Saviour of linners,as he is offered unro finners, but not tofuch finners as you are,and have been ; you arc not the finner whom Chnft means: The comrniffion of grace is not fealed for you, the juft God hath barred and excludes you, be bath revealed his wrath againftyou,for you were invited to come, and would noc, your day is pad; ind what fk-nelTeis there in you for Chrift ? your heart wis never fuffici-ently broken, and theftdefires whicn you now hive, they are buc rorced, and (hey look more ar your foil then Chrift .• And what warrant have you to corned and what prcmife is held out to you ? and what ftrer.gch have you to conie to Chrift ? O firs 1 wonderful are the workings of unbelief, and veiy powerful, and very apt to take With, and prevaile over adiftrcfied (inner (fuch an one as a thirfty finner is ) who when he hath thoughts of coming co Chr ft, then unb lief lets out thoughts of diicouragemenc from coming to Chift; and when he bath defires to come to Chrift, then unbelief lees out fears ofcom-irgto Chrift, ftill one thing or other is wanting, is ouc-reafon-ing, is hindering &c. The difaultj 3- ^V difficulty of bcleeving : We come to Chrift when $f believing, we beleeve on Chrift.: coming and beleeving are all onr; come unto me all ye that are heavie laden, Matth. J I. fthat is) be-letv^ on me :and let him that u mhirfl come, Rev. 22. (that is) let him beleeve; Him that comes to me 1 will in no rrifc re jell j John 6. (that is) him that bekeves on me. &c. Well, but it is a very difficult thing for any finner to believe on Chrift, and much more for a trnrfty finner; you think it is an eafie matter to beleeve on Chrift, becaufe you are ignorant and unexperienced, but really and experimentally it is very d'ffkult: And the difficulty arifcth from three grounds or cau-fcs. l,The

I. The exceeding greafneffe of divine love andmtrcj: When The difficulty of a perfon is made fenlible of his many and great fins, by which foUtvhg&i-hehaih wronged and diihonoured God , and now the Lord % , opens a throne of grate , ana mercy to him, and faith, for all dingjretmtTe this, I am willing to be reconciled to you. Here is my Chrift, of divine love. (that cceiy Saviour) ,or you, take him, he (hall be yours; and all the finnesxvherein you have walked,I will forgive them, e-very one of them, and I will never remember them againft you any more, and I will fan&ifiethat nature of yours, I willheale ycu, and I will bJcfTe you with ail bleillngs, and I will love you freely, and never turne away from doin^- of you good ; Why, Thi* exceeding goodn lTe of God in Chrift amazeth the poor (inner * y Bow can this be} faidZacherio4 y Lkkz i. So the poor (inner which liesunder the burden and guilt of his (ins > How can this be ? It cannot be that the Lord Will be thus, and do all this for fuch a wretch, an enemy as I have been unto him ? This isfo unuiuala courfeofgoodne(Te,this is fuch tra&fcendent lo-ving-kindneiTe 1 this cannot be, it is too good to be true! tf I had been a frknd,and a good fervant,but this,but all this for me who have been fuch an enemy, and all this upon freed \

termes, without any more ado, to by Isold on Chrift, and all this mercy and falvation 1 No more but tothirft, no more but to open the doore 1 Why, the very greatnefte and freenelTe of mercy and grace maJwe the matter To incredible to a poor

ncr ' . ¥romtbc[uHr-

2,Tke comparing or bringing fsrth of this bcleiving work U nxturxlncfscf

purely fuper natural: I conreiTe mat if there were a natural */# work power in the (inner to beleeve; if it were no more to beleeve on Chriftjthen to open the eye and fee,to ftretch out the hand and receive, then the work were net difficult, becauie we have a natural power to there acfts. O but to beleeve hath no natural power in man, to bottome upon, or to grow upon , but I it depends onely and altogether upon a power which is fuper« natural; No man can come to me (lakh Chrift, John 6. 48,) except the Father draft him: and no man can come unto me except it be given him of the "father , verfe 6y you wonder that the thirfty (inner who needs the waters, and unto whom the waters are brought and offered to him, and he hath free

leave

5 ^ Why tbirfly Jinners are hardly perfivaded Chap, a

leave to drink of them, yet be fhnds weeping and trembling, and he cannot, and he dares not drink of the waters. The rea-foffl jCjbecauf; there is no -coming unco, and no drinking of thefe waters without believing ; and beleeving is not in our power; it is the eff ft of fupcrnatural power, and therefore although you fee the Well of waters, and this ft to drin'c of them, yet unUff: God give you a veffel, and gives you art hand to la down that vcffcl, and to bring up the waters, u' LlTc he creates in you a power to be!eeve,you cannot come and make ufeof the waters. From the inter- ^ Again, another ground of the difficulty of beleeving or ituZifghinl comin g to pv/ttt is *»ithe Interpofitwn , the allaal Interfo-burts, J fitkns r tM m<( giving and doubting hearts, even thn 9

when rreJb-nU cor/:: teve % whenwc fhould come and

drink of the waters. Now they break out, and now they be-fet, and aflault us, even when we are purpofing to take poflef* fion, this is their time, this is their hour, and this is cur hour of temptation, and darkneiTe, and conPift,and trouble. Now the fcul breaks afunder with it felf, and thocghts rife againft thoughts, and arguments juftle with arguments; now we dif-pute and queftion, and mike exception?, and one wave follows another; As when the mother is to be delivered of the child, there the paines and the throescome; fowhen faith is formed in us, and we come to beleeve indeed ; then do our fears and doubts break forth, and even rent the foul in pieces: There be fo many doors now to unlock, and Co many objections now to anfwer, and fo m3ny divine arguments to be fided with , to pull down the frrong arguments of our troubled hearts, that it is exceeding difficult to perfwade us to come to Chrifr. 4. 4. A fourth reafon why much is required to perfwade even

The inungk- thirfty finners to come to the waters and drink, is th: intan-mcMttoJmili glement of weal^ faith, whenonehath a perpkxed conscience, f rjh and a perplexed faith fa ftron^ fenfeof fin, and but a weakc

faith to beleeve) no marvel if fuch a one te not eafily perfwad-ivhtn huh is z & tocomc ani take the waters. tecxk. There are three things when faith is weak.

, f I. 7ke fohl is very apt to flagger ; to take hold , and

to ftitec" '** t0 ^ Ct S° lts h°^; ^ e a ^ Ct ^ e cm ^ VV ^ 10 follows, and cries, and ss " falls;

falls; fo weak faic'%ic follows Chrifr, ic is going, out to thrift, like Peter, but ic is faking; itisnoc fo able to mskeits ground good: / bcletve , Lord ktip my unbelief: ic cannot fo caiily mainfaine the promifes, and tnccumgsucats ©f Chafe contrary waves put ic back.

2. 37;? »y*£ believer is very apt to be tfendid &vd dtf-tAnd tohepf-couragtk : h little thing feffieech Ed m ike a ii :tle child to ftand /wirf?

(fill and cry : He is more apt to : e of fenfe. If my

new doubt breaks forth, or if r ;\ if he doth notprefent-

ly meet with what he expefted, it anew fcruple arife ,^if the Lord (Thrift purs but a new trial upon him, he thinks all is not right, I miy not come,Chrift is not well jrieafed with me: Ke_ ho : as up his love, and kindnctle, and peace from

3. He is Apt to fid-* and tzkj fart ty'tib ur.'vduf y mihft f Jndtotifapxrt that makfs againft hx coning to €h*ifi\ to take part with ; mib all that Firft, tlireatntiigs, not with promifes. SCwCnd^', with punifti- makesagtinfi ments, and not wirh rewards- Thirdly, with denials, and not ^T 171 ^ t$ with anfwers. Fouri:hly > with doubts and feats^and no: with encouragements and ho.pas.

5. The fact) and Jail rcafon why there is (oft-times) fo 5.

muchadotoperfwadethirfty finners to tome to the waters, Tfa cunning is th*. itifie and cunning pggeftions of S*tan : O faith Satan! r&& c $ m s°f youcome toChrift,andyouc : nnk of thefe prec'ous waters, a* las man I neither throne nor the other do belong to thee 1

i. Remember yoj;rc»» old filthy lap and finningSj and ^bjecl. r. what think ygahsth Gad to fay to you for them >

O faith the thirfty, I do with fhame and iorrow remember Sd, them^and now! thirfl for Chrifi to cleanfe an; wafli me from them.

Jjpt remember joht $nni*g$ dgafcft $***$ h'wfelf : .your Object. 2. many {lightings and reiufals of him and of thefe waters ; the Law and Gofpel both have a concrovei £! with you.

O faith the uitrfty finn r r, I do remember thefe tifohow un- Sd. kindly ! have dealt with a kindcand loving Chrift; ad this makes me co mourne -when I look *f e n hint Whom I have pierced.

I, but remember your o»n findings 5 while/l jqh thinly that ohjtf. ?. jM'hwe been thirfling fir Chrijhf

of

SA. O r v.:a^t 1 e l I conftfle, but mllingly I would not of*

fe*d.

Objetl.4. But ycu have no right at all to Chrift, and whit can you (hew for which Chrift fhould be moved to look on you, and to give you no lelTe then the water of life, living water, ft ill and plca-fam and refrefning waters? Sjj % I can fhew nothing , and I can bring nothing , bat a poor*

ciftrefTed needy thirfty foul, all that I look tor , I look for from Chrift, and I have his invitatiou , and I have his good word of promife, and that is enough. n r-.n . Obut jon mu\l btmiftftngtlffcomt , you mutt have faith ,

,)# and love , notwkhftanding all chat Chrift tilth bid , you can notbcleeve? s * ■ Icannotbeleeveby my ownftrcngth, but I will go to the

Father who drawes to Cnrift, and 1 will pray to him that it may be given un:o me to beleeve.

O but though you have prayed, andearneflly fought him, Obccl'O. yet be an fivers you not , frith flrengtb in jour fettles to beleeve , which is a fure iigre that he intends not to give you faith % nor yet to give you Chrift , nor any ofthel'e waters by Chrift. Sol. Neverthctefle I will wait, and / tvill hearken what God the

Lord mil fp;ak„: He hath faid, Bleffeda~e thy that hunger and f t hirfl after righteoufr.effe, for i be) pi dt be filled-

OhjeU.y. Yes , If you thirfted aright, but jour thir(lings are not right

tkirftinrj $ you had been anfwered ere this, had they been fo. W My thirftings are right, I fee my need of Chrift, I have a

promife to enjoy Chrift, and none bu: Chrift will, or can, quench rhefe thirft$,&c #

Beloved , T dooccafionally put in thefc anfwers, to fuccour and help the diftrefled finners / But the very truth is, that it is a very hard work for the poor diftreiT:d finner alone , thus quickly to anfwer, and put by, and break through all thefc cunnng and ftrong temptations and fuggeftions of Satan, they will coft him many fears, and many teares, and miny ftrong cries and wre'tlings rnft; and now you fee the reafonswhy there is fo much ado to perfwade.

SECT.

___ , _ . . . — „

SECT VI.

@uefi. 2.

I Now proceed unto the fecond queftion, what thrift j firmer* wbsx thirfty fhould do that they may be able to corns to the Waters and [inners fhould drink, *° tQ be f etG

Ci Cautions. TJcrV

There are< 2. Direct:ons,which I would humbly pre lent un- ^/

I them for this; Caution's for

You rouft tak* heed of your oven [elves % and that in two tbem. particulars, im

1. Of your own ftrength ; Refy not on any power in your Take beei of felve* to enable you to bcJeeve, or ro come to Guilt: for there l m f ovmfelves. is no fs/fficiencjf in your [elves. That may truly be fpoken to J r ^u

us concerning thefe waters, what the woman fpake unto Chrift, John 4. I [. Thou hasl nothing to draw With, and the JVell is deep: unto you it is given to beleeve y Phil. I. 29 John 6. 29. This is the work of God, that ye beleeve on him Whom he bath fent ; The potter to come to C rift, is a power which is given 1 it is not an inbred power of our own,bu: a power that ts given, you are without jfrength. As there are none of thefc waters in yotr fo there is no felf—frrength or fufficiencie in you ro drink of thefe waters. How much rime and paine? do we wade to findc a (hength in our felves ? Ic is bat a fool;fh and vaine artempt and practice in any thirfty (inner to flay his coming to Chrilt and the waters, until be hirofeli can rame or forme in himft-If aftren°r.h tocomeroChrift : It is impoffible, for the altogether infufficient (inner to be the auihcr of ipintu-al life or ffrcngch to h:s own foul.

2. And of jcur o\\n w>eak*ef[e j It is but the ■••< aknelTe of Of your own your h earts (when Chrift calls you to come) to cafl up feares, ffW ^ w / fc and doubts, and reafonings, and difputes: To put thofe conditions on you which Chnft never did put; and to prescribe Jucbdifpofirions, and degrees, and times, which Chnit never prefenbed, your felf-counfels, and your ft If-reafonings, and

your telf-orderings and limitations arc but as fo many fhackles, and fetters of bondage upon your hearts,entangling and hinder* ing of you from going out to Chrift. The thirfty tinners v^ork

I is

is not to difpute, but pray;\s not to confult With flefh and bloody but With thrift ; is not to hear what his fearful and doubting heart will fuggeft,but to hearken what Chrift doth fpeak and command and promife, 2. 2. You muft take heed of hearkening unto Satan, who is a

Ti\t beei offyrtherer t0 [inne , but an hinderer to Chrisl. He is a /juk?"^ 7V*»/>f, tofinful wayes, but an adverfary 9 to Chrift, and to the way of coming unto Chrift, and he is called not onely an adversary, but alfo a "Deceiver, He is the great Deceiver of the whole world, and he is the great Deceiver of troubled and thirfcy (inner*. To keep us dill in our finful conditions, he deceives us with falfe pleafures > and with fa/fe confidences; he feeds us with the delights of (mne 5 and hides from us the fling and terrours of finnc j he feeds us with preemptions of mercy 4 but hides from us the wrath and certainty of Godsjuftice, and to keep us from coming to Chrift. He deceives us with faffe reprefentations^ and falfe fuggeftions; as for* merly he hindred us from looking on finne as jinne\ fo now he hinders us from looking on Chrift as a Chrifi with-out companion -, Not as a Aicdiatour , without grace, without mercy without willingnefTe, withou: freeneile, to fuch finners ns we have been: And fo cunningly doth he colour, and infinite thefe iuggeftions,as if Chrift himfelfdid thus fpeak, and thus reprefent himfelf unto us: But beware of hearkning to this Dfceiver, his hindring fuggeftions are quick, and ftrong, and violent, and many times dreadful, even tomakeus<Iefpaire:By thefe you may know them , and befeech the Lord to keep you from them, orelfe they will keep you from coming to Chrift. v 3. Take heed of deciding and judging your right And leave

Tii'v bed of fa coming to Chrisl by your prefent (en/e or feeling. When judging your your thirlty fouls are thinking of coming to Chrift, and to the right by prefent t he waters, you fhall finde many contrarieties,and many difficulties, and many triafs, and many ftrange workings in your own fpirit, fometimes the water may feeme neere, and fome-times a far off; fometimes free and open, and fometimes (hut and fcaled; fometimes running towards you, and fometimes running from you; fometimes your hearts 3re high, and fometimes lowj fometimes hopes to enjoy, and many times fears to

miiTe;

miflc; a light will be upon you, and darkneffe will be upon you,one while many reafons very evident for you that you may come, and another while no evident encouragement at all,

ta and perhaps nothing but difcouragements altogether: A jden conviftion of the greatnefle of your fins, of your un-worthineffe,ofyourexclufions,&c. Therefore by no meanes fet up your own feelings as the rule, or as the ground of your coming to Chrift; if you do, your ftiip will be under the commands of ftormy winds, your feet will flick in the myre, you will roll up and down like the waves of thefea, you will but weave 'Penelofts webb, do and undo, come, and go back • your hopes will (Till your fears,&your fears will pul down your hopes again. I may come, but I may not come to Chrift: I will venture, O but I dare not venture:He will give me water of life, O but now I cade of the water of death, and Chrift will not quench my tnirft: Therefore you muft againftallreafonings of fence,ftick to the invitation,and to rheoffer,and tothe.promife.

* qTake heed of fyiritual jealoujies and fufpitions: for theft will a

opprtffe and hinder your thirfty fouls from coming unto Chrift. Take heed of There are fix things (of which whiles you have jealoufie/p-'^/jw/^-and fufpicious thoughts) they will affuredly keep you off from ff and Mt> coming to the waters, I. Of thegoodneiTe and kiudnefle in U S °*J' ^ " Chrift. 2. Of thcTulneffc and fufficiency in Chrift. 3-Ofthe w bereofmare intention and purpofe of Chrift. 4, Of the truth and fidelity )edom andfuf-of Chrift, 5. Ofthc freenefle and gcacioufnefle of Chrift. 6. &P&9M* the acceptance and beneficence of Chrift.

If you maintain jealous and fufpicious thoughts of thtgood- ofthegoodnefc neffe and fydneffe of Chrift ; He will not be good to my foul r aad kindnejfeof or of the fulnefft of Chrift j He hath not all the waters which chyi i i -my thirfty foul doth need .-or of the intern ion of'Chrift ; But he °/A be J Hlfle Jf c means not my foul in all thefe proclamations of goodnefle and ome'&m' mercy: or of the truth of'Chrift, but he will not performe all this ofchrift. m0n good of which he huh fpok?n and p:omifed:or ofthe freeneffe of Of the truth of Chrift^ out furelyhe ties mc to harder conditions and ex- ch r r *fi°

ed ? would heeverelofe with, and clafpe fuch a finner, fuch

I 2 an

enemy? I could hardly embrace fuch a one with love and boun* ty; will Chrift doit f

O thiifty finners I Take heed of the fine threds of unbeliefs Take heed of the modeftandhumbleacl ofunbelicf-.Takeheea of che'e injurious thoughts and jealuufiesand fears of unbelief: The harder thoughts that you have of Chrift, the ftronger dif-coungements and impediments arecaft upon you from coming unto Chrift: And let this futfice for the cautions. D'-cft' ut Now follows the diretlions which we are topra&ice : If we

would indeed come to the waters and drink. And they are thefe, W*. I. You muft ballance all things together : difcouragenunts and

BaUmcc all encouragements together: Arguments and arguments together; thing together. y ou mu [ t con f I( j er t he one,and confider the other ; weigh the one, and weigh the other; what will hinder, and what will Eiibt thing! further your coming unto Chrift, put the one into one bal-tbejfoouid thus lance> and put the other into the other ballance, There are fit together, eight things which thirfly finners fhould thus let together.

l. i. All their finnes and Chrtftr merits together; O fay

Their fins And thirfly finners, here are To many tins, and fuch great fins,no wa-Ckrijls merits, fcr j sa ki et0 wa (h away the guilt of them, or tocleanfe us from them, and thefe hinder us from coming I, but now fee the furTcrings of Chnft, and the merits of Chrift together with thefe (ins ; / he blood of Jeftu Chrift cieanfeth m from all fins^ I John 1.7. And if We confeffe our finnes, He u faithful and juft to forgive m our finnes , and to cleanse us from aH un+ righteotsfnejfe, veric 9. If you come to Cbriit, all your fins will be forgiven you. The Apoftle fpeaking of Beleevers in Chrift, faith, thlt all their treftaffes are jorgiven, Collof 2. I 3. So in Alls 13. 38. Through this man U preached unto ysu the for' givenejfe of finnes ; and verfe 39. By him all that beleeve are ]uftified: and Rom. 3. 25. Htm hath god fet forthto be a propitiation through faith in his blood* To declare his righteouf-■neffe for the remijfon of finnes that are pafl. The greatnefle of your fins fhould not fo much difcourage you from coming to Chrift, as the greatneffe of Chrifts merits ftiould encourage you to come to Chrift y Where (innc abounded , grace did much mare abound^ Roci.5'20.

2. All

2t All their diftrejfes and Chrifis cempeffions together : you 2.

are grieved, and you are troubled, you are tender and broken* Their diflreffcs hearced, you feel infirmities and anguifhes in confeience , and **& Cbrifti thefe make you afraid to come to Chrift I! Bot now fee the '«*tf«* merciful compaffions of Chrift and all thefe together, Remember that of the Apoft'e in fW.4.1 5. We have not an high Trie ft Who cannot be touched, with the feebng of our infirmities , but was in all points tempted like as we are , yet Without finne : verfc 16. Let m therefore come boldly to the throne of grace, that We may obtains mercj , and fnde grace to help in time of need ; You read of the bowels of feftu £hyift y Phil. U 8. There is none fo pitiful to a diftrefled foul, as Chrift; His Nature , is very full of mercy and pity ( He will not break the bruifed reed) H* office, is full of pity, He keeps the office of merciful companions : He is He U anointed to preach good tidings to the meek^\ and [em to binde up the brokenhearted , to proclaime liberty to the captives, and the opening of theprifon to them that are bounded to comfort aU that mourn t ]fa*6i. 1,2. Confider ferioufly you thirfty Hnners, who are fo burdened, and broken, and prtfled, and caftdown, here is large encouragement fo r you to come to Chrift; There is mer-cifulncfle in him, companion in him, bowels in him; and as it is j<?#r </»*/, to come to h*<m,fo it i* his office, to bind npyour hearts, and to comfort your hearts, and to kt you free from your bonds and burdens;Chrift is the good Samaritan 3 the good Phyfician.

3. All their rrantt and (fhrifls fulnefrc together : QjiefH- . 3-onleffe your fpiritual wants are many ! What fpiritual good is ^"r™?/ 3 there which your fouls want not > you want all , you need all, fylnefo. you have neither bread, nor drink, nor raiment, nor houfejyou muft be wholly fet up again. It is with you, as with the Prodi-gal, he (pent all, and wanted all; I, but faith he , there is bread enough in mj fathers houfe, and to /pare, Luke 15. 17. So though there be an univerlal want with you, yet there is an univerfal fulnefle with Chrift: There is light enough in the Sun, and water enough in the fea- there is fulnefle in Chrift to fupply all your wants; there are treafures hid in Chrift, and unfearchable riches in Chrift • Chrift is that height, and depth,

and

and breadth, and length : He is the Lord of glory , He is the Lord of life \ He is the Prince of peace ; He is the Lord our righteonfnejfe • He huh all for you, who need all, and can pi All in /ill ; what fpiritual good may you not finde in Chrifr 5 juftification in him, fan&ification from him , confolationby him, falvarion with him? fo that if ycu weigh things together, there is (til! more in Chrift to draw you to him, then there can be in your ielvcs to withdraw you from him. WI . 4« a All t lj e i r unw or thine ffe . and Chrifis freeneffe together:

thinelfe an! This is another thing which you lnfiltupon, as adtfeourage* Cbrijtjfrce- mem from corning to Chrift; We are unworthy ; VYeareno-vcjfc thing; We are worfe then nothing; We c?.n bring nothing?

There is no reafon in us why Chrift fhould give us thefe precious waters to drink ? O but thenconfiderit well, th^t Chrift is a fountain of living Waters, and waters flow freely from the fountains : you cannot lay down a price for thefe waters, and therefore Chrift bids you who are athirft to come and take of the Waters of life freely , Rev. 22.1 j. Thou wouldefl have asi*-td o[ bim> and he would have given thee living water , John 4, Living water, and but for the asking ! Beloved, all your en, jcymenrs are by Grace, you come by them freely ; the providing of Chrift was an Jid of Grace;the giving of Chrift was anact of Grace- the calling to Chrift is an aft of Grace. Allithe good you have by Chrift, are ads of Grace, and then ic will follow, that ic is not your unworthinefTe 3 but it is your worthineire which is inconfiftent with Grace, Rom. 11.6. 1/ by Grace , then it is no more of worlds, othirwife Grace is no more Grace : And if it be of wsrkj , then it U no more of Grace, otherw'fe work is no more work : So then your own unwor* thinefle is no difecuragement if you do rightly confider that the £racioufnciTe of Chrift abundantly anfwers the unworthi-riefle in a Tinner. • Vn *<? ">• Theyfhould fet their ieftnt and Chrifts invitations to-, gether: ycu look on your defires after Chrift and the xvaters % i m , with a fingle eye ; here arc defires indeed, but what of them ?

Here are longings for Chnft, but what of them? Verily ic is a 'tat mercy to have fuch longing defircs; and if with thefe uld caft the eye alfo upon the invitation of Chrift, there

would

II

would appear a great encouragement for you to come to Chrift and to the waters. Chrifts invitations of you', begins, when thefe thirfty defires begin ( Ho, every one that thirfteth % come ye to the Waters) and his invitation is warrant enough. What a fweet encouragement is it to a repenting (inner, that forgiving mercy meets him, as foone as ever he begins to repent ? 1 [aid I woulb confejfe my tranfgreffions unto the Lor A (Pfal. 32,5 ) and thou forgave ft the iniquity of my finnes : In like manner, what afurpafting encouragement (hould this be unto a thirfty (inner to come to Chrift, when, as foone as his thirfty foul calls out for Chrift, ChriR calls out unto his thirfty foul to come and drink of the waters? fo that now you (hall flnde the difcouragemenrs much overweighed by the encouragements; even the very thirfting may encourage you to come •. And Chrifts invitation, and call of you, doch encourage you to come: Remember this one thing for your comfort, that when Chrift once calls the pooifinner by name , there all ex- -^ ceptions and fcruples are filenced, the way and accefTeare free and fafe to come unto Chrift upon the fpecial call of Chrift.

6. They (hould /et t'-eir thirsiings , and the promifes °f r } K i tt ^ai m Christ together : I confefte thai the very difcovery of water is mi {xbtpomt[cs fome encouragement to a thirfty perfon ; but an invitation to together. come and drink, is a great encouragement. But yet a promife y

that if he comes he (hall not faile of waters, he fhall be filled and fatiated : This is of all other the greaccft encouragement. If you who are thirdy (inners did fully weigh this, me chinks it (hould over-poife all your doubting fears; you have to all the reft a promife of being filled,and fatisfied, if you do come unto the waters. You have a divine promife for this which is made up of peculiar goodnefte and infallible truth, you may not onely venture your life, but alio your very (ouls on a word jl. of promife from Chrift who is the Amen and faithful irn-nejfe.

7. They (hould fet their oftn rveal?nejfes and Chrifts ftrengtb together: You fee your need of thefe waters, and yet you rhir £ n mAh comenot; you know where theyare,and yetyoucome not; nc^micbri^ you know the precioufneile and bleffednefle of them, and yetyto/^, '

you

you come not, you hive a call to come, and leave to come, andyet you come not / And what is the reafon? O, we have no ftrength of our own to come; and thus you third ftill, and complaine ftill, and hold off ftill. I. buttbough you be weak, and cannot come by your own ftrength , yet why do younoc conlider Chnjl is firong, though you be rveakj yea, and when-foever Chrift calls the chirfty (inner to come, if that thirfty fin-mr will call on Chrift, Chrift: who gives him a call, will alfo give him ftrengJi to come: This indeed would encourage your hearts to come to the waters, if you did confider that it belongs to Chrift to give you power, as well as to Jbew jou favour : And that he is as ready to give the one as well as the o-ther: And that as he gives the waters freely, fo he gives port* er freely to come and drink of them. 8. 8 Laftly,They fhould fet Satans cbjeftions andChrifts en*

Sitms obicHi f mrs xo^ethtr : All that Satan faith agamft your coming, and ll'fwcn ^ a!1 that Cnriftfairh for your coming: As there is no temptation of Satan, bur you may findc an anfwerfor it in the Word of God ; So there is n> exception which Satan can make agair.fi: the coming of a thirfty finner to Chrift, but Chrift himfelf can furn.fh yoli with his aniwers fnflkient to difperfe and filence it: 1 he invitation of you by Chrift,and theproraifes of Chnft,w 4 !l ferve toanfwerall. Otject. y ou ma y not com «, f aItn Satan ! Thus you have been, and

thus you are, no warrant have you to come. Sol. What faith Chrift? Ho, every one that thtr/Jcth, come je

to,the Waters: Satan faith you may not come, but Chrift faith

\ o j may come, aid a better and furer warrant you cannot have

of coming unto Chrift then the exprefTely declared invitaiion

and u'l of Chrift. Ob'utt. W you do come you (hall not fpetd , you (lull not be fup-

plicd. faith Sa^an | there is no water for you. Sol. What fa;tli Chrift i If any man ih'nfls let htm CJm? unto

me, and drt>.\ John 7. 37 Tea, let him take of the Water cf

of life ;W//, Rev. 22. 17.'

And thus you have heard the firft direclion what courfe

thirfty finrurs fhould take chat they may be able to come to the

waters; Namely, a right balancing of di(cou;agements and

en-

LI

encouragements together: And yet notwithftanding all this, . perhaps thirfty Tinners are not able to come: Therefore in the fecond place take another Direction.

2. If you who are thirfty Tinners would be able to come to 2. the waters ; Then ft five earneflly with the Lord to workjhat Strive with the work of faith in yottr harts. ' Lord to nork

Four things I would fpeak concerning this Direaion. fatf/" 7 **

1. Thereisanecefiity of faith for coming to thefe waters, p'ouribims con

2. There is an efficacy in faith, which if you could attaine, h ceming ttit di* would enable you to come. rttlim.

3. That God onely can work in you this work of faith.

4. Thatifyouearneftiy feek him for this coding faith, he will give it unto yon.

Firft, The re 0 a neteffity of fa'th for coming u*to C^'ft > ^€rc ls a * s and unto the waters; As there is a neceffi'yof natural princi- eejny of faith oles.for natural actions, (the eye cannot fee without a vifive# r ,f ew/w £'° principle; The hand cannot move without amoving principle; J The body cannot ftrive without a living principle. ) So there is a necefli y of a fopernatural principle, for all fupernato-ral actions,it is impofiible to come to Chrift, and to drink of the waters in and by him, without a fupernitural principle, and that principle is faith : this is that living principle by which you come to the living Chrift, and drink of his living waters: And no other principle have you wrought within you whereby to come unto union or communion with Chrift, either to partake of him, or of any Tpjricuil good by him,buc faith.

Secondly, if this fnith Were wrought in jott % it is of that efficacy that yon would be able to come to Chrift I for as g?? ts / n f'

r U . { • L ,, • 1 r x if Oicy in faith to

faith is wrought by an^Almighty power (no leflegoes out enable you to

to the production of it) fo where it is wrought, it hath a raigh- come.

ty power over the heart of a finner, that it will lead up , and JL~

bring the heart to clofe with Chrift, agiinft all the power of

hell, and againft all the powers of unbelief. And in truth it is

(if I may fo exprelTe my felf) the very natural rv?k of faith ;

the work which naturally it inclines unto, namely, to over-

fway and encline the foul to Chrift, it is the fpiritua! bias on the

foal drawing us unto him. An invitation and a promife , and

Chrift himfclf, will fway with faith to draw it to them.

K Third.

r

66 Directions for Chap, a

xr««.,, M -,„„l Thirdly, nome can live or work, thh faith in you but God.

Hone CM VPCri! | ^ • i ■»-. i r 7* i \ r I . „

tbiehitb inus w " 0ls the Father of light J , And from whom every good gift but onclj God. doth come, James I. 17. No man can come to me except the Father draw him, John 6.46. And therefore Belecverr (3s Tleleevers) are faid Co be borne, not of blood, nor of the Will ofikefi(Jh t Kor of the ^i/lofman.but of God, John M2, 1^. Andlaftly, If the Lord be earneftly fought for this faith, Ifvec time ft Ij (which isonely his gift) tie will affuredly givf it : He will be feek bim for it, found cf them that [eck^ htm. His promifes are full, and clear, be mil gi V c it. andcertaiae, both for the giving, and ftrengthening of faith: And therefore you who are thirfty finntrs,and (at leaft to your own apprebeniions) are deftitute of faith, Get you to God and pour out your hearts before him : O Lord we need a drift, and all the good by Chrift , our hearts do pant and long for ^L him; com. to him we cannot without faich, and faith we cannot have unkffe we come to thee : Now Lord reveale thine arme, put forth thine own ftrength, give us to beleevr , work thine own work in us, and for us, draw us to Chrift, and we fhall run to Chrift ; perfwade us that we m3y come, ftrength-en us and we (hall come; make us willing, and then ue (hall be willing; make usable, and then we (hall be able to do/e with Chrift, to truft on Chrift ; to take hold on Chrift , and to drink of all the waters by Chrift. Could webeleeve,wefhould, . come and taftc how good thy Chrifts is; how fweec thy love is; howpleafantthy mercy is; how comforting thy joy is; how exceeding thy peace is! O give us water or elfe our thirfty fouls will die ; O give us faith to come to the waters, or elfe our thirfty fouls die I

3. If you would be able to come to the waters, pray for the

Fnyfor thefpi Spirit 0 r r^a . In this ca fe a jf 0 it j s true> h „ the s jrf $ ^ MfCb,ifi. quk ^ nh% The Spirit Of"

of Chrift, is the Spirit of \ife % and he is the Spirit of power ^ and he is the Spirit of /i^rr// ; Where the Sfirtt of the Lord is , there u liberty, 2 for. 3.17. Yea , he is the Spirit of faith , 2 Cor. 4. 13. Before we enjoy the Spirit of Chrift, we are in bondage unto Satan, and unto our own corruptions! and unto our own doubts and fears (we bave fla-vifh thoughts of God, and fears of God); But where the SpL -^ rit of the Lord is, there is liberty ^ the Spirit of Chrift frees

Chap. 2. thirftyfinners*

us from our fpiritual bondage, frees us from the power of Satan, and Iufts, and unbelief, and our flavifh fears: And befides that, be gives us power and freedome to come to God, and ro come to Chrift, to pray 3 and to belceve, and to hold up communion, Sec. Opray for this Spirit of Chrift : He is promii'cd often, £^^36.27. / rtMl put mj Spirit within yon , and Lukje it. I 3. Tour heavenly Father trill give his holy Spirit to them that aske him : You are now in pnion and in (hackles, but gee you that Spirit, the prifondcors would be opened, and your chains would fall off, as Peter j did, you would not be hindred nor clog'd any longer with Satan or your own hearts , bu: you fhould be freed from them, and made free toc^w*, yea, to rtinnt to your Chrilt, after whom your hearts do fo much thirft.

4, To thefe might be added , ^Attendance upon the Lord, 4.

and patient waiting upon him in the ufe of hit Ordinances, Ait mi upon the until he fends forth the Rod of his po*er, until! he makes his L i r ^ l r b f : a ^ Name and thegreatnelTe of his power known unto your fouls; JJ^ r tn By thefe waters of the Ordinances doth God convey unto you all your ftrength to come and drink of thofe waters of life in Chrift: They are the QlaJJe, in which we behold the glory of the Lord (the glory of his loving kindnefTe, the glory of his mercy, the glory of his grace, and all thefe are drawing.

The Gofpel Ordinances are The Gcfpei Or-

1. Comforting Ordinances: they are a good word, they ti***cts?* fpeak good ncwes, they preach glad-tidings to wearied and di- Cm f 0TUn & ftreffed finners.

2. Clearing Ordinances: they dear off your darkneffes, cleirinr. and your miitakes, and your doubts, and your expectations,

and (hew you your intercft in and title to Jefu* Cbrift.

3. Perfwading Ordinances : They prefent unto you the ?er fading grace of God in Chrift with fuch fulnefle, willingneffe, kind- " neiTe, frecnefTe, and earncftneiTe, fo that your hearts are overcome by them.

4 Communicating Ordinances: lively oracles indeed, they commm' do not onely reveal and offer, and command, but alfo they do work and help your fouls : By and through them doth the Spirit of Chrift effectually work on your wills implanting faith,

K 2 enabling

enabling faith to clofe with Chrift, tnd to lay hold on him.

SECT. VII.

^W/?. 3. fJO.v any thirfty finner may how tb*t be is come, and

Hew l tbirfiy £Lhath indeed drank of theft water u

tbiTb^bltl" Therearc four things which will difcover unto you, whether

drAnk oftbejc indeed you hive drank of thefe waters.

witers. I. If you have indeed drun\ of thefe waters, then joh can

Sol. tell their tafte, and of uhat relifh they have been With jour

U fouls: As they who did eite Mama, they knew the tafte of

Bytbeuficiil it to be lik* wafers made frith honey, Exod. 16 31. Or as

ulijl) you hue j) 4V ^ fpafce, Hofr (wen Are thy words unto my tafte,fleeter

ijtxjev, crs> tfonhonffumomy mouth, Pfal. lip 103. Or as Solomon Ipakc : My fonne , eate thou honey becaufe it is good, and the honeycomb frhich is fweet to the tafte , fo /hall the knowledge of wifdome be unio thy (oul when thou haft found it ; then' there fhafl be a reward, &c. Prov.24. 13,14, Thus can the thirfty (Inner fay experimentally when he hath come to Chrift and drank of thefe watersjThey were fweet unto my tafte, they are indeed the waters of life, and the Wells offalvation, and the breads of conlolation : Nothing elfe could comfort, fettle, an-fwer,fatisfie my (ou\:Tby worfa (laid Jeremiah ch.i 5.16.J ftere found,and I did eate them, and thy JVordvp&unto me the joy and rejoyci»g of mine heart. So when thirfty finners have drank of thefe waters, they can cell you of this tafte, they can tell you what a tafte the love of God hath; and whit a tafte the mercy of God hath ; and what a tafte the goodnefle of God hath ; and whaf a tafte the blood of Chrift hath : Other perfons may tell you Hiflorically of thefe things: But experimentally none can but fuch as have drank of thefe waters: Hie fruit was fweet unto my tafte, Cant. 2. 3. His mouth is moft ftvect , yea he is altogether lovely • ThU is my beloved^ and this is my friend^ 0 daughters of Jerufalem, Cant.5.16. ?> a. If you have indeed drunk of thefe waters, There n*iU he

4 dif+

Chap, a thirfly fmners. $9

* difrtlifhing of all other waters in Comparifon of thefe. No By tbedifrelijh

wan (faith Chrift, Luke 5, 30.) having drunsold wine , fir ait °f Mother m*

Way defireth new , for he faith the old is better: So when you tcrs '

havedrunk of thefe waters fof the peace, of the mercy, of the

joy, and of the comfort in and by Chrift) all earthly comfort 5 ,

and joyes,ani delights, are as nothing to you in comparifon of

thefe : What Chrijl Cpake of his Church, that may the thirfly

(inner fpeakof Chrift, How much better is thy love then wine,

Cant. 4.10. the fame the Church fpeaks of Chrift, C ant - ,#2 *

Mark that pafoge of Paul in g J. 6 t 14. God forbid that I

fhould glory , fave in the cr&ffe of oar Lord Jefm Chrift by

•whom the ftorld v* crucified unto me , and 1 unto the world.

He found fo much good, fo much fatfsfadion , fuch a fulneiTe,

fuch afweetneiTe, fuch an happinefle in Chrift, as drowned all

the world unto him, as crucified the world unto him: Ail

wordly things were deaded by them : You may read of Auftin

in his Confvjftons % that before he was brought in to Chrift, how

delightful his (innes were unto him, and how pleafing the

eloquence of Tullj was unto him: But after he was brought

in to Chr ft, and bad tafted of thegoodnefleofGod in Chrift,

the fweetnefleofChriftdrownedall thofe linful delights, and

humane delights. Thcthingsof the world are great with us

before we come to Chrift, and tafte of his waters, but after

that we have tafted how good the Lord is, now we can fay as

Davidy One day in thy Courts is better then a thoufand } and

1 had rather be a door-keeper in the houfe of God y then to dwell

in the tents of WickfAnefte, pfai. 84.10. So 3 &c. Auftin faid.

If one drop of the joyes of heaven might fall into Hell y it would >

dromon all the bittetneffe in Hell ; and it is as true, that the tafte of T

one drop of the grace and love of God in Chrift it drowns all

thebitternefle in the foul,and all the fweernellein the world.

3. If you have indeed drunk of Chrift, and of thefe waters 3-

you have then found a longing dejire to drink more of them, ty&hngfagafi Thefe waters have a ftrange vertus in them, as they do fatisfie tcr mrc ' your thirds, fo they do encreafe your thirfts, they do never dull and takeoff your fpiritual appetite, but they do ever quicken and enlarge the fame : confider a few particulars for this.

That

Horv a thirjiy Jzrwer way know Chap.2

That concerning Mofes y Exod. 33. 17. The Lord fatd unto Mofes , Thou haft found grace in my fight , and 1 kpow thee by name \ Was not this a wonderful manifeftation of the love of God unto Mofes? did not this fatisfie him? furely no, bat rather it railed his defires, for through that Mojcs faid to God , verfe I 8. / befeech thee fteVo me thy glory : That of the Church, in (fant. 2. 3. / [ate dotone under his fhadow with great delight, and his fruit Voat fweete unto my tafie. One would think that this might have Talis fied the Church to enjoy fuch a delightful, and fwecte communion with Chrift: But it did not •* It onely raifed ftronger and higher thoughts, for (verfe 5. ) He tries out , flay me mth fl*ggons t comfrt me with apple j , for 1 am fick^ of love. She had tafted forae drops of Chrifts love, and now ftie craves for abundant manifeftation of his Jove (flay me with flaggons) and the experience of love made her ftck^ -with love ( that is ^ wrought in her a more vehement de-fire more fully to enjoy the prefence of Chrifts love. That of Taut in Vhilip. 3. 12. J follow after if that I may 4p* prehend that for whxh alfo I am apprehended of Chrift Je-fus. (verfe I 3.) I count not my felfe to have apprehended , But this one thing I do , forgetting thofe things which are be-hinds , and reaching forth unto thofe things which are before. (verfe 14.) 1 prejfe towards the rnar^e for the price of the high calling of God in Chrift Jefus. Marke the Apoftle, he had attained to the Excellency of the knowledge of Chrift , verfe 8. yet this did not fatisfie him , he ftrives alfo for the Experimental knowledge of the efficacies of Jefui Chrift : verfe 10. 7hat 1 may know him and the porter of his refur-retlion; yet this did not fatisfie him, but he proceeds yet further; I follow after (verfe 12.) // that I may apprehend that for Vvhich alfo I am apprehended of fori ft fefus. Nor yet did this fatisfie him, his defires rife higher, and higher, he prefleth forward for the price of the high caking of God in Chrift fcftu % verfe 14. 4. 4. If you have indeed drunk of trjefe waters , then

Bj finding the you have found the vertue of them. There is a foure-fold venue of tbem. vertue in thefe waters.

1. A quieting vertue: when we have drunk of the waters *A quieting of jollification by Chrift, our fouls are now at reft, conscience v ^ w «

is at reft. Being, jufiified by faith , we luve peace YW/& Qod through our Lord J'ejw Ckrijl^ Rom. 5. 1. and having peace with God, we have pea"ce in confidence : Indeed before thac you are able by faith to drink oL thefe waters, your confeien-ccs are full of fe3rs, and troubles, and anxieties, what (hall we do? what will become of us? How (hail we appeare before God? and how (hall weanfwer him? and will he ever be pacified ? But after that you have drunk of them, after thac you have got Chrift,and fee your juftification by his righteouf-nefle, and finde your difcharge and full remiftion in his blood, and know that God is your reconciled God and Father in Ghrift, that he loves you freely, and hath received you graci-oufly; O what peace, and joy, and reft flowes from this 3 con-fcienceceafeth to trouble and accufe ! Nay, it begins to (peak peace and comfort, and doth excufe you. We rejojee in God through our Lord Jc[m Chrifl > having now received the at* tonetnentiRom.^iii.

2. A cleaning and he ding vertue : Thefe waters can do Ackinfagwi that which no other waters can do : they can heale fouls, and balingvcnuc* ckanfe fouls; They cleanfe from all filthinejfe of fiefh and {pi-

tit. You have had heretofore hard hearts, and proud hearts, and vaine hearts, and filthy hearts, and impatient hearts, and earthly hearts, &c. O/but when you come and drink of thefe waters, they will foften your hard hearts, and they will humble your proud hearts, and they will purifie your filthy hearts, and they willfubdue and meekenyour impatient hearts, and they willraife your hearts from earth to heaven. The more you tafte of the love of God and mercy, and Chrift,the greater joy will be in your hearts. There is an admirable vertue or power in thefe waters to quicken the dead, to change the finner, to alter the condition of the foul, &c. You may read all thefe vertues in Mary Magdriin , in Zachem $ in thofe in Atl$ 2, In Paul , in the Jajlour , and the Corin-jbians^&Cn

Z\ A

3. 5. hjfrucifying vertue , when one is come toChrift, and

A fructifying hath drunk of thefe waters, he is now like a tree planted by venue. t ^ e riVeYs 0 f uaterl. 1 am the Vine , je are the tranchej :

He that abidetb in m?, and 1 in him, the fame bringethf^rtb much fruity John 15.5. In Rev. 22. r. 'I here is a rtver of water of life-, and in verfe 2> on either fide the river there was the tree of life which ba e twelve manner of Jruits t arid yeelded his fu'us every moncth : Jefus Chnft is * living root, and afiuitful roor,and everyone who is come to him, and par* cakesof him, is a living Chriflian,and airuitfulChnniin : he hath a fruitful heart, and a f turiul life^n Cant. 6 6. the Church iscompared untoa flacky o> fheep which goes up from wajhing t whereof every one beareth Ctoini , and there it not any one barren among them, Rom. 6. 22. Being now made jree from /inne l ar,d become fervants to God, you have your fruit unto hol'tneffe, chip. 7,4. You are married unto him who is rai t ed from the dead, that we fh'juld bring forth fruit unto God, 4* m 4, y* fupp)rting vertue: when \ou have drunk of thefe

vtnSc ^ waters,they will uphold,and mpportyeu under all your ni.is, and lofLs,and wants, ani afrli&ion, Pfai. 25. 2. Heleahth me bepifJe the pill witers, vcrfe 3. Hercftoreth my foul^He leaies me in paths of righteoufnejfe ; verfe 4. Though 1 Malice through the valley of the fhadow of death , / will ft are no evil , for thou art with me , thy rod and thy ftxffe thej comfort mr. When a poor thirfty (inner hath tailed how good the Lord is, when he hach drunk of the water of life, when he is come to the enjoyment of Ch: ift, and mercy and love : why, ihefearc refrejhng fjtisfaBtons for the prefent , and thefe are fupporting cordials for the future : This trouble is upon him, and that arfl clion is upon him, and that lode j but now, he can encourage himfelf in the Lord hi* God 1 I wiil go to my God and Chrid, and there I (hall finde all: Bur now, he can comfort himfelfin Chr.ft his Saviour; yet God loves me, yet my beloved is mine, and I am his ; yet nothing (hill be able to feparatc me from the love of God which is in (,'hrift Jefus my Lord.

SECT.

SECT VIII,

A Third life which I would make of this point, fliall be infiruSiions fir oflnftruftion unto thirftyfinners who are come to thtf™ b ** h f vc waters, and have now drunk or the waters. mws.

There are feven duties which do in a fpecial manner concern you. I#

1. You fhould he very thankful to your good Cod: your B ,, ^ r ? fouls fhould now bleiTe him who hath opened fuch e Wells of/«/, falvation, and likcwife who hath opened your hearts to come

and drink of them ; Beloved, God hath (hewed unto you fin this) an infinite mercy, and an infinite powcr 3 and an infinite goodnelTe. It w&s infinite mtrcj, to make you thirfty, and to prepare full waters for you being thirfty. Jt was infinite potter % to perfwade your hearts, to anfwer ail your fear«,to overthrow all impediments, to overcome your fpirits, to work faith in you, and to (Trengthen that faitb 5 that ye were enabled to come to Chrift and to the waters; It was infinite goodnefie y to anfwer and to fulfil thofe great defires of your fouls, to fatisfie all your longings, to fupply all your wants: O what mercy, what kindneile , what goodneffe is this, that your poor, un* worthy, needy diitre(Ted, craving thirfty fouls, fhould now en-Joy a Chrift ! pardoning mercy ! reconciled love ! juftifying righteoufnefle [ renewing grace I peace in confeience ! the joy of the holy Ghoft, andallurance of falvation ! That ail your fears are filenced ; that all your tears are removed; that all you burdens are eafed; that all your prayers are anfwered; that God is now your God ; Chrift your Chrift:, that your languishing fou's have tafted of, and are polleiTed with the beft of mercies, which God hath promifed ; your delires have been very high; the waters very precious; your fatisfacYions very fweet -, and your thankfulneffe (hould be proportionable: It is impoflible that any fhould tafte of thefe waters , bat bis foul muft blclTe God for them: O bleffe your God, and praife him who hath fatiified your fouls with goodneffe,

2. Since God hath now brought you to the waters, mak* ~ ih V »fe of tbcm 7 -dtinl^ abundantly ; you cannot over-drink your ^tr/

L felves

jfelves with thcfe waters: Grace puts no reftraint upon you, Cant. 5.1. Drinl^ ye , drihl^ abundantly , 0 beloved, Vh\. 81, ic. Open thy mouth Wide and 1 Kill fill it. Ephef. 5.18. But be filled with the Spirit: Caft up all your wants, remember all your thirAs, all your fpiritual good which your fouls did need; And moreover confider all the reft of your prefent wants: And being now come to Chrift, and to the wa;ers, fully fatisfic your fouls; all are yours, beciufe you are come to Chrift, and he is yours: your invitation is full, an J the pro-mife is full, and Chrift is full, and the waters are full: Let not a little of Chrift, and a little of mercy , and a little of grace, and a little of comfort, latisfie you : drink anfwera-blcto ycur wants, and thirds : As the wido\\> brought vejfell after vejfell to receive the oyle , untiil ell Were filled; fo do you, multiply faith in the ads thereof, renew it, enlarge ir, put forth ad after ad until every want of your fouls be fully fupplied. The fountain is full, and you have a full right; your right is univerfal, you may claime s and you may enjoy all good as well as Any one particular good. Before you come to Chrift you doubt of all, and wncn you are come to Chrift, you doubt of this or that good; but never diftinguifh where grace doth not diftinguifh : IVhatfoever )ejhallas\e the lather hi my name, he will give it unto you \ ask? and you/ball receive, ohn 1413* thn JQiir j Qy wa j y e f ull faith Q^jf^ ^ okn l6>Z4 VV hy ? every

fpiritual good is necefTary for you, is gromiLdto you, is open for you,and comes off with the fame freenefte.and wiilingnefle. 3. Seeing that your thirfty foulsare brought unto the wa-f , ; ?' ters, therefore quench your thirflt daily ; every day you will

InrTs'duity. fcnde third, and every dayyouftiould quench ) our thirds; It is a truth that no Chriftian knows all his wants at once , but fome appear at one time, and fome at another time. Temptations difcover our wanrs, and Afflictions difcover our wants, 2nd defperations difcover our wants, and the breaking out of corruptions difcover our wants, and the fervices which we are to performs, difcover our wants : One day youfhall findc a a want of patience, another day of meeknelfe, another day of humility, another day of faith, another day of love, another day of heavenly-mindednciTe, another of quickning and of

fofenings

foftnings,or of fnpporc, or of comfort; and as you find daily wanes, fo make daily add rcffes; The fountaine runs every day, The goodnejfe of Qod endnrethcontinually , Pfal. 52. I. Je-ftu Chrift yefierday and to day , and the fame for ever, Heb. 13.8. Hit mercies are renewed every morning, and hi$cempajfi* ons fail not, Lam. 3. 22. 23,

4. Strengthen yon faith : That is the vefTel to draw the

waters, and the larger the veiTel is, it will take up the more wa- strcnttblpjm

ter. Had you a larger Faith, you might have larger mea- /^.

fares of Grace, and comfort : why do you complaine ? why

are you deje&ed .* The hand of the Lord is not (hortned , and

the grace of Chrtftis not (rraitned ; but you are ftraitned in

your faith ; were your Faith encreafed and enlarged, all would

be encreafed and enlarged. Ton have not (faith the A pottle)

because you aike not : you aske and have not (fay \) becaufe

you beleeve not, you aske , and beleeve and have , but then

it is according to your faith; as you do beleeve, fo you fpeed;

if you aske a little, and beleeve a little, you receive 6ut a little;

If you aske for much, and beleeve much , you fhali receive

much; O fhengthen Faith i the more Faith, the more of the

waters: had you more Faith, your returne would be fpeedier,

and fuller, your fouls would be filled with Chrift, and ftrength,

and comfort, were your Faith more enlarged.

5. Dslru/t yo»r God no more , and fufpeft not your good Chrift any more: O what fears, and doubts.and exceptions had p.* |* you when you were invited to thefe waters ? But yet when you q q I came to Chrift , you found the waters of life were given to you according to Chrifts promife. Now learn in future times not to hearken to your own hearts, but unto Chrift: Not to hearken to Satan, but to Chrift : Not to hearken to your own feeling, but to Chrifts promiie ; All is made good unto yoa which Chrift did proraife to you: why, make this one ufe of the experience of Chrifts promife fulfilled and made good unco you already: As to rejeclyourown fears,and to truft yourChrift: for any good which he promifeth you. He told you heretofore that there were waters for thirfty finners,and bade you to come and you (hould drink of them, though you feared much, and difputed much,yet you found him gooa and true;A choufand to

L z one

ntmcrc.

j$ as have dmn\ oftbefe waters . C hap. a

one but you have (at prefentj forae fpecial wants upon your fouls, and alfo fome fpecial fears and doubts upon your fools. And you are doubting again, and queftioning again ? But why is it thus with you? Have you not a command from Chrift to make jour requeft known ? and have you not a promife from Chrift , that whatfocveryou aske in lis Name he will do it; and have you not had experience O Chriftian J thy Chrift is not Tea ani Nay : and his pnomifes are not Tea and Nay \ AII the fromijes are Yea and in htm Amen^ 2 Cor. i. 20. Therefore J give no more way to thy diftruftful heart, but reft on the Word of Chrift; thou haft tried it, thou haft found it a fure Word, therefore fear no more, and difputeno more; beleeveftill,and ftili (halt thou finde waters for thy thirfty foul. £ # 6. Help, and coun\el y and comfort other poor thirfty ftnners 9

Hclp i coun[d& Who are fearful and umhjful: Now you have found the way comfcrt other t0 the waters, be pleafed to (hew 1 hem the way to the waters : \y {tuners* As face anfveert to face Jo do their hearts anffter your hearts, and iheir wants anfwer your wants, their longings anfwer your longings^ and their fears anfwer your fears, & their except^ onsanlwer your exceptions, and their temptations anfwer your temptations O pity them as Chrift pitied y 011 .and help them as Chrift hath helped you •, lead them out of the wilderneffr; direct them the right way to the land of promife; advife them againft hope jo beleeve in hope; Tell them what way you took 5 or rather what way God took with you,to bring ycu to Chrift, and to drink of thefe living waters, &c. It is a great honour to help any, though but one ftep towards Chrift; and it is a fpe-r tal duty on all who have taftcd the fweetnefTe of mercy, to direct troubkd and thiifty (loners how they may come and tafteof the fame mercy, Vfal. $6. 16. Come and hear all ye that fear God , and I mil declare what he hath done for my foul.

j. For ever regard and pri*e the Mintftrj of the Go$el\

7 tthen thou haft eaten and art full^ beware that thou forget not

*#*'.'**. the Lord thy God, Deut. 8. i c , 11. So fay T, when God hath

%p/oft')c' b rou 8 nt y° u t0 tue waters, and hath refreflicd your thirfty

QofptU fouls, beware that you (light not the Gofpel, northeGofpcl

miniftrations : It was the Miniftry of the Gofpel which flayed

"P.

up thy drooping fou! i which revealed Chrift and the waters for thy thirfty foul, vs hlch called, and invited, and encouraged thy perplexed foul; by it faith was wrought, to enable thy feeble foul to corns and to drink of the waters which were un> to thee as life to the dead, as liberty/to the caprives, and as oile of gladnefTeto thy mourning heart. Now love theGofpd, and honour the Gofpel, and encourage the Gofpcl \ Vnltffe the Lxx9 h.td been my delight, 1 had p:n(hed in my *flMfar 9 faid David, Pfal. 119 92. / will never forget thy precepts Jor rfiib them then baft quietyed me, verfe 93. So had it not been for the Miniftry of the Gofpel, thou hadft dkd for Chrift (defire the fine ere milke of the Word; If fo be jott have taft* id that the Lord U gracious, I Pet. 2.2,5.)

SECT. IX.

\ Re thirfty finncri invited tocome to the waters, and may Vfe.+. l\ every one of them come > And are any of you who have C**fmf*r aeen thirity finners,now come to Chri(t,and to the waters?an. have you drunk of them ? All that I have to fay unto you , is, Mtu.* Be of good comfrt, rejoyee and be exceeding glad: There are five words of comfort which I would leave with you.

1. Yon have tailed of as gracious love^as ever God /hexed '«

to poor finners : God indeed hath loved you, his love hath been **b*vt t*(le£ wonderful to your fouls ;it came from his love, that jour hearts c - &#* m Lri •xere thus fet towards Chrift , with fuch apprehenfions of him, and fuch thirfting defires after him, that Chrift alone becomes the object of your hearts, that nothing in heaven or earth were fo defuable as Chrift : It came from his love to uphold thejc thirftings in jou 3 againft all your fears, anddifcouragements, and temptations : It came from his love that your fouls at length were brought to Cbrift, that you were made willing and able to lay hold on him ; It came from his exceeding love that you have tafted (in forae meafure) of all the waters of Chrift ; That you are juftified, that you arc fan&ificd, that you are refrefhed with the comforts of the holyGhoft: what is Iove,ifthisbenotlove ? and what is comfort, if this be not

corr>

Comfort for fncb

Chap. 2

The

XVCT

2.

rightly

comfort. Brethren | Judge of Gods love unto you by what he doth for your foals ? and judge of Gods love and dealings to yourfouls by the reference of them unto Chrift! To bring a foul to Chrift to give Chrift to you, and you to Chrifr, chis is love, the higheft, the chiefeft love.

2. The faving rvork^ is rightlj wrought in you : and truly to know thar,»s a lingular comfort: God hath Co carried on his

wroiigbunpu. own work of grace in you as he doth in all thofe who fhall be faved.

i. He hath given you a fight of your finnes, and a fence of

your wants. 2# He hach opened unto you the fountain of life, and the ftreams of living waters.

3. He hath formed in you ftrong and continuing thirftings after the fountain of living waters.

4. He hath perfwaded and overcome your hearts, fo that upon his invitation and promifesyou are enabled by faith to come unto Chrift, who is the oncly water for a chirfty foul.

5. And now being in Chrift you have tailed, and you have drunk of thefe precious waters. Why? This is the right work of Gods grace on your fouls; Thus it begins, thus it goes on,and thus it ends When the work is a falfe work, is not as prefumptuous (elf-deceivers perfwade themfelves of Chrift and of mercy; But either they never had a right fenfe of their fouls condition, or they never thirfted for Chriftatall, or their thirfts were put afide by fome other thing then Chrift : i: is a real comfort to be brought to Chrift, and it is an exceeding comfort to know that we are in a right way indeed brought to Chrift.

^ 3. There is a fure foundation laid for ali jour peace, and for

*t • r all your hopes : Beloved, remember it, that union with Chrift, There u A Cure J r J , \ r x • 1 r •

fQiininionLid 1 ■ * s ™ e ***v * n " J Hre foanaahon 0} peace %n conference : for alt/our pace That peace growes on no root but this, and on this it doth grow: Peace which depends on Chrift who is our peace, who makes our peace, who juftifies us, and reconciles us to the Father : This is true peace indeed, and fuch a peace is your peace, who thirfted for Chrift, and are now come to Chrift, and have tafted of mercy by Chrift, 2. It

2, Ic is the fure foundation of all jour future hopes : yoar And of all our foulf have now a fure and ftedfaft anchor : you may with bold- future hopes. neffe go to the throne of grace and mercy, for you are come to Chrift who onely is our hope, and a full hope: Chrift in you the -^* hope of glory^ Col.2.27.

4 fou never need to fear fupplies: you are fully provided, 4. for you are brought to the very fountain; to a living fountain, rou never need to a full fountain of living waters. Why? Chrift is all, and fo fear fupplies, hath all, and all comes freely from him ftill, and ftill hath all the waters which a tbirfty foul doth or can need; and it is but to aske and have: what doth or can a foul need , which may not be fupplied from Chrift: ? and what will not Chrift let out to every one who is come into Chrift ? What Chrift is, he is to you, and what Chrift hath, he hath for you^and what Chrift hath to do asaMediatour, he will do it for you -.If Chrift can find righteoufneiTe or forgivenefle, or loving-kindnelTes, or power againft corruptions and temptations, or peace, or ftrength, you are fure of all, becaufe you are fure of Chrift.

5. The foul lives for ever which drinks of thefe waters : £

Our Saviour faith it, jvhofoever (hall drink of the heater that I y mr fads fiM fhall give him , fhall never thirfl; Bm the Water that 1 fall live forever, give him, frail be in him a Well of water fpringing up unto eternal lifc^ John 4.14. Thefe waters come from heaven^ and thefe waters faiie not till they bring you to heayen.

-

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££lr- J. jL;'-. p

CHAP*

_^ *

The poorejifinners

Chap. 3

#i##I#e#ii^t#M#«i

CHAP- III

ISAIAH 55- i«

Andhe that hath no money come ye buy and eate.

Ou have heard fomething of the invitation of thinly Tinners, and now I am to fpeak forne-thir.g of the invitation of poor empty finncrs ( fad he that hath no money, come je, buy and eate. ) The Proportion which offers it fclf from the

tcx p ,isthi?,

r Dol~i. Thai the poor eft [inner may come to Chrift. ( And he that

The pwcji fin-k*th no money (Not any at t\\) Come ye,&c.) Macth. 11,5. The iters ynij come to poor have the Gojp:I preached unto them, Luke 4. II. He hath Cbrifi, appointed me to preach the Gofpel to the poor: And what isic

to preach the Gofpel? But to hold out Jefus Chrift and fal vation in and by him,to offer Chrift, and to invite unto Chrift, and to intreat and perfwade to come toChrift,and this Gofpel is to be preached to the poor, Luke 14. 20. Bring in hither the poor, and the maimed, and the hdt , and the blinde. Here are poor people indeed, who had neither eye: to fee, nor feet to go, nor ftrength to ftirre, nor money to bring, yet faith Chrift, bring them in, Rev. 5. 17. Thou art Wretched, and miferable, and poo>e, and blinde , and naked, verfe iS, / comfel thee n buy of me gold tried in the fire , that thou may eft be rich, and White rayment, that thottmayeft bec/o:hed } &c.The former verfe fcts out poverty in ail the perfections, or rather in all the extremities of it, lower then very nigs, lower then all wants, even to wruchedntiTeand miferabienciTc ; yet faith Chrift to lbcfe,in the next verk', / ecunfeithee to buy of me, &c % As if he fliould

fry;

fay, Come to me and you may have all this poor condition helped 9 andfupplicd.

There are only three Qjieftions unto which I would fpeak for the Illuftration of this.

i. What is meant here by him that hath no money.

2« Why Jefus Chrift is pleafed to ftx his invitation on the pennileile (inner , If I may fo phrafe it, rather then on other.

3, How it may be demonftrated that fuch may come to Cbrift.

SECT. U

WHat is here meant , by him that~hatIonomoH)> The words are ( lkie the former) Metaphorical, and £>ueft*i* as thofe rcfpe&ed the thirfrs of the foulc , fo do thefe refpecT: #^f w mem the. IntizeKCtet of the foul. The foul «4n neceflitv as well as *>y bmtbit the body: Tr.e nun may have no money wherewith to buy <-,./

food otraymear, and fo the foul jn its kind) may have no mony to trade withaJl, to purchafe the lpiriruall fupplies of its owp.fpiritual wants; being thus taken in a fpiritual fenfe. There are rive things to be nnderftood by him that hath no mony.

Every [Inner who is (enfihle And apfr then jive ofbis fpiritual miftries tad warns; of his many finnes, of bis cxtream wret« *•

chednefTe by (in : and of rmgreat wants and need of Chrift and ° nc f en ff e , °f and cnercy and grace; every finner is really in want, and even milmu!?*' he that thought he lacked nothing (ivhat do 1 jet vcani) he wanted one thing , and t&ac one thing was every thing ; he that wants Chrift, wants all; But the finner (who in the Text) hath no mony , is one who is fenfibie of his foul-wsnts : He is fenfibie ofhisignorance, and chat he wants knowledge, he is fenfibie ofhisbardneifeand that he wants a foK heart; he is fenfibie of his pride, and that he wants afibumole heart; he is fenfibie of his uncleannefs, and that he wants a cleancheart-

M lie

hz is fcnfible of his wicked heart and ungodly life, and chat he wants jefus Chrift to be his righteoufneiTc and Sanotification and Redemption and peace, &c. ■ Z. U is a [inner tvhoii utterly deftitute , utterly boken, ut*

Ont utterly ter "iy ^ reitne ^ J5 «fpcft of himfelf, hach not one penny to dqhtutc. help himfelf under all his fpiritual wants j Is nothing,hat h nothing, and can do nothing, Jfa.6^ 6. We are all as an un*

nth'ir.g^ and all our Rfghteoufnejfes arj as filthy raggs Luk.15.17. 1 psrifb with hunger (aid the Prodigal, Rom,7. 18. In me there dwells no good , 2 {'or,3 5. We aye not fufficiem of our fdues to thinly any thing as of our (elves , Luk.7.42. They had noihng to pay. This Tinner bath nothing of his ownxo live upon, he hath no ftock at all, nor can he raife any flock of his own, nor can he lay down any thing ac all, by way of merit or worthineiTe orcaufality to purchaie , &c. O Lord I faith he I am nothing, I am full of all wants, and empty of all ftrength , I need all , and 1 can do nothing at all, my /»-fufficteitcies, areequall with my necejfuies; There is Juftice , which demands fatisfa&ion for all my finful debt?-, but I have nothing to pay, I cannot anfwer it, no, not, for one of a thoufand ; There is Chrift , who offers himfelf to anfwer for me, to become my furety , to get all difenarged, if I will but beleeveon him ; but I have no power of mine own to come unto him, though I may have life and pardon and redemption by him. There is a finful heart to bechanged , and I fhall not fee God unlelTe it be made holy, but alas, OLord! I am no more able to change mine own heart chen lam to quicken and raife the dead. OLord ! I have no money at all to pay for mercy, forChrhT, either to difcharge the oid fcore of my finful heart and life, or to fet up a new ftock of grace and obedience.

3. He is the (inner r*ho[e helps and hopes art altogether abroad, One wbvfc help not * n himfelf but in fome other. As a poor man f who hath and hopes are neither a bit of bread to eat, nor one rarthing to bay \ why altogether a- faith he ,if relief and help comes not from abroad I mull ftarve broad. and perifh ; fo is it with the finnerwho hath no mony , nor

ability to help his needy and dillrefled foul: why faith he, If there be not a God to fticw mercy, If there be not a Chrift to

make

Chap. 3 that hath no mony. gj

mike peace, I mud per tfh in my wanes and die in myfinnq : anci therefore out he goes, and he enquires and hearkens, Is there no rich man who hath any thing to give to a poor man ? Is there not a God who is rich in mercy to whom a poor mife-rable finner may come ; Is there not a Chrift, who being rich became poor , that they who are poor might be made rich ; Is there, no Covenant of life , but that oirvorkes, Is there not a Covenant: of grace, Is there not a throne of mercy and grace , a (fity of refuge for the diftrelTed finner to flie unto, and to be received and fecured : And at length he findes, that there is a God who is the Lord , merciful and gracious , abundant in goodneffe and truthfich in mercy forgiving iniquity, Tranfgrejpon andfinne, fbctoingmercy to thoufands. A Father to the fatherleiTe, lo* ving freely^nd receiving gracioufly, giving of a Chrift,making him to us Voifdome , righteo^fneffe , &c. I Cor. I. Anointing him to preachgood-tydings , anointing him to preach the Gofpcl to the poor , and t-o heal the broken hearted ones. O faith the poor (inner, here is the door which I rauft beg at, and where I muft live;hereis thehoufe and here all my hope and help lies. I will go to my Father, to this God, to this Chrift muft I go: Thereisno/k/^fifltf for me but here, there is no life for me but here , no mercy but here, no fupply but here, nothing for me but here, If my confidence can fix any where, it is here, in Mercy , in Grace, in Chrift.

4. He is the finner, who indeed doth make out for all his help onewbomh from abroad-, He hath nothing, I but yet hemuftgetfome- out for all bis thing : he of himfelf cannot fupply his fpiritual wants; I but help fronts he hath found out a merciful God, and a gracious Chrift, ^ w ^ whocan fuppty them; And he knowes that a poor begger may go to a rich mans door for almes, and the poorer he is the fitter he is to be an objed of relief and charity, and therefore a begging doth this poor (inner go. And to heaven-gates he goes, and begs and cries out ( like the poor Publican) Qodbe merciful to me a (inner. O Lord faith he, I have heard that mercy dwels with thee, that Grace is thy Throne and help and lirength are in thy dwellings, that thou art a God rich in mercy, and thy companions are great, thou looked on him who is poor and contrite ^ I befeech thee look upon my poor

M 2 diftrefled

diftrefled miferable foul: Never did any foul more reed mercy then my poor foul, O piety, O help, O favemefor thy mercies fake, (hew me mercy, or elfe I perifh. Mifery hath no relief but in mercy , and wants can have no fupp'y but from fulnefle,and the infufficient firmer can have no helpbuc in the all*fufncientGod : here is mifery for thy mercy to relieve, here is want for thy fulneffe to fupply : here is a poor empty impotent infufficient (inner for thy all-furnxient good-nelfe toglorifieit felfupon.

j. The perlbns fin the text) who have no mony,is the fin*

5 j ner , vpIqq ntedes and lookes our > andgdeiouc and begsinfor-

Onctbttbe&s ma ^ u p et i s i judging iiimfe '"unworthy of the lead of mercies ,

1 pcri°s" U °f : I ec ' l>at lL,,i irom l ^ ema ^ cr$ 1 ables,and roreceive

all ss meere almcs. He utcerlv dtfcUitnes any ground or csufc of enjoying, gintid>felf> i am >.oi wrihr to be called

thj few1 ,*...cl rjie Root 7 vAig* , Luk 15. O fli & men y for Berries fake. If;: ftnnec wanes all,and yet thinks hecdndeferve fomething from God , he is n»»r ore whohirh no mony : who-foever is able to pu rebate mercy and grace ; he is very rich. The poor fmner is one who wants all fpiritual good and begs, for all fpiritual good , and acknowledged that all the rcafon or caufe of all that good is only in a gyod Gid> and a good

SECT. II.

9ut(i- 2 W 7 ^^ Chrlfl is plea fed to fix an invitation upon thsfe tinners IVbj Cbrijlin- *V who have no mony , who are altogether in miferics vius tbojc who and wants, who are in themfelves hclpleflc and worth-b»ic no mony % l £ {f e<

Cl. Ckripi. Sol. There are reafons for this > ex parte<

I. Ca. No(lrt.

cbriflsptn F.x parte Chifti. Inrrfpeft of Chrifl , he invites poor empty indigent finners. ^^ WM 1 .Becaufe hereby he Kotildm*^ k»ow» Mat riches andtrea-

jures of grace are in h mfelf > that there is zfufatffe in himfelf, a plenteous redemption in himleir; that he is able to (ave to the utmofl all that Coyne unto him : You may judge of the riches in Chrift by the poverty ard wanes in a tinner; you do noti-magine what a poor referable creature every Tinner is, nor how much muftbeiiTuedandiaydouc by Chrift to repair and fupply and fet up any one poor (inner, If you did furvey the dinners condition-, how many thoufand finnes he is guilty of , how many thoufand talents he owes; how many ievcral fin-fulcorruprions and ioathfome difeafes are within him, and bow much mercy . and how much grace , an.i what a kind of fatUfaction and redemption is necefTary for him, you would fay that Chrift mufi: be a rich Chrift, afuliChnii who is able to take away every one of thofe finnes , and to finde every oae of thote graces, gnd to provide every one of thofe comforts for the poor (inner; Shall the flocks and the hear as be (inn for them to faf.ee them} or /hall all the fifi of the Scabe gather i I tog therfor them tc fvffice them} faid Mo r es to i?«t'wkeathe ifracliteswere in iome want for meat, Numb. 11.22, O batif aii thee ssature* in heaven and earth fhouid be gathered together,chey were not iiiffieient to fupp'y any one want in the foul of a poor (inner : every wane of the foui hath a kind o?infinitenefle in it, and cannot be fupp'ied but by one who hath an infmitenefife in him: and for this reafondoth Chrift invite the poortft (inner to come to him, that he might make Known the Wight and depth and bredih and length , the in-comprehen(ih!e fulnefle that is in himfelf,which can fupp!y and fill up all the wants which lie upon the foul of poor tinners. 2. Bccaufe hereby* he Would make known the freenefjc or nra^ cioufn-'jfe of the finyerj falvaiicn ; that we are faved by grace To;ni\t\noxtn (tbatiw/^r age\ to come he might fifw the exceeding riches of his tl?e f rcene Jf € ff grace in his kindneffe towards as through Chrift fe'fus.) For by hlsQrAiQ ' grace are je faved through {atih^and that not of tvorkes , &C. Ephefz.j.Z.p A poor (inner (who hath no mony) is the very object of meer grace , if ever fuch a one be faved , he rnuft be faved by grace. For he hath nothing at all of his own, and canbring and pretend nothing in the world for or from him-feJf: he canno; fry I have been good, or I have done good, or

M 3 I

p— t —■ ———— — -

Icanbiing any good , or I do deferve good? No No? he bath no mony, and therefore if be hath Chrifl, and if he hath mercy and if ever he be faved, all is grace, and meer grace unto him. if Chrift (hould have invited the rich, the/*//, the righteous , the felf fufficient: this would haveraifcd an opinion or fomething in our felves of forne reifon of mercy in our {'elves. Bur when he invites him that hath no mony a poor miferable worthlefle finner, this fhewes that the finners falvation is all of grace.

3. Becaufe hereby he would make known to us the way of S^ife'^J/^* and ***th °f Peeving for life and help andfalvatton : believing/ No living at home , we muft abroad , we muft to our Fathers houfe : when Adam was rich atrdfttll then life was to be had by ftorkfji he had a felf-ftock of righteoufnefle to rely upon.* But when Adam fell and became poor when he had loft his ftock, and fell into want; Now if he would be faved he muft believe , he muft no longer depend on him/elf t but on Cbrifi, And therefore doth Chrift call and invite poor finners to come unto him, that finners may know that they are faved, by faith and notby xvorkes: not by any thing of their own, but by believing , by going out of themfelves untojefus Chrift: what hath the poor finnerof his own to relie upon to prefcrve his life, who hath no mony at all? why then he muft by faith make out to Chrift or elfe his foul is loft, he muft tofhore, for the fhip is fplit. zl 2. Ex parte nofiri: In refpect of poor indigent finners them-

On our part. felves,triefe he invites and none others. ThefewiU glo- ly Becaufe thefe will glorifiegrace and none others will do rifmgrji:. ^ . a p rouc [ f e If-conceited foolifhful finner, will not be beholding to Gods grace , nor will -nof-come and beg at the door, and confefle his need and his unworthineiTe : he hath enough at home , of his own unto which he trufts. O but when a finner is made poor, when he feeth that he muft perifh unlefs he hath Chrift, that he hath no mony of his own: that if ever he be faved it muft be of meer mercy : O Lord faith he, I am contented , let grace have all the g!ory,3nd mercy have all the glory, give me mercy for mercies fake, and Chrift for Chrifts lake.

2, Becaufe

•1

2. Becaufe thefe do prize grace and mtrcj , and earneftly Tbefemll long and cry out for them: plenty is nothing to a full P^egnceMi ftomack , but to the hungry, a bic of bread is fonnthing; mnh how do the poor hungry ftarving perfons, cry out for bread ? Chrift is no Chrift , no Saviour, no excellency , no pioufneis, to felf-righteous and felf-fufRcient Tinners: O buc to a poor Tinner who feeles his ipiritual miferies and wants' Chrift is _ Chrift, he is prized by him and longed for by him ; and therefore do:h Chrift invite fuch , becaufe Chrift will give himfelf to all that prize him, and to all that thirft for

him ' r , r ^ -n,,^^,r , . n Thefc will bleffe

3. Becaufe thefe poor nnners , Will bleffe God for a Chrift , God for a

and for mercy , and for help. A poor man that is ready to cbrift. ftarve will bleiTe you, and thank you be it but for a penny or a piece of bread : O a poor (inner! If ever he can get Chrift , and if ever he can obraine mercy, and if ever he findes his foule-wants to be fupplied by Grace , he falls down, and wonders, and magnifies the grace of God ! - - Vcko am I ? and no God like this God. r ^ e „;$

4. Becaufe thefe poor Tinners, will hearken to Chrift J;car{emo and come to Chrift ; others will ftand off, and flight C^rz^^ him : though we tell them that they need mercy and mercy is to be had by Chrift, yet rhey will not come

to, Chrifts door , nor to drifts doale ; As when you tell Rich men of a doale , they regard it not 3 they go not; buc tell a company of poor Indigent perfons of it, they are glad, and they runne prefently to the door, and fay, give me fomething. &c. So rich finners will not hearken to Chrifts invitation, O but a-poor (inner will.

SECT. 3. gy e jf t £

Arguments to

HOW may it appear , that the pooreft fmner may come to prove, tbxtxbe Chrift} may lay hold on him, may enjoy him, and ^[pooreji finnct fpiritual good by him <? %>£** H

Befides the invitation here in the Text (which were enough soL

to

to clear the truth) there are four arguments to demonftrate it. I. 1. feftu Cbrijt it a gift : Gob fo hved the world that he

tfifmChift is£t Ve his onclj begotten Sq^Scc. John 3.16. If thou fyteWefi the •*VP* gift of God, John 4.10. He is the great gift of love, and mer-

cy, unto fmners. And therefore the poor mu ft put in for him: If a rich man (hould give ten choufand pounds unto the poorc of fuch a City ; Why ? any one that is poor in the City might put in for a fhare: God wno is rich in mercy, and great in compafiions, hath fent his Sonne into the world that we may live through him ; He hath given his Sonne Jefus Chrift to fave finners, poor miferabJe loft iinners, and therefore any poor (inner may come to him,may beleeve on him.

2. Jeftu C^ rt ft bath all 9 though you have nothing: and

"ctmhrifr ^ e is t0 & ivea ^> an( * t0 k l * n £ a * 1 10 ^ C F nnfV > an d expefts no-biibiU though thing from a poor (inner, but come and receive; and tbere-.vckuvenMbing fore though you be never fo poor, you truiy come to him. There is a double work betwixt Chuft and the (inner, there is Chfifls rcork^y and there is jour work : £hrifts Work^. is to finite and give all, and the finners nork^ is to receive and tdkf a ; J. When a poor man begs of you, you do notexpe&thathe {hould bring you money, but he ;specks that you (hould finde and give him m:>ne'. i he giving Vrorl^ is Chriffs Vpc,\y it is his woik to give all; to give himfelf, to give his blood, to give his rightec ufnefle, to give 1:is Spirir, to give for-givenelTe, to give peace, to give life, to give eternal life. And the receiving work , f 4 )<■"? workj to receive Chrift, ani all from Chrift, this is your. work*. The poor is not to find for the rich , but the r.ch \s : ;or the poor.- you are not to bring

any thing to Chilli b . Chrift is to bring ,11 to you: Hence it is that you read of thai we a e redeemed bj Chrift , and /*/?!-fied bj Chrift, and f^ttfad by fhrift, and fived ij Chrifti The ^divepart is Umfts, the paiiive part is ours: He findes the redemption and the ngi>teou!nes,and the holinefle,and the reconciliation,&c.we are bu to receive itjNothit gel(e is impo-fed onus;Now if itliesonChrii^s part to findcail ttKtreafure, and to give all the money what fhould hinder the poorcft (inner but chat he may come to Chrift to receive all from Chrift? 3 ■ 3. As Ch:iit is the giver o( all 3 and we onely the receivers;

fo

111

fothc manner of his giving is fuch that the poereft [inner »^^JS^

not oncly nor excluded, but clearly encourage A to come unto \J t l* wma%

hinf-.zvm in the way of giving tbere may be fuch clogging con- t \ }t p69r t0 (Q % C

ditions, and diftinguifliing limitations, that nuny poor perfons to cbrift . for

are thereby (hut out from partaking in the good which is to

be given: But there is no fuch thing here, *cwixc Chrifts giving

and the poor (Inners receiving: for rhetermesef

1. The termes of Chnjt are altogether graciou* : All your cbrt/iare alt** communions with him are by grace, therefore we are faid togetkrgncim. be faved by grace \ becauie whatsoever enjoyment is necefia-

ry for our falvation , the fame becomes ours raeerly by grace, and free favour: and furely to give freely (meerely from rea-fonsinourowngoodnefle) is that which makes the waymoft open for the poorcft perfon to come and receive. Theccniitm

2. That very condition which refis on tu to enjoy Chrift ovourpirt is and att the good in Chrijf ., is none other but Faith : which &&* Faith doth break down ail confidence in our felves, and renounced all our own righteoufnefle; and the work of fUC

for goiag to Chrifr, and a receiving of him, and a receiving of

all good from him. 4«

4. Jefus Chrift neither will nor can be ours until voe fee M~ cbr }$ ,/'/ J r •• itj mil not be ours

thaf we have no money of our onn: until we acknowledge tilim become

our felves utterly broken, deftitute, mifcrable, and to ftand inpnr.

need of all helps from him alone. Tr - , r

rr tr 1 c u 1 He cinnst clfe

i, He cannot elfe be ours: for Hecannot be a Saviour to hours.

Saviours, but to (inners- He cannot be a Thyftcian to the Vehole % but to the fic\ : He cannot fill the full, but the empty : you are not an objed for Chrifts pity and companions, and mercie and help if you be whole and rich, and full, and a fufficiencie to your felves. When he was anointed, as he was then fet apart, and filled with all gifts belonging to the office of a Mediatour, fo his Commijfion^ with that anointing, was to fave them that were lo£t y to binie up the broken hearted, to proclaime liberty to the captives , and the opening of the prifon to them that are bound, &c. Now Chrift cannot vary nor alter his Com-million.

2. He Will not be ours unlejfe We be thm : If you have no Heteitlnttbt wants on your foul?, or if you have a fufficiencie in you tow/.

N fupply

jo Arguments to perjjvade us to try Chap g

fupply your wants; As you wijl have nothing to do with Chrift, fo Chrift will have nothing to do with you, for Chrift will never deny himfelf, to be the onely Saviour of fmners,will never reverfe the new and-Iiving way of faving finners by grace: will never cut off the Tinners dependance on mercy; will never fruftrate his own death and purchafe : will never abolifh the everlafting Gofpel: will never revive the Covenant of works: will never receive a wretched (inner to glory in him-

felf, but onely in the Lord, &c.

. .

SECT. IV.

Vfe 1 T TAve the pooreft finners an invitation to come to Chrift, JL Jlmay they (Veho have no money) come and buy? May the needy,deftitute, defolate fe If-empty Jelf-infufficient, felf-unworthy finners come ? Is the door open to them ? Is the golden Scepter held out to them ? Is there a gracious invitation held out unto them? Try our fdves Then in the firft place let us try andexamine our [elves wht-wbtibcr ibU bt t y er t ^ y e oltr condition, whether we be the perfons who fin tur condition. a fpi r i mi | f e nfc) have no money at all? whether ever fuch a fpiritual conviclion hath fallen upon our fouls to difcover our emptinefle,our nothingneiTr, our felf-helplefnefle, and experimentally to cry out ( Mafter fave tu or elft we perifi: In hs there drveBs no good thing : we are poor and needy, and without ftrength.

Give me favour for this to prefent unto you 5

1. Some Arguments to try your felves herein.

2. Some Evidences by which you may plainly know that yon are the perfons.

Arguments so There are five Arguments why I would perfwade you unto

pcrfwidetotbkttisfcMCb.

trial. I. Chrift calls no [inners to himfelf but [uch:Hc calls not

1. the full, but the hungry; not the proud, but the humble ; thrift calls vo noz tne 7 \ c £ % but the poor; not the whole , buttheyk^$ not ^ctfTuthcT thc r&teOM, but the [inner s ; notthe/rf*. but the captives : * ' u JU but the trotyn-htartcdtbutlhc miferaiU , but the needy : Until!

Chap. 3 whether tie be fpir totally poor. ?I

tillyou fee your mifery, the r Ltto is to call upon you, The work of tiie Law is to revive ilnne, and to kill the finner: And when the Law hath killed you, or rather all lofty imaginations in you, and felf-confidence in you, and felf-Efficiencies in you; Then the Go/pel calls upon you and tells you, there is life tot the dead, deliverance for captives, help for the helpleffe^nd rich-el for him that hath no money : I know no Gofpel call , nor newes of mercy, no hopes of help, until we be brought into a fpiritual, needy,and diftrtfled condition : How vane were ic taoiferheJp, when there is nevwant, or to prefeot him with mercy, who never yet felt his mifery.

2. Few firmers , very few, are under a fenfible Want: A 2.

rightly fenfible want; Every man is fenfibie of his bodily W3nts Fewftnnersarc ( one wants health, another wants food , another wants ray- underi f c *f blc raent, and another wants friends and counfel^&c.) But who ^^ wants Chrilt, and Grace ? who is fenfible of his fpiritual wants, and of his own inefficiency to fupply thefe fpiri:uii

wants?

There are fix things which are contrary to the finnjrs right c/v , A - „ fenfe of his ipintual wants and empaceflc. e*ntraryt9 ii.

1. Vnacqw*ted»e{fe. 2.'Fulneffe. 3. Q;iietnejTe. 4. Care* kfnefTe. 5. Self-undertaking. 6, Stnngcncffe with God.

1. Vnacquaintednejfe with Cjodt Word t and with our oftne Unacqutinted-heart : The Word of God defcribes the true eftate of every nttfemtb Godt finner, how vile an J loft, and miferable, and wretched; and na- * }/ ° rd ani w ked it is; and an experimental fearch into our own hearts, dif-own hurts* covers us plainly to be what the Word defcribes us to be. By

this twofold light (the diretl light of the. Word, and the reflexive light of confeience) we come to fee and feele all our iouls miferies and wants: O, but how few are acquainted with the one or with the other ? Not one of athoufand who ever looktoverhimfelf in theGlaiTe of the Law, or who ever fludt-ed his own confeience thereby to reprefent unto hrmfelf the true Rate of himfelf: Nay, generally men will not endure the difcovering light of the one or of the other, how then can they be fenfible of their fouls wants aright?

2. Ftilneffe .« An opinion of our own fpiritual fulnefle, this f U i ue rr 9t is unqueftionably contrary unto a right fenfe of our fpiritual

N a wants;

wants: yet how many arc thus conceited of their own fpiri-tual fulnefle ? Solomon fpeaks of a full (out fthich /oaths the ho»eycomb,Vrov. 27.7. The Prophet Hofea 12. 8. brings ouc Epbraim, thus vaunting, Ephraim (aid jet I am become rich, j have found me out fubfiance , in all my labours they /hall fittde none iniquity in me. Our Saviour tells us of 99. jufi perfons that need no repentance % fLuke li. 7. ) which furelyis meant of the Pharifees, who thought themfelves to be righteous : That young man, who demanded, what Uc\ I jet f had a ftrong opinion of his own fulnclTc : And fo had Laodicea, who faid (be was rich , and increafed> and had need of nothing. I will not fpeakof the Papifts, who teach a merit of congru-itj in men, who yet have no grace ; And a merit of condtgni-ty\n fuch as have attained to grace; furclythefe are not they in the Text, who have no money, who canbuy their works,boy all grace, and all forgiveneffe, and all audience, and no leffe then eternal falvation. I will reftraine my felf to the common (ort of Proteftants, who are fo full of themfelves,that they hope for falvation for their good meaning, and devout ferving of God, and think no body any barrae; they fair, and pray, and hear, and keep their Church ; *nd what would you have more? If thefe will not make God amends, then God help them > Why ? Here isa miferable empty fulnefle, a dreameof fujnc(fe,and yet fo powerfully working, as keeps their poor fouls from Chrift : Any confidence of fafety in any thing but Grind alone, is nothing elfc but a proud fulnefle, contrary to (piritual emprineffe, and alforo the true fulnefle which is in Chrift.

r f e ' 3. Q^tietneffe and Refl^ when perfonsare indeed pinched

with wants, all within them is up in motion: Their minds are filled with thoughts and cares what (hall we do, how (hall we live and fubfift? And their mouths are filled with complaints, we (hall ftarvcand perifhwith hunger.- And their hearts are filled with fears, and their eyes with teares, and their breasls with fighs. Thus it is with the poor and needy ; but thus it is not with the rich and full, whofe cable is fpread, and whofe bellies are filled with hid treafures; As 'David fpeaks; And this alfofhewes, that few men are indeed rightly fenfibie of their

fouls

5

iouls wants and diftrefles, for moft men are like the foolein the Gojpcl, who Taid to bis foul, Jake thine eafe y Luke 12. 19, Or like the Earth fpoken of by the Prophet Zacbarj, all was at reft and quiet, Behold the earth futeth ftill and u at refl^ch. 1. in Where almoft diall you finde a man whofefoulis troubled about his foul ? In whom there are anxious thoughts a* bout his fouls wretc hed condition; in whom there are fcrious cares for fpiritual deliverances, who pours out complaints and teares : 0 tvretched man that 1 am who JhaU deliver me} Rom. 7.24. But there is a carnal fecurity of fpirit in them: Qod U not in aS their thoughts , faid David of the wicked. Thus may it be faid of moft men, their wretched finful condition is not in their thoughts, and Chrift is not in their thoughts ; and mercy, and deliverance are not in their thoughts; and in this fenfe they are not in trouble as other men : which plainly fhewes they are not rightly fenfible,

4. Careteffe neglett : in refped: of fupplying meanes, and 4« fupplying offers, and fupplying helps : Did you ever know a Cartlef$ negicH perfon really iu need and wants who will keep home, or flight

the bread } & the cloth,and the money that is offered unto him, and yet how many do neg'ed the means of grace and falvation? How many have Chrift offered to them, and dayly offered unto them, and are entreated to accept of him,and yet pafle him by, and regard him not : Not him who is /*/*, who is bread, who is rayment, who is riches,who is all help, and who is the onely help for needy (inners: would Chrift and the faving helps by Chrift , be thus flighted and neglected by us finful men; If indeed we were convinced of our fouls needs, and of our helplefTeneffe, and hopelefneffe fave onely in Chrift?

5. Strangeneffe at the gates of heaven: cither no calling ?• upon God, or onely formally; flight, indifferent whether ffa*"f n ''%* anfwered or not; Nay, would not be anfwered with fupplies. ' H ^T

6. Self-undertakings: when (inners do in fome degree ap- ^ prehend their wants and neceifities, then ordinarily they un-self undent-■ dertake the help and fupply of them by their own power: they &»&• think that they can lick themfelves whole, that they can repent, and they can beleeve, and they can change their own

hearts,

_94 ArgmnevistoFrfniadcHstatry Ch^j

hearts, and rhey can make their own peace with God,chey have "a fuflkiency in their own wills to makeup tbemfelvcs againe as if the Tinner were not dead in trejpaflcs and finnes : As if Baul were miftaken when he< laid, nhat I am y I am by the grace of God, 1 Cor. i 5. 10. And it is god that xvorhetb sn tu both to wilt and to do, Phil. 2. 13. or as if Cbrift hiimelf were miftaken, when he faid, None can come unto me except the Fa* thsr draw kirn, and Xo.thottt me ye can do nothing, John 6.44. and 15.5, Thefe are not rightly convinced of their fpiritual **■* wants and miferies5 for in a right convi&ion of thcro you

do,

1. See an abfence of all fpiriiual good in your

hearts. t. See a defctS of all power in your felves to help your felves unto that good which you wane.

3. See an inability in your felves rightly to define that goo4 * U2; ftomGod. irisfbd

4. Sec an infufficiency of power in your felves to receive all the good which God freely offers unto you for the ftipply of ail your fpiricual wants.

. 3, It is a wy d fficult worl^ to he brought into this condition :

it u j very diji- To fee and acknowledge our ipirkual emptinede and nothing-

cult work to fonefle, ?.nd to be driven ou" of our felves, to pull down our

brought to this, fdves to deny our fcive?. The lfraelues were even flung to

death by the fiery Serpents , before they would look up to the

Ttra^tn Serfent. The Lepers were ready to flarve % ere they

would ftep out for food. The poor Vrodtgal as long as there

was anv thing to eat (even Hushes that the Smneleft) untill

he faw he mufi peri/hfor hunger 3 he would not come unto his

fathers houfe where there was head enough , Luk.3.5. Every

Mountain and HtH fb^ll be brought low , but is it eafie to level

hills and tnountaines ? ^/^>^. 8.34. ivhafocver \Vili come after

vtc let him deny him*elf, O but it is a hard thing to deny our

icives; ourevill felves, inourlufrs; our unregeneratefdves;

Tbne things our own wifdomes, and HghteoufneiTe, and power, &c.

mj{e it dijxult There are three things in every finner that make this work

covdi'ionlf If h»*tHr a tp™p'»fi'» to the condition]ofyeorktt , toafelf-

W9ris. rightc-

righteotrfarffev t0 befuftified and feved byiornsthing of our own: This (rickscldfe unto us, though our righteoufneffe be gone ; yet the opinion of our righteoufnefle , is not gone : you

find how much it (hick with the Jewes, and you fee howic takes with the Papifts, and almoft with all forts of people in the

world. u n r "

2. Incredulity of 'the umverfal lojfe by Adam: fome will not incredulity «/ believe that ever Adam was traded with a common and pub* the univcrfd lick ftock of righteoufneflfe % and ability for all the world * lo Jl'<h Adam. And many will not believe, that his fall and his loffe were fo

univerfal and total and extenfive, that he loft all, and all felf-power to recover our felvcs again: fomething they will foppofemuftbeleft, andbeqaeathedto his pofterity, cfwill and power.

3. Pride of bear i : every (inner is proud : Though he be but

a poor Beggar, yet he 11 as proud, as he is poor : Now pride «p r ,v e of bean*

will fet up our felves, more then is meet, and it hinders us

from the (ighc of ouc wants. Pride cannot abide to be nothing,

to go in rags, to runne up and down the ftreets and beg, to

ftand at the door and crave an Almes: date obolam BcUifarto ,

Itisafinwhichismoft eafilyratfed, and which ismofthardly

removed.

Nay J to demonftrate this difficulty a little further.

We ufually rank finners either into unbroken and Ignorant This further fitter*) orunto broken and tremblingfinnersx And as to both demonfiratt «» of them you (hall find it a very difficult matter to convince them of their fpiritual emptinelTe and nothingnefie*

I. The ignorant and unbroken linners ; none on earth are fo

bovfteroufly confident andprefumptuous, as they: they are ln !^ A V/ n J t . : . r «i j j L' A/ii r \ r. unbroken iinutrs-

rich and full and need nothing: As Solomon fpeakes of the '

Sluggard , he is Vffifer in his own conceit, then feven men that

can render a reafon , Prov.26.16. So none fo conceited of

themfclves, of their knowledge, of their faith, of their good-

nefle, of their foules welfare for theprefentjandhappineffe

for the future. An ignorant and unbroken (inner who yet nc«

vet faw one fpiritual want in their fouks^and do what you can ,

bring Scripture upon Scripture. Reafon upon Reafon, they

will

willnotbeotherwifc perfwaded ( then they are) of their own good and happy efhtc. 7n the broken 2. The Broken andTrembling [inner , who fees vollltres of

aniirtmblmi finnes and feels Seas of wrath , whole bones are broken, and whofe burdens fink them down and ovecwhelme their Spirits , whofe hearts are difquicted within them, and roaie out under the Agonies of confidence, who are fo exceedingly humbled and fhivered into pieces! yet thefe very perfons are not eafily convinced that they haye no money , that they are utterly deftitutc, helpleffe and hopdeiTc in themfelves; for though they be thus fmirtly fentible of fin and of wrath,yct five things are obferved in them.

i. If thej could beworehambleb then (perhaps mercy might be theirs, and Chrift might be theirs.

2. If they could bring any bttinejfe and worthineffe of their own, then their would be forae hope, that they might be accepted.

3. If they could per for me holy duties in a better manner, then God would be pacified and reconciled.

4. If they could make their own hearts to believt t then they fhould be delivered.

5. If they could but once pull down the powerful workjrgt of their fmful corruptions \ then they would go to Chrift. Why! what are all thefe conceits,but fo many felf-foun-dations, and felf-exaltations , and Inconfiftencies with the fulnclTe of Chrift and with the freenefle of Grace? As foftpbs Brethren, who took, money in their Sackj ani Benjamin with them , or elfethey would notgo; fo thefe will have fomething of their own, they will bring fome* thing to Chrift, and will not be beholding to Chrift for all. And truly this is to fet up our feives and to pull down Chrift; This is to place fomething in our feives, to have opinions ofourfelf^ftrength and riches, and no: to acknowledge our feives utterly poor and deftirure , fo as to have all our hope in Chrift alone, in mercy alone, in Grace alone.

4 4 # It is very dangerous and very pernicious to beful/ofour

uktoupwfri* 1 > and not t0 be eonvinccd °* our r P iricual wants and ml -

Jelves/onjidtr, ^ enes

ferics and nothingneffe, and this will further appear if you % confider,

1. The fad Inconvenience tfh at fall even upon Real Chuff tans : *.

if at any time they fancy their ownfulneileand fnfficiency , Tkeftilvcon-how far they venture I hoft fhm they come I how little in good , ^l^ntlr^ how muchinfimes , and in very dreadful fa Is: Asin David , Ati cbrifiiins. Peter , tte&kiab , how God leaves themfelvcs unto them-felves, and now the weak child left alone,faI!s. If itbe dangerous to lay the foundation of our fpiritual aftions upon our renewed ftlfe , how much more dangerous is ic to lay the foundation of the foules eftate (in Grace and glory to all eternity,) n$onofircorrtfpt-fe!f: If when indeed we have fomethingof gracious power bellowed upon us, if this alone (cut from de-pendance, union, influence, as a beam from the Sun or as an arrae from the body , ) be as no power at all to help us to perfift, or to reiift, to wife up one fhp for heaven , what a dangerous condition is it to relie all that which concemes the defence and falvatioo of our foules upon that which is worfe then weakneffe , iefle then emptineffe and (if one could ex-preiTe ic fo ) more nothing then nothingneffe? 2.

2. T 0 make the acctffe mlqChnft and communion with Chrift TbUmxkts ^. impojfwle, » nnthu danger oufly pe<niciotts to o»r fiules ? But ccffetocb whiles we are lull of our lelves (untill we be quite emptied and m P°JJ lbl€t broken) we lay in our own way . weblockupour own way ,

fo that there is no accede to Cht;ft,nor uvy poffible communion with Cbr;ft.

Therear^ two things which do lie iff our way from coming to Chrift. One is cur own nnnghteou, ie[fe and the other is our oven righteoufneffe.

And verily of the two, the latter is the worft and the more dangerous. The more that you fee of your own unrigateouf-neffe, the more need you feaof looking after Chrilc and the morecarneft you may be to enjoy Chnft; But the more that you arc perfwaded of your own righteoufnefTe (the more confident you are of that) the more negligent you will be for making out for Chrift and his righteoufnefTe. Tbn mkes yanr

It makes all your helps kelpie fre unto you: h e ip s lehiejc.

1. You cannot praj to God for help, nor

O 2.Look

2. Look to the btlps in the promifes; nor

3. Believe the promifes or receive them, you cannot fay,' Lord I need thy help , I look for ail good from thee, I

depend wholly on thee.

irttbt 5- Liftly, the more needy and miferable and poor and

more fit Mi fit- heipleflc that you are in your felves, the more fit and the more ui for chrift, fitted yon are for thrift \ Now you are become vefTels fit for mercy, and fit for grace, and fit for Chrift.

There are three things which are very obfervable. 1, That there was no mention of Chrift , norpromifeof Chrift untill man was fallen and loft and utterly •undone.

2. That when Jefus Chrift became a furety , he did not undertake our condition of goodneffe and fulneiTe, but only our condition as finful and miferable.

3. That when Jefus Chrift is offered unto Tinners heisof-fered unto them in relation to all their miferies and wants: As wifdome for the Foclifj , as rigkteouf-nejfe for the ungodly , as fanUification for the unholy , is redemption for them that were captivated ; and from he ;.ce it will follow that Chrift defpiieth no man foihU emptiiejfe^utfor hu fu/nejfe 5 for his poverty^ but for his riches , for his rvants,but for his pride , be fids the hungry\ but the rich he fenas empty away. Tanto erit a te aUior , ju&nto tu e/aticr faid Aufltne of the fe'f boafting Pharijee: God wis nearer to the poor Publican that flood afar off '; then he was to the proud Pharifee, that pearked up 10 high.- T he poor Publican who could fay nothing andfhew nothing for himfelfbut eryed out God be merciful tome a firmer, he went home juftified, lfaiah.6^2' Unco this man will I look even to him that is poor and of aeon* trite Spirit and that trembleth at my Word : And therefore if any of you be poor indeed and empty and needy and deft:tute indeed ,you are the fittcft objeds for Chril: toreleive andheJp,

SECT-

SECT. 5.

NOW it followes that we fpeak of the market and evUen- 2. ces by which we may kno^ whether we are the perfons ^pho Evidences of (in a fpiricual fenfe) have no money (that is) who are fenlible of oncjptmmuy our fp.ritual wants and miferies, and are utterly deftituteof all helps and hope by any thing that we have or can do. x

I. If you be fo then the Gofpel and the Gofpel-Way of'fa hat ion Tq r ncfn l^ will be very precious tintoyon , Rom. I o. I$, Ho\\> beautiful are Q 6 fp £ i un d the feet of them that preach the Gojpel of peace and bringglad-ti- Gofpel-way of dings o(good thingi : Beloved! the Gofpcl is fas it were) the fttwthnis letter of Gods love and mercy to Tinners; It is news of falvati- P mtm on for finners, it is like the yeare of jubilee which was a good year for caprives and fervants, and fuchas were diftrdTed, it is the door of hope and help as the v*Uej 0? Achor.

There are three things which the Gofpel Jubilee doth pro- V mUimul ' claim unto finners. WGrfpelfu*

1. That loftfinnerj may be font d ,ani undone finners may be bike. repaired, and miferable finners may yet be faved. Godfer.t his Lo(l [innersmq Son into the )X>orld that the world through htm might be faved, ^ c f oun ^' John. 3.17. This ts a faithful faying that Chrifi Jefus came into

the world to fave finners , I Tim. I. I ? . That the cutfes

2. That the ctufes of that falvation , though they are not to be of that falvation found in us finners, are yet to be found in Chrifi : Him hath^l^ ouni Qod the Father fealed^xxd on that mighty one is our falvation laid, * ** * and of him it is hid^Bebold I lay in Zion a chief corner ftone elect precious, and he that beleeveth on him (hall not be coufounded ,

1 Pet.z6, So that though the finner hath no power toraifeup falvation , yet Jefus Chrilt hath a power to attempt and 3ccom-phfli it, Rom 5.6. For whence were yet Without ft rength in due time Chrift dyed for the ungod f y.

%.That the communication of the finners falvation in and by (fhrifi Tbttibc cc-.r.-is altogether gratious : former finnings do not prejudice, nor is ^^uivlt prefent unworthimffe infifted upon , all that is required is but to onfratlogetbtr come unto Chrift and to receive falvation from him. Hearken gucion, unto m:e and your foule s fhall live , Ifaiah.55,3, Whofoevet \Vift

O 2 Ut

loo Evidences of one Chap.5

ht htm corns and ta\e of the water of'life freely , Rev. 22. 17.

Now mark me, this Gofpel-newes of falvation is as nothing

to an ignorantunfenfible and felf-conceited finner: We preach

Chrtft crucifedy unto the Jewes a (tumbling blocl^ *anduntothe

Greekes fooliftjncffe^ O but thi? GofpeLnewes published to a

poor empty broken diftrefledfelf- undone finner,it is like life to

tbe dead , like rain in the time of drought, and like a doalc

amongft a company of ftarving beggars; he faith, blefled be

God for Chrift, J fee that there is yet hope for my poor foul:

How is his foui affcfted and n-: "d,how filled with admirations

of the wifdeme of God and of the goodneflc of God ? and how

quick and ftrong arc the endearements of his foul unto God for

this love, for this kindnefle , for this falvition , for this way

of falvation to poor finncrs? He rejoyceth already in hope 5

that though there be famine inCanaan yet there is fa™ in Egypt %

though there be death in me yet there is life to be had in Chrift.

Though there be cmptineiTe and nothing in me, yet there is

bread enough in my Fathers houfe , enough forne, in Chrift,

RighteoufnefTe, Mercy, Grace, Reconciliation in Chrift ,

for a poor finner and all upon gracious termes. When Vaul

came unto Antioch, tsftls. 13.14. And preached ghd*ridings

unto them ( ver. 3?.) 'Be it known unto you men and brethren that

through this man (Jefus ChriftJ is preached unto you the forgive*

neffe of finnes ' (ver 38.) And by him all that betiek e are juftificd

from all things from Which ye could not be juflifiid by the Law

cfMofes } ver.39, The Gentiles were lb affectionately taken

with thefe glad-tidings, that they be fought , that thefe ftordi

might be preached to them the next Sabbath day. Ver.42, O

Sirs thus precious, thus acceptable , is the Go r pel unto every

poor and broken finner 1 and is ic thus with you, or hath ic

been thus to you ? certainly if you wcreftung with your fins

2i and pinched with fp : ritual wants, it would be fo.

Then the foun- iMyou be thtfe poorjmpt. } need'/ [inners in the Ttxt dentil the

dition) on lay foundation which you willLiy and bui'd uponjs Jefus Chrift alone : andbuild upon you wi jj g,, up (hrift }s y(Jur al | and f Qr yom . ^^ l £ Qr ^ f f ^

16 Em Other foundat",n ca>> no man lay , then that u laid which is Jefus

Chrift , Phil. 3 ^. Tea doubtleffe, and 1 account all things but loffe for the excellency of the knowledge 0]'Chrift Jefus my Lord ,

for

for whom I hxJe differed thelojfe of all things 9 and do count them but dung that I ma? winne C*'ri(l , (verfe 9 ) and befiund in him not bavng mine ovsn right eoufneffe which ts of the LaVc bat that which uthfouglr'thef'aith if'Chrift , the righteoaf?ieffe which is of Godby faith. The fpiritually poor and needy firmer renounced all felf-foundacions, and pitches on Chrift alone , for all his foundations of hope. Would he be reconciled to God} why , he fixes only >n the Wood ttf Jefus Chrift , as the atonement and peace and reconciliation ? Would he have biijlnnes pardoned? why, to Chrift he goes and there he relies on him tor re-dempiion even the forgiven? ffe of his fmr.es , Epbef. 1.7. Would he hive his heart changed and f*n£t*fied} None but Chrift can heal him, canwaihhim, can fanftifie him .- Would he*fc or fnfer , no ftrength for this , or the other,but only the flrergth of Chrift , Phil. 4. Would he have his per [on and [ervkes accept ted} Cbnft mull be his foundation for thefeaifo: Ilooknoc for one imile of favour in acceptance from God , but in and through Chrift; Truly thus it is with every poor empty and fdf broken (inner , Chrift onL h hisfoundsrion: he lives only upon Chrift, and trades altogether in Chrifts name , all other are vain thingvvbich cannot profit: he fees his (innes and looks uptoCbrift; be fees his miferifj and bokesup to Chrift; he fees his reams and looks up to Chrift ; he hath nothing in him,* fclf, and looks up to Chrift for all: None can anfwerformy finnes bu: Cbrift, none can get me the parJon of them but Chrift, none can help me to grace, to peace , to love 5 to life, toftrergth, to heaven, but Chrift : Ndw think or this you that can ftay at home and keep houfe upon your own ftock, who can lay foundations in your own workes, will you be beholding to Chrift for all, Is all fea, and none the rock but Chrift, do you think none is able co fave but Chrift?

3. Ofall Turners whatsoever, thefe poor feif.empty and S ucharemojt diftrefled finners are the moft ferisus andmofl earneft beggars : ferious r.nd ar* you need not teach the poor (indeed) to beg, nor to think of ™ft begg<irs t and ufe arguments how to entreat and prevail, requefts come fo naturally and fo feelingly from them , with fuch lookes and with fuch teares, and v;uh fuch fighes, and with fuch ex* prcfiions, and with fuch importunities: did you know my

O 3 wants

wines, did you fee my ftarving children, fomething,any thing, the meaneft , the word, help or elfe I periili, &r. Ad verily thus it is with a finner who is effec'tually convince! ot his fouls poor miserable condition ; The min never knew how to pray till now, for his foul was never pinched with want till now ; l,c never knftir his fouls dei'perate condition till now; you would wonder to hear with what variety, with what fervency, wi'h what melting mournful neiTe, and with what humble deject dnefle, and with what importunate eirneftnefle he comes and beg%and prayes at heaven gates 1 In this fenfe alio tha; of Solomon holds, the poor man Jpeakj ftp: Heat ions.

Objett* But what arc the things for which he isfo feiious and earnelt in prayer t

They are fettoui things for which he is ferious. Hchcvvefr There are two things efpecially for which his foul is enlarge

tfccciM) for cd, and purs out it fell before the Lord : One is C^/'/rVfhe o-Cbrift. t\\evr> Faith.

1. He is moll ferUtu a d tart:eft for Chrift : another finner ('who never knew the miferies and wants of his foul) he doth but trifle in his requtfts, perhaps an occalionil wifh, or a formal meeting : A cuftomary mentioning of Chrift , but he can fie quicr ar.d contented enough, though no anfwer be given of Cirift ,• Chrift is poor in his eyes, and the graces of God poor in his thoughts.ft is is not thus with the finner who is fpintuaily poor; fpiritual poverty,and fpiritual hunger ever goes together : fcrcad is the hungry mans life, and therefore he crits out as for life, Give me bread: fo Chrift is the poor finners life, he fees all his life and hope in Chrift onely, and therefore his foul is in good earneft for Chrift .- O Lord, faith he, there is filvation for a finner in none other but Chrift; I am undone forever if I have not Chrift; none but Chrift can help a poor

1; I befeech thee do not fay me nay , deny me wiiat thou wilt, oncly give me Chr.ft.

2. Me is moft fenous and earneft for faith: Hj now fees there's no living for poor finners, bur by faith ; faith is the poor finners fret to walk to Chrift : Beleevmg is the poor fin-n.rs trading, and faith is the poor linncrs hand, the empty hand to takeChrift, and to recc.ve all good byChrift, and

from

from Chrift: and therefore bis heart is fct upon Chart , who istheonely help of poor finners; and his heart is fct upon faith, that he may get Chrift, and getting him may 6e fupplied and fet up by the riches of Chrift. Now try your felves by this Evidence : a poor (inner is a praying (inner, a begging finner, youmayfinde him ftili at heaven gates, there he ftands and knocks, and cries, O Lord give a rich Chrtfl to a poor finner ; O Lord give me power, give me faith to lay fcold on Chrift. r

4. If we be thefe poor, indigent, and miserable finners in- Kevin humbly deed , Then will we humbly and patiently wait at the door of ™d patiently mercy, and the throne of grace • we will continue begging ut\. w *it at the dGor tillGodbepleafedtofend outanalmesuntous: When a proud 0 * mr€ ?* flurdy beggar comes to the door, if he hath not his defire pre-fently.he will begone, and will not flay, and takes on again!! you ; I, but when the poor indeed comes, he will cry and hearken , he will entreat and wait your leafure, efpecially when he knows that plentifulnelTe and mercifulnefte dwell in the fame houfe : Thus is it when men are proud finners, they are impatient finnersi and quarrelfome finners \ wherefore have fte fa-fied, fay they, and thou fee ft not , wherefore have we afflitled our fouls , and thou takefi no knowledge, Ifa. 58. 3, Away they go murmuring and complaining. O it is in vaine to ferve God, and what profit w it that we have talked mournfullj kef ore him ? Mai. 3,14. O, but he who is a poor finner, and a needy finner indeed, he is content to aske, to feek, to knock, to wait patiently till God open the door and gives out mercy: He well knowes that he is utterly unworthy of the ieaft of mercies, and that the gifts of mercy, and the times of mercy, belong ro God, and that Chrift and mercy are precious; and therefore if God with-hold y Ofaith he,God is but righteous, for I am a great finner, and yet I will feek him Hill, and wait upon him, for Ire is a merciful, and; gracious God, who can tell but his mercy and grace may at Iaft think of my poor foul >

5. Thefe poor indigent finners of all men are the moft thank^ jl full for their almes: where they finde their mercies and fup- Sh ^ drc e f aU plies, there they have their thanks and praife?.. %h£m ^

There are four things after the receipt of mercy ,in him who * '

is indeed fpiritually poor and empty.

i, He

1. He is very humble after the receipt.

2. He is veil pleafed with the receipt*

3. He depends the more on mercy, upon the receipt of mercy.

4. Wz\sexceed\ngthankfnl, acknowledging all his receipts as gifts, as free gifts, and giving all the glory to mercy alone, and Gods grace alone: What I am, I am by the grace of God, What have 1 which 1 have not receive* > What is thy fcrvant I who am 9 I ? Thou haft done me good for thine own fake. The more he receives, the more empty he is; the more he is filled wit h Chrift and Grace, the more unfilled he is withhimfelf: The more that he receives of mercy, the more of glory doth he afcribe to the Cod of his mercies: It is not thus with a proud and full (Inner, who knowes not how co brg, norhowtoblefie.

SECT. VI.

Vfe 2. \ f[ ^ ^ c P oorc ^ fi nn * r g ec t0 Chrift, may they who have IV J no money at all come ? (yc that have no money come ye buyandeate).

Then let us be perfwaded this day unto three things. Ex'.orttthn to To become poor, to become feniible of our wants and no* three things. thingmfle.

2. Being fo, to go to Chrift.

3. To uTe the means by which you may be fo.

i. Strive to become poor : every man ftrives to become r.ich;

strivetobuom ^ uc J would advife every man to ftrive to become poor; My

ft Qr% meaning is, to ftrive to be rightly fcnfible of his fouls wants,

of his fouls emprinefTe and nothingnefle, i Cor. 3.18. If any

man nmor.g )ou feemeth to be wife , let him become a fool that

he v Ay be rri r e.

There are fix arguments which I would prefent unto you for Si* Argtmem the regarding of this counfcl.

tviieu. 1. There is no man xohatfo'ver^ i>m in this life he is in (pi-

tift'fa' i * tbiS riiH * 1 ** nU ;\{ T°^ DC V^-h yet you ar e under wants, ?>/*/. fliritullxnnts. 7°- 5- J * m por and needy did David, Phil. 3,12. Not as

althongh

Chap.3 formally poor. XQX *

although I had already attained, or were already perfecl , faid -

"Paul, Tbil. 4. 1 p. My Goo* {hall fapply all yonr need: He that

hath Ckri/t, doth yet want more of Chrift : He that hath Grace,

needs dill more Grace. And if you be mcked> you want ail, all

that belongs to a new creature, all that belongs to grace and

glory i A wicked heart is like a large houfe that is wholly un-

furnifhed, every roome of his foul is void and empty. Indeed

his heart is full 01 finne and ungodlinefTe, and the more full

that the heart is of finne, the more empty it is of Chrijft and

Grace; all the imaginations of ihc thoughts of his heart are

ontly evil, Gin.6.

2. The fblritnal wavts of all other are the created: no Sptri ? x \? ly ! u ,-, / x k P - t : are of all other

wants like foul-wants : A man may want many things lor his t fj C gruteft.

body, and yet be and fpeed well enough for his foul: That may

beaffirmed of hira which Fulgentius fpake of Lazarus , fait

fine domo , fed non fine Dmino, fine vefle , fek non fine fide,

fine iibo, fed non fine Chnflo : But if you live and die under

fpir.Mt! wants yoa are uodone in foul and body. Soul wants

wiM b^ foul lodes, and heaven lofies: Judge feriotifly accord -

ingto the Scriptures what will become of a finner who never

ge.s thrift y *o make his peace, nor mercy to pardon his finrfes

nor Grace todunge b« heart. How can that man be laved?

3>No fenfe of Jpirituat wants*'* an infallible tefiimcny of all yvant ; There is a twofold dilcovery of our fpfritual wants: ^°f cnceo f^' One is by lift, when we are made alive by grace,fpiritual fenfe ^WibkuH ever attends the fpiritual life: when we begn to live the life minyofaU^ ' ofgrace,then we do moft clearly apprehend our warns of grace *unts. and in grace: Theother is by-light, when the confeience is quickned and convinced and fliewes unto us our wretched hearts, and lives and wants*, this is the leaft, and theloweft andthe'firftdifcovery of our fpiritual miferies and wants: fo then the man who -hath no fenfe at all of his fouls wants and ncceffities; he is altogether poor, miferably poor, he hath nothing in him that is good, and indeed he is a man wholly fpt-rkually dead.

4. Ufually, they who are in the create ft of fpiritual Wants Mcywbo&eiu are leafi ftnfiUt of them, and do think themfclves feift InnSllfiia* wants.who iopwrto *ak'd>M& miferable^nd wtuhedi&Ln&i. fenfblceftkcL

cea %

cea , who faid that [he was rich and encreafedanh bad need of nothing} ivlf-pridc, and felf-flattery and fdf-deceit ever accompany felWulxufli. Ever obferve , that fick men in the higheft fcavers are lcift fenfible of their ficknefle and want of heakh; Thus it is in the fickneiTe and wants of the.foul, by ho.v much the greater thefe wants arc , by (0 much the lelTcr

^, . .. is the fenfe and apprehenfion of them.

The foiinJittons _,, . , r . * . . . ,

firbnvtM, are 5- The foundation for beaven ts slwayes loft: my meaning is,

almycslow. that when God intends to fill a foul, he fi r ft makes it empty , when he intends to enrich afoul, he firft makes it pocr • when he intends to exalt a foul, he firft makes ic humble ; when, he intends to fave a foul, he firft nukes it fenlible of its'own mi-feries wants and nothingneffe. Our Saviour in the end of his/ beatitudes, fpeaki, great is your reward in hzaven 3 bu: in the beginning of them, he firft faith blefiedare the poor. ,n Spirit ;God deales in the Spiritual building as men do in their artificial buildings, the higher that they intend to build , the lower and deeper do tluy hy their foundation : If God intends to liftyou up to Chrift, and -mercy, and grace, and glory, he will then bring you low inthefenfeof yourfinful miferies, and fpirirual wants and felf-nothingnefle and untforthynefle.' 6. Tou Will never \ee\for the fupply of your [pint ual wants un-

7m y Unev . cr tilljou befplrituallypoor'. you will not go out to the m*r\et , or

uUywtoftl- Chere y0U * i[] ft™ di 1&S, tbe ia J Io "& or therc you will only Tiuill) poor, cheapen , and look on', bur not buy , not come up to the price of the Market. Object. Object. But the fearching QPl$4kgHrfpiritual V/ants will make

me defpairc. SA Sol. i, The ignorance of them will nuke w<?« toprefumeof

them/"elves and to neglect Chrift.

2 Defpairc you willdi, if in time you discover not your fpiritual wants.

3. Defy air (fourfetvei^nd of any help or hope in our felves, is the way to make u* to fly to Chrift. Object. Object. Cut the fight of fc many finncs will break our hurt

and difcourage us Sot. £°t- t. Our hearts (hould be broken.

2. Our hearts fhould be feriouflyaftivc for Chrift.

3, They

-3. They will never be more fo^thcn when they are moft itnhbte oour fpiiicua! wants and mifeiies.

This is his work, and this is his way that by this meanes the new creature may be known to be altogether his own work-manffrp, and that the (inner might only fue to him and depend on him, and chat all che receics of Grace here, ani the great reward of g'ory hereafter may be afciibed not to us, but to himfclf, not to our goodncfT: and worthyneffe, but only to his.free-grace, mecr mercy, great love,and undeferved good* nefle <*nd bounty.

2. Well then, being once made rightly fenfible of your 2.

foulesi'pintu.ri miseries and wants. The next exhortation is, Exboruthn t§ thenar you to CbrlU : do not feek at any other door Tor your & ct t0 c ^ ri fi' fpmtuai Applies, but his, and to his f comejfte that hath no mo-ny^comeye,)

There are five Arguments to perfwade you in this poor fhcArgu* condition, to make out timo Cbrift for your fupplies ^Slfl'/, 'relief.

1. Godmakes youthiupoor , and dijlrejjed that you might *•

go out of jour f /ves t avd make out to Chr'ifi and his Word j if you Ci0d ^ cs ? cu were poor indeed you would do fo. S^Zlu.

There are three conditions, wherein,if perfons really did lie, cbrift. they would make out to Chrifr.

1. If they were indeed perfons of contrite and bruifed WeftoutdJoft and broken hearts \ in fuch a cafe they would cry out, /; ifveewtreof there no Bdme in Gilead for to heale a wounded Spirit ? 5™' r/ ^ wi what ftjdl tvs do to befaved? A Wounded Spirit vhocan i0 ^ CH bear}

2. If they were indeed fpir it ually hungry andthirfly , Ogive Or fpUhudlj us bread or elfe we perifh with hunger $ O give us drink, h ! tn ^ y * nd

or die we dy with thlrft. t,m ^'

3. If they were indzed Jpiritually poor and empty : If they or fpir faulty _ hid indeed nothing of their own to live upon. As factipwr*

when all fubfiflange at home wasending ; why? faith he to h s fonnes, / have heard there if corn tn Egypt^get you do\X>» thitherankbny for m from thence, that tv* may live andnotdiC) Gen 42«2. So, if men were indeed fpiri-tuillypoor, if they were indeed pinched with the fenfe

P 2 of

«o8 Exhortation to fuch Chap.3

■a — - —^—————^»_________

of fheir foufes wants and diftrtfTes, they would abroad , thty w.-uld make out to drift for bread, for help, A diftrtfTcd fo.»l is apprehenfive of, and as ad ve for its own p efervation as adiftrefled body is for its fub-fi^et ve. There are two forts of wants. 1. There are waKtomraxts , wants of vanity, fupeifluous wants : a pcrlon under theic is car Kfo and at the beft but complemetKal and talkative And fecondly, there are real want slants cf poverty , neceflary wants,wantsof fuch thirgs as are ablolutdy neeeilary to the prefervation of life , and being : thefe will make us feriousand Solicitous and induftrious: Thus is it amongft flnr.ers; feme have but a flight and formal fente of their funics poor and miferable conditioned their motions arc anfwer3b ! e to their appreherTion?, flight apprchenfions of their fpiritual wants, and flight defires and endeavou'S forChrift: Burthen there are other who are really and effectually convinced c f the wret-ched condition of their fou^ , and of cl cir own iniuflkiencies to help themfelves; They fee that (indeed) their ioules-muit e; ternaily die, and perifh, if they get nocCbrift, and mercy, and grace ; thefe are poor indeed , they fee death athonse, and life abroad ; thefe will anfe with the Prodigal, and make towards their Fathers houfe where there is bread enough ,

*• 2. It is impojfible far e wj poor (inner to be per feci in himfelf ',

11 Is imptfiblc to f u ppi y his own "bants , to repair himfcIf,to deliver himfelf to

for a poor inner . J '/ _ . %. r tc *

Ifwnbk bcafuffic.encytohimfelf. nO

own wins,for, U No creature can be enough untottjelf: toecondition of it

No creature can is a condition of dependance , In him (faith the Apoftle) n>e

be enough unto ^ ve AK( j move a „dhave our being. As it is with the Beames of

Uftlft the Sun whofe being depends upon the Sun , if you cut offthat

dependanc,ey ou cut ofttheir being; or as the bcugbes of a Tree

which receive their whole life and being from the rootes, if you

fli ike off their neceflary relation from the root, they die and

wither away; Thus is it with every creature , (he root of its

being and continuing is above.and take offthat dependance on

God, the creature is prefently at a loflc : This fhewes th^t the

creature is nothing in and of it fdf. You fee this in Jd*m,*nd

in.ths fallen Angels , although they had a great flock put into their hands, yet that was not enough, it was not by its own power fafficient to keep and maintain them; And u (iich a itock of righteoufnefie and ability was not (alone) fuffkicne to uphold them,(hall we chink diatthe poor (inner who hath nothing at ail of his own , that he is able to be riches tohimfelf,to f et up rum(elf,to iuppiy his own wants? No create,

Confider the worses which are to be done^tndall the char* bath enough to

finner ? where hath cue tinner tor thete things work^of' fatisfaQion , ani what competition can the finner make I Hath he enough to pay his debt? ? Can he make up God again, in his Glory, in hisRigbteoufnefis , in hiswiil 4 which have fufered fo much,and have been fo much impaired by the finner? Can he lay down the price of the redemption of 2 fdtif I And fay,Lord give me my discharge roro a;! my JTnhe?;t(tVf !tfo prefen't unto thee fuch a perfect, fuch a Tull , fdcfc anirffiiii?c iatisfa&ion and payment as t y jufticecan dem3~d from a (inner? Again, there is the Work cfconverfion tirt'd (hftiffifatim : the finner needs an heart to be turned to God , and to be re* nued and fandined throughout: Can the B f ^k m ^ e change hi*skin} Or the Leopard his /pots ? Could bar&rjA quicken himftlf from the grave \ Are any of the creifuits of grace to be found in the cuftody or power of corrupt nature, which is not only deftitute, but alfo totally oppofi:e rothe ^ork of Grace? Nay,take me any one workthat is fpiritual, furpofe itbechacof£*//*v/»£, hath the finner a power ofhiso*n to believe ? Is he able to filence any one unbelieving dfcqbt ? To anfwet any one fear or exception of his unbelieving htkti ? To layfcoldonChrift? To receive his onV though ve?rfo various? O no ! The (inner is nothing , and hUtti hotfi rig in^r to any fpiritual good : In one word,the<^ ationofGhi $ the collation ofthe Spirit ofChrift y the revealing eftieMm of ■ -1 for all good , and gods [ufceptio* for a 8 in h» prom'tfes « ri ' tfte necejfnj of ever) one of thefe , do d monftrauveV prove tr) t the poor finner is (in himfelf and ot hmielf) vurrue all ftrengthjhatheisnotonlynotenoug%butaifo alcOget*- \h-

P 3 fuflkunt*

&

tio Exhortation to Chap.3

7 here u r.o

jfibc vp.ui

fuffirienc torepair himfelf and to fupply his own fpiritua! wants: As the tinner is not poor thacconfeiTes not his own utter infufficiency > y for the univeifal {ufcepcions of all his Tap-i'lics in Chrift, do convince him, that whatfoevrr thoughts be niiy have of him'clf; yet he is nothing but wants and no-I ig bur in L.Piicicncy : if Chrift did nor lupplyhim from cop to toe, if Chrift && not give him Eje-jalve , he would ftiil be bind, if Chfift did nor give htm raiment , he would ftil! be \ , if Chrift did not give him Hf* . he would dill be dead ^ if Chrift cii not give him riches t he would ftil! be poor, if Chrift did not give him bread , he would be famifbrd , ir Chrift did not give him all, he would ftill be nothings and worfe then nothing.

3. There is no fitpptj of the Wanti of a poor And needy [itinerant Chrtft^rJin Chrift t a»dfrcm Chrift. Jtis not with a poorfinner as ic is with a poor man , there are many doores for a uWTfw poor man to go unto , ar.d find relief, tut there is only one but door for a fi.ner to go unto to findefpi ritual fupply of his

Cbrijl. wants. As:here is bu: one door unto which Chrift comes did

knockj , and that is the /innerj heart y (0 there is but one door for the poor fi. n;r to go unto and knock, and that is the door of grace tet open in J tius Chrift. What Job fpa^e concerning Wif dome, Job 28.1 2. Where [bill W'fdome be fv*nd\ and where is the pL\ee of un krftanding ? It is not to be founj in the Land o l : the livir.q . verfe 13. The depth faith jt is not in me, rnd the fea faithftt is not With me, verfe 14. That may be faid concerning the fpiritualfupplies of the wants of poor fin-r>ers - go where you will and fcarch were youpleafe, they cannot be found any where 3 or in any creature, or in any thing bu Chrift alone. All 1 lie creatures are burasthc wildernefle and barren Heathcs , but as the Defarts, ,4/74.42. Neither is there filuttionin any othtr , &c. 1 foh 5 ! 2. He th.it hjth the Son,h*th life , rye Jer 3 23. Truly in va'tn iefalvation hoped f r from the h'-Us and from the multitude ofmountaines.'Tru-Ij in the Lord our (job is the fMv.mton of IftatL So in vain do you itik for help, where help is mrtro be found. In Chrift . f TC alone is the fupply and the falva*ion of loft and poor finners•

tiibcr, what other things there arc 3 and what other bdides Chrift you

have

/fit other

have, they are, either impertinent and unanfwerable to a dinners wants, or e.Te they are incommunicable for the finners fupplics,from any other.

I. They are impertinent and unanfwerable , as being of a impertinent diver fe kjnde and ufe y and benefit from thofe things which musl and unanfmr-loch * needy f oh 11 as all earthly pisafures, profits, -honours, able tot (inters friends,beauties, reliefs; the bread which youeate, how im- mnti \ p.rtinentis it to a foul, which wants the bread of lite ? theray-ment which you wear, how impertinent is it to a foul which wants the garment of righteoufaefle > the jewels with which you adorne your felves, how filly and vaine are they to a foul which wants the the jewel of pearie of grear price, the graces and ornaments of the Spirit or Chrift ?

2- Or fuppofe another be p^jfejfed of Chrift , of his righ- Orincommwii-Uoufmfje s of bis graces , of his comforts t ("which are indeed cable for a fin. the propper fupplics for a poor (inner) jet you cannot be helpncrs f u N l y f rm ed from another: your fouls, poor fouls cannot be fupplied by mi * * the fupplies,and riches which any befides your felves do enjoy; Becaufe they are fas to i'uch po(Teflours,and from them) incommunicable : Chrift ratfed La^ams , yet Lazarus could notraifeany; A perfon is made great in office, but htcannoc make another fo: They may pity you'in your poor condition, and they may lend you their counieljand their prayers, bur pare with any of that ughteoufneffe,and hoiinede, and comfort un* to you they cannot do it.

Nay, you cannot go to God himfelf, who can communicate all , but you muft fir/} come to Ch y $, ior i ani * by>and through whom he communicates ail toftnners: you muft go to the Urns door, and to the fame good Matter as they did, if you would fpsed as they fped. The fruition of Chrift, and mercy, and grace is common to many, but the communica* tion or donation of thele to any h proper to Chrift alone; therefore under the fenfe of your /pirituai wants ge: you un* 4, to Chrift, C^fl^abie

4. feftt* Cbrifl is able eneugh , and Willing enough to re- t***gb and lleve poorfinners and what can the p^ordtfire more then w/ ^"? cmi &

• u r 1 t0 u PPv you,

thefe co encourage them. J^ j s ^ lc

1. Chrift is able enough to relieve poor finncrs; It is hconougf?.

alone

*i2 Exhortation to fuch Chap.g

alone chat keeps a feaft tor the poor : Thy wants cannot pof-'y exceed his fulnefle : Nay, thy wants are no more to his fulnefTe, then a htt ! e empty veffel to the full fea ; Nay, were all the wants which take hold of all the poor finncrs in the world, upon thy very foil 1 , JefuBChnft isable to fur/ply them all : he who is more then able to fupply every poor diftrefled doners wane?, is as able to fupply them if they were in thee a-lone, as he is to lupply them all in every one of them. If I could fupply all the warns of ten thouf^nd beggars fcverally, I

four things could as eafily lupply them if they did meet in one bcggar,per-

midcKetbk, fonally confidered.

But to the point in hand, that JeTus Chrift is able to fupply all the wants of poor Tinners : there are four thigs which will

The perfcSHons dear this fully.

iJ - "*' i. The per fcfiions of chrift: Whatfoever is in Chrift is in

Mm by way of perfection : God eivesnot thi Spirit bj meafttre umohim 5 fob? 34. To us he gives the Spirit by meafart, a little to one and a little to another, to every one a limited portion and meafure ; But to Chnftnot by meafure , but fully, buz perfectly, and this perfection in Chrift bath a two fold conficieration.

1. It is a perfeWion fuixble to his crrn capacity.

2. It is a perfection anfrverable to the en^s and fftrptfesrtf h;'s offices. It is fuch a perfection, as that there is not the leaft want or dtfe& to fill up Chrift : and it is fuch a perfection as that thereby Chrift is fifficic nrly qualified to fill tu up , and therefore St. Jehn faith of h 1 fuUefte have all we received, Job.]. 16. and the Apoftie fpcaking of his fqlnefle, he faith, that is fuch thatfii/eth alt in all , Ephef 1 .2$.

Zil™' 1 ** °f 2 - The ments of Chrift : of what height or compare do you imagine the merits of Chrift to be ? certainly his meiirs are anfwerable to his pcifon, and therefore they are of infinite worth and dignity. He did by his meritorious doings and faf-ferings, purchafe n'> lefTe then to be the Lord of life : All that concernes the life of a linncr (richer in the end of i:: As eternal glory, or to the present Hate of it , for grace and mercy, all this hath Chrift obtained by merit and purchafe, to fecftow on poor Pinners 3 and furely thiC is enough to fupply all wanes. 3. 2 b*

Cbritt.

3. Xi»* (applies in Qhrift : they are every way aniwerable r ^ p u ^ s j n to the wants of poor Tinners: The wanes of a Tinner may be cbrift* lookt on either extenfively, as to all the lands and number of them,or*»/*»/?W/, as to all the meafures and degrees of them: They are very many, and they are very high, but Chrifts (up-pjjes can anlwer them in both refpe&s; If you caft up the kinds of the finners fpiritual wants, Chrift hath as feveral and ftronger kindes of (applies: He is life, and righteoufneiTe, and forgivenciTe,and wifdome, and fanftification, and redemption , and grace , and comfort, and ftrength, and falvation; and thefe do fufficiently anfwer all the kindes of their wants, • u 1 1

4. Nay, let me adde one thing more to fhew the ability and f^^fL fufficiency in Chrift to fupply all the wants of poor finners : J[ J ' nJ whenHe hath helped all the poor finners in earth fie hath yet e-nough to lp are: There is yet roome for as many poor and needy finners; the proviflon of his grace will hold out, were there millions of fucceeding worlds for poor finners to live, and to live upon him : He is ftill as able to five , to give, to fupply them, for his ftock never diminifheth one jot by the communication of it: the Sain:s in glory live and enjoy upon it to all eternity in heaven, and (o may all poor finners whatsoever trufc upon it, and fpend upon it all their life; By all which it mani-feftly appears that there is ability enough in Chrift to fupply all the wants of poor finners.

2. Butfeco«ily, as Jefus Chrift is able enough, Co He id chrift is as willing enough to [apply all the wants of poor finners. Where- willing as be is foreelfe doth he keep open houfe, and makes proclamation, as Mc. here in the texr, He that bath no money , Corns ye y buy and. eate : wherefore elfe fends he out fo many invitations to bid poor finners to ccms to him , for all things are ready ? Why clfe (hould he counfel them to come and buy gold, and rayment, and eye falve of him. nm ^

There are three things which do fhew that Jefus Chrift is evidence tbir. very willing to help and fupply the wants of thepooreft finners.

f. His anointing; He was fct apart, and fitted for this ve« tiis anointing. rvend,CO fade the loft, to fill the hungry , to help the nee-

a df

S14 Exhortation to Chap.3

dy, to be a father to the father/ejfe; and for this very purpose he came into the world. As long as man could live and trade with his own flock, Chrift Came not, but when mm was fallen and broker^now he came into the world to feehf that •which was loft, and to fave ftnners , Chrift is will rig to perform? his office, as willing to the application as he was to the ordination and fufception. All thofe unfearchableriches,exceed-ing riches of Grace were given unto him, to fpend them a-mongft the poor, to lay them out upon poor finners. 2 2. His undertakings : He never undertook any thing for

HUmicmk* felf-righteous, and felf-fufficient perfons, only for the tn ®' poor did.he enter into band , and became a furety for their

fakes: He became poor, that they by his poverty might be made rich , 2 Cor. 8. p. All his doing* and (ufferings, all that he laid down and offered up, all his purchafe and difcharges were in the poor finners name : This 1 undertook, and this I did,and this I fuffered, and this I obtained for the poor finner, who could do nothing for himfelf. 5. 3. His Negotiating-, All the tradings of Chrift by cal!s,by

H'a negothting inftitutions,by promiies,by encouragements(if I nuy lb deliver myfelfj arc with poor finners: He will not converfe with the rich and full, but with the poor and needy, I came not to call the righteom , but finners. The Lord Jefus fingles you out amongft all other finners: What wilt thou that I (hall do for thee? and many times comes to your doors, ftands there, and knocks there, and brings his provifions with him, offers unto you all the helps which you nccd,and entreats you to accept of them ; and then you muftconcludc that he is willing. , 4« , 4, His door is never (hut againfi any : Nor is his hand

Hl f taa^iHn empty and clofed, when the poor finner come?. He is always A7l ] t at home, and alwayes open handed to rum ; He defpifeth not,

he hidcth not his face from the poor. There is no finner on earth, who hath more gracious acceptance , and more quick difpatch at the gates of heaven, then a really poor & diftrelTed finner: nor of whom Chrift is more tender: what fpecial care was had for the poor Jewes, when it was required, that their brethren (hould not harden their hearts agatnft them, but liberally fpen their hands unto them 3 freely give , and leave

fome-

[omethintt for them, in their fitIds , and in their orchards ,&c. Much more tender is Chrift to a poor (inner, furely he will heir the cry of the poor , and [atiifte the hungry with bread.

5. He glories in the bounty to thtm. The dpoftle tells us -oFone faying, much ufed by Chrift, A&s 20. 35. Remember the He glories inbu Words of the Lord jefus , how he /aid, it is a more blejfed bwitytotkcm. thing to give then to receive. It is not onely more blefled,

but much more honourable. It is the greateft honour thai: Chrift hathin all the world, thac he is a Mediatour for finners: and a Saviour of finners; That he gave himfelfe-for finners, what a glory is this to the love of Chrift ! And that he gives himfelf and all faving good unto (inners, what a glory and honour is this to the alfufficiencie, k'ndnejfe, goodnejfe and bounty of Chrift. We get , when Chrift gives; arid Chrift doth not lofe by giving to us; we gtt grace and mercy , and Chrift gets glory ; and the more he gives to poor finners, the more glory he gets by it. Can you put a more dishonourable afront upon Jefus Chrift, then when you fee your wants , either you will not come to his door, or you will quickly palle away; .. as if Jefus Chrift onely were the hard Mailer, or incompaiiio* nutt Dive j.

6. He likes )ou the better, becaufe he findesyo/t poor: He ^ • fills the hungry with good thingt , but the rich he fend' cm- He Ufa you the pty away* Now he ha:h an object fit to be relieved by better when be him. findsyoupoer,

7. His additional! 1 He doth not onely provide for being, 7.

but for well-being, forincreafe, and continuance. He givesj H * tddithuds

and gives more abundantly. Thepqor (inner hath not yet e-

nough , why , faith Chrift,I will fupply him further, he yet

wants, and I will yet help, I will not leave fupplying him, till

I have brought him to glory. 8.

8. What an infinite mercy it it that you are made (pir it/tally **** an '"finite poor, and being fo, that there is fuch a Chrift to help W*^°£^^ relieve you. chrift to help n

I. It is infinite mercy to be made fpiritually poor; to know 1.

your felves, to be taken off from your felves, to acknowledge it is mercy to be that onely mercy and grace do keep the purfe, that rnuft keep fp'rimaiiy poor.

Q 2 your

yourhoul'e: Thouhadft certainly been undone,if thou hadft

notdifcerned thy felf to be undone. Thy felf imaginations ,

would have proved thy felfdejlruBion\ There is death and

lode in any confidence but in Jefus Chrift.

• 2 2. And then being thus poor and deftitute, what an exceed*

tAndamercrto %ng mercy is it to have a Chrift to go to : To have l"o rich

baveaCbrfftto and lo good a Chtiil , and for him to callus to come nnro

& oiQ ' him, and to undertake all our wants, and all our necefiitics,

and all our iupplies? If one fhould fuffer fhip-wrack at fia,

and lofe all that ever he had gotten, fo that nothing at all is

left, and if a rich friend fhould fend to him, pray come to my

houle and welcome, what I have you (hall bave.l wiii rinde you

all, and as long as I enjoy any thing,you fhall never want: furc

this poor broken man would look upon this kindntiTe, and

gladly hearken to it and accept it. Alas whit do you poorfin-

ners meane , that you repair not to Chrift, in whom only is

your help and in whom is all your help, certainly you had

fped , had you come. He calls you, and he is troubled that

you (lay fo long,he hath made all things ready.

U(< au'tbe 3« The cn ^ r( ^ thing, which I would fpeak unro , is the

means by which mi am horv a [inner may became poor , how he ma) he made rightly

you maybe ffi- f en fible ofhis font- wants , of his emprinefle aud hotbingnefle*

triiuliypoor. Anc j f or k c jp j n t ^ ls ^ j wou jj humbly prefent thefc coun-

fels. _. V 1. Ltve under a powerful Atiniflry ^ under a foui-fearchinP

powerful M- anc * ^ " llC0ver,n 8 Miniftry. I here are foul fiattertng Mi. Ttijiry. nifiers, 2nd foul , g Aftnijlers. Scut fluttering Mini

alvvayes preach pleating things, and deceitful things; they never fet out the true flateof^the finnec , in the wrctchednefle an J danger of it : They will ratheifnffermen to goto hell quietly then diflurb them wuh the clear fight of their finful cond il and wayes.

But foul-faithful and fare niftsri, they fpeak t>'

hearts and confcicnc:* of then hearers; Their great woik is to make finncrs know tbemfelves, that fo they may k Chrift; to pull down , ani then to build up: To wound and then to heal: To caft doWn alt lofty Imaginations Xlphich do exalt thimfdves. arafaft Chn[t 9 \Q tezel the. Mwmmne$W& n;r,ke the

Htlls

Hills low , that all fiefb may fee the falvatUn of God, You fhill experimentally finde that no Miniftry whatfoever, doth make fo many finners to be poor,and fo many poor finners to be rich , as the faithful foul-fearching Miniftry doth. 2 .

2. Examine your/elves. A right felf-knowledge comes from Exmineyour * a right felf-examinarion. This you fhill finde^he lelle a man/l/va, examines himfelf, the more proud and felf willed he is of him T

felf; And the more that any man examines himfelf, the more miferable,and poor, and vile will that man be in his own eyes; There is nothing which will abafe a (inner more, then the fight of his finfulncflfe; and there is nothing which will better bring us to that fight then the faithful examination of our felves. In this wo k, you fhall make fuch a difcovery of a finful heart and life, of fuch a moft ioathfome and wretched condition, that you cannot but confefle that if Chrift and mercy help you not, you are undone for ever.

^.TZe/eesh the Lord to fend out the convincing lioht of his Spirit 3"

into your hearts uitb htiovnlVord. Hii light , is* a true light , B &°\ tbc f™'-it discovers , but it fitters not 9 it reprefents things as they are, Q^Llf^ and his light is a quick light, it makes manifeft hidden things. It is the Spirit that muft convince the world of fin , (*)make finners to fee how finful and mifenble they are , Rom.y 9. I was alive without the Law once,but when the command? went came,fnne revived, and -dyed; as if he had faid , when I was in ray Pha-rifaicaii ettare, I had as good an opinion of my felf as any mad, I made nodoubt'but all was well, that I needed nothing; but when the comma^dementcame (1) when the Spirit of God by the Law came, and throughly convinced me of my felf, thenthe cafe was quite altered , Ifawfo much fin in my feif, that un* Icfl*e Grace did help, I was a dead andhopeleffe finner. 4.

4. Make a right comp.trifon of thy felf ', even with thofe who Mi\t 1 right have been far bater then thy felf * and yet have been very low in compm\onof' their own eyes. / abhor my j el fin dufl a*d afhes faith Job ; e n- r ^/ c/ / f ter not into judgment <r<th thy ftrvant, faid David , All our rigk-t4oufne(fes are at j.. t laid the (fharcb ; In me there dftels

nogood f and y O Wretched man that 1 am,fo\& Taul y and what 1 am, I am by the grace of God} No w if the !e eminent perfons, are nothing in themtei, -:s.are fo viiein themfdv,s,whenceisit that

Q.3

I am To proud and fo ful of ray fclf, that I have fuch high thoughts of my felf. r 5» Vnderftand fpiritual things aright , and then put jour

Underftirjfpj. [elves unto the Try at.

riiuil things a- 1. For Ability, Yon think there is fomething in you ,

*&*, and then f ome ability to believe , or to repent. Well, firft learn by

tryjont ability. ^ vVord of God , what is it to believe aright, and what is it

to repent aright, and now fet upon che'e workes with your

ownftrength, and you will be brought "quickly to confeffe ,

that you are nothing, and can do nothing at all.

Your graces* 2 ' ^ n( * ^°f or ^ TaCes '> You c ^' n ^ V ou arc ^ °^ c ^ em i ^h

but fcarch the Scriptures, and obferve what Characters they

do fet upon graces, real graces, for the nature of them ,for the operations of them , by which they are diftinguifhed from counterfeit graces , and then you will finde how fhortyou are , how deceived you have been, Try thy faith , and try thy repentance , and try thy love by the Word; How true faith is wroughr,and what refpecl it hath to Chrift, what Influence it hath upon thy heart and in all thy actings. Try what fence thou haft of fin, whathumblings and mournings, what for-faking in true repentance. What delight in God, and Chrift; what obedience flowes from love and what fear there is in thee to offend. 7oureftitc. 3» And for the whole efiate , either of being^W, or mc\'

ed, of being called^ or uncalled, converted , or unconverted , of being in Chrift, or out ofCbrifl , of being formally good , or folidly changed and renewed : find out by the Scriptures, the in-fallible Characters of an unregenerate and wicked condition , of a formal a/id hypocritical condition, of a foundly converted and renewed condition, in fuch a fearch as this is, you would fee your wanrs, and miferies, and deceit indeed. Men do crre and miftake in their judgements of things, they do many times take nature {oxgrace , and education for gran , and moral vertues {orgrace , and flitting and tranfient motions forgrace, and therefore arc they full and fee no want, they think therafeives rich, when as upon a right judgment they would finde that they have no mony.

> CHAP.

T3

a

Oh

o

a

'c3

o

CO

t£>

0>

to

Chap.4* The Poor eftSinnermay fare well,

201

ISAIAH 55*1.

(femeyce, Buy and eat, buy wine, and Mil\ without monjt and without f rice.

CHAP. IV.

Have fliewed you that the fooreft firmer may ceme toCbrifi, and now I am to {hew you, how hee is like to fare, if hee do come to (Thrift. Chrift hath/^d for him, ixi&Wine for him,and Mtlkjox. him, (Cowe ye, buy and eat) come and buy wine and milk) by thefe expreflions are meant, all Evangelical grace, all fpiritual good, allneceffary good, all proper good, all comfortable good, all nouriftiing and ftrengthning good. Bread, that is neccffary to preferve life, xviiviue, that is neceffary to comfort life, and Milk^ that is- necef-fary to nourifh life. And what would a poor man have more ? whence obferve J he P ocir <*

Do£h 4 That the fooreftfinner {hall fare exceeding well ^"Jj^ ifheewiUcometo Chrifi andbuy of him, Or, That all foi- ^.^^V ritual good comes tew, when wee cemctoChrtft> Prov.p. hce cook ro a, Sine hath kHed her beafts, Jhe hath mingled her Wme, CHrift and bay (hee h*th a/fi furnifhed her Table, verf. 4. who fa u fi>np!e, of h ""-let him turn in hither, as for him that nanteth undt>ftaud- Provcd -iug,(he faith to hsm, verf. 5. come eat of my bread, and drwkofmj Wine which 1have mingled. Why? : ere IS furcly provifion enough for any poor man, here is meat enough? and bread enough, and Wine enough, the whole Table is familhed, and if die nxtf fiimlc

Aa come

come, hec may eat and drink of all; You read of the Prodigal S.on (che Emblem of a poor Sinner) lice came towards his Father, and his Father ran towards him,//* fell down onhu knees andweft, and his father fell on his netkjtn&kiffedhim, and laid unto his Servants, Bring forth th.beft robe , And pat it on him, and put a Ring on hi* hand, and (hoots on Ins feet , and bring hither the fatted Calf and kjll it, and let w eat and bee merry, Luke i 5, 21,22,23. when this poor Prodigal came unto his Father, all good came unto him 3 love came to him,and acceptance came, and cloathing, and raiment, and the Ring, and plentiful entertainment. So when a poor Sinner comes to Jefus Chrift, (Thrift will meet him, and welcome him, and cloath him and comfort him,and beftow all good upon him, Rev. 3. 17. There you finde in what a wretched, mi fertile , poor , blind, and naked condition, Laodicea was: and vcr. 18. Chrift counfels her, to come to him, and buy of him: But what hath Chrift to fell unto her, if iliee comes? All the good which flie needs; Sheewas wretched and mi-ffirable, and poor, and Chrift had all that could help this; even Gold and Riches; Shee was blinde, and Chrift had cjc-falve to help that,fhe was nakjd, and Chrift had raiment to cloath that alfo, I Cor. I.30. Of him are you in Chrift JcftU) who of God is made unto H4,wifdome, rightc-cufnejpt, fanttification and redemption, mark here what comes on it by comming to Chrift.

Are you Ignorant andfoolifb Sinners> Chrift is Wifdom to you, are you ungodly} Chrift is rightcoufnefs unto you, are you unholy ? Chrift is fanfttfoation to you \ Arc von captives uidflaves, held in chains and fetters? Chrift is redemption to you.

For illuftration of this point, I fhall (hew you Iliuflxaad. l That in Chrift there is very good fare to be had for

poor Sinners.

2 That the enjoyment of it, is limited to our comming to Chrift, and buying of him. 3. That upon their comming .to Chrift> all that

good

good doth certainly come to them. SECT.I.

THat in Chr'tft thfre is very good fare to bee had for x

poor Sortersy even all that good, poor Sinners do or jnChrift the*e can need, is good fare to

There are four things which any. poor Sinner can be had for need. . . . - *o.r Sinners.

1 The things which concern his life, or being.

2 The things which concern his Bene effe, or well

being.

3 The things which concern his longum effe^ as long as hec hath a being. ■

4 The things which concern his eternumejfe ,his being and well being, to all eternity. Now In Chrift all theie things are to bee had, therefore in Chrift there is exceeding good fare to be had for poor Sinners. #

1 You may have in and from Chrift, aH that is ne-cejfary to the' (fpirituale ejfe ) fpiritual being of -pour All that is ne-fouls. As much as will tranftate you from death tyjife, }^^L as much as will alter your difpofitions and conditions. p f car foul*. Renewing and quickning grace by his fpirit, a change into his Image from glory to glory) by the fpirit of the .Lord) 2 Cor. 3.18. A conformity unte him in the Hkenefs of his deaths andofhisrefurrcttiQ^Kom. 6.5. If any man bee in Chrift hee is a new creAture^ 2 Cor. J. 17. 1#ft*fy-ing graces by which you are freed from the redundant guilt of your fins, fuch a forgiveneffe of them, as that there is no condemnation unto jou y Rom. 8.1. A perfcft righteoufneffe, wish which you are cloathed, Reconciling g rAC h by which all enmity is flain; you are brought into favour with God, and hee is at peace with you,you ftiay look upon him as your God and father, and hee dotn look upon you as his people and children, Heb. 9. 10. 2 Cor. 6. \6) 18. And(which makes way for all this) uniting grace , by which you ixc)oy*ed unto Chrift) as the WikistomcHusband) Hofi,i$ % or as branches

Aa 2 to

204 What good things may be had in Cbri/i, Chap,4

(en J

to the Host, Johni], i.andfopartake of the nature and iitc oiChritf-.Thefe arc our vitali*,thcy arc the tilings that do concern our novum tffe, our effefpiritHale. The poor Sinner dah as much need them in order to his fpi-ricual being, as the poor man doth need bread to his natural being. AH that it r>c- 2 You may have in and from Chriil, all that is necef-ee&Hy tooths fay** '^beneeile* to the comfortable being of a poor Sin-eomf rtable *tfr. Ajfurance of Gods favour and love, Veace in cenfei-tcingofour € nce, Joy m the Holy Gkoft-, free dm* of aceefs % grdciotif-fcnJs. m jf e 0 f acceptance, perfwafon of audience, and Hope of

glory. Surely thefe things are diffident to make our Paradke on earth, tofweeten our paths to heaven, to rcfrefhand revive us in our journey, and to fill our ibules with delight and fatisfaCtion; And every one of thefe is to bee had in and from Chrift, Rem. 5,5. The loveofGodisjhed abroad in 0 ftr hearts^ b) the HoljGhofi nbich is given to us, Rev.3. 17.7* him that overcometh wit/ J give to eat of the hidden mannah. Rom* 5.1. Being justified by faith wee have peace with (yod, through our Lordtyfus Chrifi, 1 Pet. 1. 8. In whom belecving yen re-joycewith joy unfpeakable and full of glory, Eph. 2. 18. Through him wee have an accefs unto the father, 1 Job. 5.14. This is the confidence that wee have in him, that if •wee askjmy thing at cor fang to bis wiU,hee heareth us ,CoL I. 27. Chrifi in you the hope ofglorj. 3 You may have in and from Chriit, All that is ne-All (harts ne- teffary for )our Longtim efle ; ^11 that concerns you and ccijary for us fpiritual condition , as Una as jou live utor the earthy

as long as wee ' .. J J . a • ii^ ' / r ec

i.ve upon the all that is nccdlary to luable you, to do, to fupr, to caith. grow, to per fever e unto the end, not onely all that

makes up afpintuall being, which is meant by bread, n t onely all that makes your fpiritual being, a comfortable being, which is meant hyWme, but alfo all that will nouriuV frrcngthen, and fupport that being, which is meant by milk^\ The Apoftlc PWfpeaking of Chri(1:as thzhcadofhis Church, faithCol. 2.19. That from him all the body by joints and bands having uounfl?-

went

Ail that is ne-

ment mimfired and kuit together, increafeth with the increase of Gad; hence thofe cxpreffions, firengthenyou in Christ, makj you perfett in Chrift) efiabli(hyoa in Qhrtjl and my Godjhafl /apply all your need, according to the rt m chcs of glory in Chrifi, Phil.4. ip.

4 You may have in and trom Chrift, All that is ntcef-fary for your ctcmumtffc* tn makeup a being of eternal hap P inefsforyou,Rom.6.2 3 .1hegiftofGodiseternallife ^fflryto^ through Jefus Chrift our Lord, 2 Tim. 4. 8. There is laid upa being of up for me aerownofrighteeufueffe, which the Lord-, the eternal happi-righteous Judge jhall give mee at that day. Rev, V 10, ne ^ c -Be faithful unto thedeath , and I vkH give thee a crown ef life, Joh.3.1 $, l6.Hee that beleeveth on him (hall not periffr but have everlaflwg life. Doth it not manireftly appear by all this, that in and by Chrift alone, is to bee had all fpiritual good, which a poor Sinner can poffibly need ordefire?

SECT. II.

I Now proceed unto a fecond particular, That the in-ioyment of all this fptr it utl good is limited to comming unto T « • Chrift, and to buying ofQhnfiM the poor Sinner would ^clto! f?isi< have bread, andwineandmilk,?>.alifoul faving good, tualgoad isir-heemuft then come to Chrift and buy tlum of (thrift, mitedtobuy-(come ye, buy , and eat 3 yea, corns buy wine and milkj> ingofChrift* &c.)

Objett.But may feme fay, of all limitations whatfo-ever this feems to bee moil liar ft? and moft difcourage-ing; To report all this good which a Sinner doth need, p nt ? epo h ° r h and to invite him to come; but then to tell him that he ^^1 muftbuy them, alas, the poer hath not wherewithal to buy them. Ifheehadfaid come and receive, diis had . been an encouragement, but come and buy, can die Sin- . ner buy mercy, and Grace, and Glory.

Sol. Though this at firft fight may (ccmhardi, yet if wee look to the next words they will qualify the harfh-neffeof that expireflion, for it is added, buy without mo-

A a 3 nej,

What it is to buy of Chrift, Chap.4

There U a twofold buying.

By way of merit.

By way of ob* tainrng and poffefling.

There is a buying,

Juxtttretiwn naiurale,

fttxti frctim

padimk.

ney , and without price. But let us fee the import of theworditfelf.

There is a twofold buying.

1 There is a buying bj way of Merit, and pur chafe; you are bought with a price, I Cor.^.io.Thus dothChriil buy us poor Sinners; w« W*re redeemed with the pr$cions bloudofChnfty faith the Apoftle, 1 Pet. t. 19.

a There is a Buying, by way of obtaining *ndpoffejfing\ and thus, wee Sinners buy of Chrift, vhen w ee ufe thofc means and ways which Chrift hath defigntdfor the obtain* ing of any pnmifed g§9i, and in the ufe of which hee will impart unto n* ,andjettle upon us that fame good which we do need and hee hath promifed, or if you ^Icak, takemee thus, There is a buying,

1 Juxtapretiumnaturaley when fomuch in value is laid down, as is commenfuratc to the true value and worth of what is bought, fuch a buying there is of land or wares, where what you lay down for them isofe-qual value unto the things bought. In this fence, no finncr whatfoever doth, or can buy, any fpiritual good, becaufe the Sinner hath not in him anything which can rife up to the value of the lead grace and mercy.

% Juxta prettnmpaBiortale* Whenfo much is laid down, upon which any one is contented that the thing which yuu need (hall fall into your r>ofTcflion ^although that thing hath nothing in it felr confiderable, as to the worth ot what you need or come to enjoy. Suppofe a poor man comes to a Rich man for bread, or houfe, or lands, you (hall have them faith the rich man, fo that you will truft mee for them, and acknowledge that you enjoy them by my favour, and bounty; Here is a buying By a paftional price, upon a price which is not at all equivalent, but vet the feller is willing and agrees to let the poor man nave fuch a good bargaine, upon fuch good terms. And in this fenfe, a poor Sinner may and doth buy of Chrift, namely upon fuch terms as Chrift is plcafed and contented toietrlc all fpiritual good upon him, which' terms arc n6t by laying down any

thing

thing amounting to the worth of fpiritual things, but

by comming up unto the way ofChrifts agreement for

the enjoying ot them. So that look how Chrift- doth fet y

fo the Sinner maj buy, and what terms Chrift doth pro-

pofefor your fpiritual enjoyments, if you can come up

tothofe terms you then do buy of him. That man

buys of Chrift who comes up to the terms of Chriftyap-

on which Chrift is pleafed to fell; Now the pactional

price, or the terms upon which Chrift fells unto poor Sinners, The i?™* U P"

all the gocd which they need,are thefe chrffllelli

1 Hee muft bee contented by Faith to ownChrift, to By Faith own receive him, to acknowledge him and to become CMft.

his.

2 Hee muft defend and tru& onhtmpn him alone,for Dependant his fake, to enjoy all fpiritual good, of grace and mercy, truft on hIm, and peace,and ftrength, and comfort, and hope.

3 \\zm\&earneftly fray Jeekt and assail that good^nd Pray and fcefc wait untill it bee {for thrifts fake) bestowed on him. And and wait for all as there cannot bee any rcligioufly Rational expe&ation & ocd ^ 00! *■ ofanyfaving good, or fupply from Chrift for any man,

unleffe his heart do come up to thefe terms of Chrift, (for what ground can any Sinner have to expe£t any faving good from Chrift, who will none of Chrift,who will not rely on him: and feek unto him) fo there is no really and fpiritually poor Sinner, but hee dothmoft cordially and thankfully embrace thefe terms; would not fuch a poor Sinner have Chrift ? would not hee depend onely on Chrift? would not hee come and beg, and wait at the door of Chrift ? Doth hee look out for any mercy , or comfort, or help, but in Chrift, and for Chrifts fake? And thus you fee, that all a poor Sinners good and help is to be found in Chrift, and that the limitation of the enjoyment of it is both reafonable and gracious in a way of comming unto Chrift and buying at his hands.

SECT.

S ECT. HI.

$ nr Here is yet one particular more to bee infifted on, * That ifthe poor- [inner doth come And buy >heefhallin;oy If Ac poor fin- * n d pojfejfe. There is a certainty of enjoyment of all ncr doth come the good which we need, when we come and buy of ?ndbuy, hec Chrift; you ihall have the Bread, and the Wine, and the <hail in joy and <jmu^ and all; ifyou thus come and trade with Chrift pofleiic. for all; will you hear Chnfr himfeli fpeakingunto this,

preved. John 6. $$♦ Jefw faid unto them, I am the Bread of life,

b ee that commeth unto mee (halt never hunger\ and bee that beleeveth onmec (hall never thirft. Then furely he that comes to Chrift, doth finde ail good in Chrift, and from Chrift* which can farisfie all the defires and wants of his foul, Rev. 3. io. If any man hear my voice,and of en the door y I wtH cume tn to him, and will fup with him, and hee with ntee. What is Chrifts flipping, with a poor beleeving foul, butafweet and plentiful manifestation of himfeli; it is the feafting of a foul with Love, and Peace, and Joy> aixlthefiirnifiungofafoul with all needful fupplies of grace. Will you hear the Apoftle fpeaking to this 1 Cor. 3, 2 2, 2 3. All are yours, and you are Chrifts, Ephef. i. g. Bleffed bee the God and Father of our Lord J ejus Chrift, who hath blejfed w with all Jpiritualbleffings, in heavenly f laces in Chrift, CoK 2,9, In him dwelleth the fninefs of the God-head bodily , I Pet. 2.4. To whom comming, at to a living ft one, verf. 4. jee alfo as lively ft ones are built up a fpirttualhoufe, &c. It all tin's will not convince you, then hear a few Arguments which may yet further clear up this truth.

I Chrift mud be, and will bee, as fufficient and efeftual Chrift i* ps cf- to the reparation of a [inner, as Adam was to the lofing tca^ltothe and undoing o[ a/inner, Rom. f. I?. If through the offence [ Cpar * tk>n A ^ 1 oftne, many bee dead, much morethe Grace of God, and the dam to <hi un- Gl 'f c ^ Grace (which is bj one fefiu Chrift) hath abounded d^ing. u>.to many, vci'i. 18. Therefore as by the offence of one,

f hement canic upon all men to condemnation, even fo by

the

the Righteoufoejfe of one, the free gift came upon ailments jupificttion of life. But this hee could not do, were there not in him all the good of life, and were not that good derived from him, to all that come unto him.

2 Union with Chrtfi, infer res with it a communion with JJ?^* 1 ™

. .n Ttm r r it 1 vJinit infer*

Chrtjr : Iheleare never leparated; it you come to the communion

poffeflion of Chrifthimfclf,youmulthavcacommuni with him. on in all that Chrift hath done for you, and purchafed for you.

3 Chrift is jujt to anfwer his own invitations, and to cfcriftfsiuft make good all hit Promifes, now hee invites you to all anfwer his 0 w* good, and promifeth unto you all good, upon your com invitation, ingtohim.

4 If all good might not bee had upon comming unto Chrift, men a poor finner had not fufficient encourage £|f ca p oor ment to come unto him^ and his condition would be very (inner hath not defperat e. Jncouragcmcift

SECT. IF.

to come to Chrift.

Ufe i IS all the good which a poor finner doth need, 1 to be found in Chrift, and is it to bee bought of Chrift, and doth hee earneftly call upon poor finners, to come and buy of him, Bread, and Wine, and milk , *. e. All Information, good, comfort, and help, which their fouls do need? Then i How rich is Chrift, 2 How good is Chrift, 3 How foolifti is the finner> 4 How hopeful is the poor mans condition,

1 How rich is Chrift'. Hee was rich, faith the Apoftle, Htwri'cbU a Cor t 8.9. The unfearchabie Riches of Chrift, Ephef. 3. Ghritt. 8. Hee is Vulnefs, Johni. 16. and there is a breadth r and length, and depth, and height, of all this in Chrift, Ephefa. 18. yea, Hee is AH, Col. 3.11. AndheefWeth aHinaR y Ephef. 1.13.

There are three things which do (hew that Jefus Chrift DemonAratei is exceeding rich. y

1 His cofts, That hee could lay down fo much, a&^Cofts. c oh Id ferve to redeem all the cleft,

Bb a His

His Purchaks. % His Purchafes. That hee Uyed down to much as didftrve to redeem all the elect.

Hb Vo&fo I His Po^feffloKs. That hce Hands feizedof all, which

ens. can fupply all the wants of poor finners•

It is hardly imaginable, what a vaft fummeanyone poor finiicrs wants do rife and amount unto; or what the general furame of wants, in all the poor finners, in all the world, in all the ages of it, do amount unto; and yet inChrift; there is all to be found, all good to be found, to fupply all thofe wants in every one of thofe poor finners, every day of their lives: There is Bread enough for them all,and *FiW enough for them all, and Milkjenough tor them all, fupply enough for them all. He mud: needs be rich, who can fupply all the poor in all die world: to exceeding rich is Jefus (Thrift, who hath enough to fupply all the wants of all the poor finners in the world. 1 How good is Chrift, To call the poor unto himfelt,

How good Is anc [ to fupply him with all fpiritual good; to pay all his

c • debts, to repair all his eftate. to binde up all his fores, to^

relieve all his wants, to furnifli him with every grace, to provide every comfort, to prepare Bread, and Wine, and Milk ► I befecch you to obferve his goodnelTe. The finner doth not firft cull on Chrift, but Chrift: fir ft caHs on t he [inner %+wcA is not this goodnejfe to bee the firft in §f-fering of Good ? when Chrift calls upon finners, It is to ceme to Chrift, in whom only the good which concerns a (inner is to be found \ And is not this goodne(fe,to invite m to the fountain of good \ When Chrift calls us to himfelf,it is fa communicate unto us of his goodneffe, to impart IHUO us that good, which is good for us; yea, all that good which is neceflary for our fouls; and'what £ Ww*/* like that which undertakes all our good > which is ready and willing to fupply all the wants of our poor and diftreffed fouls ? when Chrift calls us to himfelf, to partake of all good, hce is earneft, hee is importunate with us, Come, come, come and buy^ come and fa}, faith Chrift; hee muft needs be very, goody who is importunate to faft en good, and ail good upon us. Oh firs 1 none to poor* asthe poerftn-

ner*

wr, and none fogood, as \hzgood Chrift. Hee is good to thzfwl that fiffdes him^ and heeis^o^r^ the foul that feekj hm. His en]ojwents are good, and his ^r/ are good; none hath done fomuch to fave a foul as Chrift, and none dotli offer fo much to gain a foul as Chrift.

3 How foolish is thefinmr. Tee will not come to mee, that How foolifli is jee might have life, John J. 40. Oh/ what folly is this, thc ^ncr. Life istobeehaduponcomming to Chrift; True Lif e% and Eternal Life, and yet finners will not come to Chrift, who is life, though they may have life. And fo here in the Text. The miner is poor and deftitute, hee is utterly needy and impotent, wants all, and can help himfelf to nothing; and Chrift hath all, and calls to this poor man* come in hither* come, come to mee, andbuyofmee Bread, and Wine, and Milk, all that your foulsio need; and yet finners will not come and buy, they will not come to Chrift, and take their beftgood, no not on the beft termes from Chrift. Surely this is folly, and worfc than folly .* I befeech you what will become of their poor fouls, wno will not come to Chrift, and accept of all the good which Chrift offers to them? Suppofe that an hundred or a thoufandof us, were (hip-wracked, anefceaft into a dry and barren Ifland, where were neither Bread to eat, nor Water to drink, nor Raiment to cover us,no-thing at allneceflary for the prefer vation of life, and what provifion wee once had in our (hip, all that is drowned and loft; and in this extremity, another (hip fuf-ficiently provided and fraighted with all wholefome pro-vifions, (hould come near that defolate Ifland,and caft Anchor, andtheMaftercfthefhip (hould call out unto us, Hoi you that are ready to perifli with hunger, that have nothing to preferve and fuftain you; come hither, come aboard, here is Bread for you, Wine for you, and all things neceffary both for your being, and well being; and take it that you may live, and not die: were itnotadefperate folly and madnefte ill us (in fucha cafe, and upon no worfe conditions) to refufe to come* andtotakefuchalite-faving, and fuch a lifc-preferving

Bbi offer*

offer; finely everyone of us doth rightly judgek fo to bee- And yet when it comes to die buiineileofour fouls (which are fhip-wrackt, and have loft all? and brought into the condition ot abfolutc poverty and n:-ceffity) though Chrift (that good Mailer) calls out to us, come to mce, here is Bread, and you frail have all fupplyed, and allured, if you will come to mce; wee will not come, wee will not hearken, wee will not ftir, wee will not buy.

There arc three notorious follies in us poor fin-ncrs.

1 Wee take our felves to bee very rich, although wee bee very poor.

2 Wee will expe£t help from diings, which can afford us no fupply.

3. Wee will not come to Chrift., and truft his call, when hee invites us, and aflures us of all the good which concerns our poor and needy fouls.

4 How hopeful is the poor mans condition; I mean, that How hopeful poor finners,who is rightly apprehenfive of his many fpi--!5? P !?L*.- ritual wants and diftrcfles. Thou haft no caufe under the fcnfe of thy fpiritual wants to defpair at all. Read the Text well, and thou (halt finde help and releif for thy poor foul.

Objeft. I w<i*f no leflc than all.

Sol. Read the Text, and thou fralt finde zfttpplj of all. Here is all to be had which a poor foul doth need; here is Bread, and that prcferves life; here is Wine, and that comforts life, here is MUK, and that nourifheth life.

Objcft. lb fit who/peak* this ! And what is hee who doth undertake it?

Sol. It is Jcfus Chrift whopublifhcth good tidings to the poor, who came to feck that which was loft: To favc linnets, who is an infinite fulneffe, rich in mercy, and good to the foul that needs and fecks him. It is hee who faith c^mc, come and buy. Buy Bread, and Wine, and Milk.

Obj. / bnt keejaitb) come and bny.

Sod.

mans condfti

-■ ' ■ — *— ■ — I. ■ I.

Chap 4 How hopeful is the Poor mans Condition. 213

Sol. And diat buying is no more, but come and truft, and wait, and receive all from my hand of grace, and mercy, and love.

Objeft. I but hee means not met; Indeed Chrift canfftp-ply all the wants of (inners, bttt Iam not that faxer, whom hee calls, whom hee invites, whom hee will fnpfly with

all.

Sol. Read die Text once more {Hee that hath no mo-ny,come yee) Ifaytoyou, come and eat, come and buy Wine and Mtlkytithom mony, and without price* there is at I good, and an Invitation unto all that good, and an Invitation to thec a poor/inner, who haft no mony to come and partake of all that good; and therefore no poor finner hath (under the fenfe of all his wants) any caufe to defpair.

SECT. V.

U\e 2 IS all the good (which a poor finner needs) to be I had ill and from Chrift, .and doth Chrifl: call rhe poor finner to come and buy them allot him? Then you lQCOuraefme who arc fpiritually poor Tinners, Jit not ft ill, reft not in t0 coire-nd™ complaints and tears,***; to the Market;there is nothing buy of chrift. to hinder a poor finner from comming to Chrift, and buying of him. Indeed a poor man would many times, buy of a rich man, but hee cannot buy, hee cannot go to the' price, but the pooreft finner may at any time buy of Chrift; Chrifts price for any foul-faving good is never too dear, too high,- for the pooreft (inner to reach.

. There are many admirable incouragements in thofe very words, come and buy. Buying and felling are relatives; ifonebuyes, then another fells; now it is Chrift, and none but Chi ill, who fells to the poor finner, and it 16 the poor finner, and none but. hee who buyes of Chrift.. And becaufe it is fo, therefore every poor finner hath very ftrong incouragement to come and buy of Chrift, Bread, and Wine, and Milk, i. <vall the good thit his Bb3 foul

foul doth need. So then confider, That it is Je- i The encouragements irom this, That it is Jc[n* fus Ch ift who Chrift, who hath all, and [ells all to the poor Sinner, and fcllsal l crc ° u " you may take notice of encouugemencs to the poor men" ia f Sinner hy this,thcy may all be comprized in this, a ChrLt

never fells dear to the poor; for Chrifh felling * drifts felling is nothing elfe but giving, whatfocver is nothing dfc Chrift bids you to buy or him, it is ail along ii\ Scrip-bur giving. ture, ftiled giving, Rev. 2.^7,/ will give him to eat of t he hidden manuah ,and / will give him a white ftone, and in the fame a new name,KcV.2l . 6.1 will give to him, that is a tbirfl of the fountain of the water of life freely, 1 Thef.4.8. who hath alfo given nnt* us his holy fpirit, 2 Thef. 2. 16* Who hath given w everlafti ngconfolation^ and good hope f through Grace j John I4.»7* My peace I give unto you,] oh, io,28. I give unto them eternal life, AcT«l3. 34. I wiH give you thefure mercies of David} fo then, if Chrifts felling unto you, bee but Chrifts giving unto you,thcn you who are poor Sinners have fumcient encouragement to ceme and buy of Chrift. c , . fl . . 2 Chrifts frice<> it jour taking or receiving, wilt thou owtakfogand bee made whole faid Chrift to the impotent man} as if hee receiving. hadfaid, art thou contented that I (hould heal thee of thydifeafe? All that Chrift Hands for with a poor Sinner, is but to take and receive from Chrift what hec is willing to give. To as many as received htm hee gave this dignity,to ktcthe Sonne s of God, John I. 12. here is mv fclf whom thou ncedeft, do but receive mee; here is (alva-tion offered to thee, do not neglect but receive it; Here is mercy, receive the forgivenefs of thy fins, nereis grace offered, lay hold on it, accept it; Here is perfect rightcoufnefs, do but put on this garment; Here is Dread, cat it, and here is wine drink it. This is the grtat price of Chrift, and of all the good which Chrift fells. Take mcc, receive and accept of mee, and of all the good I offer to thee; Our Buying is not laying down any thing, to the worth of Chriif, or grace or mercy, but it is an acknowledging of that worth that is in dKm,and a judging of chem worthy of all acceptation. 3 Chrift

3 Chrtft fells upon truft; hee who trufts Chrift, buys Chrift fells up. of Chrift; Hce fells not for ready money, or for any onTmft. thing which one can bring, but altogether upon truft,

Crede faith Auftin, et mandncafti ; Beleeve and thou haft eaten; fo fay I, beleeve and thou haft bought; Doeft thou count mce able and faithful faith Chrift? If thoucanft but fet thy feal of faith unto all which Chrift hath pro-mifed to give, thou haft bought all: If thou canft be-leeve, all things are pojfible. Beleeve and thou fhalt bee fa-ved,A&. 16. 31. whatfoever things you defire when you pray, beleeve that you receive them, and yon (hall have rfow,Mat. 11.24.

4 Chrift fells for asl^ng and begging, As^andit fballbe chrift fells f« given unto yoz, Mat.7.7. Ask^and y ou (hall receive, that as k] n g, your joy may bee full, John 16.24. Ifthonkneweft the gift

of Cod, and who it is that faith unto thee, give mete drinks thoawouldcft have asked of him y and hee would have given thee UvingTvateriJohxH.io. If a fonfhall as\breadof any of you that is a father,will you give him *y?0w,Luk.*i .11. If you then being evil know how to give good gifts unto your children, hew much more [hall your heavenly father give the Holy Spirit to them that ask.b/m,vev.i1Mthc poor Sinner will but come to Chrifts door and beg, Chrift will open, the door, and give unto-him.

5 Chrift jells f&r nothing , When a poor Sinner comes r

to Chrift and faith, good Mafter I need mercy, and I ^££ llsfbr need love, and I need righteou{h"fs,and I need nolinefle, and I need peace, and I need heaven, and I need all;but I have nothing at all to pav for all thefe, why now, Chrift fells all this to poor Sinners for nothing; Come and buy vine and milk, without money and without price > {aith the Text.When thofe two Debtors had nothing to pay y hee freely forgives them both, Luke. 7.4?, How fhaU he* not with himfe If freely give us all things, Rom, 8. 3 2.who fo ever will, let him take the waters of life freely, Rev.it i st he poor

a 1,1.7* Sinner that

i The Incouragement from this that you are poor fin- buysencou-%ers who come to buy of Chrift^ all tb«t concerns the be If of fyonTtocncc-; ourpoorfouls, \Thc

" o

1 h: poor may i The Poor Sinner, when hee is to buy, hce may and bj y "P™ fhould buy upon Chrifisfcore, you may come in Chriils Ctu »" s co:c. ^ anlc ^ ^j buy in Chrilts Name,and trade in his Name, and take up in his Name, Thou mayeit lay to God thus; Father I come to thee from Chrift, hec hath lent mce to thee, and hath bid m:eufe his name, for b* *Hame Jakj forgive me my finnes; and for his Name fake give me grace, and love; Do meegood, help mee tor his fake! Now me rcy and all will bee had. No Sinner can buy iu his own Name, and yet the Pooreft Sinners may come and buy in Chrifts Name, Whatfoever yeejhall as\ the Father in my Name, he will give it j*#Joh.l6.13. The poor nny * The P*or Sinner when hee is to buy any thing of buy with Chr lit, Hemufi and fhould make ufe ofChri/tspurfe.whzt

Chrift* ptirfc, tne Lord fpeaks ill If.27 # 5.Ltf him take hold ofmyftre*gth that ice may make peace with mee, and hee (hall makepeace with mee % Thax may bee faid in tliis cafe, of a Poor Sinners buying ot Chrift, let him take hold of the ftrength ofChrift, and hee (hall bee able enough to trade with Chrift; And indeed when Chrift bids a poor Sinner to come unto hirn, hee gives ftrength to come; and when heebidshimtobuy, hee gives him money to buy, puts money in his facks: Hee fecretly conveys his own ftrength into our hearts to deal-with himlelf, for all the good which our poor fouls do need. Chrift doth fiirnifh the poor Sinners with as much defire^nd as much faith-> as will ferve to buy,to procure any mercy and help from him. Tfc poor may 3 The Poor Sinners may buy and ftrike the Bargain buy il ron with C hrift, upon Christs promife s ; Hec mav bring fo

Chrifts pro- much to Chrift: as will carry it with Chrift : Lord Jefus mi/ei. ncrc i s thy promife, to eafe a Uden foul ! Here is thy

Promife, not to rejeft any that comes to thee; Here is thy promife, to give them that asl^\ Here is thy Promife, to fill the hungry, to help the needy , to fat rate the foul of the weary ,to give power to them that have no might,to give eternal life to them that bclecve.

4 J he poor Sinner may lay donnas much as Qhrifr fland$

fir

for and exfetts, and that is onely, The poor ma y

1 An humble confeffion of his own abundant mife- ,a yd^wnas ries and wants. ^ as <**

2 An acknowledgement of his own emptinefs and un- an s upon * worthinefs.

% A looking on Chrift and grace as the onely foundations of his help and favour.

4 A liking apd high eftimation of all that Spiritual good which Chrift can give.

5 Anearneftdefireandafole dependence on Chrift for all.

6 An heart willing to receive all from him,

SECT.VL

i A Third ufe of this point (that poor Sinners may 4Uf

xAfarcand fpeedwell>if they will c6me and buy r^'v e ofChrift)foaUbeefor^n*/of multitudes of Sinfull Sofcwhf People, whocomenottoChrifiubuyof himihis ffiritnal cane not to and [Ailing good which concerns their fouls. Chrift t» bay

It is a very truth that Chrift onely fells the befi ware si <* him. and yet Chrift hath onely the feweft enftomsrs : A Sinner can buy onely ot Chrift, and yet the Sinner is moft unwilling to come and buy of him: Hec will bee trading with any, but with Chrift; hee will trade with Satan, and hee will trade with the world, and hee will trade with himfelf , yea with his own finful lufts; But you cannot perfwade him to trade with Chrift. There are three things unto which I would briefly fpeak concerning this.

1 That the generality of finners do not come to Chrift to buy of him.

2 The caufes why they do not fo.

3 Their great fin and mifery ther eby. Mo ^ sinner* I lb at the generality of Sinners do not come and buy of wiiinotbuy

Christ the good which refpe&s their fouls. Four things of chrift.

may convince vou of this truth. ^J^, 1 ^

1 They ftan'didlealltheday long, all the market day, £* 3,lthcday

Cc as

- * *

as if they needed not to buy any thing.

Gofpcl feafons arc Chrifts market days to fell, and your market days to buy. By the Gofpel hee op.-ns bistreafurcsbtialvation; and by the Gofpcl hee calls out to Sinners; Come and fee, come and buy? ande-vcry man (almoft) pailcth by, takes no notice, or tits ftill 1 I belcech you what have wee done (the moft of ib) fince the enjoyment of the Gofpel, to enjoy Chrift > or to get the pofieffion of the rich things of Chrift for otfr poor and needy fouls! what have wee done to be faved? what thoughts,and what cares> and what defires and what prayers, and what tears, and what pains, hath the precious things which Chrift hath to fell, colt us; Many will not come and hear, and many come only to hear, very few do come and buy: is hee willing to buy who is not willing to ftir may who is not willing to fpeak? They offer 2 They offer nothing : fuppofe that one comes into a

nothing. (hop of wares, but will not offer a penny for any of

the wares, is this man willing to buy? SowhenChrjft reveals all the good which a foul doth need, opens mercy and love? and grace, and Peace, and happinefs, and offers to trade with you for them, tells you his price, upon what terms you may have them all, but then you do not offer him any thing, you do not bid him at all, you do not fay, Lord I am content to bee this, or content to do that, fo that I may enjoy thy fclt,anJ graces and comforts, I am content to hear, I am content to Pray, I am content to trnft thee; I am content to receive from thee, I am content to bee made thine, lam content that thou fhouldeft fet up thy felf in my foul. That thou fhouldeft flay and deftroy my finful lufts,that thou fhouldeft write thy law in my heart. Thcv re6ife 3 ^^ re f fi f e ^ € 'jf'^wnen Chrift trades with them,

C&TftsVffers. and offers himfclf, and his righteoufnefs, and his fpirit, and life, they rcfufe to hearken, they rcfufe to receive him and them, Mat.2^y. Ton would not bee gathered, yee will not come unto mee, they in Luke 14. 18. made their ixcufi: they in Mat, 21. 3. wouldnot come to the

wed"

wedding: How often hath Chrift come with all his gracious offers to our {ouls,and begged of us to buy of him? you are dead, and here is life tor you, you arc guilty, and hereis»w<7 for you; you are polluted, and here is holinep foryou ; But men will not clofe with Chrift,they will not accept of his gracious offers, Chrift cannot faften Jcindnefs onus.

4 They breaks of with difcontentment, becanfe Chrift The . , will not come to their price : Hee in the Gofpel came run- off with dif-ningto Chrift) and kneeled to him , and asked him, good conient,be-Mafter what [hall I do that I may have eternal life, Mark, ca . ufe Chiift 10.17. Chrift tells him what was to bee done, verfe 21. ^ 1°' c * mc Hee bids hrm go and fell att and give to the poor and to come dr terms.

and take up his Crofs and follow him , andhefbould have treafttres in heaven : Here Chrift fet him the price of all heavenly treafures, but now the man is difcontented, he was fad at that faying % and went away grieved; for hee had great pojfeftions.

Beloved, Chrift fets us a price for to enjoy him, and all good by him: And carnal men fet a price of their own for Chrift, why? faith Chrift you muft not give your hearts to the world, and you muft not give your hearts to your bafe lufts, you muft bee mine onely. Now Carnal hearts break off with Chrift, they are difcontented at this price of Chrift, if they might fet Chrift a price, they would buy, if they might live as they lift, and love as they lift; and walk as they lift.

2 The caufes wbj wo ft of Sinners do not comt and bay of Why w Q {± Chrift, arethefe *™bu V

1 They do not feethemfelves to bee poor, they know n<Z>t chrift 3 " ° ' how wretched, and miferable, and deftitute they are; Tfcey do not The apprehenfions of men are taken up with the things fee themfdvc* which concern their outward eftate, with things of this t0 tee poor, prefentlife, with their wants of ourward things, and with cares for ourtvard things! But they are not taken up with the apprehenfions and confiderations of their inward fpiritual and eternal condition : They ftudy not the condition of their fouls , how loft, and miferable

Cc 2 and

no Why moft Sinners do not Buy ofCkrift. Chap.4

and undone their poor fouls are without Chrift, and the good things of Chrift; therefore is it that they come not to Chrift, and buy of him. Th«j do not 2 They do not rightIj apprehend the true value offpiri-

apprchcr.d tb« tual graces,and comforts, and. helps wChrtfi, As they worth of fpi- a pp r chend not Chrift aright in his glories, fo they ntuai tbinjf. a pp re hcnd not the graces and comforts of Chrift aright, in their excellencies. Natural men are unable to difcern, cither the intrinfecal beauty ofthem^ or the refpetlive ufe-fxlnejfe of them: The Swine trample Pearls under their leeti and fo natural men flight, contemn, fcorn the graces of Chrift,becaufe they are ot aSwinifh difpofition>thcy cannot reach the worth of them with their corrupt, and natural, and fordid judgements, what renewing grace is? what an excellent condition that of faith is ? now thefe do enliven, reftore, raife,difference,innoblc,advance,and felicitate the condition of their fouls, they apprehend not: They know not the value of Gods reconciled favour? nor of pardoning mercy, nor of the joycs of the HolyGhoft. T , . , 3 They are held of with the bve of their prevailing and

off wriTthe * ur f?<l '*/'• ^ a man Dee kid in prifon, and bound with Jove of their chains of Iron, hee cannot come forth: finful men are luft*. bound with the chains of their own lufts, with the love of

their fins: One with the chain of Pride, another with the chain of Uncleannefs, another with the chain of Worldli-*efs pud whilesan heart is bound up with the love of fin jt will not come and buy of Chrift: The love of fin makes our hearts oppofite to Chrift, and alwaics renders the grace ot Chrift diftafteful, and contemptible unto them. They think re 4 They thinkjhat they may have all thefe things wtthont hate all without buying. Mercy and Heaven without any more ado. fcwj'H* There arc two errors in finful men.

One is, that they think that Mercy is the only thing that they need, to bring themto Hcaten

Another is, that the death ofChrifi dtjcharges them of atldutyesrvhatfoever, of all trading for and with Chrift; God u meicifnl, and Chrijr died for Sinners, and what

would

would you have more? More, yes, more than this, If ever you would bee faved; you rauft repent, itever^ou would finde that God merciful to you; aniyou muft be -leeve, if ever you would finde that Chrift good to you; you muft come and buy, come and treat with Chrift, come and receive Chrift, come and give up your felvcs to Chrift, come and truft on Chrift, come and earneftly feek to Chrift for mercy, grace, and for every mercy which will bring you to Heaven. Tfcv think

5 They are perfwaded that they are already come to, t hcyharcal-Chrifty and have already bought ofhim ; Why I this is it reidybcugte which undoes thoufands of fouls, they think that they ofCfarift. have taken pofleffion, that they are part comming and buying: And why do voufothink? 1 Wee have been baptized. 2 Wee profefs our felves to be ChrifHans. 3 Wee come and hear. 4 Wee have a good faith all ourdaies. 5 Wee hope to bee faved by Chrift.

O but is this all that is included in comming to Chrift, and buying of Chrift !

If every baptised $ erf on bee come already to Chrift, what need then is there of the preaching of the Gofpel to bring men to Chrift? And whence is it thatfo many baptized perfons are fuch enemies to Chrift, and fo a-verfe to the truth, and holinefle, andwaies of Chrift, If ameer frofeffing of our felves to bee Ckriftians, bee this comming to Chrift, and buying of him, then the vileft of men are already come to Chrift, Swearers, Adulterers, Scoffers; all forts of prophanc livers, who in their works and converfations deny and reproach Chrift, and all Hypocrites alfo are come to Chrift; // a meer comming to pear the Gofpel of Chrift bee this comming and buying, what means the Apoftle in Rom. 10.18. Have they not heard} But they have not all obeyed the Gofpel ; If an ignorant preemption, that weehave had a good taithall out daies, and make no queftion to bee faved atthclaft; bee a comming and buying of Chrift; whence is it that thefe confident Ignoramus-es know not what Chrift is, or what faith is; that they never yet Caw a need of Chrift, Cc 3 never

*»• i ■ "iii — ——.

never yet had hearts broken and prepared for Chrift, ne*er yet thirfted after Chrift, never yet have attained unto any one faying work oi: Chrift in their fouls. Th?y ire en 6 They are fo univerfally ingaged in other hayings and

gaged in other bargains, and this keeps them otfirom comming to buy buyngs. of Chrift. My meaning is, that they are lb fet upon the world, and the things thereof, that they minde not the Fearle of great price, that one thing that is veceffar) : They trade fo much in the market ot the world, that they cannot trade in Chrifts market. They think k 7 They do verily think, that it weald bee a prejudice would be a lols and lofs unto them to come and buy of Chrift: As hee that unto them to W2LS to buy the field oi the hand of Naomi, and alfo of buy of Chrift. R m h the CMoabitefc Ruth 4. J. faid hee, / cannot redeem it for my ft If tefl I marremine own inheritance , verf. 6. So many will not come and buy faving Grace of Chrift, left theyfhould marre their own inheritance ? marre their reputations with lew'd and ungodly men; marre their eafe and fenfual delights; marre their proud waies 5 marre their corrupt affe&ions. 1 hey think g They think Chrift is an hard Mafler, a dear feller to

Sd duller. tr . ac ^ e w * tn > anc * nee cx P e & s f° much in hand, this prejudice keeps many from dealing with him. Th «r ft\ 3 The great ftn and mifery in not comming to buy of of notbuying Chrift: I will fumme up what I would fay to this,in four of Chrift. particulars.

I It is a peculiar finning againft God in his compleat de~ It is a ? ccu ^*fijrn $f a ftnners falvatton, againft all his wi/dome, and God^m^sdc- counfel, and purpofc, againft all his Love&nd Grace, and frgn'ofafinnpfs Kindneflc, and Goodncflc; againft all his Care, andcofts, faivariott. and provisions; All thefe were laid out in Chrift, and appeared in Chrift, in the anointing of Chrift, to help and fave finncrs, in laying him for a foundation, infolding and giving him to bee a redemption, and propitiation,in filling and enriching of him, that hee might till and enrich us* poor fmners^andyetyou will not come to him, and buy of him; and thus you flurrc all the glorious defigns, and counfels, and thoughts of Gods Wifdome,

and

and Love, and Mercy, and Goodnefle.

a It is a peculiar finning againfi the Gofpel<> in ail the gUd ** is a peculiar ty dings ofity in all the fveet mamfeftations of it 5 in all the *j" n, "ng againft truthes^m all the 0#w, in all the commands^ in all the^r*- e Gol P^« ow#.r termes of it, in all the promtfes and ajfuratces ot it; yea, in all the r*/*<?/> which it fets forth, in the throne of grace and mercy byChrift forfinners; either you do contemn the Gofpel as a lye* or you exclude your felves from die goodnefle of it by your unbelecf.

3 It is a peculiar finning Againfi Jefu* Chrift^ who did Ipsa peculiar fo much, and endured fo much, and laid down fo much, J n ning againft to buy you, and all happinefle for you: To purchaie ' efusChnft » all glory,and all mercy, and all grace, and after all this

love and bounty, &:c. you will not come and buy of him 3 who hath "fo dearly bought you, and all good for you.

4 It is a peculiar finning againfi jour own fouls, which It Is a peculiar will as certainly bee loft, and famiihed, andperi(h,asthe f^^^ poorcft Beggar will, who cannot get a bit otbread, and

draught orwater to preferve his life: I befeech you once for all; can a (inner bee faved without a Saviour ? can grace or glory bee had without Chrift i why, your fouls will periih, and muft perifh, you will and muft die in your fins, and under all your wants, unlcfs you come to Chrift, and buy of him-* And your damnation will bee fo righteous, and fo dreadful, becaufeyou might have hadallfaving good in and from Chrift; but you would not come and buy of him.

SECT. VII.

Vfe 4 TTAthChrift all that the poor finrrer needs?

tithe Bread and the Wine, and the Milk, and JjJJL muft the poor finner come to Chriftandbuythofeof ,^^ e * W him. Then let us try our felves y whether wee have been bought of Chrifts cuftomers or no ? have any of us come to buy of Chrift a n^. Chrift the good things which concerns the (aving good of our fouls, and have wee indeed bought them?

Two

2 24 Tryal whether wee me willing to ®*jf. Chap.4

How wee may knew chat wee are willing to buy.

Hee ihat 11 willing to buy > will go to the market, and dc the means.

Three properties in cur ufc of tbemems.

Earfinefs.

Eaincftncft.

Scedfafincfs.

Two chings I will fticw you for this.

1 One is, How you may know chit you are willing to buy thefe things of Chrift.

2 AfecoM is, how you may know that you have indeed boughtthem of Chrift.

C^ff. 1 How you nay krow that you are witling to buy thefe fpiritual graces and comforts ot Chrift?

Sol. There are five things that will fhew that* I ' Hee that U billing to buy, will go to the market^ or to the place where the tilings (which hee needs) are to bee fold,, hee ftands not upon pains, and travail, bee it is far as Egjft'i thither will Jacobs font go down to Buy food to pre-ferve their Uves: And thus it is with us; if wee do indeed fee our fpiritual wants, and if wee would indeed come and buy of Chrift, wc wiWu^eallthc means by which wee may obtain all the good which Chrift hath to fell unto our poor fouls: And more than that,>w will ufe thofe means in fuch kjmtnner, as men do, who would (with all their heartsy in joy the good which they do really need> andiiefire.

There arc three properties in the ufing of means,where men are willing*to injoy a good.

1 Earlinejs,lhis will be their firfi wr^and their chief W0r£,Pfal.63.t. 0<jod y thou artmy God y carly willIfeek^ thee^lhoje that feek^mee tarly, fh all find emee^ov. 8. 17

2 EaweflneQe.Thls will beeiheir great work, and their laborious work; with my whole heart have I fought thee, Pfal. 119. 10. My foul followeth hard after thee^Hzh 6$. 8. // thou incline thine eare unto wifdome, and apply thine heart to underftanding^ if thou cry eft after knowledge, and Ufteft ttp thy voice fox under ft auding^ if thou feek/ft her as fiver, and fearcheft for her, as for hid treafures; Then fhalt thou underf and the fear of the Lord, andfndetht knowledge of God, Prov. 2. 2, 3,4, 5.

3 Stedfaftnejfe. I willnot let thee go, except thou bleffe ***** > Gen. 53.26. Our eyes wait upon the Lord our God, until that hee have mercy upon w,Pfal. 1232. If you bee indeed willing to buy the fpiritual good things for your

poor

Chap. 4 Tryd whether me are trilling to buy. 22 5

poor fouls, aifuredly you will bee ufing all t^e means by which they are conveyed unto you: you will bee bear iniy &nd fraying, and fearchtHg y and liking, and you willuie thofe means in another maimer, chap heretofore you ufed diem, with another kindeof fpirit, Prov. X, 34. Elcjfcd is the man that beareth mee^watchirg dauJy at my gates, waiting at the foils of my doors. O firs [ A poor linnet* will now bear % as for bit life y and hce will fray, as for hn life 1 you may finde him everv day at C^rifit door, and every wee^tChrtJrs market; &\ CiofpelOrdinances, and Gofpel duties, and in the u(e of them, his very foul cries out, Lord, give mee Chrift, (or Chrifis fak^, giwz mec grace, fhew mee mercy, See*

2 Hee that is willing to buy, doth not only come to the Hec *&*« A« I market to get wares, but bee doth iks the wares which Wares. are to bee bought. This Bread will feed mec, and this Cloth will cover mee, and this Wine will comfort mee, and this MHky/\\l nourifh mee. Thus is it with a poor finner who is willing to buy fpiritual graces and comforts of Chrift: O faith hce! here is the Holinefe which will change my vile heart, and here is the Righteonfnefe which will cover my foul, and here is the Mercy which ( will pardon my fins, and here is the Love and Peace which will quiet and glad my confeience: Hec is exceedingly taken with the things Chrift hath to fell; all of them teems very pre^ cious in his eyes, and Angularly futable unto his condition : I muft have eVery one of them, whatfoevei* they coft mee: I muft have this grace, and that grace, arid I muft have mercy, and I muft have righteoufnefr, and I muft have Gods reconciled favour; 1 muft have all that Chrift hath to^ fell, you would think him a ftrangeman, who comming to a great market, (hould like all, and bee contented and defirous to buy up all, to ingrofle the whole market to himf If; and more than this, woukl buy them that are to fell. And yet thus it is with a poor finner, wno comes to buy of Chrift, hee is taken vVitn all which Chrift hath to Cell;hec would buy all^nd Chrift hinafelf too,who fells ail. It is not thus

D d with

with a vain pretending Sinner who intends not to buy, htre is either taken with nothing which Chrift hath to fell, 6r elfe with fome things oncly of Chrift; hee is willing to have mercy, to have peace, to have heaven, but he cares not for grace, for holinefs,for the renewing and reforming works of the fpirit of Chrift. iij con* ' Hee that is willing to buy, dorii not oncly like die up iodicp°k* WarCSj butalfo hee-wtil come uv to fix price at wlyich they arc to be* fought; this 1 will have faith the feller, and that I will give faith :he buyer : it is one thing to look upon it, and cheapen it, and it is another thing to buy k; hee that will indeed buy, hee will come up to any reafonable price which you cio fet upon the ware,as^ra-h*m, 6^.13.9. Thus is it with a poor Sinner \tfho comes indeed to buy of Chrift fpiritual grace, and fpiri-tual comforts, hee is contented to come up to Chrifts price, I would have Mercy Lord! Then faidi Chrift, prim*/} repent; who fo confeffcth and frrfak^th his finite s fhallhave mercy, Prov. 28.13. O Lord faith a poor Sinner, Turn thou wet ', and I (hall be turned, I am as willing to leave my fins, as I am to receive mercy to pardon them: 1 would foe Chrifts D.Jciptc, then you muft deny your felt es, nndt*k? up his crojfe : I Would have wy fins fubducd, my lufts mortified, thai faith Chrift ^ou muft depend on me for ftrength and avoid finful occafions. O faith a poor Sinner (who comes to buy of Chrift) I de-fire to truft on thee, O Chrift on thy power, and on thy promife.

4 Hee that is willing to buy, hee mil -watch $ht He will watch f;wr> and hee will take the time *f buying. There is a f/w* rrnfcU buying. t0 £ et » ar '^ A time to loo ft, faith Solo won, Eccl.$ .4. every day is not the market day; A wife Merchant will not let flip hisoccafion, but hee lays hold on the prefent opportunity: and fodoth the poor Sinner, who is indeed willing to buy of Chrift, as hee forties up to Chrifts price, fohec comes up to Chrifts time, Beloved , Chrifts time, is the prefent time: that is our rime to buy of Chrift, when it is Chrifts time to fell unto us: when he comes

and

Ckftp.4' Tryialmhei^epvre*re pilling to buy. %x?

~ ■— .^—*—^^^^

and offers and calls, when bee feeks us, when he knock* at oar doors* when hee cryes out unto us come and buy^hac isourcimecohuy; 0 \f tko* hadfi k**v>* •* this tbj day the things vehick concern thy peace, Luk. 19. 42. 1o day ifjo.i mil hear his. voice y Heb. £• 7. Behold y now is the accepted time, behold, now is the day of fa/va-thn, 1 Col. 6 %. Now here is one difference between an empty pretender, and a real buyer: The one doth wi\* ^ LLigiy neglecfc his time* but the other doth wifely apprehend his time: the one dallies and puts offbuj?ing to the future, but the other confines his buying unto the prefeat. O faith a vain empty felt-conceited Sinner, it ii time enough-hereafter to get Ghridv to get faith* to get holinete; to get repentance, to get mercy, to make fure of heaven, in old Age, \i\fivknefe^ and thus heeputs off the bargain, and he will not deal with Chrili, and buy oi him*. But now a poor Sinner who would ir*-deed buy, is like that merchant in the Gtffri; Mat. i?. whotnofooner fennd a pearl of great frucyhtet prefently h& fought it : Hee takes the prefent offers of Chrtft and grace 5 O faith hee, It is infinite Taercy that Chrift makes fuch offers uutomee? And if I ihould neglect them? perhaps I may never meet with the like again all my days > who would rerufe xprefent fthtfed-»efs } Suppofe one came and offered breacko one that is ready to ftarve, cr drink to one that is ready k> dye tor Thirit> would they lay we will receive there at your hands a year.hcnce ? O no , where there is a prefent neceffity, there a preienchelp is'moft acceptable,

5 Hee that is willing to biiv, Is^ilUngtefell^tk^e He *7? Glt f vttycompafs thetLngsih t hre<s very definmn hnyiycm ^ a ,buy tead.oi thie Egyf '***>(when the famine was fore a- * y mongft them ) that they parted with, their mow for tread; and..then they parted -with their Cattel for heady and then they parted .with 9iA\M roe Bread (hey -X" ntandonr land for bread,, avdipve-ns.food that nut n&t Uve twin** dye, Gen .47414*'7? 1 A Thusis it with a poor Sinner who is pinched with-fpirituak hunger' aad JS* Ddi wants

Three alls ir.i ft be fold

218 Trytl whether wenre willing to buy* Chap. 4

wants, hceis willing to fell all that he hath, that hee may buy all iromChrift, which hec wants, Mat.ij. 44. IbeKingdome of heaven is £% unto a treafkre hid in a field, the which when a man hath found hee htdeth 9 and forjo) thereof'goeth and fell eth til that hee hath y *nd bnyetb thAtfield.

There are three alls which a poor Sinner is willing to ft II (to put cft,to part with) lb that hee may have Chrill and all fpiritual graces and comforts and enjoyments by Chrifh

I All hu finful I*fts#nd all his former finful waies inj

All Taful lufti. finful courfes of lite: what have J to do any more with idols:

as willingly as any fickdifeafed man would part with

diftempers for health, or as any imbondaged man,won Id

part with flavery for liberty.

Z All his worldly eftintAttons and advantages \ as Afo-fes refnfed to bee called the Sonne ofPharoahs daughter fhu-png rather te [nfftraffliclion with the people of Cody than toenjoytljeplMJHresoffure /> a peafon, eftecmingthe re~ pro aches ofChnft greater riches than the treafures in Egypt , Heb 1 j.24,2 5,2<5.

3 All his Jelf '; His felf-wifdomc, and his felf-will, and hisfelf-rightecufneflc, and his fclf-fufhciencics, and his felf-confidenccs, and his fell-feckings,and his felf-ad-vantages, / have fnffcred the loffe of all things, and do count them but duhg , that 1 may wiveChrift y Phil. 2. 8> Try your fclves by this,you that fay that you are willing tocomeandbuyofChrift ; arc you fo willing tofcll,as you arc to buy? to bee difpofleffcd, as to bee pofTef-fed7 to want much of what you have, as to enjoy much ot what you want > faid one, Abjice tell mm et ac~ cipecorhun'. I would only fay, abjiceinfemnm et accipe coclnm y ab}ice cruftum, et accipe Lhrtftum: Part with thy fins, and here is Chrift, and mercy, and all ; bee but willing to fell all which will caft^ thee into hell, and thou haft bought all which will bring dice into heaven: if thou (tick at this,thou never didft come with arcal intention to buy of Chrift,. ift: *Ck

A H worldly advantages.

AllfelC.

Qhap;-4t Ttyal whether we ha<ve bought. Xlp

2 j^I now come to eta fecond Queftion, how you How we may JIUV know t hat you h*ve indeed bought any [fir it ml graces kno* «hat * e or comfort at the hand of Chrtft. ha * e ba *Z hu

I Sol. Yommay know this^j the things themjeIves ef By the things which yoUHowftaudpofeffed; The things which a poor therafelvesof Sinner have bought of C hriit are fuch, ythkh you arc.

i As none can fell but. Chrift. pofleficd.

2 As are to bee found ii i Chrifts promifes, as well as in our hearts.

3 As are in a direft and peculiar manner anfwerable unto, and helpful of our fpiritual wants and diftrefr-fes.

i If thofe good things (which you imagine your felves feizedoi) Bee juchasmeer nature will afford tint* Srchasnanc yon, or which your natural parts and endowments will rJJ^l!** 1 *' bring in unto you, or which an ingenious education, t " ' . will give you, or which your own (Indies, and abilities will procure unto you, or which the confluence and a-bundance of the creamres will deliver over unto you,they arc not things bought of Chrift ; becaufe thofe things which are bought of Chrift , arefuch as none but Chrift can fell or give. True grace, true peace, true mercy, and love; the very bread and water of life, are not to bee bought of any but of Chrift alone; hee onely is the Lordofthefetreafiires,and keeps the keyes of them, if what you have bee no more than what you can give *

unto your felves,. if it bee no more than what the creature can help you unto»it is not the true purchafe, it is not any thing bought of Chrift: what Chrift doth fell, unto a poor Sinner, and what the poor Sinner.doth t?uy of Chrift, that fame, none doth fell but Chrift\and the-poor Sinner cannot buy them of any but of Chrift: It is. £race,and it is mercy, and it is love, and k is peace from Jefus Chrift our Lord.

Secondly, If you have indeed bought of Chrift,'then Such as a T e t o the qualities (whither of grace or comfort) which ate ^ chrSS pJSni-your fouls, pjaybee piatchedwith the things that are to bee. f es as well as'" found in the pomifes of Cbrift, that holtnefs now in you » is "■_ to eur heart*,

Suvh a J arc anfcvcrdble to our fpiritual wants.

j,y> Try**/ whetktmUrvehwgH. Chap. 4;

of the fame ftampefor the nature and efticacy of it, with the Ho.Lne(fe whkh £brtjt hath, prom}fed.no give unto poof diftrefledSinners, and thatfe*ce y Joy, and Comfort , which your hearts do now poilefsjit is ofr the fame kind, and proceeds from the (ame caufe, and produces in you the lame fruits, which that peace,and joy,and comfort do, that thrift hath promifed: beloved, all the fpiritual good which wee come to enjoy, is fir ft. in the prc«//jr,and next in wi and it is of thefelf famenature,being inus, as that is which is in the promifes of Chrift; h that gcjod in yoiijbe not a good in the promife ofChrift,or it it be of a different nature from that in Chrifts promife, it is not a^ood bought of Chrift, for Jefus Chrift fells nothing to any poor Sinner but what heepromifeth to give unto a poor Sinner.

Thirdly, If you have indeed bought of Jefus Chrift, then thofe things which you do now enjoy , are [neb ai Ate every way anfwerable unto jour fpiritual wants ^anA are helpful of'them.; for fuch arc all the Sales of Chrift unto any poor Sinner; They are ^r^to the hungry and *4/*ritothc Thirftj; and raiment to the w*^M,and balm to the wounded, and healing to die fick^ you have die very wifdome, which the fooJijh and Jimple Sinner doth need, and you have the rlghteoufneffe which thfc ungodly Sinner doth need., and you have the fan&ity, which a polluted Sinter doth need, and you have the redemption which an enthralled Sinner doth need, and you have the Peace which a troubled Sinner doth need.

2 You may know that you have indeed bought of Clmdbyfomething in y our fc Ives, I will bflt mention four of them.

1 Your hearts will be much endeared to Chrift for what he hath fold unto you.

a You will fpend what you havobought of Chrift,up-on Chrift,

I You will fo like the Barrain which you have bought, that Chrift flbail !uve your ciiftomc as Wr you liyc. 4 You

Wee m.iy know tSis [ y Temcrhing in our fclm.

4 You will not fell what yota haVe bought.

1 Your hearts **R bee much indeared to Chrifts Our hearts wil frr what you have bought of thrift : As your graces and be much in-

comforts will exceedingly d elight and pleafe you, fo they deared to Will exceedingly indear Chrift unto you, you will Ghlift \A prize him, and love hirn> and blefle him to all eternity tor them: The pardoning mercy, the reconciled love, the juftifying-righteoufhefsi the renewing-grace > the comforting-fpirit, the pacified confeience, njw enjoyed by you from Chrift, will affuredly raife in your hearts a tranfeendeat admiration of the love of Chrift, and beget in you fuch a furpaffing love to Chrift, as the like you never found before in your foules, you will ingrave upon all your fpiritual bargains«,this I got from my good Chrift; this change, this mercy, this love, this joy, this peace, this all from my good Chrift; fo good, fo kinde, fo rich to mee, a poor and unworthy firmer.

Secondly, Ten null fpend all upon Chnft, if you have w *„/_* bought of Chrift. Noneofmltveth to h'mfelf whether aHupof voce live, wee live tinto the Lord, Rom. 14. 7, 8. Chrift IS Chrift. the efficient, and the end of all, All Chrifts fales are to make us ferviceablc unco Chrift; whacfocver flock hee puts into our hands; it is to bee laid out for his glory, Grace makes us but tiis feryants, and his comforts makes us more diligent in his fervice: What you are, you are by his grace* and what you can do s fhall bee improved for his honour. Not your felves, ^ but Chrift; As Chrifts felling differs from all other felling, for (as I told you before) his felling is but his giving to us, fo our buying of Chrift differs from all other buyings: The more wee buy of men, the more is our own; but the more wee * ^ buy of Chrift, thelene are wee our own, and the more are wee his. Paul who bought fo much of Chrift; Hee did [fetid, arid was [pent for Chrift; hee counted not his life too dear for Chrift, yotir crowns will bee call down at his feet for the fervice of his glory.

Thirdly, If you have indeed bought of Chrift, Chrift chri ^ & ail (ball have your cuftofue all your dales; you finde fiicli JXme!

good

2ji jirgumntt to per/wade to buy ofCbrift. Chap; ^

good ufage Ttom him, due in any future wane, you

willgo to none but your Chrift to fiirnifh you, and

help you; you will live on him, and come to his gates

for all helps j Unto whom (bAll weegoe y faid f ete r, Then

haft the words of eumal Ufe y Joh. 6.66. Your addreftes

willftill bee to Chrift, and your depcndaiKcs will (Kll

bee on Chrift toperfeft what is in you.

We win never Fourthly, Hee who hath indeed bought of Chrift,

fell wfin wee Will never jell what hee hath bought: I held him faft y and

fcave bought, would not let him go m It is fo needful, fo precious, fo

fweet, fo above all charge, that hee will not part with

it,

SECT. VIII.

Ufi J cannot yet quit this fubjeft of comming to

JLbuv of Chrift, may poor finners come to Chrift,

Beeper fwided 2nd buy of him all that they do need? Let us all then

£y°5a^ift. bec ferfwaded to drive a trade with Chrtft, to come to htm

l ' and bujofhint. 7 Argumcnn. There arefeven Arguments to perfwade us poor fin-nee to come and buy of Chrift.

1 The Excellency of the Wares.

2 TheNeceflltyofthePurchafe. ' 3 The Goodnefs of the Seller.

4 The Eafincfieol the Price.

5 The Opportunity of the Market.

6 The Benefit of the Bargain.

7 Their Lofs byNcgkft.

The Excdlen- * The Excellency of the Wares : They are lometimes ty ef the called Treafurety Mattb. 6.20. The Pearie of great price,

Wares. Matth. 13. 45. Living Bread, Joh *. Living Water, Joh.

4.1 o. Prov. 3.14 1 he Merchandifcefit isbctter than the Merchandise of filver, and the gain thereof than finegold y verfciS* Shee is mere precious than Rubies, and all the thints that those canfi devife are not to bee compared to her, verfc 16. Length of dates artist her right handy and in her left hand riches and honour^ verf. 17. Her waits are waits

cf pleafantnejfe t and all her paths are peace, verfe 18. Shee is a tree of Life, fo them that lay hoi A upon her, and happy is every one that reteineth her. Here are all the excellencies of the world, and all the defireables of the world fum-med up together. Silver, and fine Gold(which are tilings of profit) and precious Rubies (which are things of ornament) and honour, and pleafure, and life, and long life, and peace, and happitiefs (which are the things of every mans de fire) Now thefe things being compared with the things of Chrift, are exceedingly fhort of them, they are not to bee compared with them : The riches of the world are not comparable to the riches of Chrift > Chrifts riches are true, {buy Geld of meethat thou may eft bee rich. Rev. 3.18.) and unfearchable; {The unfearchable riches of C£r/^»Ephef.3.8.) and durable [durable riches, Prov. 8. 18,) The Ornaments of the world are not comparable to the Ornaments of Chrift , They are the Ornaments of the hidden man of the hearty I Pet»3.4« They are the beauties cf Holineffe y Pfal. HO. 5. They are prethus Jewels {There is Gold, and a multitude of Rubies % but the lips of knowledge are a precious Jewcl,V\:oV* 20,15.) *the honours of the World are not comparable to the honours of and by Chrift: By him wee are the People of God, \ Heb. 8. id. The Temple of God, a Cor. 6. \6\ The Sotis and Daughters of God, >Cor. 6.18* Bee hath made us Kings and Priefts unto God, Rev. 1. 6. The pleafures^ of the world, are not comparable to the pleafures of Chrift; His comfort's are the comforts of the Holy Ghoft, Aft. 9. 31. Hisjoyes^rc unfpeakable y znd full of glory, 1 Pet. i. 8. The "Peaceofthe froridis not comparable to the Peace by Chrift i This is a peace with (W,Rom. 5. I. And a peace thatpajfeth altun-derftasjdingiPhil.A-J* And 2L Peace, when Peace no when ilfe is to bee found, joh. X^. 33* ^^ e Wf * n( L blejfedheffe in art'd by Chrift exceeds all life and bleflednefs; it is no lefle than eternal life (this is eternal life to know thee, and him whomthou haftfent, Joh. 17. 3. and everlafling blef-fednefs. O come and buy of Chrift! Hee fells nothing that is mean, ordinary, common, whatfoever is to bee

E e bought

_ —

lj4 Arguments to per/wade to buy ofChrtjl. Chap.4

bought ol him is excellent. The precious Chrifi: fells nothing but what is precious: The Graces, the Rjgh-teoufnefs, the Liberty? thelntereft, thePriviledges>the Comforter, the Mercies, the Lovc> the Peace, the Hopes; all in and from him are excellent, and precious. Thetfeceflity 2 The Neceffity of the fur chafe; The things themfelves ofthePiirchalc. arenecefary; and it is neccflary tor you to come to Chi'ill and buy them. The things -which Chrtft hath to fell unto a poor (inner are fo nectff.\ry, that hee cannot live without them, nor die without them, nor bec faved without them. They arc the only things which do anfwer the wants of a poor (inner, and which do repair the loflcs of a broken (inner: The condition of a (inner is never altered, nor relieved, but by the enjoyment of them; Give him what you will, or can,hee is (till a poor wretched needy undone finner, until hee hath Chrin\ and Mercy, and Grace, &c. Hee is dill under fin, under wrath, under condemnation, under death, under bondage, under Satan, under want, and doth / allfhort of the glory of<jod y and rhuft fall ihort of the hope of Glory* Put on a dead man what Ornaments you pleafe, hee is (till a dead man, until life bee put into him ? Give an hungry man what you will,yet hee is adiftrefled man,until you give him bread; give a Prifoxer what you will, yet hee is in bondage until you give him liberty. Nothing is life, and help^and fal-vation to a pcor finner, but Chrift, and the things which Chrift fells; And then it is as necefsary that the finner come to Chrifl and ^av^clfe your foulescan never get pofsefllon of them, Joh. 8.24. Ifyee beleeve not that I am hee y jefh*ll die t n yonrfmsy Joh. 3. Hee that beheveth not the Son fhtlt not fee life; but the wrath ofCod abideth tn him. Beloved, It is impoffible for a finner to bee helped out of Chrift, for as much as hec is the fountain, and heconly is the foundation, and all fpiritual bkflings flow to us, from and by hirfr And it is as impoffible to be helped by him, if wee come not to him, aud trade with him; if you will have nothing to do with Chrift* refolve on it, you can have nothing to do with mercy, nor rightcoufnefs, nor

grace,

grace>norpeace:fo that if you regard either your pre-fent condition, or your prefent fruition, or your future expectation, it is neceflary that you come and buy of

cm.

3 ?he goodntffe of the fitter • Never hadany nun fuch The good ne& grounds of encouragement, and confidence to buy of a- ofthcfcilcr. nother, as the poor Sinner hath to come and buv of Chrift.

There are twelve things obfervable in Chrift (who fells) cowards poor Sinners who buy*

I He cordially pitties them in their fpiritual wants, and diftreffes, his foul is troubled for you.

a He iteameft to help them, comes,feeks, calls, cryes, knocks, promifeth,ftriveth.

3 He would furnifh them prefently : you might bee faved at once ; all would bee helped in a moment, Could hee but prevail with you to come and buy.

4 Hee dothufethem kjndely, not an angry look, not one harfli word, not the lcaft difcouragement, Hee will in no wife rejeft yon , He will not brcakjhe brut* fed Reed-> nor quench the fmoakjng flax.

5 Hee teachethyouthe way and the art how to buj of him, asl^md you (hall receive, beleeve and you [hall bee fa* ved.

6 He gives unto them all that is requifii e to buy of him, gives eyes, to fee the worth of what hee f:lls, and gives an heart of faith to come and buy :while the Gofpel is dealing with your^n, hisfpirit is dealing with your hearts^ working, inclining and inabling of them, &:c.

7 Falls as low as a trading twixt a Saviour and a Sinner can pofftbly admit, will fop with yon , if youwiilbut of en the door ; will give^i you will but as^ will htfow, if you will but receive.

8 QaUs and fends, andrunnes after them,, ^hen they turn their back* \ How lengyce fimple ones will jou love fimplicity, and fools hate knowledge, turn ye At my reproof, Pro. 1. ^2,23. Behold, I will four out my } jp}rit untoyou,r /-turn, return, 0 Shu Limit e : forfake not your ovyn mercies,

£e 2 yet

236 Arguments toperjwade to buy o/(7>n/?,Chap,4

yet confider, yet come back and buy and eat, that your fouls may live,

9 Rejoycet h and is glad when you return, when you buy of him, when your fouls do clofe with him, / thanks thee Of at her, Lord of'heaven and earth , becaufe thou haft r$~ vealed thefe things to babes, Mat.11.15.

10 Hee adds to the bargain, gives you in more than you at (firft) traded for, or thought on, full meafure heaped up and running over; gives you the grace which you fought, and joy, and peace, and affures of more', than you durft at firft to expect.

11 Bee will not eafily bee put of, though you do not ask ofhim,yetheasksof you;dioughyou cneapen not, yet hee offers; though you difpute,yet hce callsjthough you refufe, yet hee renews his invitation; though you deal unkindly with him, yet he ftill intreates you to buy.

12 Hee weep over you if yon will not bee perfwadedjtee wept over Jerufalem, faying, O ifthon had ft kttowrt^ that at the lea ft in this thy day, the things whtch concern thy peace,Lukc 19.4*.

4 The eafineffe oftheprice, there is none who fells a, Th (mete better penny-worth than Chrift; nor upon better terms cf the price than Chrift; all fell dear but Chrift; when nun fells t$ man, hce fells to the full value and worth of his Land and Houfe ; when Satan fells to the Sinner , hce fells upon hard conditions: AR thefe things will I give thee, if thou wilt fall down and worfbip mee, Mat. 4.9. In the day thatyee eat thereof 'yee (hall bee as Gods, Gen. 3. 5. Satan fells you nothing but upon condition of Sinning, and that is the worft of all conditions: when the Sinter fells himfelf unto hU ftnfnl lufts, hee fells and buyes at a dear rate, he buys profits and pleafure from finnc at the rate andcoftofthe lofs and perdition of his foul. None fchVas Chrift fells, atfo good a price, and at fo eafyaprice; The price is good for yon which Chrift doth fet; // it not good to draw near to God ? Is it not good for you to beleeve on Chrift? This is his price for all, and tbcprtceiscafie r Did hee fee his price upon a condition

of innocency, of righteoufheffe, of works, no Sinner could then buy of him; but hee fees his price onely upon beleeving, and hee himfelfwill quicken and impow-er your hearts by his almighty fpirit to beleeve,is not this aneafy price?

< The fairnejfeoftheeffort unit ie,ot the opportunity v 16 ™"^ of the market. Beloved confider, ' " <w°"

I There u no feafon or effort unit ie whatfoever like Hnto the No feafon like feafon of grace , it is the golden and precious moment for &c feafon of your fouls eternal blefledneffe: It is the onely time F*** which is put into your hands to fave your fouls, to get glory and mercy, and therefore it is called a dayoffal-vat ion, a Cor. 6. Luke 19. and a da) for the things which concern our feace, it is indeed that day of Chrifl : There; is that day of Christ which is his day y when hee will come to judge Sinners, and there is that day of Chrifl which is bis day, when hee comes to treate with Sinners and to offer mercy and life to them; and this is the day when hee calls upon us to come and buy of him.

2 Wee all of us live in this day of Chrift, and have this Weehave precious feafon or opportunity: for the Gofpel (which this feafon or weedoinjoy)is that day: when the Gofpel comes a- opportunity, mongft a people, than the night it pafi, and the day is come, then the Sun of righteoufnefs is rifen, then Jefus Chriftreveals,and offers all the riches of his treafures> and calls upon poor Sinners to come to him and to buy of him.This day do wee enjoy ;This day, the Gofpel which we preach,and which you hear, is the Gofpel of Chrift; it is the appearing of the grace of God which brings falvation,^ this it the accepted time, this is the time wherein Chrift is willing to fell himfelf unto you, and his redemption, and his righteoufnefs, and his Spirit,and eternal life unto you; and this is your time to buy him, andallfavinggoodof him: fuppofe that all of us were attatched and laid hold on , and condemned for fome capital offences,and wee were allowed one day to come in to make our peace, and to fave our lives, would wee negleft that day, and vainly and

E e 3 care-

2;8 Argument* toperjmtdeto buy ofCbrift*Chz$.ji

carekfly mif-fpend that day ? would wee not come in to make our peace, and accept of thofe good conditions of life: The Gofpel (which wee enjoy) is the day zn&histhconelj day, allowed unto us, finful and condemned Sinners; it is the day which God fetsns to get Chrift, and to get oft condemnation, and to make our peace, andtogctlalvation; is the falvation of your fouls a light matter ? is the opportunity and feafo'n for it an inconfiderable favour ? doth not our all, to all eternity, depend upon our buying in this day, do*he Prophets live forever} laid the Prophet, Zach.i. $* To fay I, do fea-fons of grace and mercy live for ever? arc not alfo theft times and feafons in the fathers hands ? are you not loft if you loofc the feafons ? whileft it is called to day hearken unto bis voicej Heb. 3.7. for the Lord hath faid f That his fpiritjhall not alwaies flrive yeiih man y Gcn.6.i. fi f 6 Thebenefit of the Bargain, whatsoever it coft you ,

*e barwir^ ° y° u 1°°^ n ° c ^Y lt * n ^ y° il ^ ia " certainly gain by it: in other bargains there is hazzard,and the more that a man buyes, the fooner may he bee broken: but in trading with Chrift, and in buying of Chrift,there is no danger at all, and the more that you buy of him, the richer you are; Jefus Chrift fells nothing unto poor Sinners, but doth enrich them; Beloved, if the Reproaches of Chrift he greater riches than all the treafares inEgyptJrleb.l 1 . 26, (Mofes did Jo efteem ofthem)how gainful and how enriching arc the HnfcarchahU riches of Cbrifi > Paul counted all his privilcdges and advantages but dnng that hee might gain C/>r//?, Phil.3. 8, (ut Inertfaciam Chriftttw) Chrift was a gain infinitely greater: give me favour a while to ihew unto you wnat benefit or gain you certainly get by buying of Chrift.

1 B) b»ji»g of Chrift y oh do gain Jojfes , do not won-

OriftCcg'in der.norbeedilicouragedat what Ifpeak; though it bee

loflfcs. no gain to W** /**/, yet it is (according to the fenfe

which I intend) an exceeding gain for zfonl to loofefome

thtno-s.

foloofe the dominion of Sift, to bofc thcloviofand delight

light infinne; to loofe (lavifh Captivity to Satan, to loofe a condemning confcience, to loofe vain andfenfualplea fares, to loofe our own corrupt wilts, and Judgements, {uch loflcs are gain.

Now there is no man who buys lavi.ig graces and mercies, and comforts from Chrift, but he doth thereby loofe all thefe things; hee doth loofe all that wall deftroy and damn his ibiilj Sinne [ball not have dominion over j oh, Rom. 6. i 4. yee are made free from finnejizx.. \ 8. The end of thofe things is death, verf.21. delivered from the power ofdarkpefe,Qo\*\.\ $.

2 By buying of Chzlfitfou do gain your felves,\vc never wcc gain our come to enjoy our felves; untillwee come to enjoy fcivcs* Chrift, and the faving things of Chrift, when Chrift is ours, and the renewing grace is ours, and pardoning mercy is ours; Now wee are our felves; no wicked unbeleeving, unconverted man is himfelf (Hisfervants wee are whom wee do obey) hee muft think and judge>and will?and love,and work, what his own lufts and Satan will have him to think ;If they fay go, he goes, and if they fay do this, he doth it; An unconverted man is out of his command, hee is fold, and \\2xhf0ld himfelf-. But when grace is bought of Chrift hee is more himfelf, hee is a free man , hee is recovered, hee can now make ufe of his underjfanding tohchold the glorious things of God, and of his Judgement to dtfeern and approve things that are excellent, and of his a fee} ions to delight in the things which are above.

3 By buying of Chrift wee gain our own fouls, They We gafn our are fafe and fecured for ever: if they bee jufiified, there fouls * is no condemnation to them, they are paffed from death to life: if they bee fantlifed and renewed, they fhall bee faved, Bleffed are the pure in hearty for t hey (ball fee God, 1 Mat.5& (who hath begotten ha again unto a lively hope, to An inheritance incorruptible and undefiled, and fadeth not awajfy referved in heaven fir you, 1 Pet. 1.3,4.) if they beleevtyXhty (hall not bee condemned, they [ball not perifh knt havecycr/ajling /(fo John 3« i^» l$*0 vytut again

is

240 Arguments toperfwade to b*y of drift. Chap. 4.;

is this! That a man hath no foul to loofe, that all is well with and for his foul, whatf oever is in danger; yet my foul is fate, and whatsoever may perifl], yet my foul is fecured; your fouls fhall bee as fate and fecure as a Saviour can make them, if you will come and buy of him.

4 By buying ofChriflyou gain ally you gain all the pur-Wcgain a|i. cna f e of Chriit,and all the good of all the offers of Chrift and all the fruits of the fpirit of Chrift, and all thepro-mifes of God in Chrift, and all the reveallngs of the ordinances of Chrift, and all the immunities and priviled-ges of Chrift, and all the hopes by Chrift, you gain all the good which concerns foul and body in this life, and all the good which concerns them in the life to come, and what greater gain can you need or defire or enjoy?

7 The lojfc by the neglett : O faid one once, we t* me The loflc by miserable man^whofor ajhort pleafurc have made my felffo the ncglcft. miferable !\voe to that man, who for a little gain, loofeth all gain, who for a little pleafurc, loofeth all pleature ; who tor vanity, loofeth eternity; who for Sin,wiU loofe Chrift, and foul, and heaven, Luke 13.28. Then (ball bee weeping and gnawing of teeth^ when yon fbaHfee Abraham^(indj[aac,andJacob^aHd all the Prophets in the kjngdome ofGod y andyotiyeur [elves thru ft out. O Sirs! What fhall I fay unto you ? Chrift yer is willing to fell unto you , yet hee calls and crys> yet hec intrcatesandbefeecnes, vet he ftretches forth his hands, yet hee knockes at your doors, yet his breft is full ofpit-ty, and his eyes full of tears, and his hands full of mercy s, and his mouth full of intrcaties, do you not hear him lamenting over you, will no love and kindneffc work upon you, will no offers of grace and lift be received by you ? Did ever any fuftcr fo much lor you as I have fuftered ? did ever any offer fo well unto you as I have ofbrcd ? wi 11 you not bee faved ? will you for /;-ing vanities for fats 7 0Hr own mercies } will you love death rather than life ? will you not know the day of

your

" I I ' ' ■ ————I———■—' ————^^^^,

Chzp.+Get Faith that you may trade with Chriftj 241

your visitation ? My foul, my bowels are troubled for you, There is no other name but mine for falvation* there is no other to fell mercy and happinefle unto you, If you will not hearken and come and buy,your day will be loft, and your poor fouls loft for ever.

SECT. IX.

MAy a poor Sinner come to Chrift, and finde all faving good in him, and fhould heecome and buy of him.Then hearken but to one direction, and that is this, by aQ means get faitb<>vehatfoevcr you get? beefure to get true faith, for

1 You will never trade with Chrift, unlefs you have faith.

a You can never trade with Chrift, unlefs you have faith.

3 You will trade with Chrift, andbuy,if you haye got faith.

4 You might take up what you pleafe, had you faith

to buy.

1 Toft will never trade with Chrifi unlefs you have faith ,

It is faith onely which draws an heart to Chrift; Chrift, and what Chrift hath to fell,will never be precious,never delirable, if you have not faith : ^ Though Chrift be more worth than heaven, yet you will not come to him un-lefle you have faith; Though Chrift offers all,and would put all into your hands freely, and prefently, yet you will not accept of them unlefs you have faith: it is faith onely which can fet a value on heavenly treafures, and which (hews you your abfolute neceffity of them, and which makes you to fee the unfpeakable love and goodnefs of Chrift in offering all thefe things unto you, and which perfwades and overcomes your hearts to buy of Chrift, to like the wares which Chrift fells, and the terms of Chrift, upon which you may trade with him and buy of him.

% Ton can never com* and trad$ with Chrifi nnleffe you

F f have

Vfi6.

Dire&ion to get faith.

You will nercr trade "with Chrift without faith.

You cannot trade with Chrift without ic.

havefatth. Faith is the onely grace which a poor Sinner hath to buy with all. As flice fpake to Chrift, The wcH ts deep, and thou haft nothing to draw with; Job,$, n. fo may Chr ill fay to us, the treafures and fuppiies arc high, and you have nothing to reach them if you have not faith. He that buyesot Chriftmuft

Fir ft, Acknowledge aU hit foul helps to be in Chrifi alone.

Secondly, Depend on Chrift ^ and onely on Chrift for them.

Thirdly, He mtift injift on the promtfes ef Chrift, apply them,and plead them with Chrift,and

Fourthly, Hee mnft take *nd receive all from the hand of Chrift s free bounty and grace. Can a Sinner do any of thefe without faith ? Can hec fet up Chrift, as the onely fountain of all his mercies and helps without faith? Can hec trull: and depend on Chrift without faith? Can any man fee without an eye ? Can hee appropriate any promife of good, and improve that pro-mi (c without faith ? can hee pretend unto an eftate before hec hath a title ? can hec receive any fpiritual help from Chrift who hath not faith, which is the Sinners on-* ly hand to take and receive from Chrift. — So then yod mull get faith if ever you would come and buy of

am. \

If you hive 3 tfj* H have faith joh will come and buy of Chrifi,

faith you win'Beloved, it is a certain trutn,that faith will not bee fascine and buy t i s fi c d without a Chrift, and the good diings of Chrift, all the work and bufincfs of faith lies in trading with ChritL-Faith will put you upon asking,and upon acting." it Is the nature of it to draw out your loulsj unto Chrift, ' and it is the end why God gives you faith, hec gives you faith for this very end, that you may clofe with chrift, and make ufc of Chrift, that you might come to him: and out ofhisfulnejje receive ^racefor grace ; that you might under the fenfe of your lpiritual wants,depcnd on Chrift all your dayes; This is the nature, and this is the work, and this is the end of Faith, Therefore wee arc faid to Uvt by /<•/* A,Bccaufc faith makes out to Chrift

for

for all the good which wee do need all our daies; and ii you take notice of it, you may finde, that faidiisyour fervant, is your fa&or, it trades for you, it is buying from Chrift, fo long till you come to receive the end of jour faith y even the falvatior, of your fouls, until you have got perfed poffeflion, until all the promifesbe fully accomplished and performed unto you; faith will put you on, and will never ceafe trading for you,

Ifjou could get faith, And beleeve on Chrift ', Bee it it l f > ou *" d thee as thou wilt: You might buy, you might take up [^twkcup what you pleafe: dobutfinde a real need of anyfpiritu- ^hat y©a al good in your fouls, and do but .finde that good in a pic^fe. promife, and then come to Chrift, and truft in him for thefupply of it, youfhall certainly bee fupplicd. Jefus Chrift will own his own price which hee hath fet, hee hath fet this price upon his wares.: Beleeve, and thou (halt s bee faved; Beleeve, and yee fhall not bee ajhamedy beleeve, and yee {had bee eftablifhed^ what things feever yee defire when yee pray •> beleeve that yee receive them y and yee (hall have them, Mark. 11. 24. This is the confidence that wee have tn him y that if wee ask^any thing according to his wilt; heeheareth ns, t Joh. 5.14. Mark, 9. zi, 23. If thoucauft do any thing (faid the Father ot the child to Chrift) have compaffiononus, and help us. Jefus f aid unto him, if thoH canft beleeve, all things are poffible to him that beleevetb. In verfclAt* Hee did beleeve, and in verfe 25. Chrift helped hiv*> and did more for him than hee defired. O beloved! Chrift cannot deny himfelf, and becaufe hee cannot deny himfclf, therefore hee cannot deny you any thing; If you come and beleeve on him, hee will ftandtohls own price.Hee will not go back from it: Bcleeving is his price; no way can wee get good from him but that, no way hath hee greater honour in felling to poor finners, than in chat, it is his price for all, beleeve and receive.

F f 2 SECT.

■ T ■- - -

244 Comfort to fuch as buy of Chrift. Chap.4

sect. x.

life 7 TTHelaftUfcwhichl would make of this point (that all is to bee had in (Thrift, and the poor C©mfo firmer may have all, if that hee will come and buy of

ttofe wbobavc ^rift) ftallbce for Comfort unto fuch foorfinnerswho bought of " have come to Chrifl, and have bought of him : Here are Chrift. eight comforts for fuch.

1 You are the wifeft Merchants, a You arc the fureft Polleflbrs.

3 You may itill buy more and more upon the fame termes or price.

4 The leaft good which you buy ofChnft is faving.

5 All is bought, if any one thing bee bought of Chrift.

6 What you have bought of Chrift,fhall bee kept and prcferved by Chrift.

7 You have Chrift himfelf with any thing that you have bought of Chrift.

8 Heaven it felf falls into the bargain.

You arc the ' f** are * he wifeft Merchant t. That (inner is but a

wifeft Mcr- f°°l> who trades not with Chrift. The man who kept

cheats, fuch a do for worldly goods, was but a fool. (Thonfool\

thu night (hall thy fin/ hee taken from thee, and then, whofe

(hall all tbcie things bee} Luke 12. 20. And thofe Virgins

were but Wi/fc. Virgins , who did not buy 0//*,Matth. 15.

Jf thou lee-wife, thou fhalt beewtfefor thy felf, faid «&/<?-

mo», Prov. 9.12. Hee is not wile tor himfelf, who buyes

not Chrift tor himfelf ; hee was the Wi\e Merchant, who

Tburw'fdo ^ 9t4 l^ that one Pear/c of great f rice, Matth. 13. hee is a

ism that they W1 ^ Merchant 1 Whobuycs what is neceffary, what

luy. indeedh:eneeds. 2 Whobuycs the beft, and not the

worft. 3 Who buyes that which will ferve hrm in 2

tfime ol need: and therefore you who have bought

Bread,2Ln<\U'tw,2Lnc\ Mil{ (that is) all fpiritual good

Things ncccf- from Chrift; you arc the wifeft Merchants; for

toy. 1 Theft things are necejfary; you have bought thofe

things

things which your fouls did really need: Grace is ne-ceffary, and Mercy is neceflary, and Righteoufnefs is neceflary, and Peace with God is neceflary: Thefe are ix>tfuperfluousfvain, impertinent things. One thing u necejfary, faid (Thrift, Luk. 10.42. your fouls could not live without them, and by thefe things they do live, and arc kept alive.

% Thefe things are the be/fof 'things, they arc choice Thc bcft . and folid: They are pearls indeed, and precious gold, th l0gs . and fubftantial riches; they do indeed make you the excellent on the earth, more excellent than other men: JefusChrift hath not better things to fell than thofe things which you have bought of Chrift.

5 Thefe things willfecure you, fend help, and keep you Things that. in a time of need, when all other comforts and helps fail *'U te 5 urc in a you, and when all difcomforts, changes, and loftes break tirace nced * in, and drown, andfweep away all here below; why infuch times (which are the great times of need) you have Meat to eat, and Waters to drink, and peace to quiet you, and joyes to refrefti you, and hopes to ftay and fupport you, yet Chrift is yours, and his Kighteouf-nefs is yours, and his Spirit is yours, and his Promifes are yours; Jofeph was wife, who bought up Corn, which fcrved to help and p^eferve in the fevenyears famine : Hee is wife indeed, who hath bought of Chrift the things which will keep him, not only in good times, but alto in the evil daies,yea in the worft times.

2 Ton are the fur eft Pojfefors. As the perfons who are * ou ar ^e f u ~ come to Chrift ftiall never bee taken away, nor fepara- rcft Pofleflbrs ° ted from Chrift (whojhalifeparatc hs from the Love of Chrift} Kom. 8*35 >?. Nnejhall bee able tofeparate us from the Lev* of God, which is in Chrift Jeftts onr Lord) So the things which you have bought of Chrift, they lhaH never bee loft never bee furprized, never bee taken away fromyou; God will not, Satan {hall not, man cannot: They an the fnre mercies cfDavid, I fa. ^5. $. Mary hath c ho fen the better part, which fhdll never bee taken from her 9 Luk. io* 42* Ihey are the meat which doth not per 7/fcj

Ff 3 but

z$6 Comfort to/ucb as buy of Chrift. Chap. 4,

but endurethto cverlafiing hfe, Job. 6.27. Lands, and Houfes> and friends, and Children, and Parents, and Wire, and Husband, and Peace, and Liberty, and Safety, and Lite, may bee loft; But Jefus Chrift is the fame y yefierday, and to day, and the fame for ever, Hcb. 13. &• And mercy indurcth for ever, Pfal# 11S. 1. and the anoint-**g(k*il abide in you, 1 Job. 2. 27. And the. regenerating work livexh and abideth in you, 1 Pet. l. 23. and the Love ofChrtft is a love to the end (Having loved his own, hec loved them unto the end, Joh. 1 3. I.) And his R ighteouf-nefs is everlafiing Righteonfntfe,Da.n* 9. 24. Tour heart jhall re Joyce, and your joy no man takethfrom you % John id. 22. bu^morc 3 Another comfort for you who have bought of

•f 1 Chrift, is this, you may sir HI buy more And more of Chrift,

upon the fame termes and price at you have bought, beloved, Jefus Chrift never varies his price « In other Markets and tradings, the price doth alter and varie, fometi^nes it is higher, and iometimes lower, according to the fcarcity, and according to the neceflky, and according to conveniency; But it is not fo in Chrifts Market; his price alters nor, wbatfoever hec fells; hee fells (the greater, and the teller) at the fame price, graces and comforts at the fame prizes, righteoufnefe and mercies at the fame price, himfelf and peace ax the fame price ' And to whom* foever hee fellsy hec^feHs at the fame price, to rich and poor, to great and mean, to King and beggars, to all,at one and the fame price * %And whenfoever hee fells, hec fells at the fame price, not cheaper at one time, than at another, nor dearer at one time, than at another; you bought Grace upon beleeving, you may buy more Grace, yea all Grace upon beleeving; you bought joyes and comforts upon beleeving, 1 Pet. 1.8. In whom be~ leeving yee rcjoyce, and you may ftill buy more of them upon the fame price- The God of Hope fill you with ail joy tn beleeving, Rom. 15.13.

When you find out more wants and needs in your felves, as qucftionlefe you do fo (do not you finde if ill a need of

more

more help againft your corruptions, and more power a-gainft temptations, and more inlargements for your graces, and more affurance for your confeiences,' and more evidence of Gods love unto your fouls) and you do alfo finde that you are of your felves infufticient for your felves, you cannot adde to your own ftock; O but (Thrift can, you cannot enlarge and help your felves, O but (Thrift can, and (Thrift will help you upon the fame termes, and upon the fame price (till: Aske of him, and beleeve on him, and this will carry it with your (Thrift; you muft not think to trade with Chrift, one while upon your wordiinefs, and another while upon beleeving; No, no, the price is ftill the fame for more grace, as for grace; for more comfort: as for comfort; for (trength and increafc, as for truth and being, all is upon beleeveing.

4. Tht le*fl gvodwhichyoiibft} of Chrift is favingy And Thei eaftgood this is another comfort to you who have bought of y°" Hy ,s f *' Chrift; And truly this is an unfpeakablc comfort, that whatfoever (Thrift felis unto a poor (inner, it hath life in it, yea, evcrlafting life in it: Wee look many times upc > our weak graces, and complain, arid cake on, as if there were no great matter in them*, it is fo little faith, and fo little love, and fo little holinefs; Weil, it is little, very little, weak, and very weak:- but is it bought of Chrift? Is this the faith, the love, the holinefs which-Chrift hath fold f Then I may fay as Chrift once, go in pace, thy faith hatbftved thee, h is a living fpring riling up to evcrlafting life. The leaft good that is^Bought of Chrift doth diftinguiuS the eftite, doth alter the foul, makes us live here, and will bring to glory hereafter. Y ou buy all

5 A fifth comfort is, rhataUislonght of Chrift, when when you buy Any one thing < s botight of Chrift* As Chrift is pleafed to. anythmgof fell, fo wee muft beepleafed to buy. Now Chrift of- Chrift, fers alt, andwhenyoubuyofChriftyouput m for all. Chrift doth not fclf righteoufnefs alone to juftifie you, but when hee fells righteoufnefs, then hee fells you alfo holinefs to fanfrifie you, and if you buy the one, you alfo buy the other: Hee fells all together, RighttQufnefs, fon-

ftification

clificttien, Redemption, Love, Mercy, Peace, all at once, all together; and hoc who buyes ot Chrift, mult buy all or none, and hee doth at once buy all which anfwers the kindes of wants in the foul. W hen you have bought ot Chrift, you cannot (ay, now I am jultified, but I am not now fan&ifiedi you cannot lay, my heart is healed, but yet my fins are not pardoned : No, but it you fiude any one tiling bought of Chrift, all the reft are bought of Chritt. O what a comfort is this! that all is bought, if any one thing bee bought: As Chrift never comes alone to bee ours, but with him all other things are ours, fo one good never comes alone, but all good comes together unto a poor finner; The Bread, and the Winty and the Milksotnc all together; the Gold^md the Raiment, and the eye-jalve come all together; you do not fee them at once, but yet they are at once; if you bee juftified, you are fanftified, andifyoubeefanc1ified,youare pardoned, and if you bee pardoned, you are reconciled; all comes at once. What you buy 6 What y oh have bought of Chrift, (hall bee kept andpre-of Chrift fliail fervedby Chrift : There are twopurchafes which Chriil be prcfervcM himfelf will furely keep • Hee will keep his own pur chafe, by Chrift. a jj wn om hee hath purchafed with his own blood: Hee will keep yonr pur chafe, what you have bought of him, (hall bee kept by him: Hee will keep your Righteoul-nefs for you, and your Graces for you, and your Mercies, and your comforts for you* Beloved, As Jefus Chrift engagcthhisgoodnefstohelp us to what fpiritual good wee do need; fo hee doth ingage his care, and power, and faithfulnefs, to uphold and preferve all the good which hec hath given to us ' Hee will watch over your pcr-fons* and hee will watch over your Graces; as you are his Jewels, foyour Graces arc his Jewels, and as you arc his Trcafurc, fo your Graces arc his Treafure, and as you arc his purchafe,fo your Graces which you have purchafed of him, are his purchaft s, they are his as well as yours, and Chrift will furely keep his own: Neither your keeping, nor the keeping of any thing from Chrift,

is

rfrv.TiV" 'I,----

Chap.4* Cmforts tojuch as buy oft hrift4 249

is in your hands, butinChrifts hands >: JVe are kept by the power of God through faith unto falvation^

7 To* have Chrtft himfelf^ -with tverj thing which you You have have bought of Chrift. Haft thou bought righteoufnefs? chr >ft himfctf whv? Thou now haft Chrift himfelf, with the * ,thevcr y L Righteoufneffe of Chrift, and haft thou bought Holi- thm SJ™>Jr ne£? why? thou haft Chrift himfelf with that holi-nefs; Hait thou bought comfort, joy,peace? whyfthou ftandeft poffefled of Chrift as well as of them,

Beloved, Had you not Chrift himfelf, with the things bought ot Chrift, your purchafe would prove a fad purchafe:.

Suppofe you had a righteoufnefs, but not a Chrift; and Holineffe, but not a Chrift; and comfort, but not a Chrift; what would become of you at the laft? Is there a righteoufnefs which can fave a Sinner without Chrift? &c

Now here is the marrow of all Comfort, that Cijrifihfofeffed^nthefoffeffingofaU that wee, have by

This Comfort I have, yea, and Chrift himfelf I have with it? and this grace I have, yea, and Chrift himfelf I have with it; Thiseftate I have fetled upon me, yea, and I enjoy Chrift himfelf who hath fetled all upon mce. What unfpeakablc Comfort and re-frefhingis this to any poor Sinper who hath bought of Chrift! whenhee furveyes all the pans of his fpiritu-al eftate» This is mine, and Chrift is mine, This I have,and Chrift I have; I have mercy,and I have Chriftj I have Peace, and I have Chrift;I have love, and I have Chrift; 1 have all, and I hare Chrift, whoisbeftof all.

8 Laftly, Have you bought of Chrift, then know You have that Heaven it felf falls into the bargain and f»r- Hearcn into Chafe. *he Bargain.

Chrift comes firft, and the Good things of Chrift comes next, and Heaven it felf comes at laft,

250 A// bought of Cbri/t upon gracious ter »w,Chap. 5

It you ftand poiTefled of them,you fhall ere long bee found poffciled of that: They are the pledges and earned of your heavenly inheritance, JEphcfians t^ 14. They are the beginning and entrance into the everlaftttig kingdom of oht Lord and Saviour Jefue Chnfi^i?ct. 1. if.

IA1AH.S1. 1.

Tea come and BnyWine and Mitkjpithout mony and reith* op. t price*

CHAP.V.

«£.

Hefe words are yet a further encouragement unto Poor Sinners to come to Chrift, and to buy of him. They fecm to bee an Anfwcr, unto fame fecret doubt and objections rifiiig within the Breads of poor Sinners, who as they do -want thefe good things here mentioned ( Bread , and Wine, and Milk) (o likewife do they vrant wherewithal I to buy thent y chcy have no Money, to lay down for them.

To this fcruplc doth Chrift here make anfwer. True it is> that you have not any thing of your own to lay down, you have no money, yet come and buy wine andmilkjTvithoHt money) And whereas it might bee replied, although wee may buy without money, yet perhaps you do expeft from us fc;mething that is money worth, fometliing that is of un equivalent price «nto money; As the poor mans labour, though it be

not

not money, it is yet equivalent to money, hee bargains tor lb much wages, which hee mud earn by lo much pains.

No faith Chrift, come and buy without money (**« without price) I expect neither penny nor pennys-worth from you; There is npthing either in Speeie,oi the fame value,or in (rutin of an anfwerable value which I require from you {corns Buy Wine and mUk^vthhout money, and without price) Whence obferve this laftpropofitionfrom this f firft ver£

Do£h 5. That all the good which poor Sinners do need, All that fin-it u to bee bought of Chrift upon gracious Terms, at the ner s need,is to cheapeft rate, ct the e*fieft, at the loweft prizes (fome be bought of buy wine^tnd milk^without mony, and without price) For cbrift u P on the Explication and Confirmation of this Gofpel Af- graci0Us Krms fertionj ftiall

1 Shew you in what fence it is to be underftood.

1 Clear the Truth of it by Scripture, and by in-flanges,

3 Demonftrate the fame to bee a Truth by feve-ral Arguments.

4 Give you the Rcafons why Chrift doth fell, and poor Sinners do buy, altogether upon gracious terms.

SECT.I.

Que ft, 1 In vthat fenfe the Affertion is to hee fallen, Tft w ^ t -which faith, That all good which poor Sinners do need, thisUnfcen. is to bee bought upon gracious terms (without money and without price.)

So!, For Anfwer unto this, remember two parti- NotIn 0 ofi .

CUlarS. t ion to, or ex -

l Thu gracious way of a Sinners full enyyment by clufiou of any Chrtft, ftands not in oppojition unto, nor in an exclufion of t^ng Chrift J-any thing which Jefus Chrift doth require of a Sinner, rfc l l;ire s to " whereky he may come to be pojfefffdof the good things which ^^SSi. Chrift hath promifed to give unto fiim %

Gg 2 It

Tver in op eft- If doth nor (land in an oppofition To praying, asking, won to pray- f cc fci llgj knocking>for Chrift hathfaidit, ar\ *"^ * 1 ^' {hall bee given you, feekjindyou (hall fnde y knocJ^ and it

jbad bee opened unto you, Mat. 7. 7. Prayer for Grace, for mercy, for reconciliation, for comfort, &c.Though it bee not a Legal and meritorious price, yet it is an £-vangeiical Duty and w^a^Ezek.B^.25,26. 1 will jet bee [ought (or f/?#,vcrC 37-And it is no more oppofite to gracioufiiefs, than the poor mans begging at your doors, is oppofite unto him for relief, or Almef-giv-

ing.

Again, It ftand?; not in oppofitien to your Atten-Nfti- to atten- dance upon the Minifiry of th e Word, to the hearing of

STof thc k me : Chrift «*° in this fr ft vcrfe . faith v C^ and lie Word. bay tv .th out money and without price , faith alfo in the next verfc (Hearken diligently unto mee, and eat you that which is good : Incline your ear and come tint 0 mee; Reared) our fouls {halllivi. The publick hearing of the Word of Chrift, is no more oppofite to his gracious giving* than the comming unto the Pool of Bethef-NortobeUev- ^ was °PP°fi te to the gracious healing of the fick^and wig. * Lame.-, Nor doth it ftandin oppofition to beleeving :for Chrift who bids you buy -without money and without price, doth alfo twice prefsuponyouto comeixA buy. (elling and buying are relatives; Chrift is not a feller unto you, if you bee not buyers. And your buying of Chrift is your belccving on chrift: faith is no adverfary unto Grace ; Belceving and all thegiftsof grace, can well accord, although the gift by grace, and a purchafc by our works can never bee reconciled; The receiving of the bounty doth not at all impeach die. fivcnefs.ol the gift, and belceving is but receiving. -, 2 But then fccondly>Thc Sinner, buying all the good

ftion^ the" which wee need from Chrift upon gracious terms, this

j rice or value aflcitton is to bee Ullderftood ill An offofitton unto the t/our works, price or value of our Works, unto all the merit and dignity of than, unto any composition by them, untoa-nycompenfuion by 'wxi lor them, you do buyallDf

Chrift

Chap, 5 Thoftgracious terms explained; z jj

Chrift upon gracious terms* without money, aod without price (that i^) Chrift doth not compound with you upon working, hec doth not fell unto you for your works fake, but for his own fake, not for yoarwor-thinefs, but for his own: you can lay down nothing , that hath merit ink, or rccompenfe in it, that hath anfwerable value, or that hath<any value in it, yet he will (ell, and y.oamaybuy all or him; In this lenfeis the point to bee underftood, viz,, in oppofition to any work of a Sinner, nay, to any thing in a Sinner, which is looked on as a Reafon, as a merit, as a confideiu* tfoa for which he gains any good from Chrift,.

SECT.IL

UN Chrift upon gpeious terms, 1 (ball clear unto you Thlstrutlr by Scripture, and by inftances. cleared.

i This Affertiori is evident for the truth of it by the

Scriptures Rev. 31.6./ will give to him that is a tbirft By S«riptai&«

of the water of life freely. Rev. **• 17. Let him that is a-tbirft) ceme-i and whafoever wiH % let him take the water ofbf*freely: Are njt here gracious terms, you arc athirft :~you long for water, yea for water of life 1 why come, I will give it you; and I wiS gjve it to you freely, it is enough you tnirft for it, come and take ic freely; nay you would come, you are willing to havc.it> and you canfhew nothing elic;why, that (hall carry it (whofocver will, let him take .the waters of life freely^ Eph.s, ^.By grace jee are fovedyVetf/J. That in the am ges tocomehee might fhew the exceeding riches of hit grace. In his k^ndnefs. towards us, through Chrijl Je' fuS) verf. 8. For by grace ane yes faved through Faith, and that not of your fives y it is the gift; of God, verf. p. Not of works lea ft any man jhovldboaJr,.MjLvk here, th&Ephefi-* ans were faved by grace, whatfoever mercy and good they had, they had it upon gracious terms, and fo All mem in future.ages are faved by Grace. They com: to enjoy, all

Gg 3 by

*54 Ikefegraciou* terms cleared by inflances .Chap- 5

by Grace, not by works :yea,their very Faith by which they come to enjoy, that is a fruit ofc grace, it is freely given, Titus 3. 5. Not by -works of righteoufnejfe which wee have done, but according to his mercy hee faved us> (that it) freely upon gracious terms. By'an indufti- * This truth may bee yet more cleared by inftances: onoftbemoft Lctus(if you pleafe) make zwluduBion, a Lift, A principal Catalogue, at lead of the moft principal good things

thicp a Sinner w fcck a for Sinner doth need, and would have, and then obferve upon what terms they are to bee had, you (hall finde that all of them are to bee had upon very gracious terms. Chrifthfmfdf x Hee " eeiis chri ft himfelf 1 O.! a Chrift is the great ' want, the fpecial defire, and the onelyhelp of a poor Sinner; Now Chrift himfelf is to bee had upon gracious terms: Hee is the Gift ofGod, hee is freely given by God, and as hee gave himfelf freely for us, fo hec giveshimfelffreelytous, Hof 2. 19. / will marry thee temyfelf in loving kjndneffes and mercies , Rev. 3. 20. If any mam will efen the door, I wiU come in And fup with him. The love of * Hee needs and craves the Love of God hU reconci-6cd and hi$ led favour, and upon what terms is that to bee had?fure-f,™ Bcilcd ft " ly upon gracious terms, Hof. 14,4. J will love them free-fy, Deut. 7. 7# The Lord did not fet his love upon you, nor choofe youjjecaufe you were more in number than any people} for you were thefewefi of all people, verfc 8. But be-caufe the Lord loved you; Hcc loved you, becaufc hee loved you: where love is the onely rcafon of love > there that love is altogether gracious* Lzek. 16.6.when J pa(fedbythee,audfawthee-pollutcd in thine oven bloody I faid unto thee, five, jea % I fatd unto thee when thou waft in thy bloud, live, vcrf 8. Wjw when I pa fed by thee, and looked upon thee, behold, thy times was the time of love. Here was a moft unlovely objeft, a people polluted in their own bloud, and yet this was the time of Gods love to them: The more unlovely and loath-fomc the Sinner is, the more gracious is the love of God ihewed toward hirn. 3 He

your.

2 Hee needs the pardon and rtmtjfton of all hit finnes, The pardon and upon what tennis may that bee had? upon gra- ^iihTfST' cious terms, Rom. 3. 24. Being jufiified freely ft/ his grace, Rom. 5. 16. The free gift is of many efences to juftification,fciph, 1.7. In whom wee have redemption through his blond, the forgivenefs ofottr ft nuts according totherichesof his grace, Col. 2.13. Having forgiven)on (the word lignifies freely>or gracioufly tqrgiven you) alitrefpaffes. _• .*-. .

4 HccnccdstherighteoufnefsofChifr to Uft if ye him, ^f^ and upon what terms Is that to bee had ? furely upon

gracious terms, altogether gracious, Rom* 5.17. The/ which receive abundance of (jrace, and of the gift of righteoufnefe, (ha// raign in life by one Jefus Chrijf, verf, 2 [. As Jin hath raigncd unto death, even fa might grace raign through righteoufnefs unto eternal /tfe by Jefus Qhrift our Lord.

5 Hee needs Holincjfe, And upon what terms may Ho,in€i k* that bee had ? verity upon terms as free as gift, and what

is more free than gift? E^e^6 t i6. A new heart will! give you, Luk» 11.13* Tour heavenly father willfyvt his holy Spirit to them that aikhim 9 .

6 He needs ffiritnaI f<?w^rr/ } refrefhings>and tafts>and Spiritual com-upon what terms are thefc to be hadpfeeRtv.-7.17. I wiU to t$ 5 refre{h-give him to eat of the hidden manna, and I will give hima **& s > am * ta ^ s< white ft§ne,and in the Bane a new »am',which no man know -

eth faving he that receiveth it % Surely the hidden manna , and the white ftone, and the knowledge of our names written in that {tone, do contain the fweeteft and the moft comfortable of all our fpiritual comforts..

7;. What (hall I fay more? hee needs and defires e- E . ^ ternal ///<r,everlafting happinefs the crown of life: But up- lCma on what terms is this to bee had ?. upon the fame gracious terms, Rom* 6.21. The wages offinne is death (if the: wages of fin is death, fin deferves no lefs r Death is the juft price of it: But what is the price for heaven i)iut thegifrof God is eternal life through Jcfns G&*jf **r L ° r &

Death'

l$6 The/egracious terms demonftraud^Chzp. y

Death and Hell you have upon your finning, But eternal life you have upon giving, Therefore kith Chrift in Rcv.l. \o*I will give thee a crown oflift. —. Andthus you fee the truth of the aftertion is t made good by Scripture, and by particular inftances.

SECT. III.

3 ¥ Shall now indeavour(in the third place)to demonftrat*. . »t he fame by feveral arguments(™*.) That all that peer

coElftrate dinners do need (may tee had ofQhriflJ>c bcUght ofCbrift y ihit all may upon gracioH4 terms^ be had of Six things demonftrate it,

Chrift upon i The Sinners infufficiency.

^raciomrcrmi. 2 His unworthinefe.

5 The incoofiftance of any other way of-trading widi

Chrift.

4 The invaliublenefe of the commodities*

5 The quality of the contract. € The work of the feller.

From the Sin- x The Sinners in Efficiency : What is a Sinner, or ners infuffici- wliat hath hee to trade withall ? Hee is a poor,empty, ^Qr* wretched, miferable nothing, Luke 7« 4*. Nothing to

fay. Rev. 3, 17. What I am (laid Paul) 1 am by the grace of God. Take him in himfelf (without, the bounties of Grace) Hee is nodiing, and hath nothing, and can do nothing, and can bring nothing: Hee is as poor as Jot on the dung-hill*, as miferable as Lazarus at the rich mans docr y as Impotent as tJoe Creeple by the pool: if the Lord ihouldbinde him to the condition of works, he fhould never befct up again: Hee is utterly broken, is without all ftrength; Hee is a perfect objett of meer mercy. He cannot (of himfelf) lay down one good work, not a prayer, not a tear, not a defirc* not a will, not a thought* And therefore if there bee any buy ing for him at Chrifts hands, itmuft be upon gracious terms: Sinful-neffc,&: infufficicncy,and miierablcnefs do neceffitace,ei-ther our total ruine,or clfe our helps upon gracious terms

. 2 Ha

Chap. 5 Ik/* gracious terms demonjlrated. z «7^

~~TH^V^h^P, fin makes us **W>; ~o7the ^f*^^ leaft of'mercies', and more oifpiritual mercies : A bin- th Iilc (f e# ner is Worthy of nothing, but (bame and eonfufion, Dan, p. 7. But P*«*6, -R^w: 6. There is no worthineffe.

1 In His perfon, he is loathfome and vile.

2 111 His works, we Ate all as an andean thing$x\& all our rightemfnefsare as filthy rags ^Ifa.64.6. lam not worthy faid Jacob,Not north], faid the Centurion^ Not worthy ,

laid the Prodigal ' . . ". From the in-

3 1he mconfiffency of another -way of Trading with cenflfUncyo t Chrijt unlefs upon gracious terms, The Sinner trades one ano t her way lyat the mcr cy ieat,at the Covenant of grace:.The way of tradipg of maj^s works and Gods grace are incoiififtent. Grace with Chr»it. were not grace if it Were not altogether gracious, Rom.

\\j6.If by grace f hen it is no more ofworks>etherwife grace is no moregrace,but if it be ofworkjfhcn it is no moregr*ce y exherwife workjs no more »wr^,Rom.4.4.7a him that workr eph it the reward not reckoned of grace,but of debt. If you trade with Chrift upon your own works,you utterly o-verthrow the grace of God in Chrift; nay,indeed you pull down Chrift: and the trading with him,you fct up a trade of works which is taken down by the grace of Chrift.

4 Theinvaluabltnefs of the Commodities, The things F romt hem-which you are to buy of Chrift are above price,and there- Yaluabiencfs fore muft bee bought without price. You may fay of the of < h e commo-graces and mercies by Chrift; what J*Kpake of Wii- dilks ' dome, 7^ 28. 15* It cannot bee gotten for gold, neither

(hall Silver bee weighed for the price thereof, verf. 16. It cannot bee valued with the gold of Ophir, with the precious Onix or the Saphir, verf. 17. The Gold and the Chryftal cannot equal it, and the Exchange of it (ball not bee for Jewels of fine Gold, verf. 18. No mention [hall bee made of Coral or of Pearls-) for the price of Wif dome is Above Rubies^ VCr[»\9.1be7opaz, of Ethiopia fhall noteqttaltt y neither-fbaUit bee valued with pure gold'- Take any one grace, or mercy, and ofter to lay down to the price and value of it; why? what you can lay dowr^comes as fhort of the worth of it, asaftraw doth to the worth ofthemoft

H h pre-

precious Diamond: if you trade with works, then you mull: come up to the full value of grace and mercy, but this the Sinner can never reach,wherfore his buying mull needs bee upon gracious terms, from the 5 The qHflUtj ofthe com raft : Mark it well>how Chrift

quality of ibe contra&s w ith you ? what hee ties you unto, what he «ontiaft. requires of you, furely nothing but that which clearly fhews that you buy without money, and without price: hee bids you to ask^ and hee bids you to beleeve-, and thefe do plainly tell you that you may and do buy upon gracious terms, begging, and trufting,do inform you, that your injoyments are free and gracious, Irom ihc 6 T ^ e wor ^ °f^ e s ^ cr - There are three things ^hich

woik$ of the Chrift (of whom poor Sinners come to buy) is to feller. do*

i He is to find all that they do need* a Heistofindethemall upon his own proper cofts and charge,

3 Hee is to give all unco them, Now — if Chrift be to finde thcrighteoufnefs,thc holincfs, the mercy that you need.— If Chrift bee at the charge of all, upon his own all-fufficiency and merits to provide all for you~, If Chrift gives you all this, if it bee not your purchale but his gift, thenunqueftionably poor Sinners do* and may buy of Chrift upon gracious terms.

SECT. IV.

*wfon$ of ic.

<2*'£4 VT 7Hy Chrift doth fell, and poor Sinners do

VV buy of Chrift upon gracious terms,

Sol. The Reafons arc thefe

, . 1 It is thu gracious way of tradingfthich brings in cuf-

wft™ «u£ "»w**'*ar# § Attthc goodncfeandfiilncfimChrift

Chrift. would not bee motives enough to draw Sinners to

Chrift, were the gracioufnefs of the condition left out.*

tell a Sinner that nghteoufiefs may bee had in Chrift,

and forgiveneffc may bee had by Chrift, and all that

tec needs is to bee had from bino* But withall ttU him

you

you muft bring mony with you, you ^ mull: lay down tomething of your own to pay for all this; Oh this breaks the heart of a poor finner I Then lam undone, faith hee, andniy condition is hopeleiTe; 'chc treafures are precious, but the door is (hut, and I have no key to open it. Poor beggars have not to pay for rich wares: But report unto finners, (Thrift hath all that your poor fouls do need, and hee calls upon you to buy of him, and you may trade with him without mony, and without price; though you bee not worthy, though you can bring nothing, though you bee unworthy of all, yet you may have all upon as free termes as ever Beggar had his almes: you may have himfelf freely, and his Righteoufiiefle freely, and his Spirit freely, and all pardoning mercies freely: Why this bowes the hearts of poor finners, this melts^ their ncarts, this draws in their hearts to (Thrift; this is a good Chrift indeed , a merciful (Thrift indeed, a kinde and gracious Chrift indeed; wee blefle him fordiis, wee will come in, to buy of him, who fells all upon fuch termes: O firs 1 They are the gracious termes of Chrift, which make the wares of Chrift to go off, which anfwer all the doubts of your fouls, which do perfwade and overcome poor finners, to come and buy of Chrift (This is beft for both parties;) itiseafieft for the buyer, andmoft gainful for the fella*, Chrift elfc could have no praife, neither fhould hee have any cuftome.

2 It is this gracious way of trading which fets *p !£•*£", up Chrtft alone, and f*Us down the Sinner. JSfc d"wn

I This fees out the Love of Chrift indeed, and the the finner. goodnefs and bounty of Chrift indeed, and in the height of This fcrs out his glory. Hee alone fits now in the Throne of Glory, Chrift in his wh^> gives all alone out of the Throne of Grace t 1 Cor. I. e ° ry * 30. But of him are yon in Chrift Jefm , who of God ie made unto us wifdome,andrighteoufne(je, and /attttificationy and redemption, verf. 31. That hee that glertetb-, may glory in the Lord.

Five things do fet out the glory of his love, and good-neffe. Bh a 1 To

26c W% Qhrijt deals upon gracious terms. Chap. 5

1 To give himfelf for us. 2 To bear all for us. 3 To pur chafe all forus. 4 To give Himfelf to us. 5 To give us all that wee need freely; this is a loving and good Chrifl: indeed.

2 // fulls down allgloryivg in our J'elves ', and boafting of dowVall glory- OUrfelveS, £/>/*/: 2. p. What baft thon that thou didft net ing in our receive} Now if thou didft receive it , -why doft tho* /elver, glory, as tf thou hadft not received it } J Cor. 4. 7. Beloved , there is nothing whatfoevcr which doth more fet out the Riches of Chrill, and the mifcrable poverty of a finner, than free grace. It fets all that wee have upon Chrifts fcore and account-, wee were beholding to Chrill alone for all, wee had perilled> had it not been for him, had hec not fain as low as nicer compaflion, as mccr mercy, as very giving, as very grarioufnefle, wee had never been recovered.

3 Chrifts defign is to repair poor flnners in away of Thufetsup Faith; Hce fets up Bcleevmg to bee the finucrs way of Faith Iteup trading* and FaU h fetsup free grace - here is free giving, tree Gr?ce. and free receiving: whatfoevcr Faith layes hold on, it.

looks on it as a free gift. Faith brings nothing to Chrifl: but Chrifl-; Faith challcngeth nothing from Chrift, but for Chrifl:. Thi IstHc ^ Chrifts gracious termes are the way to breed Faith y

wa^toWreed 2nd to eftabli[h faith: Faith can never bee found out of foitb, and to c- our works, but only out of free grace: If the Lord fcblkhic. (houldfay, I will fave you for your own perfect Righ-tcoufnclTc, and I will forgive you your fins, if you will bring mec works, if you can bring mec works which can defcrve them, Faith would never bee raifad, or fetled upjn thefe termes- No, no, Faith is neither raifed, nor fetled, but upon free Grace: It could not fettle upon Chrifl: himfelf, unlefTc hee were freely offered, and freely "given; nor can it fettle on mercy, were not merjey to bee had freely.

SECT.

Chap. 5 Gd/ptl Encouragements to poor $ inners. zSi

sEcr.r.

Ufe 1 T"\Oth Chrift fell, and may finncrs buy'of \*J Chrift,on gracious tcrmes? may they have all from Chrift, without mony, and without price ? Oh what admirable newesis this! and -what [wgularincou-ragements fhovld this bee to poor difirejfed finxerjj This is Incourage-the golden Scepter, this is Gofpel-incouragements to nwnrsrodr poor finners from Chrift. m ' circd *■«

There are feven Encouragements for fpiritually poor and diftreffed finners. 1 That there is a Jefus Chrilh 2, Tha t Jefus Chrift hath all good which their poor fouls do need. I That Jefus Chrift hatbkinde thoughts towards them, his bowels yerne over them, and are troubled for them. 4 That hee only intends to help and re-lievcthem. 5 That hee fends unto them, and calls them by name to come unto him, and afliiresthem that hee is willing to trade with them. 6 That hee is earneft with them to take of him all the^race, and mercy, and comfort ,and good, of which they are deftitute,come and buy, 7 That they may have all that good from him upon as reafonable termes as your hearts can defire * Ask poor finncrs,

Why / would you not have alt the good Chrift hath to fell ?' O Lord wee would ! will this-prevail with you, to take from Chrift as much as you need, and to make your own condition and price for them all } it would; and what conditions would you make/ Alas! wee are poof finne£s, : wee have nothing,, and deferve nothing, if wee might have all for nothing, elfe wee cannot buy: Why here the Lord Jefus yeeldeth unto you, come and buy \Ytne, And Milkj**thout mony, and without price; what fhould hinder you poor finners from comming and buying, H<?£. 4.16, £et us therefore come boldly fim9 the Throne of Grace, that wee may obtain mercy, an J find* Grace tohetyintimeofneed: Becaufe it is a Throne of Grace, therefore wee may come boldlv: A "nncr can come to

Hh a no

z6% Comfirt in that ChriftJeBs freely. Chap. 5,

no Throne, but that of Grace with boldneffe, hec would bee upbraided, itfhamed, reje&ed: But unto that (though hee bee a Cnner ) yet hee may boldly come, hee may come with confidence*

Two things may incourage any (inner to come confidently to Chrift, and to buy of him.

One is, when Chrift puts no bar in comming; Another is, when Chrift removes every (tumbling block out of his way: both of thelc are done by Chrift, when hec faith, Ceme And buy without mony, And without price; 7 here is nothing to obftrtttt the way, for hee faith, comt And buy, and here is all to mAke the way plain and e*fie> for hee faith, come And buy without mony, &c. It matters not what you have been, though you have been, exceedingly fnfuly yet you may finde mercy to pardon many (111s, great fins, all fins; and all upon gracious termes: It matters not how unworthy you are, how utterly unde[erving\ you may have all upon gracious termes* It matters hot how wca^And iufufficient you are, you may come to Clu*ift,andothimbuyall upon gracious termes? Wtlt thou bee mAde whole, faid Chrift to the impotent man } fo faidi Chrift to a poor diftreffed (inner, wilt thou bee content that I give thee alL that I freely give thee all ? O what a Chrift is this! O what an encouragement is this far you to come and buy of Chrift ! Corofom from J cannot yet paffc off from the life, becaufc it con-rhij,tharai[tK c ccrns diftrelTed fouls: There are five comforts and fup-faic'sof ciuift ports unto you, that all the Sales of Chrift are free, arc-arc free. upon gracious termes.

His gracious 1 tiis grAcious fales Are your lively hopes : Never could

files arc your finncrs have found * doer of Hope, ifChrift had not open-

Urciy bopct. edadoorofgrace 9 The moft mifcrable and indigent

(inner, hath hope to fpecd,when free Grace is the hand ro

help.

* His gracious fales Are your fufffeientfleAe : when you

Your fufficicm can ^ ew nothing to prevail for mercy* but free Grace ,

pleai. this will prevail: Thou halt faid, thou wilt love mee

freely, that thou wilt forgive mee freely; O fave mee

for

for thy mercies fake I for the Lords fake I for his names fake I this is all your plea, and this will bee an effec'teal plea*

3 His gracious fales arc your full anfvrers to all that Sa- Yom fullair; tan can object, and to all that your consciences can v ob- fwers. je£t, and to all that your unheleeving hearts can object: you have been thus and thus finful, O ! but mercy is to bee had freely; you are ungodly, O I but Righteouf-neffe is to bee had freely; you are worthy of nothing; O! but Chrift fells freely; you are nothing but want and poverty. O i but Chrift fells all freely.

4 His gracious fales are your real payments : As wee fay Your'real Pay-of love, it is wages to it felf, fo may we affirm of Ghrifts mcnti. gracioufnefle, it is a payment unco it felf, you may take up wbatfoever you neeaV and call for, and the

fracioufueffe of Chrift defrayes all for you, payes for lighteoufheffe) Love> Forgiveneffe. 5 His gracious fales axe your only conveyances- you > may Your only have wliat you will from: Chrift, if you will take it up- conveyance* ; on gracious termes, you may have any thing from him for receiving, and you (hall have nothing of him,if you will bee deferving; you have bought, if you bee content freely to receive.

SECT. Vt.

Ufe % *K /T Ay all that finnersdoneed bee bought of

IVlChrift upon gracious termes (without mo- ^ 7 tfeen ° ny, and without price) Why 1 then, why doth not the wjeluTcbift! Kingdom* of Heaven fuffer violence ! rrhy do notfmncrs run unto Jefus Chrift \ Why do wee not by multitudes flock unto the Throne of Grace! ifafreedoal is to bee bellowed amongft a company of poor beggars, how do they make hafte, how do they run, how do they ftrive to come near the door ! how do they crjr out, take notice of mec, remember mec, I am very poor>and our children will bee ftarved. Thus wee will out for a doal of Bread,prior fix-peace,or for two-pence; and yet Chrift

• cries

cries cut to tinners, you are poor and mifcrable men, and you will perifh, it you have not my felf, and my Righteoufnclle, and Mercy, and Spirit; come to mee, and I wiil help you to all thatihall fave your poor fouls, and you ihall have it freely, and it (hall coil you nothing : Nevertheleffe 1 inners ftand oft, they come not in to Chrift; they will not come and buy ot Chrift, although hec fells all without mony, and without price. OSirs! confider, confider how great this fin is! confi-der how inexcufable this fin is ! confider how condemning this Jin is! For Chrift to deal with Sinners upon gracious termes- this is the kj*dtjt way of dealing, and this is the chcapefi way of dealing, and this is the Jrvttiejt waj of dealing, and this is the tnojt affeftioxate and melting Tvaj of dealing, zndxbisisthc utter mojt and Uft w,ty of dealing. If free grace will not prevail with you, nothing will prevail with you: how will you look Chrift in the face, in the day ofjudgement: How will you bee able to ftand before God : what can you have to anfwer for your felves, when Chrift fhall ftand forth and challenge you, and accufe you? Father! Thefe are the Sinners that fleighted and refufed mee, they were informed of their great mifcry v and of thy great mercy .* Thou did fend mee out of thy tender love and compaflion to die for them, and to purcjiafe all good for them. It coft mee my life to procure mercy, and peace, and fal-vation; and I called upon them to come to mee, and to buy ot mcc, and to take off from my hands all the good that their fouls did need, and I offered them all this as freely, as gracioufnefle could make a tender, I did not put hard termes upon them> I did not exa& any more from them, but to come unto mee, and freely to receive mercy, freely to take my righteoufneflc, and freely to accept offal vation, and yet they fleighted thy frec^race. For the Lords fake confider what you do, and bee more fcrious under theGofpel, for your poor fouls, the free Grace of God in Chrift, as it is now the fwecteft Argument to bring in your fouls* fo it will bee

die

the heavieft inditement hereafter,to lhame and condemn your fouls.

SECT. Vlf.

Vfe$ r>Oth Chrift fell, and muft Sinners buy of The fbify of

JLx Chrift upon gracious terms, Then behold trading with here the folly of Sinners who will not know when they our own woiks are well offered)and well ufed.

Chrift would ufe them kindly, and they will not bee foufcd: Hee would fell unto them freely; and they like not gracious terms. The Hebrew Servant might

fo out freely in thejrw ofjuloile, but hee had rather ee a Slave : So Chrift would fell freely unto Sinners, but they would rather buy of him upon fleight terms.: Buy faith Chrift, without money, and without price. No but they will buy with money , and with price, they will come with mony in their hands, with fomething of their own, orelfcyou fhall not perfwade them to come and buy of Chrift. Though Jofeph returned back his brethrens money in their faekji yet they come aqain with more monys to bny food. Though Chrift dif-avows anddifclaims all our goodnefle, and all our works, yet (till wee are harping upon them, and this muft we be, and this wee muft bring to Chrift,or elfe wc muft not buy of him.

There are four things which I would fhew unto you from this ufe.

1 There is a ftrong propenfion inSinners to trade upon their own works*

2 That there is an exceeding doubtfulnefs and jea-loufy in them to buy of Chrift upon gracious terms.

3 The peculiar caufe of both thefe. . There i* a

4 The extream folly and vanity ofthiswayoftni- ftrong incli-ding upon our own works. nadonin fin-

I There is 2iftrong propenfion and inclination in Sinneri to ncrs to trs trade upon the terms of their own worki, Ifaiah 58. Wherfore "j? 0 "^ " have wee faftedj is not this evident in the Jeyrs} who wor ks*

I i would

nis

i66 The folly of trading with our own works. Chap. 5

*

would not feek a Rightecufnefe by faith, but by the work* of the Law, and faith the Apofdc, Theyftumbled At the ftumblmg ftone m , Rom. 9. 32. and cap. 10. 3. They going about to eftabliftj their oven rightceufnejfe, have not fubmitted t hem fe Ives unto the Right eonfneffc of God. Is not this evident in Popery, where works are fo magnified y that for their fakes wee come to merit grace, and iorgivenefs, and cverlafting glory.

But to let thefe, and aU ignorant Proteftants pafs, let mee fix onely upon poor diitreffed and troubled Sinners. There frail you finde this kinde of trading very feriouf-

ly kept up: They cannot eadly bee taken oft.

7heir fears, their comfUnts^ their indeavoms^ (hew that they do trade upon works; O wee have been fo linful t and wee are fo unworthy! O wee are not humbled enough ! O but our hearts are not yet changed I O but wee do fo little ! O but Chrift will not look upon fuch wretches! O but we muft bee better fitted and prepared: O butfurely there is fomething more which Chrift doth expeft! O but could we make our hearts thus and thus! O but had wee this,and could wee do that, then would wee confidently cxpecT: mercy.

Be 1 loved, It is a difficult work to quit our works ? to trade another way than in the old covenant of works, it needs the work of the Law, and the work of con-fciencc, and the work of the Spirit, all of them together y to rafc our felf-foundations, to pull down the opinion of our own Righteoufneffe* to ftrip our felves of our felves.

2 There is An exceeding doubtft* inefs and jea/ou/y in Sinners, that ihey may not buy of Chrift upon gracious terms.

There are two things at which cfpecially poor Sinners do flick (even) after they have broken through many other fears and doubts.

1 Oncistbe peculiar intentions of Chrift: But Chrift means not mee, but Chrift yet is not willing to receive mee, todomyfoulgood > tobeftowallthis laving good upon my foul. a Ano*

There is n doubcfulncffc jn (inner* *"! they may not bay upon §**" cious tcrrm«

Of the peculiar intentions ot Chrifl.

Chap. J The folly of trading with our own works* 267

2 Another is ^<f gracious cajitnUtlons of Cbrift, this Of his gracious is the laft, and this is the hardeft of all the poor Sinners • a P^ Iaaon *-doubts> and tears, and exceptions; When you have

cleared all the reft, yet this remains in great ftrength.

O it canine bee ! what ? Mercy, all mercy, and all lovei

and every grace, aud every comfort, and every laving

good,freely ? Why ? I have been an exceeding trani-

greffor, and I ebferve hell, and God is righteous, and

tnere are fo many threatnings of God againft mee, and

juftice rauft and will bee fatisfied , and yet I may have

all freely. Though I can fay nothing bux^Gedbee merci*

fultoMee a Sinner, though 1 can plead nothing but,y*v*

mee for tbj mercy fake > Though I can (hew nothing but

reafons why Chriftfhould loath mee, and yet all to bee

had freely without money and without price ; muft I

lay down no money to buy love, who have forfeited

lovei no money to pay^whoarn fo much in debt: nothing

ot my own wortfiinefs ior all this which is of infinite

worth ? Who can beleeve this chat the ]*ft (W,will bee

fo kinde, that the Holy God, will bee fo good to Sinners,

What? and are allmy troubles of no worth? and are all

my tears of no worth ? and are all my prayers of

no worth? an i are all myfervices of no worth?

and are all my pains and* labour of no worth ? Can

they not make up any thing for payment ? what nothing

at all ? have I not got any thing for their fakes ? and

muft I never expeS to get any thing for their fakes ? O

but ftill I fear, 1 fear, it 1 look 'on my felf, I fear that in -

deed I cannot pay to the worth of mercy ,and yet if I look

on mercy f I fear whether I may have it at fo cheap a rate,

as gracioufnefs: if I fettle my confidence on my works,

fhouldlnot perifli, and if I venture onely on free grac;

and mercy, fhould I certainly bee fafe. O how long doth

the poor Sinner ftrive to finde fomething in hirnfelf, and

then how long doth hee lye trembling twixt his own

works and (Thrifts free grace, and then how long ere he _ h ..

will venture all upon Cnrifts gracioufnefle alone ? caufeof both

3 What ffcoula the reafons of both thefe bee} I will pre - fak. lent a few unto vou. lit i The

268 TbefoSy of trading with our own works. Chap,f

The Sinner thcugh Poor>is pioud.

And ignorant.

A'^dapt ro mifoke in this fpirittul trading.

i The Sorter though he is Pocr^ycthccisprottdj - and that gracious trading is cxtreamly contrary to our proud hearts. Aproudperfon would bee fome'body, and free Grace makes nothing of him, hee thinks highly of him-fclf, and free grace tells him plainly, that hee is a begger-ly wretch*

2 As the Tinner is poor, fo hee is ignorant. Hee is ignorant

i Cfhimfelf hee fees perhaps that hee is poor, but hee doth not fee that hee is utterly poor: Hee fees perhaps many wants, but hee doth not fee that hee is nothing but wants, a little hee thinks hee hath m oi his own to buy withal,, and a little ftiare in his falta-tion. .

a OfChrifl ,that the price to be laid down for all our I, is onely in C hrifts hands, that paiments and (atif-ions, and purchafings upon price,are proper to Chrift. die Saviour oi iinncrs, Rom, 10.3. They being ignorAnt of Cods righteoufnefsy md going about to eftabl/ft their ow* right e onjnefs t &c k

3 Of the necejfary Conditions of the CotexAnt of grace.

3 The Sinner is very <*\t to mtfltkj in this fpiritua/trad-ing : Hee takes mean to bee c*ufes, and duties to, bec dii»ities: God bids him pray, and laves that hee will hear, hee bids him ask, and then fayes that he will, give, hee bids him mourn, and (ayes that then hee ii.all have comfort, hee bids him conrcilc and forlake his fins, and (ayes that then hee fliall have mercy; hee bids him bclecvc, and fays then hee (hail have peace • Now all thefe means, and all thefe duties the Sinner frequently looks upon as caufes and dignities: hee thinks God hears, andanfwers, and gives tor their fakes.* becaufe without thefe hee cannot enjoy mercy, and comfort, and peace; Therefore hee thinks that hee doth enjoy them tor thefe; whereas ihcfe are but wayes and means; but Chriil alone, is the rcafon, or the dignity, or mcrito-noib caufc of all our enjoyments.

Chap, 5 ike folly of trading with mr own works. i6 $

4 The-Sinner (naturally) U defittute of faith , and And deftiuire therefore it hee trades at all, hee wilLbee trading with of fiith * his own money: Unbeleef either keeps us at home, or goes our with money, will not bee perfwaded offuch a goodneffe, love, wiilingnefie, gracioufneffe,that grace will be at all the coft: Onely faith knows the worth and the ; way of trading with the free grace of God in (Thrift..

4 But now in the laft place, behold the vanity and T h e van ; t y folly ofaU this. The way of trading with Chrift upon and folly ot all any other than gracious terms: ***

It i> i impomble.

2 Contrary.

3 Fruit lefs aiid ridiculous.

4 Perplexing. 5! Pernicious.

i Jf is imfoflible.— If you would buyupon the wor- T t , s i mpo tf&i e thineiTeof your'own works, then you mult go unto the worth of grace, and mercy, and glory-, and you miift give for them as much as Chrift gave for them, No lelTe would ferve for this purchafe than the precious bloud of Chrift. Is it poffibic for a Sinner to lay down tieh a price as Chrift iiimfelf <Ud ?

Again, ] it is impofiible for a Sinner to buy* upon the price of his own works, yea, upon the beft of his owa works, becaufe when hee hath done his "heft, hee hath done no more then hee fhould do, hee hath done .but his duty (and duty hath no defert in it) nay. hee hath: not done fomuchasheeftioulddo, becaufe ouL\bdt.is* flioii and imperfect, and when hee hath done all, there as lb much evil going with our beft works, that if Chrift did notinterpofe, there would be found reaibn enough* not onqly of exception, but alfo of condemnation. Therefor c^rfr<?;*w-as to hearths iniquitf.ofthe holy offerings and the Prayers of the Saints were offered Hp with in-cenfe, .

It ii contrary. z It is * quite contrary way ^to buy upon any other than To chc purpofc ?*f gracious terms: it is contrary u thepurpofe of God, of God * or "^ ^ P ur P°^ e co uvc nnners °y grace :

To the love cf It is contrary to the love of God in giving of Chriftand God. thereby to let open the throne of grace for Sin-

ners. To;hs facii- hiscontrwy tothc fatisfattion of Chrift, and his me-enroll ° f r * tS; tna t fo all might be made gracious unto us. To'i'hc Gofpd lc ^ contrary/o f^ff Gofpel of Chrift, which pulls down oiCfaiifl. the covenant of works, and fets up the covenant of

grace. To the nature It is contrary to the nature of all fpiritualmercies ,which of all Spiritual a re the gifts of God in Chrift.

ToaUtbc Rio- * c ' iS conttai 7 t0 *ll the glory.of God, and of Chrift: your rv°cf 6od and worthiness, your payments would deprive him of his Chrift. glory which is this, The Lord, The Lord, merciful and

gractous, Exod.%^ To the liberty It iscomxiry.to the liberty wherewith Chrift hath mado *heiewi h you f Y ee % It is but a returning from the land of promifc m3df h ouf.cc u»to the houfc of'bondage,

lt'is fruulcffe # & his fruitlefe and ridiculous: it is fruitleffe, if you and ridlcuKus. cometobuyof Chrift upon a price, or worth of your Own,he will never do you good:Thy mony pertfh with thee faid Peter to Simon Magus ; becaufe thou haft thought that the gift of God may bee purchafed with money>Att$.2o* Chrift keeps no market for workers, but for beleevers: you ofter nothing it you be not willing to receive what he offers you upon gracious terms.

And It 0 ridiculous: when a poor Sinner comes to Chrift and.conicilcch. before him that hec is a moll: miic-rabie wretched, undone, loh\ unworthy Sinner,and tlut all his hopes are in him alone> if hee gives not help, hce mull ptrifh, and then draws his empty purfe: and he will trade with Chrift upon money and price, and hec will exped help aixl fupply for fome good that hec harh, or for fome good rhat he hath done, hee hath nothing, and yet hce will lay down fomething; hec is unworthy, and yet hec will challenge; tee comes to beg, and yet hce

will

will pay-* how abfurd and ridiculous is this ? ~"~

4 it u perplexing: your confcience can never bee fet Itisperpfex-led or fatisfied, if you come to buy upon any but ,Bg< gracious terms ; You. have no promife that ever

tiod will do you good for your own fake, nor can you ever bee refolved, here is now juft as much as will de-ferve mercy and falvation; I defire to reft on it as a fufti-cient reafon and recompence to God.

5 It is permtr.tOHS ; it you pull down the graciouf- It is pernidon* nefs of Chrift, and will trade for all the good which

your fouls do need upon the account of your own works, and worthinefTe, you do in eftecT: out-brave Chrift, and tell him that you do not count him a Saviour onely, and that you will not bee beholding unto him, nor will

you bee laved by him Hee diat will bee faved by

Chrift, muft bee faved by grace, and hee muft bee faveci by faith, anditfo, then not by works of his own: you canaot bee faved by both,if you will bee faved by Girift. then you cannot bee faved by your own works, and if you will bee faved by your own works, then you cannot bee (aved by Chrift: Surely hee that will not bee faved onely by Chrift, mat man fhall never be faved, but (hall: certainly perifh*

SECT. VIIL

onto

al duties, as? tnen ice us *** '«/*t»«** . uuco lcverai jl/ii-

tics.

1 To admire the exceeding goodnefs. And exceeding n- Admire the ex-ches ofthe rrace ofGodwin his kindnefs towards us through ^ c ^ r r ^ f Jefns Chrift) And to Hefe him for it. — The Love of God q^ *jf££g£ is a precious love j and the mercy of God is precious mcr- Chrift. cy> and die Solvation of a Sinner, is a precious falvation. — And for God to give Jefus Chrift, by whom poor Sinners may have a lively hope to enjoy all faving good, to fet up fuch a new and living way .•

O I This was exceeding kindnefle * tis great kind-nefs to lay up any good for iinkinde finners: tis exceeding kiodncile to lay up all good in Chnfl^ tor finners, and fo to make out unto them this poffibility to attain it: Butbefideall this* to make fuch conditions with poor finners, for the enjoyment of all this good, as no ways exceeds the capacity of-Sinners, nor excludes a-ny iiancr for his own inability, and infufticiencyjwhy? this is the exceeding riches of Gods grace:

To prepare all faving good for a poor finner, To offer all this good unto him, and to give it: yea, to give it freely.

O what a good'God is our God, what a loving and

kinde and exceeding kinde God is hee 1 to releafe poor

linncrs frcm the old bond, to pafle by all his old tranf-

greffions, to overlook all his unworthinefle, to exadl:

no more from him? nay, nothing at all as a price, to

make them- eternally happy upon gracious terms; Is not

this exceedinggoodnefle and kindneile? Will good

fatisfyc you? will faving good fatisfyeyou? will all

faving good fatisfye you ? will the enjoyment of all

faving good upon reafonablc terms fatisfyeyou? will

the enjoyment of all upon giving terms, upon free and

gracious terms,fatisfye you ? O then admire at the

exceeding goodnefle of your God ! andblefs him for

the exceeding riches of his grace in his kindnefTc to*

wards you through Jefus Chrift. All that you want

may bee had from Chrift ( whom Grace hath fent)

upon gracious terms, upon them alone, upon .them

altogether.

Let nor any i Let not Any diftrefed^burdened, Thirfty, po'ar.fin-

dinrcfledfia- ner defpair: You arc apt fo to do, but why? Is not the

ncr defpair, j^j g rac i ous ? May not all bee fupplied upon free coft >

(irSdoulhcfle : keeps the key oi all the trcafures y and

Gmmdj of - r p |cr . j s a t | ironc 0 f Grace, and it is altogether proper for

the needv and unworthy ; and gracioufnefle is W price

for all the kinds of good which you need, audit is the on*

lypriec, and you may bee fully fatisficd that it is fo,

and

and therefore do not fear and defpair of help from

Chrift.

1 Gradoufnefe keeps the key of all the treafury : nay, Gracioufnefle it is the key which opens the door, and which lets you toersthekey into all the mercies, and into the hopes of them: indeed ^ r thetrca * if your works, if your worthinefs were the key, you u y% Wowld bee (hut out, you could never have hope, but be-

caufe gracioufnefle is the key> Therefore as no worthi-neffe of ours can open the door of mercy, fo no unwor-thineffe of ours can tlwt it: gracioufnefle excludes no Sinner, but the proud and full finner,

2 Gr actonfneffe looks for no price at the Sinners hands^ . ■

it alwaies carries its own price with it, it is reafon e- \o*kl°ZTn* nough and flea enough for all your bleffings, and for all pr i C e at the your enjoyments. The gracious God will do you good Sinners hands. for his own fake,hee will forgive you for his own fake,he will love you for his own fake.

5 the throne of Grace is purpofely fet up for you, as the The ihro nc of City of refuge t o flye unto : it is as proper an argumen t to Gr * cc * s P ur " hold up your hearts as theWifdome of Godcanfinde, ^J,. up and to remove all your fears and doubts.Thc pooreft and unworthieft finner may trade in the greateft markets for the greateft commodities upon gracious terms.

j^Gracioufneffe is one price , and the onely price for all Gra [ ou / nefi -kjnds ofgoodwhich you need, you may havcChrift upon ls t h c oncand free terms, and you may be juftified upon free terms; and onely price for you may have heaven it (elf upon free terms: This you all good, think you may have freely, and rjratyou think will bee done freely, I tell you all will be done rreelyiand all may be had freely; whatfoever a poor diftrenoTfinTre^oth want,and whatfoever God hath to give unto him, att of it is to bee had freely.

5 jiUthis is a certain truth , it is not a comforta- ^II this IjV ble fittion or delufion invented by weak man: God him- certain truth, felt delivers it, Chrift himfelf affirms it, / will love them freely , Come and take of the water of life freely£ome and Buy without money and without price .

Kk 6 And

6 ts4»d hte dirctts this truth toyon, Hee chat hath no rcAsthis mon Y> conic and buy without mony: Nowcaftupall Truth to you. your thoughts and fears again, and confider what fujfi-cicnt caufc you have to difquiet your hearts, to dejeit your fouls, to look on your perions and conditions as defperate: Ibefeechyou, tellmee ferioufly; is there e-nough in Chrift to help you, to relieve you, to uphold you, to lave you: certainly there is enough inalMutfi-ciency to help, and in a Saviour of Sinners, to fave fin-ners: Hath Lhrift diftinguilhed you, and of all finners put inacavcatagainftyou, and exprefled his exceptions againft you? Thefe broken hearted Sinners, thefe hun-* gry and thirfty Sinners, thefe poor and needy Sinners, of all Sinners, 1 will have nothing to do with them, and they fhall have nothing to do with mee / let others come, but let them keep off; let others trade and buy, but let not them come near I I, here were caufe of defpair indeed; but the cafe is quite contrary with you: Jefus Cbrift keeps market for you, and fends to you, and invites you particularly, Let him that u a thirji come, and let him that hath no mony come : Hath the Lord Jefus laid any exclusive, and unreafonable tax or impofition on you? you mult bring this, and lay down that, or elfeyou buy not of mc; O no, his terms are only gracious (7V# that have no money^ come and buy without money y and without price.) Why! if there bee enough in Chriftfor you, and if Chrift bids you come and buy, and if Chrift will fell you all freely and gracioufly, pray you bee faid, and fatisfied, complain no more, here is enough, not only to keep you from defpair, but alfo to raife your hearts to faith and joy* Strive 10 Tub- 3 Let tuft rive to fubmit unto this way ofgraciotu trad-mit te way of ; n ^ t0 come to Chrift. and bee content to buy rradirc. without mony, and without price • Why 1 beloved, if God will have it fo, let not any of us think our felves wronged at all: If the Lord will forgive us freely; If the Lord will fave us freely, it Chrift will take nothing of us for all the good which wee need or

beggc

beggc of him; I think that at lcaft you may reft well contented that wee may go to Heaven upon the account only of free gracious mercy. Would it trouble a poor Beggar, if any of you great and rich people fhould give him a full relief freely? If God faith unto us, my Chrift (hall bee the giver, and you (hall bee the receivers; you can never repair your felves by your works; but I will repair you by my grace, you fhallhave all the good freely, and I will have all the glory only. O that wee could all of us fay this day, a match, Lord I a bargain, Lord ! Blefled bee thy name that wee poor finners may have Chrift, and mercy, and falvation upon thefc terms: O that this might bow our fouls in this day unto the Lord I O that our fouls by all this gracioufneflc might bee wrought upon to come in to Chrift, and buy of him! O that under the fenfe of your fpiritual wants* you were able to exalt the grace of Chrift by faith i O that in your acceffes unto God; you could reft your hopes of enjoyment on thefe gracious terms of Chrift! *Domml Meritamea, Mifericordia t*a; O Lord! my merits, are thy mercies, my worthineffe, is only thy gra-cioufneffe; I come to begge, but not to challenge, to receive, but not to give, to exalt thee, and to abafe my felf! O blefled Chrift! give mec thy felf, thy Righteoui-neffe, Holineffe, Mercies, all freely without mony, and without price. - , f

4 Love Jefus Chrift who feBs nnto you ally our good, up- chri £ ^ ho on [0 low a rate as gracious and free tcrmesjtelovcal Jefus fcihall freely. Chrift never bought at that rate which he is willing to fell unto you .• It coft him dear to buy mercy, and falvation for us,he fells unto us without price,but he bought us with a price,i C<?r.6.20,He fells unto us without monie,or monies worth; but hee bought us by that which is more precious than fiver, and gold, even by his precious bloody Pet. I. 19. Itcoft him the enduring of wrath* to buyout our peace; it coft him the fuffering of death, to buy life for us: O love this Chrift ! and hee bought dear, that wee might buy fo cheap; had not hee paid all the (cores, had Kka not

not hce fully fatisfied juftice, had not hec laid down a ranfome tor us, had not hee made a purchafe for us, wee could never have bought upon the termes, at which wee may now buy : O love this Chrift ! who bought upon hard termes, that hee might fell to us, and that wee aright buy of him upon the moft gracious termes: Chrift had us in his thoughts when hee undertook the bargain with his Father, it was apart, and a chief part ot the agreement; I will trade and buy at the bar ofjuftice, that poor finners may trade and buy at the Throne of Grace: I will bee at coft, that dicy may in joy all without coft; I will take up all upon a price, that they may take up all without mony> and without price; I will bear all,-that they may go free; I will pay all, that they may buy freely, once more love fuch a Chrift.

5, Remember that you are indebted tint* Chrift for all the Remember goody oh have : His free felling is all one with his free indebrST 0 C giving: Now confider, that although no price goes be-chriftfor°aJi lore a free gift, yet a great debt enhies alwaiesuponit. the good you The kindcft mercies, are the ftrongeft obligations, and bavc the more free they are, the more binding they are:

bin^c ^ ccei P rs And there are two things unto which our free receipts from Chrift do binde us,

r 70 exceeding humblenejfe, what ami? and what it

To exceeding thy fervant ? What I am, I am by the grate of God. Cod

Humblencf*. f or bid that 1 (hoald glory in any things but in the Grace of

Chrift; as they about the offerings of thefirft fruits,

Beut.i6.%. Thonjhalt/peak,, and fay before the Lord, s

Syrian ready to perish was my Father. So Lord! I was

poor and needy, had nothing, deicrved nothing, yet

I have received all, and that only upon gracious terms.

To exceeding 2 To exceeding thankfulnefe; What (ball 1render tint0

1 hinkfuJne/i. fa i or 4f or a n his benefits towards mee; I will takf the cup

offalvation, and call upon the name of the Lord, Pfal. I \6>

12,1 %. Blefed bee the God and Father of our Lord Jefm

Chrift, who hath blefed us with all spiritual blefllngs in

heavenly places in Chrift Jefm, Ephcf. 1.5. Who hath pre-

deftinated H4 according to the gted pleafurc of hit wtR 9 verf.

s.r*

5, To the ptaifc of the glory of his grace, verf. 6. In whom wee have redemption through his bloody the forgiven*ffe of our fins, according to the riches of hit grace, vcrf, 7.

ISAIAH if. 2.

Where fori do you fpend mony for that which is not head > and your labour for that which fatisfieth not: Hearken diligently unto mee, and eat yee that which is good, and let your foul delight itfelfinfatneffs*

CHAP. 6.

Hefe words contain in them two pans.

1 A correction offinful men(where* fore do yee fpend mony for that which is not Bread.)

2 A direction unto finful rmn {Hearken diligently unto mee,and eat yee that which is good*) In the corre&ion there are two fins which are reprehended in them.

x- Oac is their extreame ingratitude, that although God did offer unto them all faving good, in and by Chrift, upon mod gracious termes, yet they did refufe, and Height this his exceeding goodneffe and kindneffe {ihey did fpend their mony and their labour for other things?)

2 Another is their extreame fooltjhnejfe, in perplexing, and wearying, and labouring, and (pending of them-felves for meer vanities, that they would rather put themfelves unto fruitleffe pains> and troubles, than quietly to reft in the grace of God in Chrift (Wherefore do yon fpend mony for that which is not Bread, and your labour

for thst which fats fits not ?) as if hee fliouldifay, you take

Kk3 pains

278 Chrifts OffersjUigbtedtyfinfulmen, Chap.6

pains, buttonopurpofe,andyouare at great coft, but to no benefit, you fpend your rnony, and you think for Bread, but it is not Bread, and you lay out your labour, and you think that it will recompence you with fome-thing of fupply, and contentment, but you are deceived; there is no fupply, no reft, no fatisfa#ion, no benefit at all by or from any thing out of Chrift: The confeience can never bee quieted by diem, your fouls can never bee faved by them.

There are feveral Propofitions which thefe words do prcfent unto us.

i That alj the good which Chrift doth offer, and all the gracious termes upon which Chrift doth offer, arc fomctimes fleighted and rcfufed by feme finful men.

2 That to Height the glorious offer of Chrift, and to buficourfelves any other way for falvacion, thanbr Chrift,isafruitleffe vanity, itisafoolifhneffcandmaa-ncfle.

3 That nothing is Bread for a poor Sinner, but Chrift.

All the good I That all the good which Chrift doth offer, end all the

that Chrift of- g rMCt0Hi tcrmes upon which Chrift doth offer*, are yet feme*

gracrctitcrm, t'^is f eighted and refu/ed by fomt Sinners. In the prcce-

ileightcd by ' dent vcrfe the Lord Jefus offers Bread, and Wine, and

fcnfiij men. t-MUk % ,( that is) all faving good, and hee offers all this

upon moft gracious termes, {without mony, and without

Provcd ' pnee) but all this is negle&ed and refufed. The Sinners

who might have the Bread of Life freely, they paflc it

by, and fpend their mony and their labour for that which

is not bread, and for that which (atisfics not, Matth. %i 0

t. A certain King made a marriage for his Son, verf. g;

%Andfent forth his fervants to call them that were btdf

the wedding, and they would not come, verf. 4. Again hee

fent forth other [ervants, frying, tell them which are

bidden Behold, I have prepared my dinner, my Oxen , and

my Fat lings are killed, and all things are ready, come unto

the marriage, verf. 5, And they made light of it, and went

their wayesyone to his F*rme, another to hn Merchandise:

Here

Here is no Ids than* marriage feafi (where ufually is choicenefs, andfulneffeofprovifions, and without any charge unto the guefts) Pin&aRtheprovifionts read;, and mejfengers fent eat, to haft en them that were bidden to come *waj. TheMafter>and the Dinner* flayed for them; what acceptance hath all this? Why, They would not come, and they made Ughfofjt : The meaning is this, that God the Father, who is King of Kings; hee would mar* ry his Son Jefus Chiift to Sinners, and hee provides all good of grace and comfort for them, and hee provides all upon the only coft of his free Grace, and fends unto Sinners, offers all? and intreats them to come unto Chrift, and to injoy all, and yet (many times) many Sinners they will not come • Aperverfe will makes them to reftjfe all; and a proud and carelefefpirit, makesthem to fleight all, fob, 5.40. Ton will not come unto mee^ that yon might have life. Sinners are dead men, the Law hath pafledthefentence of death upon them, and there is no reprieve from the execution of the fentence of death, but Jelus Chrift, and clofiiig with Jefus Chrift (Chrift is life, and hee that hath Chrift, hath life, and hee that hath not Chrift, hath not life, tj^ 5-i» •) and Sinners might fave their lives (die life of their fouls) by comming unto Chrift, and yet faith Chrift, 7** will not come unto mce, that you might have life; L.fe which of all things is moft definable, and fpiritual Life, and eternal Life; what- life like this life, yet, fcc Matth. a 3. 37. 0 Hierufalem 9 We* rufalem\ Thou that kJHeft the Prophet s y and ft one ft them which are [ent unto t hee > how often would I have gathered thy children together , even as an Hcuuc gathereth her Chickens under her wings y and you would not, Luk. I9«4?» Jf thou hadft k$own , even thou at the leaft in this thy day f . the things which belong unto thy peace* not know* not acknowledge the things for their peace.

There are only two things which I will briefly fpeak untothispoint,I(haU&cw unto you, 1 That it is foo-* Whyitisfo*

SECT,

2%0 Sinners freighting Chrifts Offers demonflrated.Chap.6

Demon toned.

prom fetne-ihing inrc-fpeSof fia« ncrs.

Their courfc of Life

Their obdiiri* tion of heart.

Their ford'd cho'ec.

SECT. I.

I TP Hat ic is fo,

A ?h*t many fmnen doxegleft and refufe Chrifi^

And aUfuving good by him (chough offered upon moft gracious termes) may appear, by fome things in refpeit of Turners, and by fomething in refpeit of Chrift. i In refpeel officers. Seven things declare it. i Their courfeofUfe : After all the manifestations of Chrifts goodnefs, and gracioufneffe (in offers, invitations, and promifes) yet finners (generally) keep on in their former wayes and pra&ifes, and bufy themfelves a-bout other things, MAtth.23.15. But they made light of it) and went their WAjeS) one to his Farm^ Another to his MfrchAndiz.es everyone turned to his courfe, Jer. 8.6. Like them who came out to hear an excellent Mufitian, but when the Market-bell rang, then did every one of them leave him, and followed iheir old trade.

a Their ob duration of he Art. There is not the leaft impreffion made in their hearts, not any favour of Chrift to bee found in them. Notwithstanding all the mercies, and love, and bleffedneffe, gracioufly tendered by Chrift, yet there is not to be found in them any one high thought of Chrift, not any one precious eftimation or him, not 'one cordial defire to in joy him, or of any one faving goodbyhim;thefedonotmoveorftir them, or work on them at all .• There is no more intrinfecal difference of Spirit in them, as to a real clofing with Chrift, than is to bee found in Heathens, who never heard of Chrift.

3 Their fordid choice. They do fet up the bafeft of ob-jefts above Jefus Chrift. Their bafc lufts have their love, and delight, and fcrvicc, and rule, and command their hearts; but Chrift they love not, nor is hee any delight or fatisia&ion unto them: This is the grcateft (corn and Height that can be put on Chrift, and the good things ot Chrift, when we prefcrre the bafeft lull of Hell before

him,

him and all faving good by him: as if one (hould pre-ferre the dirtieft Slut before the moft comlieft Prior ceffe.

4 Their ve or thiefs thoughts : Sinners ( generally ) do Their worth-not judge, thatChriit and the good things which hee Ic & thoughts, dothofter, are worth the looking after, they do not

judge them worthy of their tears, of their Prayers, oi their pains, of their hearing, of their receiving, oi their time. They will not lay down a tear, nor a Prayer, nor a ferious confideratiou, nor the leaft pains to enjoy him and all good by him, nay, they think it (many times) but fo much time lolly as is vouchsafed to hear him in his Ordinances.

5 Their mfolent dealing and capitulation with Chrift : Their mfolenc They put ignoble and ignominious terms on Chrift, to ca . p ^JJ i ? { ? bear their burdens, and to ferve under their lufts. Vile wlthChlIt conditions are ever reputed plain refufals, and fleight-

ings in all treaties. Sinners (generally) will treat with Chrift upon no other terms, unleffe hee will give way that they may walk in the pleafures of fin, and enjoy the world, and with all that, hee mull bear the wrath and curfe due unto them for fin,

6 Their trifling de/ayes; they make Jefus Chrift to ™ ei J crjflir S (land without doors, and to wait their leifure, and will c ay,t neither open the door nor give an anfwer : And when

they give their anfwer, it is like that of Foelix to *P<*#/, ARt 54,25. Go thy way forth k time^when I have a convenient feaf on I will call for thee. It is a moft contemptible fleighting of Chrift, and mercy, and happinefle, and the free grace oi God in Chrift, when wee do not judge them worthy of prefent acceptation, and of all acceptation, but ftiufle them oft untill wee have fpent our days in vanity, and our ftrength in the fervices of fin and Satan, and the world.

7 Their utmoft rejifiances: and (landings out againft Their utmoft the calls of the Gofpel, and againft the motions and refinances, jj Workings of the fpirit of Chrift : Never will yeild unto

Cheat in any of them, untill they bee brought into the

L1 cxtrca-

8i Slttghting Chnjls offtrs demonjlrated* Chap, 6

cxtrcameft neccflityes of a tormenting confcience,or of a fpcctiy dying; and in thcfe extrcamities they ycild to Chriit, not out of a love to Chrift, but to themfelves; And it they can get tree of them, they ftill neglect Chrift as much as ever. Th k bin ^ Their plain denial ', IVee will not have this man to

dcnial. P rAign over ns, and not thk man but Barabas, they hid their

faces from him. Inrcfpcft cf 2 Inrefpeftof Chrifty there are fevcn things which do Chrift. demonftrate that finners do Height and rerufc him in-

all his goodncfle and gracioufneffc. His complaint* j j{^ complaints of them : How often would I have gathered yon, andy oh wonldnot ?Mat. 23. 37. Bow long yee fimple ones will you leve fmpltcity ,and the fcorners delight in their fcorning, and fools hate knowledge} Prov. 1. 22. All the day long I have ftretched forth my hand unto a dtf-obedient, and gainfaying People, Rom. 10.21. His aftonifh 2 tits aftonifhments at Stnvers, Hee marvelled becaufe

mtnt at fwners of their unbeleif. Mark. 6.6. That fo many precious offers were made, and not accepted, that fo many mighty works were done,and yet himfelf flcighted, Chrift wonders at this: Hee is amazed and marveiics at fuch unbeleif, although hee had done fo many miracles before thim, yet they beleeted not on him, John 12

His grci r . 5 Hi*grief 1 Forty yeart long was 1 grieved with this

(jcnerAt .^, Heb.3. to.17. Hee was grieved for the hard-xejfc of their hearts, Mar.3.?. It grieves Chrift to fee the obl:inacy 5 the folly, the unkindnciTc, the unthankful-nefle of linnets after all his dealings with them.

HU tent. 4 His Tears: hee weeps over finners for their fleigh-

tingothim, and the good which hee offers to them 0 When hee came neer to Hitrufalem, hee looked upon it, and wtpt, faying, O if thoH hadft known,&c. The things which cenctrn thy peace, Luk. I9«4* >4».

Hu thxeatnings 5 His threatnings : If)o» beleeve not that I am hee yeefkall dyeiiyour (tns y Joll.8.24. Bow (hall wee efcape if wee negletl jo great falvatioH, which at the fit ft beganteto

bet

—~—— ■ ■- ■■—— t . , r —1-

Chap. <$• Skighting C krifts offers demonstrated* 282

beefpok£nb)tihelord,Hd>. », 3. See that yee refufe net him that fpeaketh, for if they efeared not who refufed him that [pake on earth, much wore [ball not wee efcaye, if we turn away from him that fpeaketh from heaven, Heb. I a*

6 HU wtthdrawments from Jinners, becaufe of their His wirfr [leightings and refufals : But now they are hid from thine drawings. 9",Luk J9-4*- When the Jews contradicted and blafphe-meddle Word of Chrift; Nay, {aith Paul, feeing yon

put it from yon, and judge your fe Ives unworthy ofcverlaft-ing life, loe we turn to the Gentiles y A£t 13.45 >4<5.

7 His punifoments on Sinners for refufing and fleighting Hi $ punifh* TemporalL punijhments : They (ball lay them even with ments ' the ground\ and becaufe thou knewefi not the day of thy vijitation, Luke i?. 44. yea, eternal defolation,

I Tbef.i.9.

SECT. II.

a \TTHyitisfo. Why do finners refufe and Height

VV the good things, and the gracious offers of T he rcaf * m °* Chrift? lt *

The reafons may bethefe,

I Sinful men are ignorant men, they know not what Sinful mem is offered unto them: they know not when they are ^uoram men. well ufed, 1 Cor. 2. 8. Had they known it they would not, &c.

Natural men do not fee the worth of Chrift ( what ts thy beloved more than another beloved } Cant.$. p.)na-tural men do not know the things of God, becaufe they etrefpiritualiy difcerned • nor do they receive them, becaufe f 6*7 are jooltjh'nejfe unto them, 1 Cor. 2.14. The excellencies of Chrift are above them, and the excellen- , cies of grace and glory are hid from them; No form or beauty aopeares in them, and therefore they de-fpifeChrifr, and the things of Chrift, Ifa. $ 3.2,5. Jefus Chrift is falvation,but they do not know him to be fo,fal-vation is an onely bleflednefs, but they do not know it to

LI 2 be

are

248 Why Sinners Jleigbt Chlijls Offers ? Chap.6

bee fo; Free mercy is ail their hope and confidence,but they do not know it to bee fo ; Grace, and Glory, and HolyneiTe, is the way to happinefle, but they do not know them to be fo; they muff dye in their fins, and bee damned for not bclceving, but they dp not know this will bee fo; Chnit is life and peace>but they do not know it to be fo;finfulmendonot know Chrifr, nor them-fclves, nor their fins, nor their mifcries, nor their happi-nellc, nor the worth of Cbrifls offer, nor the worth of a-ny good which Chriit doth offer ? hence it is that thev re-fufe his offers, and Height the good things which he "doth offer, and the gracious terms in his offers. Sinful men are 2 Sinful men are foolish men : The Scriptures frequent-fool ifh men. lv make finders, and fools reciprocal terms, wherefore (laid Solomon) u there a price in tbelrand of a Fool, feeing hee hath no heart tonfe it} There are fix properties of a fool. i Hee hath not judgement to difcern things that differ • A Counter is as good to him as a pecce of Gold, a Baby is to him,as good as an inheritance.

2 He is taken with fenfble things^wlth things which do plcafe his fenfc and fancy; low tilings.

3 Hee prefers vain things^bdovc folid and fupcruatu-ral things.

4 Hcfc minds allj altogether for the prefent^but nqihing for the future.

5 He is eafUy beguiled, and over-reached and cheated.

6 Hcisrajh and wcon ft derate^ cannot ferioufly weigh andconfider orobjeCts, and arguments, and uTues;Thus it is with finncrsV who refufc and flcight Jcfus Chriit id his offers, and in his terms: Thev want a difcerning judgemcnt,they arc rafh and inconiiaerate, fenfib le,vain, and prefent things prevail with them , and their own fooliih hearts, and Satan, beguile, deceive, and cheat them, and art fatisfied with a low portion, look not beyond thus lifc,confidcr not an eternity.

2 Si»fnl men are engaged men : Their hearts have made ^olT^r a covenant with Death and Hell, they are held faff with

tngagedmco.

the

the Cords of their own lufts^ they are married to their fins. The ciofing with Chrift muft divorce them from their fins, muft make a feparation, muft crucify the fleih with the lufts and affections thereof muft make them holy, bring them into a conformity, muft work in them a total change of heart and life : Hence it is that they will not hearken to the voice of the Charmer^, charm he never fo wifely, that they reflife to trade with Chrift, for faving good, and they love their fins, and will not -part with their right eye, and with their right hand, and they love the praife ot men,

4 S:nf*Umenare defterate mem They care not what Sinful men are becomes of their fouls, Their fouls fhould be the objett Operate men^ of their choiceft care, they fhoukhninde them, look to

them, watch for them, provide for them, make fure of them, they are in a loft condition, in a miferableconditioned Chrift only is the deliverance and falvation of fouls, and hee kindly offers all faving good unto them; O but fmners are defperate, There is nothing which doth moreearneftly concern them than the condition of their fouls, and yet there is nothing in all the World which they regard lefs,and negle£t more than their fouls;-they defpifc their fouls.

5 Sinful me^ are deluded men: They l^udle fparkj of Sinful men are their oyvn^andthrnkjo rear m themfelves by them y I fa, 50. deluded men.

11. They do beleeve that they can make a fhitttobee faved, although they never dole with Chrift, and buy of him,the works which they do,have a power in them,to fatisfy God,to make their peace, to deferve heaven: O this ngmrnt of our own nghteoufneffe, of our own fuffici-ency,of our own power, it is the great foundation of our pride,of our negle£t of Chrift,and of the lofs ofonr fouls.

6 Sinfull men are un'h»nkfnl mem Unthankfulneflcis si n f.,i men ars engraven on every finful heart: "UnthankfwlnefTe for umhtAkfil. mercies received, and unthankfulncfs for mercies offe- mcn '

red: Never was there fuch a mercy as this, for God to

give Chrift; and Chrift to give himTelf for Sinners: never

was there fuch a mercy as this, for Chrift to come to

LI 3 fin-

fhners, and co offer himielf and all faving good unto them upon moll free & gracious terms ;bm unners flcight and refute all this, becaufe they are unthankful. Un-thankfulneile is a ivviniih iin; that tramples even pearls under feet. Sinful men arc Sinful men are prejudiced men-. They have hard thoughts prejudiced men Q f Chrift, and hard thoughts of the graces of Chrift, and hard thoughts of the mercies of Chrift, aud hard thoughts of the ways of Chr iff, they onely tliink that Chriit will prejudice their delights, their cafe, their comforts, their gains, their liberty, their fafety , in very deed, their hearts do not like him, nor lore him, nor the faving good which he offers to them. Sinful men arc 8 Sinful men are nnbeleevtng men ; And unbeleeving unbelecting men are abfurd and pcrverfe men ^ 1'hough Chriit Hands mcn> with tears in his eyes, with invitations in his lips, with

mercies in his hands, with fighs in his brcft, there is death and damnation, if ^ you come not and buy of Chriit, why? yet wee will not. There is life andfal-vation if you will come and buy of Chriit, why? yet we will not: you need all the faving good by Chriit, yet wee will not come and buy : you cannot have it from any but from Chriit, yet wee wi 11 not: Chriit offers all to you freely, nay, hee entreates you, nay> hee allures you of all,if you will come and buy, but yet wee will not. The abfurdneile of unbeleeving is the great caufe why Sinners fleight and refufe Chriit.

SECT. III.

Vfe i TTXOfinners many times fleight Chrift? and Letuiexanvnc \ J refute ^11 the faving good which Chrift ot-

oiirfcimwhc- f crS an ^ ^j^ Q^jfl. 0 g crs upon mo ft gracious

therwebein tm& JL m%

ihe number of tcl I2^ . , " r ,. .

fuch pi (lcefet Then let us (who are here prelcnt this day) fertoufly the offers of examine our heart j, leaft wee bee of the number ofthofe Ig-Chrift. mranty Proud > Foolijh , Vnthankful , and Unbeleeving

Jianers,

Before

Before I prefent unco you, The lively Charadters by Divers things which wee know whether wee do fleight and refufe the Premiled. good and gracious offers of Chrift, yea or no? lee me pre-mife a few particulars.

I Jefus Chrift hath been trading with us \ Hec hath IefusChrto formerly and very lately (by the Preaching of the Gof- h** beentn-pel in this place) been offering unto us, the Bread, and dmgwuhus. theJ^w, and the Milk* all laving good, and all of it upon gracious terms (without monj^nd without price ) The fountain of living waters hath been opened, the rich treafures of grace have been opened, the fountain for fin and for uncleanneffe hath been fet open: Jefus Chrift hadi opened die kindnefs of his heart, and the de-fire of his foul unto you: Indeed, there cannot bee a re-tufal where die re hath not been an offer : O but Jefus Chrift hath been offering unto us himfelf (who is worthy of all acceptation) and all mercy, and all grace, and all comforts, and all happinefle (heehadi been offer-ring unto us all the good which wee do need, and all the good which wee fhould defire) and all thefe freely and earneftly: come and buy. Come and buy without mony and w itheut price; fo that nothing can bee excepted a-gainft on Chrifts part; You cannot fay wee never heard of Chrift, you cannot fay Chrift never offered any good to us> you cannot fay it was an inferiour ordinary good, you cannot fay it was onely this or that particular fav— inggood onely, you cannot fay it was indeed all faving good, but upon fuch hard terms, that no finncr could joffiblv reach unto or comply with. O No', Chrift lath offered you faving good,and all faving good,and all aving good freely 1 Have you after all, hearkned to him, have you received > have you bought,or have you not fleightcd and refufed.

1 When Chrift hath been *$ering him r elf, and all faving When Cfn»ft" good) and(reel) % yet then (manv times) hath hce and all hathbcfnoffc-the good by him offered unto tinners, been fleigbted and l ^Y\ti%ll^ refufed by finners. ^ ^

As this fin of fleighting and refufing, is proper to them

who

who have die Gofpel, fo it is very common : who hath btleeved our report , and to whom ts the arm of the Lord revealed, Ifa. 53-1, Hee came amongft his own, and hit own received him Hot, John 1. 11. Wee f reach Chrift crucified unto the Jews, a ftumblingblocky and unto the Greeks fi>o/:jhnejfe^iCoY.\.2^.(o\: one who is pcrfwaded to come in and buy of Chrift, Sec. Perhaps an hundred, perhaps thoufands (land oft,and flight and refufe alhThere-fore wee have reafon to fearch and examine our fclves. Ordinary hea- 3 Though Verfons may bee ordinary hearers of Chrift, yet rcrs cf thrift for ail that, 1 hey may flight and refufe Chrtft , and all yd may flight the good which hee offers, and all his gracious terms: arui refufe hi* £ ze k. 3 3. 3 * • They ft before mee as my people, and they 0€li hear th words, but they will not do them, Rom. lo. 15.

How ve ami full are the feet of them that preach the Gof pel of peace, and bring glad ty dings ofgood things, ver.t5. But thej have not all obeyed the Gofpel, for Ifaiab faith? Lord who hath beleeved our report? Thofe in the fixth oifohn, Took a great deal or pains to hear Chrift,but for all that they fleighted him 3c would not receive him, but murmured at him, and took exceptions againft him, This is a hard Jaying who can hear it,

I tell you, that a man may hear the Gofpel of Chrift, and read the Gofpel of Chrift, and (hew much refpefl to the Miniftcrs of Chrift, and take it ill to bee denied any Ordinance of Chrift, and hee may have fomc delight to hear others fpeak of Chrift, and himfelf fpeak often of Chrift, and yet this very man may fleight and refufe all the faving good by Chrift, and all the gracious effcrs of Jefus Chritt: Tt were willing forafeafon to re Joyce in his light, Joh.5.3 5. There aa ma- 4 There are many degrees of freighting and refufing &c. ny degrcasof And although one may bee tree of fomc of them, yet if flcigriung ]icc bee comprized within any one of them, hee is a fleightcr and a rclufer of Chrift m his good and gracious offers: There is a flighting and refufing by way of open refinance, and by wav otjeornful dtrifiou^ and by wav

Of

0 { malicious off opt ion, and by way of prefumftiem perfection : Perhaps fome of us, bee not guilty of fuch flcightings, and of fuch refiifiiigs: But then there is a freighting and retufing, by way o(^nferfrvafi^n y a.ndby way ot dijfent. That man who will not beeperfwa-ded to come and buy of Chrift (whofe heart ftands oft, and confents not, and comes not in,to take Chrifl: and all good by Chrift upon Chrifts gracious terms) this man ileightS:and this man refufeth.Beloved,There is no medium twixt faith and infidelity^ twixt receiving of Chrift, and refilling of Chrift, either you are beleevers andfo are receivers of Chrift, or you are unbeleevers andfo refufers-of Chrift: Bee that is not mthmee is againfr mee&id Chrift, fo fay I , hee that doth not accept of Chrift, hee doth refute Chrifts hee who doth not come and buy of Chrift upon his gracious terms, that man doth Height and pafs by the favinggood, and the gracious terms of Chrift : That Chapman who will not take your wares at your price, in fo doing hee doth refufe your wares; So that Sinner who doth not take the faving good which Chrift offers unto him at his gracious price, hee doth (therein) refufe it. Now ifrerulingdoth formally andtruelyconfift in this dif-fent of the will, in the negative voice (as a womans diffent and negotiation is a formal refulal of marrying a pcrfon) verily we have fpecial reafon both to learch and likewifetofcarourlelves, that wee are of thofc who refufe and Height all

5 Itisafinneofvthichmoft-menHnder the Gsfpel dre Mod men un-guilt j , And jet few men do think^t hem/elves guilty ofit. der tfce Gofpel Come amongft a multitude of finners, who amongft **e g^ity of them will charge this particular guilt on his foul, O *i»Jn»j«lj«i I have a long time fleighted and neglefted the offers and [^[r^ tenders of Chrift I who complains of this, who (beds to bo tears for this? One tells you hee hath not lb capacious an underftanding; Another, that hee hath not fo ready a memory; another, that his heart is many times dull; another, that hoc is apt to break out fometimesj and ano-

Mm ther

90 Sleighing Cbrijis offers (very hainous > Chap,6

ther,that hee cannot pray as hee would, nor hath walked as hee ihould; but for fleighting, or negle&ing, or reiufingof the offers of Chriit, twenty or forty years, People take little notice of it; nay, They will not bee beaten out of it, but they alwayes had good thoughts ol Chrift, and meant him no harm, they would not wrong him and fleight him, nor deal unkindely with him upon any terms,and therefore they have lovcdJhim, and beleeved on him ever fince they were born:although Chrift faith, hee that heareth you heareth mee^ and hee that defrifeth you defriftth mee. Luk. I o. 1 6. Men look•« <$ jf m n do look^on it as a S'tn y yet they look, not on it

ibis a, M grcac ^ ^ grm ^ jff they had ^ W hores, and Theeves,

Drunkards? or Swearers, Lyars, or Murderers, Thefe

were hainous and dangerous fins indeed, buttonegleif

a few offers of Chrift, a little kindneffc, a little mercy

freely offered by Chrift, indeed it is a fault, it is not

fo well done of us, wee cannot altogether juftify our

felvesinit; but wee hope God will pafs by that, and if

, . wee never do worfc, wee hope that God (notwithftand-

ingfofmallan omiflion)will bee merciful unto us,and

fave us : Thus do finful men make as light of their re-

fufing the offers of Chrift, as they do of the offers chcn>

fclves.

Thisfmismoft 7 Laftly, There is hardly any one fwne under the Gof*

ttainoiwand p*/, rthtch if either more haineut or nttre dangerous^

dangcrom. ^ n j t j iac fl^ a pp car unt0 y OU by f evcn Argil-

P db fc nients-

MvwLmt. l Itisuniverfallycontraiyto the mercy feat, and to the Throne of Grace*

2 It is fo exceedingly provoking of God.

3 It is a moft jufttorfciture.

4 It is the bond of all our guilt.

5 It renders falvation impoflible.

6 It breeds the dreadfulleft fears arid diftra&ions in the conference when once awakned.

7 If finners perfevere in it, they cannot efcape the

wrath which is to come.

I The flighting andrefnfing of all that Chrift ofers Uisafmuni-upon gracions terms , it is a finne that is univerfolly con- vcrfally confer/ to the mercy [eat , and to the Throne of grace ;There- nary l ? thc . fore it is very hainous and very, dangerous. Sins may TOron/of"* bee coafidered as meer deviations from the will of God, Grace, and tranfgreflions of it, or elfe as aggravated in their matter and manner of deviation : Aggravated fins are always the moft high, and thtmoft dreadful: $ innings again ft the Law are wicked, but finning* againft the Gofpel are more wicked: And the more goodnefle and kindnefle that God reveals and offers unto Sinners, their finnings, are therefore die worfe, and the more high.

Now when Sinners Height and rcfufe all the goodnefle of God in Chrift, and all the gracioufnefs ot love by Chrift: They Sin againft the Gofpel, and they Sin againft all the Gofpel, they pull down the mercv feat* and they trample underfoot the bloud of Chrift, and the Throne of grace: You Sin againft all the wif-domeof God , againft all the love of God, againft all the goodneffe of God, againft all the kjndnefs of God, againft all the mercies of God, againft the Son ©f God, againft his redemption, againft his pmchafe, againft his falvation, againft his calls, againft his offers, againft hisgracionfncjfe, againft his promifes, againft all: E-very one of Gods gracious attributes may indite you,and charge you, and upbraid you, and every thing in the covenant of grace may do it* God may fay, did my Wi\doms finde out fuch z, falvation to bee fleighted ? did my/^* give fuch a Chrift to bee refufed. Even fuch love, fuch mercy, what could I do more? And Chrift way jay, is this the thanks for the bloud that 1 have fh^d? and Mercy way fay, Is forgiveneffe of Sins of no more efteem with you ? And All the helps and comforts of poor Sinners may fay, Are your deliverances, are your fupplies, are all the gifts of God not worth the taking ? And Free Grace may fay, what, for needy, and condemned, and diftrcfled Sinners, who might bee made up a-

Mm2 gain

2£* Sleighing Cbrijis Offers <vtry hainous. Chap. 6

gain, and bee fupplied and faved altogether upon free terms, and yet Height this, and refufe this:yea,your very fouls and bodies may cry out againftyour proud wills, fhallweloofeChrilt, and Mercy, and this bee for thy perverfneffe. Itisafarpif- * his t'furptjfing f revocation: It is the day of Tcmf-*ing provocari- fatten, and it is the day of Provocation: When the Lord on. had pulled the Ifraelites out of Egyft, and was leading

of them towards Canaan, they fpakc agarnft God, and they made light of their deliverance, and they defpifed the good Land * But this did fo provoke God, that he fware in hie wrath, that they fhould never enter into his refc, why ? when the Lord who might have damned finners, then to finde out falvation for them; when hec might have left: them to thofe miferies and defperate ftraits, which they voluntarily brought upon themfelves, yet then to finde outChrift, and to nnde out mercies, and to finde all grace, and comfort, and to treat with wretched and unworthy Sinners, and to offer all faving good to them, and to mfift for nothing, but to come andlake Ghrift freely, come and take mercy freely, come and take all faving good freely ? And after ail this, that a bafe proud Sinner fhould turn his back and lift up the heel, I will none of your Chrift* and I will none of your Mercy, and I will none of your Love: I had rather enjoy the World, I had rather enjoy my finful lufts, which diftionour and grieve vou fo much, and which put JefusChrift to death ^ O Sirs ! what incenfing provocation of God is this ? How it fh'rs his fpirit, to loath-and abhor fuch Sinners, a-nd to be avenged of

them. , .

It«a jnft for- : 3 Ititajufi forfeiture, 1 would have gathered yot^ <kikk «. and yon would not bee gather ed,Bchold$ our houfe is left unto

joh ^/^Mat.*3.37,3 8 'Th c y inZfrfc 14.were called upon to come unto the great Supper, no not thcy,they had other bulineffc to look after, well faith Chriit ver. 24. Verily, 1 fay unto yo* y that none of thefe men that were bidden jhaU Tafe of my Suffer. Not one of them,

not

not fomuchastaftc, and verily they flaall not.- As true as I am Chrift,they fhall have no benefit by me/aith Chrift, E*cks%4,lZ. Becaufel -would have purged thee, and thou waft not furged^ Jhou jhalt not bee f urged from thy filthinefe any more , till I have caufed my fury t 9 reft upon thee.

There are two things which make the forfeiture of Chrift, and Mercy, and falvatioiij to bee manifeftly and unqueftionablyjuft; One is Gracioufnefe on Gods fart, and the other is voluntary refufal on the [inner s fart ; if gracioufnefle, if free terms, as a God could make, and as a Sinner could defire, would have made Chrifty andMercv, and Salvation pafle with you, you had them ; But though upon fuch terms you might have enjoyed them, yet you would not, but fleighted and refilled them: Therefore thou my Son, thou {halt never bee a Saviour to them that will refufe thee; and Mercy, thou (halt never pardon them, that will thus refufe thee y and Heaven, thou fhalt never receive them, who would not receive thee, they fhall never have-offer of Chrift and grace, nor mercy more.,

4 Therefufingof Chrift in all his gracious offers, it is the bond of all our guilt and miferys : Your Sinful con- It i$ tf, e bend dition will bee for ever a Sinful condition, and your ©fall our guilt loft condition will bee for ever aloft condition, and ^ miferict. your poor condition will bee for ever a poor condition, and your miferable condition will bee for ever a wretched and mifer able condition, and your guilty fouls, and your unpardoned fouls, will bee for ever guilty and unpardoned fouls.

O but whata condition is this? for a Sinner tobecfo forever?. For a loft Sinner to bee loft for ever ? for an unpardoned Sinner to bee unpardoned for ever; Why? but if Sinners refufe Chrift and all his gracious terms, then it muft needs bee (o : If Chrift and Sinners agree andclofe? then Chrift undertakes for all, but if Sinners ftand out againft Chrift, and refufe him and his terms, then Sinner* muft lock to themfelvcs, they muft help

Mm 3 them--

It renders fal-

ration iiwf olli* blc.

194 Sletght'mg Chrtjlin bis offers<very kainous.Ch&p. 6 t

thcmfelvcsi and muftanfwer for themfelves, they muft anfwer tor every one ot their Sins before God, they muft (land alone at the Bar of his juftke ' All their Sins, and all their accounts muft lye upon their own ifcoulders, for Chrift they have refufcd,&c.

O poor Sinful man ! What will become of thee, and what wilt thou do in the great day of the Lord > where wilt thou hide thy fclf > How canft thou fly from thy (elf, or from thy Siris, or from the righteous God, whofe jufticenowmuftbe fatisfied onely in thy eternal endurance of the wrath and curfe of God for thy Sins,

5 It is a Sin which renders falvation impoffible to J/«-ners: Beloved,Salvation for Sinners is fixed on Chrift, and onely on Chrift :There is no other name given by which he muft be faved^Kdi.^ii.

Why ? As BelUrmine (peaks of the Sin againft the Holy-Ghoft (for one reaion of the unpardonablenefs of it) // there vtere but one plaifter inall the World to cure J tick a difeafe y and the Patient -would not fnjfer that plaifter to bee applied, hee muft necejfarilydye ; So fay I in this cafe. If there bee no Saviour of Sinners but Chrift, and no falvation for Sinners but Chrift, then if Sinners refufe that Chrift, and all the falvation which Chrift gracioufly offers unto them, they perifh infallibly, it is not poffibletofave their fouls, Gods decree how to fave Sinners, is unalterable, and the Gofpel way of falvation is that way which God hath raifed up, as the onely way. And that is by Chrift^ and by beleeving on Chrift : Hee that beleeves (ball bee favsd; and hee that beletveth notjhaH bee damned, Mark. 16. \6, Now then judge whether the refilling of Chrift in his faving and gracious offers, bee not an hainous and dangerous Sin, which (huts the gates of heaven againft us; and truly nothing is more fad than this, that the poor Sinner iliould (but heaven againft his own foul.

6 Let meeaddc but one thing more, bywhichitmay appear, that the refuting of Chrift in his faving and

gracious

It breeds the dreadfu'left feark in the

confcicnfc when awakned

gracious offers* ishainous and dangerous, and that fhall bee the dreadful fears and diftraftions inthe confeienceof finners^when once awakened and troubled : Of: all the finings which a man hath CDmmitted,this fin of fleighting andrdufing Chrift, fticks xnoft upon his heart; and makes it moft trembling and defpairing: They are not all his other Sins (though very foul and very many ) which make himfo apt to fears, and todefpatr: Obut I have refufed Chrift ! O but I have fleighted all laving good which Chrift did ofter to mee! O but I have re-tufed although offered gracioufly, and though affured I might have all good by Chrift? without money and without price.

You may have mercy for the pardon of your Sins, I if I had not refufed mercy; You may have Chrift, though you have been a great Sinner, I, if 1 had not refufed Chrift : A Sinner may bee faved, yea, a great Sinner may bee faved, if heehadnot refufed falvation: Though you bee unworthy, yet you may have all upon gracious terms, I, if I had not fleighted and refufed gracious terms: But can hee have mercy, who hath fleighted the often of mercy ? But can hee have Chrift, who hath refufed Chrift ? But can hee have falvation upon free terms, who hath negle&ed falvation upon free terms ? Doth not the Apoftle fay, Heb. 2. 3. How Ihall wee efcafe if wee neglett fo great falvation : O my fea-fon is loft ! my foul is loft ! my hopes are loft: Although there are releefs to bee found for Sinners confeientiouf-ly, troubled for their former negle&ings and refufalls of Chrift, yet you fee into what fad perplexities and fears, anddiftra&ions^ and defpairs, even a temporary refuting of Chrift (in his faving and gracious offers) may caft the fouls and confeiences of Sinners; which plainly (hews how great, howhainous, how dangerous a fin it is to ncglcft and refufe Jefus Chrift, in his faving, and in his gracious offers, as to the high degree, Heb.io.t6 There remains no more facrifice for finnes (but verfe27») A certain fearful looking for of judgement and perj indigna-thu&c. 7 Jbc

i<)6 Sleighting Chrift in his Offers <very hainws%Chiip6

The uniTo-da- 7 The laft demonftration ofit from the unavoidable to*«**™l<* ifcajing of wrath andenrfes, is implied in fomc of

the former particulars, and therefore I fpare to enlarge

ic.

SECT. IF.

Qgtft, "HUt will fomefay, jf the cafe offlcightingand How may a JO refilling of Chrilt in liis faving and gracious

"??£ n Teebe offers bee thus hainous and danger ous, Howmtj a poor guilryrfthls P* ner ^ ow whether bee ft ill frauds guiltj of it or fin. no ?

Set. Before I fpcaktothis, let me drop a few words, leaft any weak Chriltian receive offence and tremble this day; for though I would awaken fecure finncrs, Some diftin&i- yet would I not by any means ferf lex tender eon* cms prcmifcd. Jciences, the brnifed reed is not to be broken. There is a dif- x There is a difference twixt refafing of Ckrifr) and a tcrencc twixt frefent inevidence of receiving of Chrift in hit offers', the refuting chnft poor fuiner may not fo clearly make it out to his foid at andanincvi- prefent, that nee hath fully and rightly clofed with

Sof hta£ Chrift ' m his ° ffcrS ' thIs h ° nC thill & ancI the refufln §<* hiseffen. m Chrifl: is another thing: A defett of Hgbt y to refleft on

our work, is a different thing iwmzdefctt of hearty to

come up to the work. A difference ^ 2 There is a difference twixt refnfmg ofChrift^mnd a betwixt refu- t(m fifti n g -with our unbeleeving hearts, and fo driving for and a confli'c- faengrh to receive Chrift in his gracious offers: a ftriv-tmg with our ing to reccive Chrift (chough oppofed by combate from unbelecving unbclcei) is a quite different thing, from thercfuflng of hearts. Chrift: for the will is certainly brought in,in the former,

but ic (till ftands out in the latter.

A difference 3 There is a difference twixt refnfal maintained and

bcutearcfo. continue d^n^refnfal bewailed : All thofc heavy judge-

and bewiiicd. ments before mentioned, though mcntorioufly they

" may take in any rcfiifal of Chrift, yet effectually and

redundantly, tjjey (hall light onelv on a continued and

maintained rciiiGll againft the light of die Gofpel, but

, r ttOC

-'• ■-■■ ■ _ - ' ■' ■ - *-'■"■ II t , ^_

Chap.6 Lharafters of our refufal ofChrifti 2§y

not fo on refufals through ignorance now difcerned, and cordially bewailed, andfenoufly oppofed.

Thefe things being premifed", Iihallnowprefentun- charafter* of to you fome characters by which you may know our rdufii of whether you bee the perfons who refufe Chrift in his Chrift in fe* faving and gracious offers yea or no ? And thefe offfrs * Chara&ers (hall be partly pofitive,in which they may fee, that they do refufe, and partly negative, by which we may know, that wee do not refufe norfleight.

1 The P*fit;vcCb*r*ttcrs of fnch as it ft *n& guilty of PofltIrc Cha-thisgrcatfm. raft<r *'

There are feven infallible teftimonies of it. i A contempt of the Gofpel. The fcornful eye.

2 Ineffectual vocation. The deaf ear.

3 Undervaluing dif-eftimation • A better match and bargain.

4 Still one exception.

5 Other reilings: enough already.

6 Meerfrift.

7 Empty boafKngs.

i A Cotsumft of the Gcfpcl. Let men pretend what Contempt of they will 9 Never fo much affection unto Chrift, never th? Gofpel. fo much confidence of Faith in Chrift ; never fomuch regard unto Chrift: if they do contemn and Height the Gofpel of Chrift, they do contemn and fleight Chrift himfeifin his faving and gracious cfters: For (Ibefeech you) what is the Gofpel of Chrift which we preach ? what is it ? but the Lip of Chrift, the mouth of Chrift, the word and voice of Chrift: his Mini-ftration, h's gracious way of Treaty with the finfull fouls f'fmcn, the Word of life, the'Miniftry of hisfpi-rit^ the Word of Reconciliation? and promilcof evcr-lafting falvation : What the Gofpel declares, the very fame doth Chrift declare : What the Gofpel doth oftcr, the fame doth Chrift effer: What the Gofpel commands, the fame doth Chrift commands: What the Gofpel doth promifc and affure, the fame doth Chrift himfclfpromife andafliire : When the Gofpel fpeaks,

Nfri Chrift

Chriitfpcakss When the Gofpel often; you Chrifr, Cluiit then ofrlrs himfelt to you: When the Gofpel prefents unto you faving good upon gracious terms, then Chrift prefents unto you faving good, Sec If you hear and embrace the Gofpel, you do then hear and embrace Chrift: and if you do il eight and refufe the Gofpel, you do then flcight and reiufc Chrift : if you do contemn the meilagc, yoti do contemn him who ftnds the meffagc. Objctt. But vou will fay, Sifrely there is no man

fcony do fo. ( who poizttah Chriftianity)that contemns the GolprJ.

Proved by Se ** I with there were not. Neverthleilc five things

may convince us; that many men do contemn the Goipcl.

1 One is, the contempt of the Minifters of the Oofpel^ The contempt & Minifters ot the Gofpel; as Ambafladours from •f the Mini- Chrift, Mat. 13. ^^.Oferufa.'em^JernfaUm^ thouthat Iters cf the killefr the Prophet /, and ft one ft them that are fent Mttto Carpel. theerfc. The reproachiiigs, and the fleightings, and

the (corns of the Minifters ot the Gofpel, are but fo many reproachings and (corns, put upon the Gofpel, and upon ChriQ.Luk,iO,i6. He that defpffethj** desjifeth me.

2 The fecond is, 7he contempt of the Miniftratiens #/ The contempt 'the Gofpel> of Gofpel Ordinances, of any one Ordi-efrhcMini- nanccof Chrift, in any part of it: contemn baptifm,you ftrauensotthe contcmn the Gofpel: contemn the Lords Supper, and

ope# you contemn' the Gofpel:. contcmn the Offers, the

Commands, the Threatnings, the Promifes of the Gofpel , and you do contemn the Gofpel.

3 Athkdis-,ArvcarwetfeoftheGofpeJ, as the Ifrae-A weariaefle #W were weary of Manna ^(o many men are weary of efih* Gofpel. the Gofpel, they look on it as a prejudice,' and as

a burden, and would bee rid ot it, and many times ftu-

dy, and ftrive how to part with it. A lowncfic of 4 A fourth is, Ameanneffz and lowneffe of opinion as tf ©pinion a , to fa vcr y Gofpel : The parts of a Gofpel Miniftcr, his Lear-t^fcry g«r ^^ his* Eloquence, his handfomccxprcflions, his re-

^Tn ir Maaw>gai u h hi— wmmm —■———

Chap,6* QbaraBirs of our refnjal of Cbrtft. 299

fined Notions, thefc do finde acceptance, but the very Gofpel in its own truth, and in its own light, and in its own Holineile, and in its own fimplicity, with foine men the plainneflc of the Gofpel, is erf no eftcem* •vj.-i^-

5 A fife is, Vifobedicnccunto the Gofpel, Living, and KJoSS walking quite contrary to the rule of it: What is this but a contempt ot the Gofpel: When finnersfetup their Wills and their induftry, and their ways: not onely a-bove, but alfoagainft the mind and Will, and way ot the Gofpel of Chrift.

1 In effeftuslvecAtien: Beloved, this is a certain ineffedM truth, that untilithefoulofafinaer bee cffe&uallycal- vocative, led, the Sinner doth (land out againft Chrift, ancl hec ■doth refufe to clofe with Chrift in his offers: for it is by effectual vocation onely, that the heart of a Sinner is o^ verpowred, and overcome, and altogether perfwaded ancl drawn in unto Chrift. Effectual vocation takes down theftrength of corrupt reafonings, filencedi all exceptions, breaks the pride, and ftubbornneffe,and refinance of the Will? conveyes and lets in a spiritual and living Strength to the foul, to enable it to come in and to clofe with Chrift: it is impofliblc for any man living to bee undoathed of a retufing and fleighting heart, and to bee invefted with an accepting heart of Chrift without this effectual vocation, as it was for Laz.** rns to quicken hlmfejfand come o*toftb*gr*ve,umi{Cbrift had called km thence by his omnipotent voice-

Bat now. many perfons are not efte&ually called e-\emally, they are called; but internally and effectually they are not, which will appear by the defect or abfenceof thofc things where the calling is efteftuall;

There are two things in effectual vocation. Tw <> ^n**

1 The Powerful vote* of chrift unto the heart. I ^ c f^ xi * The Obediential anfyper of the heart unto that voice of Chrift. -

4 The Voke of Chrift in effc&ual vocation is alwaies The powerful p*w*rf*li arid admirably > operative) it cannot but bee voice of chuft » n 1 heard, t0 lhc hearc -

— . — ■■ ..--. -r ; ~-

ico Chancers of our refufat of Chrift* Chap.6

i .--.-■ ..^ . ... ... . -■^ -. ..~. —

hearcU ,and it cannot bee withftood, ic is a mcflagc to the very heart, it is a kinde of creating voice, ir com-rnands j' -and works what ic doth command;!: inlightens, itfubdtics, it alters, ic enables? and elevates the foul in a -fpiricual and fupcrnatural \vay:ic oftersChrift,and makes vis co leeChriir, and bows the heart (by a fpiritual influence) to hearken unto Cluiftyprcfcnts Chrift in fuch glory, excellency, love, and goodne(ic> as draws the heart unto it. The fpirit ot Chrift comes with the Gol-pcl,and the Ccfpd a mes with power. ... m z There is unto this mighty voice of Chr ill, Ancbt-t'afLfwzr^rf Hernial ftnfwtr iff the Soul in effectual vocation: the heart the foul. of a (inner is fopow'crtully WTought on,that it doth not

holdout, it doth not delay,it doth not diftinguifh and contend, but it is made willing above all things to hearken unto C hrift, _ to choofe him, yea, prefently to come into him, to pitch on him, and to enjoy him with all his terms and conditions; Now in abundance of Tinners there is no fucheffeft of vocation; neither as to the voice of Chrift, n r as to rhe anfwer of a (inner, Indeed they hear a voicc(come a»d £*/, come unto me and your fouls (hall L'vt) inch a voice they hear, but there goes not forth a power with it, which they cannot withftand, and there goes not forth any infl jence with it, mightily working on the judgement and will of a {inner ; The (inner can hear the voice, and net regard it, hce can hear arguments and net bee moved by them; Notwithstanding all that Chrift fpeaks, and offers, and perfwades, yet his heart is above them all, it is not fhaken, it is not perfwaded, the will retains its pride, ihibornnciTe, unfubjecli n, rcfiftance,arid prevalency over the word fpoken; If it bee thus with any ofus> that yet our hearts and wills, are deaf unto Chrift, are able tooutftand the voice of Chrift? that eur wills are ftronger (as ya) than his will, that Chrift *, cannot yet find us willing, but yet holding off, or yet Kfffting,certainly we refute him.

$ Abetter match and bargain: If yoil'IOokon any

Chapr6 £barefttYsofGHrrefuJatofCbufo 301

other thing bcfides Chriflyeftcemit better to you than a better match

Chrift, certainly you have all this while fleighted> and 8JKi *"■»*•-

reiufed Chrift. If all this while your fins are dearer to

you than Chrift, you are theperfom who fleight and

refufe him, that man fljights -Chrift who prefers any

thing above thrift, or who counts anything equal to

Chriii. If a iinful Ntfr can get thy heart, but Chrift

cannot, if any earthly thing can get thy heart, but thrift

cannot* here is an exalting of luft above .Chrift,if thefc

beedefirablebut thrift is not, if thefc bee lovely, but

Chrift is not $ if thefe give delight,* but thrift doth net;

if thefe make afatisfaction, but Chrift doth not- Why?

here is a plain refufal, and flighting of Chrift, the

match is dif-liked, and utterly dif-allowed*

Beloved, Competition of objects flainly (hews bow our hearts ft And tffetttd ctdif-affetttd.. When you pro* .pound to the heart Chrift, or Sin, Chrift, or the world tDif-jun£tively they mud bee propounded, for you cannot pitch on both; either you muft take the one and refufe the other, or refiife the one, and take* the other ] Now the heart of ; man is difco* vered: if you fay I would have Chrift, but I cannot

Eart with my Sins; I would have-Chrift, but I muft ave the world; I cannot part with my Ska I cannot part with the World, is not here a plain •refilling and freighting of Chrift ? a preferring of baubles before bin)} NayvotHell before him : Chrift is fleiglited when you do not pitchupon him. i Alone, * As your all.; As thefirftofall. 4 And as your beftofall, if you do not count Chrifts offers, thebeft bargains, Sec. That which a man counts to bee his beft bargain, he wil

1 Make all things to give wav to that.. *

a He will make mat to fill up nis defirc.

3 It will draw forth his choiceft diligence and pains*.

4 Hccwill.be atfomeloffetogain it r .

5 He is peremptory,andunn>oveablyearneftfortha injoyment of it.

6 The fruition of it prefencs unto him, the fwecteft

Nn 3 joy,

Hie one cx«

302 Cbdrafters *fo*r 'Rejuf djf C hrift. Chap,6

joy, and contentment: Do your fouls find it thus about Chrift ornot? O the clofuig with Chrift, and with the offers otChrift, thisisbeft, beft of all! but then where are your prcfent cares to get Chrift: and where are your Itrong tears leaft you miife Chrift: and where are your fill defires, and where are your peremptory, andftedfaft refolutions: and what one thing will you part with for Chrift, and what do you to injoy Chrift, more than a piece of earth:and arc you not very wel fcris-fiedand contented,aithough yet you have not Chrifbtor, 4 7 'heone exception: If there be one thing that you will not come up unto, and if there be one thing that you will ftick for : if that one thing hinders the bargam,you are refufers and fleighters, &c. Chrift cati prevail with you for all, but for one dung, in that hec rauft yeild unto you; And you like Chrift in all. but there is one thing that you cannot yeild unto ; Why ? this one difference twixtyou, is enough to make the breach, to keep you afunder, to condemn you for retulingrthat one (lulling which a man (licks at with Chrift, he that puts in any one thing in his Treaty, or Bargain, which is unreafonable, which is diflionourablc, which is prejudicial -, if you come not wholly up to his price, you

refufe him. f . . r ..

Now fearch your hearts, is there not tome one thing in Chrift that you flick at, is there not one thing in your felv^s, which you ftick for, you like his mercy , and vou like his love, and you like his happineffe, and you like his gracioufnefTc : but yet is there not fome one thing, that you like not ? arc vou fure that you like ail of Chrift, do you like his Rule and Authority ? do you like his Spirit, and the changing t^cacy of it ? and the ordering, arid binding power of Chriit? and the mortifying power oi Chrift?

In this, or in that, I cannot like Chriit, I cannot come up to him; So again, I am content to part with this, and to leave that to do this, and to iuft:r that, but yet I cannot yeild up *U to Chrift, I will not part with

Chap. <$• Characters tfour Refu/al ef Chrift. joj

one Sin* I will parr with all but one, and with all the world, butthepleafureof is, wich all the pleafure, but not wich all the profit>with all die profit>buc not with all the vaniries,not with the eflimations> and applaufe>&c

5 Self enough ; 1 he ffill foal dfptfatb the Mcney-eom^ S<J(<n**fa and the Ph^infees whotrnfledin tbetr own righteonfafc defptfedChnJi. Beloved? if you can bee faviours unto yourfelves, you cannot but bee refufers of that falva-

tion, which is offered unto you by Chrift, to ferup a righteoufneile of our own, and reft on chat, and to fee up a rightcoufoefle of Thrift, and. reft in that, tofetup life by works,aud tofetup life by grace, thefe are con* traditions; It is impoflible to foder thefe together, there is no cc-ordination between them, nor fubordination of tlie one to the other , fet up the one,and you pull down the other, ck>fe with the one, and you thruft a-fide the other, that man can have nothing to do with Chrift, and will have nothing to do wich Chrift, who is enough iraohimfelf, and who finds enough in him-felf, to build his life and confidence upon; yet many Sinners (do they indeed know themfelves to beefo, and . what it is to bee fo) look on themfelves, as needing no Phyfitian, as wanting nothing, as fuSkiently furni-(hed, and provided abundantly, with flock, withafelf-righteoufneffe, Sec.

6 Kn*eer(kift, my meaning is? when a Perfon never a mfctfliife looks after Chrift, but in a ftraic,and onely values Chrift

in hisftrait. Tomakeufeof Chrift, as wee do of an houfe, to carry us out of the dirt, and as wee do of a Phyfitian; onely in a Sicknefle* when my confefence troubles mee, then I will regard him, when my confei-enceis quiet, then I will regard my Sinnes; when the fears of death are upon mee, then how (hall J^et Chrifty and when the fears of death are over,Othen who will fbtwus any good : Sin,and the world are my onely delight in good dayes, and Chrift is onely my defire in e-vildaycs, when wee thus pitch on Chrift, for our own felrcsjand not for feimfelf,when,we will take faimon,and

put:

504 Cbarai lersofowufuJalof CbnJ L Chap, 6

" put him off, take him to us, and thruft himfrom us,

that in our troubles heefhall go for a«^. andm our fecurities hee (hall ftand ai.de as a CiphajO this s bale dealingwithChrift. this is courfc V fa gf' *&* but afieigtfting of Cluift/nhimfel, and » hi ofter , Sec And vet manv deal thus with Chrift, and with the ofters of Chrift:'Chrift is pretious, and mercy is prc22 and the righteoufnefle of Chrift is pretious ?nd ^.redemptionof Chrift b preciou s, ancfhe Peace which Chrift hath made is precious j fo men think when

Itftiencfis furious, ^^^f&£%£. mentfeat approach: but take men out of <^x gn-ccs, when they are themfelves, and do lieciy nyoy themfclvcs, then this Chrift, then this mercy, thai hrrighteoufneffe, then this redemption, then th,s Peace with God areas nothing, there are no high moughtlof them [perhaps not ^^ere^ crys after them [perhaps not at all ddfcrf] tte otte s J Chrift are no bngcr regarded, the heait 01 a am ^^d&odmaflcr, and returns again to his

Vr-jZ y*w/?/r 7-«w«, tuito them who boaft-

An fmpty boaftrg.

clofing with the vermes and powers of Chrift) fo diat never was a clofurc with the good and gracious offers of Chrift.* but fome excellent thing hath fallen presently into that foul, which hath thus confentcd and clofecL That free love of God, that free mercy of God , that free righteoufnefle of Chrift, that free work of ho-linefle, that free reconciliation, all of them have made fygnal and diftinguifhing impreffions on the heart of him y who hath hearkened, and who hath embraced; Chrift never comes without the work,and the bkfling . of Chrift: // any man be in Chrift,hee is a new creature, 2C01*. 5.17*lf you be come into Chrift,Chrift is come into you, it you have hearkned and opened the door unto him, hee comes in, and Cups with you, Sec.

And therefore talk what you lift, if nothing of Chrift can yet bee found in the hear^afluredly you have not received him, and ifvou have not received him, then you have hitherto refufed him,you have not yeiided unto him.

Now fay before the I*r^this day what Work of Chrift appears in you? what our graces? what are the fruits of all the loving kindneffes, of all the mercies which you think you haveclofed with, what work have they made in your hearts, what change, what love, what fear, what §reif, what jov, what affection, what delight in Chrift, what obedience unto Chrift, what likeneffe, and conformity to Chrift.

Secondly, The Negative Characters, by whick one H€&tlyc & A , may know whether he doth not fleight and relufe Chrift ra ftcrs. in his favrng and gracious ofters. I will prefent unto you twelve of them very briefly*

1 The weeping eye.

2 The fad complaint.

3 The precious thought.

4 The ready will, the conquered will.

5 The panting heart.

6 The importunate cry. The attentive ear. The diligent fearch. The only Diffatisf afiion. Co 1 o The

1

io Thebeft Delight. ii The joyful Newes. t2 The Refting and quiet Center. The weeping * The weeping Eye, hee doth not fleight Chrift, nor the tye. offers of Chrift, Zack, I *. I o. they (hall fool^ on him whom

they have peirced^ and jhall mourn; whofe fotil is now grieved, and humbled, for his freighting and refufmg of Chrift, and his ofters, Ads 2. 37. wbenthejheard this, they were pricked in their hearts. It is a right frame of Spirit, and (hews an high eftecm of Quirt, when 1 The kjndeneffe ofchrtfi doth breaks *uy there is never grief where there is no love. * Ottr unkindnejfes unto (Thrift-do melt and trouble *#• when a finncr {farts, and cries out, what have I done? what did I mean to turn my back on mercy, to fhut the door againft Chrift, to bcefoun-kinde to him; Ah ! my Ignorance, Ah ! my Pride, Ah I my Folly, Ah ! my MadneiTe, Ah I my Unthankfulnellc; hee looked'after mee, and yet I would not look on him, Hee dyed for mee, and yet Idefpifed him, hee came to mee, and yet I ran away from him, hee came offering mee his blood to juftifie mee, himfelfto fave mee, and yet I fleighted him; hee offered lite to a condemned man, peace to an enemy, fubfiftence to a Beggar: All faving good to mee a Sinner, and yet I refufeahim, and all his offers. O with what freenefle with what tenderncfle; O! with what earneftiiefle did hee call, and cryiui-to mee, how often, how long I I remember his voice, Cant. 5. a. Open to mee, &c. for my head is filled with Dew, andmy lockj arewct, with the drops cf the night; And I remember how carelclly I put him off I "remember the Sermon, the-Notion, the Do&rin, the times, the places, and yet I-wretched man, turned all dicfe afide, and for a fin fake, and for the worlds fake I fleighted all! Why, O Lord! 1 blufh, I am aihamed, my foul is wounded, andfoixr troubled, that thou haft been fo good, and I fo vile, that thy grace hath been fo rich and free, and my refufals thereof have been fo grofs and many; O ! this fin, I loathe it, and my fclf for it; pardon this fin, Gpardon it for thy mercies fake/ 2 The

% The fad Complaint; When former ileightings are^Thefadcos^ our grief, and prefent unbeleef is our burden; I would pUint. clofe with Chrifr, but I cannot; I would prize his off:rs; but I cannot; I would regard him, but I cannot; there is a Chrift (O how bleffed !) but I cannot come to him; there is mercy, (O how rich !) but I cannot truft for it; there is all to bee had upon belecving ( O how happy is that eftate!) but I cannot beleeve> 0 Lord help my unbelief: Unbeleefis no burden to him who refufeth Chrifr; you (hall never hear an hardened Sinner to complain of hardneffe of heart, nor a proud Sinner, of fpiritual wants; nor an unbeleeving Sinner, of unbelcef; but unbeleefis afore burden to an heart that would have Chrifr.

I The precious Thought; Finde but this, and you may The precious beefurcvouarcnorefufersof Chrift in his oflers; Unto Thought. youthatheleeve^hee is precious, but of the difobeiient hee is dlfaHowed, as aftumbltng flone, and a rock of offence, 1 Cor« I. »3. 1o the Jews afiumbling blocks to the Cjentile sfoolijhncffe y but unto them which are called, verf, 24* Chrift thefowerofGod, and the wifdemcofGod. O firs i when the Lord is indeed forming of the heart for Chrift, when hee is tumbling down the-mountains, when hee is rafing the ignorance and pride, and ftubbornnefle of our unbeleef, then do our eyes fee the falvation of God, then the clouds are fcattered, and Chrift appears in glory like the Sun. If you do look now on Chrift as the chief often thoufand, as the only pearl of great price, as the glory of the Fat her , as the only beloved, as the only dejtre of Nations, as the only life and blefcdnefe. Had I but Chrift, I had enough, I injoy nothing, till I injoy him; I would enjoy nothing, Jfotnat I might injoy him, I injoy all, if 1 injoy him- Thisisfarre from Weighting andrehflig Chrift. If Chrift bee precious, if the feaf ns of Chrift bee precious, if the offer of Chrift bee precious, if the termes of Chrift bee precious, if the good things of Chr ft bee precious, O no love like the love which Chrift doth offer! andnomercy>nopeace,no jjy, no comfort, and*

O o a no

jc8 Characters of r our mtrefufing Chiift. Chap. 5.

no life 5 like the mercy, like the peace, like the joy, like the comfort, like the life which Chiift doth offer 1 never difquiet your felves with fears and doubts, whether you bee ileighters and refufers- your condition is open and clear. It is lmpoflible for any real refufer of ChrJit, to attain unto precious thoughts, or fuperlative eftimations of Chrift belore and above all. The ready 4 The ready conqnered WW. Art thou indeed willing

conqtiefcdwijl, to have Chrift, to receive- him, to buy of him* to dole with him in this offer. If thy will comes off, the match is made, and the bargain is finifhed. Wee have confufed notions about the refilling and the receiving of Chrift in his offers; but all is to bee ftated in the will of a Sinner. If that bee difaffe£ted,and ftands off and dilTents,the Sinner is a refufer; and if that bee afte&ed, and confent, and fall in with Chrift in his offer, the Sinner is now a receiver, hee is come in, look well to that.

There are fix properties in the Will, which (hew that aperfonisno refufer of Chrift.

i It is a Free Will. I had rather have Chrift.

2 It is zGexerouttyilU I will part with all for Chrift.

3 It is & Peremptory will. I mufthavc Chrift, I will never reft untill I have Chrift.

4 It is a Prefect Will. I do not put off Chrift, I do not paufeupon the offer; hee holds out his hand of mercy, and I put out my hand of Faith; hee offers, and I accept.

5 It is a Plain Will. I ftrivc for nothing but for Chrift; I would not bee excufed in any thing, I would not bee deprived of anv good which Chrift doth offer*

6 It is a fyfttl Will. Bletfcd bee God, and bleilcd bee Chrift for this offer, and for thefe termes: I dare ftand out no more, falvation is come to my houfe this day, and I open my door to receive and welcome it. O Chriftians I Is it thus with you ? are your hearts opened, are your wills pcrfwaded? I am willing to fell, faith Chrift, are

'ou willing to buy? I am willing to give, are you wil-ig to receive? Iam.willingtobee vours, are you willing

yoi

m

ling to bee mine? I am willing that you fcould have all faving good upon gracious termes, are you willing to take all upon thofe termes ? Had you not rather have your portion in the world, than in mee ? Arc you willing to part with your finful lufts, that you may poflefs mee, and mevcy^ and life t but are you willing indeed f perhaps you will bee content to bee denied, perhaps you will take further time to confider of it, perhaps you can-not like my perfonnor my condition, perhaps I fhould prove aburdenfomegueft unto you. Now if a poor foul can fay, come in O Chrift, and welcome Chrift;I am-ready, I am willing* I am joyful, I am happy in thec, I love thee, I take all, Iyeeld to all, lblcfs for all; reft confident that God hadi clearly delivered thee from a fleight-ing and a refufing heart.

5 The panting Heart. This is another fign that you Thepamfag are no reiufers of Chrift in his faving and gracious offers* hc *". Beatiefurientes & fttientes^ Mattb. 5. I defire to be found inhlm^ Phil* 3. By the panting heart, I do mean three things. I Chief Dffires. z Strong Defires. 3 Impatient *Defires for Chrift. And truly if Chrift, and the things which Chrift doth offer with himfeif unto you are thus dcfireable, unqueftionably they are not the objefrs of your fleighting, but of your eftimation, and of your affection.

Whatlbefeech you is it,.after which your hearts do fobreath,fo carneftlybeat, fo impatiently long? none on earth that Idefire befides thee, Pfat.n* what is it, which ftill fills the thoughts with cares, and the eyes with tears* and the breads with fighs, and the moutbes with this language ? O that I had but one thing ! O when fliall I in joy that one thing! Othat God would grant mee one thing! O Lord, give mee Chrift, O Lord,fhew mee mercy, O Lord, love my foul, O Lord, fpeak peace, O Lord, let Chrift, and all Chrift bee mine, O Lord, let mee and all mine bee Chrifts.

6 The Importunate Cry. When a mans heart is fet on The import* Chrift, and hecmuff have Chrift,* on mercy, and hee n3,ccr ^

Oo 3. mud

car

31 o Char afters of cur not refnfing Qhrift. Chap.6^

muft have mercy, on grace, and hec muft have grace, on peace with God, and hee muft have peace with God j Ola foul which will ftanj at Heaven gates, and knock, which will knock, and wait, which will wait, and wrcftle with God, which will prefs every word of promife, which will urge every gracious attribute, which will not depart from Chrift, without Chrift, nor from the mercy (eat, without mercy, which will have no denial till Faith bee given, and Chrift bee pofTcffed/ hs Jacob, I will not let thee go, as the woman of Canaan would take no denyal; if it bee thus with any of you, blefled are you; your hearts are farrc enougn from fleighting and refufing of Chrift in his faving and gracious effers, Chrift is at the door, nay, Chrift is in thy heart already, if it bee thus with thee.

The attentive y The attentive Ear, hearkening, and watching, and observing the anfwer of prayer for Chrift, the minde of God in his word, the motions* and breathings, and ftir-rings of his Spirit,the opening of the firomlfes, the bowing of our hearts, the clearing of our title, the quickening of our Faith. This man indeed would have Chrift, who longs for the ordinances of Chrift, who diligently waits on thofe ordinances, who comes for this very end, to hear of Chrift, and to hear from Chrift, who hearkens for an offer, who hearkens for a call, who hearkens for a promife, who watches to hear one good word, one kinde word to fall from the lips of Chrift: It U /, bee not afraid^ fon he offoodchear-t thy fins bee forgiven thee, go in peace, thy Faith hath faved thee; come unto mee, take of the water of life freely.

8 The diligent Search. A careful Chriftian is no Height-

I!*5.k lli * eni m Z Chriftian, a painful Chriftiaii is no refufing Chrifti-an, C* nt » 3. *• B) ni ght on my bed 1 fought him whom my foul loveth t 2 / will rife now, and go about the C!ty 9 in the ftreets, and in the broad waies, I will feel^ him whom my foul loveih. 3 The watchmen found mee, to whom I faid y faw yce htm whom myjoulloveth } Here was a love of Chrift, here was an cftimation of Chrift, here xvzs diligent fceking and fcarching for Chrift. A

fearch.

Chap. 6 Char alters of our not refujing Chrift, 3 1 j

A man, who Heights Chrift, wiH take no pains for Chrift; a man who prizeth Chrift, will cake any pains for Chrift.

O / When I fee a poor foul groaning under his bur-dens, lying down in tears, crying out, what fhall I do co beefaved, know any of you the way for a poor Sinner to Chrift, who will dired and counfel mee, what is to bee known, what is to bee had, what is to bee done; am I right, am I not miftaken, (hall I not fail ? how may I beefure ? Ol if I fhould not accept of Chrifts offer, O ! if 1 fhould not rightly accept of it; I fear, I ask, I doubt, I pray, I faint, I hear, I long, I inquire; O ! I would not mifs, I would not bee miftaken, 1 would not gobefidesa Chrift by prefumption, nor would I fall fhort of a Chrift byunbelecfl Ifearchthe Scriptures, Ifearch my heart, I fearch my grounds, I fearch my warrant, Ifearch my way, I fearch my want, I fearch my hope, I fearch my prayers, my anfwers, Sec.

9 The only D;fatisfattio*.ty[hcn all is nothing without the c n !y dif-a Chrift;goods are not goqd without a Chrift;frlendfhip is fctUfcftion. not love enough without a Chrift; joy lYnot contentment without Chrift; peace is not reft without Chrift; life is not a being without Chrift; plenty is not enough without Chrift, nothing is any thing without Chrift. Is Chrift low in this mans eyes ? is hee one who fleights a Chrift ?

When hee looks on all his enjoyments and cryes, yet I lack one thing, I need one thing, which is better than every thing. This is not Chrift, and that is not mercy; this is not Chrifts righteoufneffe, and that k not Gods reconciled favour. I cannot beefatisfied with that which fatisfies not, Give mee children (fold Rachel) or elfe I die.. O Lord, this thou haft given mee, and that outward blefling thou haft given mee, I have enough for earth, but if I have not Chrift, what have I for Heaven ? I have enough for my body, but Lord, if I have not Chrift. what will become of my poor foul? Here's plenty for this life, but if I have not Chrift, what fhall I do for eteL> nallifc? Aperfonwhom nothing willfatisfiewithout

Chrift-

Chrift, and the faving things which Chrift doth offer, is (b fa from Weighting and refilling, that hee is fuperlative-ly valuing of Chrift.

io The beft Delight. Although a perfon knows not Thcbtftde- that Chillis his, nor that his foul hath yet fully doled 1 ***' with Chrift, yet it hee knows that his heart takes delight

in Chrift, delights bo fpeak unto -Choir, delights to hear Chrift fpeaking unto him, the great delight is in^om-miuiion with Chrift, here are the eafings of the foul, here are the refrefrungs of the foul here are the beft hours, and belt daies, and beft markets, and beft employments, and beft entertainments. Davtd had rather bee* doorkeeper in the houfe of God, than to dwell in the tents of wickednefe, Pfal. 84.

11 The joyful Hewes; Though it bee but the hopes of The jo j'fui enjoying Chrift, though it bee but the hopes to enjoy par-picpcf. don ing mercy, though it bee but the hopes to finde God

pacified and reconciled. When one rindes thefe hopes in the promiles, God will certainly hearken to your tears, hee will certainly give you Chrift, hee will certainly forgive your fins; this word of promife faith fo, -which is certain and infallible, O I how this revives the heart, how it makes it alive : this gracious God will give mee Chiift, and hee will love my foul, and hee will fhew mee mercy, hee will deliver and favemyfoul; Why! it would not bee thus with you, if you were per-fons, that ileighted Chrift, and love, and mercy.

12 The pcrfeBly reft ing and quiet Center. I mean, The pcrftaly that if any man after all comes to bee poiTefled of Chrift, ufting and and of the faving offers of Chrift, hee looks on this pof-4«rct center. c c jg onast } lcutmo ( to f a iij 1 i s ca res, defires, and pains,

as the (umma totalis of all his hopes; now I am alive, now I am made,now I am happy; I can defire no more* 1 have all, Chrift is mine, and I am his. Now try your felves by thefe twelve Characters, which I have mentioned, for the help and ftay of fearful and doubting Chriftians, (who have it much in difpute, whether they do not ftill rcfufc Chrift, and Height his offers, and ftand out

againft

Chap.6. Motives not to reftije Chrift any longer; jj>

agairjft him) it you can fiiidc in your felves all ot them, nay fomeoi them, nay, any one of them, go home in peace, you may perhaps bee weak Beleevers^ but allured-ly you are not refufers.

SECT. r.

I Have but two things more to infer from this point ofrefufingofChriftinhis faving and gracious offers, and both or thofe ufes (hall bee directed unto fuch as have been fleighters and refufers. i Motives, a Means,

Vfc 2 Bee perfwaded to fteight and ref h fe Chrifl »* Ion- Bcepeifwaded gtr\ yet confider, and yet bee wife, and yet go in to to refufe Chrk Ghrilt, do not ftill ftand out againtl him, O that I could no longer, perfwade you 10 that God himfelf would perfwade you I let mee prefent a few Arguments.

1 Refufals under light have a deeper guilt? and a ftronger hazzard fn them, than refufals andfleightings under ignorance.

2 Jefus Chrifl yet offers all unto you, though you have unkindly fleighted and refufed him.

g All your former refufals fhall bee pardoned, if yet you will hearken and accept of Chrifl in his offers.

4 You cannot poffibly bee better offered; it is all that you can defire.

5 You cannot loofe any tiling by clofing widi Chrift Jnhis offers.

6 You cannot but bee loft if you will refufe.

7 Chrift will not long, nor alwaies bee offering thus gracioufly unto you.

8 Ic had been much better for you that you had never heard of thefe gracious offers of Chrift, if you will fleight and refufe them.

Oh ! confider wjII of thefe arguments, and fleight,and Motives, negleS Chrift no more,, though you fl right us, yet clo not (Light our Mailer; though you deal unkindly with us, y^t deal kindly with Chrift; though you like not the meflengcrs, yet do not diflike the offers.

Pp l K<-

Rcfulils undct i Refujals under light have a deeper guilt in them,a»d 4 light a c ofrhc ^ fQn g Cr haz,ard,than refufals under ignorance ;look Oil any deepeft gui t. ^ wnat fo CV cr (which a man commits or lives in ) it lie commits it,or lives in it being ignorant, it is a fin, although his ignorance cannot alter the nature of it,yet ic doth extenuate and abate much of die guilt of it; it doth not rife fo high, as when it is committed and pcrfifted in againft knowledge. And the realbns are,bccaufe

i There is Sins againft knowledge, a greater contempt of God.

2 More wilfulncfle and perverfneffc of heart.

3 More boldnefle and prefumption.

4 No Apology orexcufableaefie, John9.^\llefus faid unto them, if you vtere blind , you jhou/d have no Jin : bm ncwyeefaj, wee fee, therefore your fiu remaineth here you have the very Sin fpokcnof, and the guilt ofitex-prefly ftated by Chrift; fome oppofed and fleighted Chrilt through blindncffe,or ignorance, and thePhari-fees oppofed him againft knowledge, they did know him, and yet did defpife and rejeft him, and Chrift faith unto diem,if you were blind(it you had not heard of me, if you had not known «ie)youflx)uld have no Sin, hf. comparatively, your Sin had not been fo great and hai-nous* but you do fee, you do knowmee, and that life is to bee had by mee, and yet yee fleight and oppofc mc, therefore your Sin remaineth, it fticks heavy upon you, Hib.io. 16. If wee fin wilfully, after wee have re» ceived the knowledge of the truth, there remaineth no mere \acrifices for fins, but a certain fearful holding for of judgement, and fiery indignation^ which (hall devour the aavjrfaries: hee fpcaksin this place of a refilling, fleightinr, anddefpiiingoi Chrift (as is evident 111 vcrf 29!) as that againft knowledge ^ and hee opens the dreadfulncfle ot this fin (i{ men will wilfully perfift in it) in two particulars: onc^here is nomerefacrifice ta> take tt away : the man hath defpifcd Jcfus Chrift, the onely facrifice for Sins: Another, there is acertai/*}-•f judgement for this Sinner, (another may efcape, but

hee

■-■■■' a _. ..

Chap.6Motives not to rtfuftChrifl any longer. jij

hec (hall certainly bee judged) and chat in a dreadfull M/ay, (which hee calls a fiery indignation) and a devou-ring fire y which (hall devour the adverfaries. Therefore cake heed what you do, ye that live under the light and knowledge of the Gofpel of Chrift,your refufings and Heigh tings ol him(under Scagainft light) are very dread-f ul,you do not read fuch dreadful expreuions or the refufings of Chrifl: under ignorance,the fcripture (peaks more (ofdy and compaffionately that way, I Cor. 2.8. Had they known Jr j they would not have crucified the Lord of glor)" y Luk. 23.34. Father, forgive them y for they kfow not what they do.

The Lord is contented to connive at the times $f igrto* ranee, to bear with Sinners, and to forbear them as he did Part/, who oppofed and perfecuted Chrift, but hee diditignorantly,\ Tim. t. 15. But if people will continue to Height and refufe Chrift, after a clear manifeftati-on and convi&ion, after clear offers of himfelf, and all (aving good, after the fweetcft terms of gracioufnefle, after they know hee is to bee received and embraced by them, now their refufals rife exceeding high and dau-gerous.

2 A fecond Argument to perfwade them no longer i c f u s Chrift tofleightand refufe Jefus Chrift in his favingand gra- yet offers ail cious ofto:s,\$ this, )cfus Chrift yet, yet offers all to you , uneoyeir, though you have unkindly fi?i<rhted and refufed him in his [| lough , y r 0 ' l l former offers, R.CV. 3. 20. Be%old, I ftand at the door and him! knock^ if any man he at my voice, and of en the door } I will come into him^and will fup with him, and hee with me. Though he be not yet in thy heart, hee is (till at thy door, there yet hee (lands, and there yet hee knocks, yet hee doth not (leight thee, who had fleighted him, O here is love indeed, which will not prcfently bee denied, here is kindneffe indeed, which will wait up* on unkindncfle, here is goodneffe indeed; which returns good for evil, here is mercy indeed, which hath bowels for them> which (hew no bowels of compaf-fion,

P p 4 Cbrijts

Qhrifts offers unto zfoor Sinner are very valuable,but Chriils offers unco an unkind Sinner^ are very wonderful : Mc.rcy,atter the fleightings of mercy,is very mer-citul, J*r.3.i. Thou hafi plaid the Harlot with many Lovers , jet return Again unto mee , faith the Lord, O what furpaffmg love, was this overpaying love of God 1 fo when Jefus Chrilt puts up all our fleightings oi him, overpaflcs all our ignorance? and ftubborneffe, and refiftance, and cryes unto us, do not, I befeech you, do not, for lying vanities, for fake your own mercies : I am come again, 1 am unwilling that ye fhould perini! have yeeyet fcrioufly coniidercd your conditions, and have yee yet wifely confideredoi my motions? O it was mercy which I did offer to you ( do you not need it, would you not have it?) O, it was life which I offered unto vouchee that hath the Sonne, hath life, would you dye in your fins ?) O I it was falvation which I offered unto you, {hee that beleevet, (hall bee (aved'Amdy you would bee laved) why ? and all thefc I come once q^ore to offer unto you, mercy and companion live in mee, my bowels are troubled for you, I will not bee fo quick with you, as you have been withmec, The day is not yet {pent> the Sun is not yet fed the market is not yet at an end 5 yet you have the Gofpel, yet vow may come to mee, and find love and mercy and life, cverlaiting life, i Sam. 14.16, fatd Saul, is thie thy voice, my fon David, and Saul lift up his voice and wept, vcrf. 17. andhee faid to David ? thou art more righteous than I, for thou haft rewarded mee good, whereas I have rewarded thee evil , O 1 that all ot us could after this manner fpeak to Chiifr, who have hitherto rciu-fedChrift: is this thy voice O Chriit ? That wee could yet fay with the Church (Cant 5.2. ) it is the voice •f' mj beloved, that knocksth^fajing y open unto mce^drc. and that in the Apprchenfion oi his overcomming kind-nefle, wee could lilt up our voice, and weep ! weep for our ileightings and unkind dealings, weep at his 1111-fpeakablc gracioufnefle, who rewards good to us, that

reward-

rewarded evil unto him •* and that wee could refolve m a better manner^ than Saulio T>avid> tooppofe,to fleight this Chrift *io more; but to honour hftn? but to embrace him, but to accept of all his faving offers, yet fo kindly offered even to us, who have fleigk-ted them.

A third Argument is this, All your former jleighings m foj> and refufmgs jhaH be pardoned r if jet you will accept^ of this mcr ilefghting? loving and gracious ofer. Beloved, li Wee continue to fhall bepjrdo-

fleight and refufe Chrift, how can wee bee pardoned, ned,if ycu wit

but if yet wee give over, and come in, and accept of 2 " c P r ef hi *

him, wee (hall bee pardoned? Why? here is the

Chrift, and this is the Chrift whom wee fleight,though

we fleight him,yet he feeks and follows us:and though we

have ileighted him, yet if we return, he will pardon and

accept of us.

Objett. I confejfe-) that the fear of this is apt to make' feme Sinners dejperate .* why ? it is too late, and it is in vain to come to Chrift^againft whom we have fo Unghard-nedottr hearts ; whom we have fo oft (leighted and refufed, this ftn he will not pardon ,

Sol. I befeech you yet to hearken and live* The Sin of refilling Chrift is great; but yet it may be pardoned: it is exceeding great, but yet, if you will come in, and accept of him, it fhall be pardoned, perufetwo Scriptures for this, Aft.%. l^.yaH denied the holy one,and the)uft, anddeftreda murderer to bee granted unto you, verf. 15. and kjlied the Prince of life.

Here was a fleighting (to deny Chrift) here was an undervaluing (to prefer the life of a murderer before a Saviour)here was more then a refufing,to kill the Prince of life) verf. \J, and now brethren, I wot, that through ig-mr anceyou did it, as did alfo your rulers; verf. i 9. Repent fee therefore ', and bee converted, that your ftnnss may bee blotted out, By this it is manifeft, that your former re-fufals, upon your repentance, may, and (hall bee pardoned, 1 Tim, 1. 13. Who was before a blafphcmer,and a perfe cuter, and injurious^ bat I obtained mercy, be-

Ppj c*u/i

he**fe I did it ignorant!; in unbeleefr Blafphcming of Uinit, perfecting of Chrift, wronging of Chrift; Scfe are high degrees ol flighting of Chriii, yet hce obtained mcrcyjasyoumayfee^r. 14. and, the grace ofour Lerd was exceeding abnndant y with faith and love, which is in Chrift J*/*J, vcr.lt>. Howbeit for this caufe, I obtained mercy, that in mee firfi ]ejtu Chrifl might (hew forth all long-fuffcrtng, for a pattern to them which (hould hereafter be I eeve on htm to life everlafting . By this inftance you fee that this fin hath been pardoned, and a notorious fleigh-ter received into favour, and this for a pattern to them thatfhould belccve.

4 Ton cannot pojfibly bee better offered; Chrift OUt-bids all, lis offer is the belt, beft in it felt, beft for you? belt tor comparifon; it exceeds all offers, 1 For kinde. * For extent. 3 For certainty. 4 For permanency. 5 For condition.

1 For the kjnde of what u offered : It is a good, and your fouls good(Hearken to me,and jour fouls (hall /* v*;)fpirirjLial good is the beft good,foul-faving good, is the belt good;3C this is that good which Chrift doth offer to you-, nothing is good for your fouls, but what Chrift doth ofler, and whatfoever Chrift doth offer, it is good for your fouls.

2 For the extent of it: Hee offers all faving goad to your fouls, for your fouls: there is' not one foul-faving mercy, there is not one foul-faving grace>therc is not one fsul laving article, but hce offers it to you; himfelf you may have, his righteoufnefs you may have, his blood you may have, his Spirit you may have, his falvation you may have; all that your fouls do need, all that your ibuls can defire, you may have; this very day you may bee juftificd and faved, it you will accept ot Chrift. And is tkerc a better offer, than all this; is this offer to bee ileighted >

3 For the certainty of it \ It you will hearken to this For certainty, offer, you (hall not fail to injoy all this good which Chriii

doth offer; you have fomany fcalsto the bond, (o many ailiirances, fo many ingagements from God in his attributes*

Y°u cannot poflibly be bet tcr tftered. Ir is the bed

offer,

For kinde.

For extent.

tributes, if! his honour,va hu word, in hit covenant, and from Chrifi, who himfelf is (tiled the Amen, and from the fromifes of Chrift^ which are yea and amen-, as fure as God is God, and Chrift is Chrift, and die word of Chrift is a word of truth; all the good which Chrift offers unto you (hall bee performed unto you; if you will yeeld,ifyou will come in to Chrift, and accept ol his offers.

4 For the permanency and duration of it; Hee offers

chat good to you for your fouls, which (hall never bee cyaff 3J2?L

taken from you, which (hall for ever abide with you, on. ~ ^

hee will never ceafe to bee your Chrift and Saviour? his

righteoufneffe will never ceafe, to be your righteoufnefle $

his love will never ceafe to bee your love; his mercy will

never ceafe, to bee your mercy; Satan offers much, and

the world, and our lufts> but 1 They are not good for

the foul 2 They are not fureto bee had and injoyecl

I They ftay not long, they quickly die and vaniih; but

whiles time doth laft, whilft life doffh laft, whilft eternity

doth laft,Chrift will laft to be yours;& all good by Chrift?

will laft to beyoursjefus Chrift will fettle nimfelr, who is

our beft good; and all happinefs,which is the beft portion*

and to all eternity, which is the longeft pofleflion; O,

who fhould 1 who would refufefuch an offer as this!

5 For the condition of it, which u altogether fo gracious; For the condf-as you have formerly heard, you cannot have a better &mof itjh is good upon better termes; you cannot have the leaft S r * ci9 ^ good, alter which you do fo much drudge upon fuch

good termes; you cannot have your finful pleafures and enjoyments upon fuch termes;you can have nothing whatfoever upon fo good, fo eafy, fo fafe termes, as you may have Chrift, and all faving good which Chrift doth offer this day unto your fouls.

5 Tousannot loofe any thing by the accepting of Chrift Yoa cannot

in his faving and gracious offers, nothing at all> you can- i° fc an * ^'^ nor Infp by accc P rjn §

10t Y ] ° le > . , . r Jf Cbrift. Not

I Tour refutation by tt, tor to ** many at received him, Your rcpura-

hie gave this dignity to become the Sons of God, Joh. I * 1*. i">a.

2 Your

^

jio tAnivts co refuje Cbnjt no longer. Chap. 6,

Yourl:b*rty. 2 Tour liberty by #f. if rhe Son (bad makj yee free,jce

(hall bee free indeed, Joh. 8. 36. ff/ttr« ffo 5/?/Wf of the Lord isjthere is Lb:ny i 2 Cor. 3,17. you are in bondage till you receive him. Your pions. 3 All jour profits by it; bee became poor y that yon through

hts poverty might bee rich, 1 Cor, 8. 9. fo that I may gain Chrtft ( Lucnfaciam, make a better bargain) faith Paul, ThiLl.%. Chrift is the bed: blefftng, and hecadds unto, and crowns all your other bleflings. Your pica lure?. 4 Tour pleafures and joy by it; on whom beleevlng yee re-joycedwith joy uufpeakable, and full of glory,1 Pet. 1.8. At Ins right h.\nd there are flea fares for evermore, Pfal. 16.11. Y ur rca<e 5 Tour peace by it; for hee is our feace> Ephef. 2. 14. and

by h'mwee have \eacewith <]od, ReV. $. I. Y^ur life. 6 Tour life by it; for hee that hath the Son, hatb life?

1 J jh 5* 1 *. Hearken unto mce, and live, Jfa* 55.2. Your good fd- 7 Tour good-fellow fop by it;our fellowship it with the Fa~ lowlhip. ther, and with his Son Jefus Christy 1 Joh. I. 3.

f ff 8 Tonrfafety by it, O my Dove that art in the clefts of the

our a cry. r ^Cant. 2. 14. y©ttr b©?«. 9 Tour hopes by it; Chrift m you the hope of glo*y, Col.

2.27. You tail only bfe your fins by it? and that loft is your gain, as hee faidofhis riches which hee threw into the Sea, being purfued for them by pyrates, the lolfeof thefe is my fafcty. I had peri(hed,ii they had not perifh-cd. You cannot 6 Tom cannot but be lofty if you continue to refufe him ,

but bec loft, if ff of4r Go jp c 1 y ee i oi ^ it if hid to them that are Uft, 2 Cor.

»7c£fchhf *•*• ^ vhoWtheGodo f thts ^rld hath blinded the minds of them which beleeve not, left the light of the glorioH* Gofpel of Chrift, who u the image of God,\honld (htne tn them, vcr. 4. But what is it to bee loft? there is the lofs of riches, of friends, of comforts, of cafe, of life, of body, and there is the lofs of the foul, which is 1 Spiritual, the lofs of G >d, and the lofs of Heaven • 2 Univcrfal, the lofs of all. 3 Grievous. 4 Irrevocable.^ You do afTurcdly know, that your fouls are ncccllarily in a loft coi idition, 1 1 that there is no lalvation for them? but Chriir, and

that

Chap.6 Motives to refufeCbrift no longer. j*i

that faith is die only condition of life, as he faid to (Thrift, Mafter fave Hi elfe wit fertjb. How can a Sinner bee fa-ved,if he will ftillreiuic falvation? Mercy cannot fave him who will not have mercy: Chrift cannot fave him who will not have Chrifl; how \h all we efcape, if we negleft f*gredtfalvAtioK>Hcb.* m 3.

Seventhly, The offers -which Chrift makes ttntoyoftyW/B Tfcc ^^ notbeeslwaiesy nor can they belong-. Our life is but a which fliort fpan, our daies are foon at an end, our hours will chr 'ft make* quickly bee fpent: we have but one day of a fliort and ca "" ot be lone uncertain life, and Chrift goes not beyond a day in his J^^* ** al " gracious offers: O \ if thou hadft known in this thy day, Luke 19. 42- To day if yon will hear his voice^ harden not your hearts y Heb.^.i5» my fptritfhall not alwayes ftrive with manj Gen. 6, 3. Whiles wee prefume on the next year, wee may bee in our graves the next day; and if your day bee gone, you are undone; wee may bee too late> wee cannot bee too foon for Chrift and falvation.

There are many great uncertainties: the length of mans life, the length of the Gofpei, the length of Chrifts dealing with the fouls of Sinners: And there are feveral parts of great wifdome, I Betimes to prepare for death. a Betimes to know and fear God.

3 Betimes to repent.

4 Betimes to make fure of heaven.

$ Betimes to accept of the gracious offers of Chrift.

Eightly, It had hen much better for U4 that wee had . . never he*rdof thefe gracious offers of Chrift, if wee will better never w continue to fletght and refufethem, as theApoftle fpeaks hare hc^rd of Apoftacy, 2 Pet. 1.21. It had been better for them^ the k offers, not to have known the way of righteoufneffe^ then after lhaiuoflcigh: they have know nit , to turn away from the holy commande- r CB1 * ment delivered unto them. So fay I of rcfufcrs and fl eigh-tcrs of Jefus Chrift in his loving and gracious offers> it had been better for you never to have heard them,

Qjj then

\lzTbe Qurt of a freighting and refufingHeart.Qbzy.S*

then having heard them to refufe them, Heb.i2. 25, See thai je refnfe not him that fycaketh : for if they efca* fed not who refnfed him that [pake on earthy much more {hall net wee efcape y if we turn away from him , that ffcAketh jrom heaven, Mat. 11.21. Woe unto thee Chor*z*in, Woe fir. 0 hee Bethfaidafor if the mighty wgrk/ f &j,2 2.v,ftfhall bee more tollerabte^ for Tyre and Sidon at the da) of judge-mem thenfor y oh ^ not that die gracious offers of Chrift are in themfelves iinfuland damning, but the refilling of thefc offers (which are fo gracious) doth therefore extreamly heighten our guiir,. and our moil juft condemnation. There is more that will come in a-gainft us, and more that will bee laid to our charge in the day of judgement, than to the charge of others. O ! but you had the Gofpel preached unto you> which others had not: O ! but you had fuch a Chrift made known unto you, which others had no:: O ! but Chrift offered you fuch free love, fuch rich mercy, fuch a glorious falvation which others heard not of: O! but Chrift did fo in treat you, f) follow you, fo importune you, fo call, fo wait, fo threat, fopromife,and yet you would not hearken, yet you lliut your, hearts again! t him.

SECT.V.

Vfel P\0 many Sinners flcight and refufc Jcfus JL/Chrift, in his faving and gracious oners? mhlromfezo T ncn ' ct ^ ucn °' us > as have been guilty of this great tjkctobf freed ^ n > ^ ce P er f^ a ^ e ^ t0 receive a word of dtretlion this from a fleigh- day ^ what courfc to lake, thst wee may bee freed of this ting ard icfu* tegle&ing, fleightingy refn r ng heart. fr-ghew*. ^ There are two forts oi fl jighters and refufcrs of Chrift in his gracious c,ffers»

I Some are wilfully h»rde»e J, and defterttelj malici-oust who refufc to hearken, and p ill away the (houldcr, and ftop their cars, that they fhould not hear: yea 5 they nuke their hearts as an Adamant ftone, left they fhould

hear

hear: Thefe are the men whom the Apoftle calk ab-furd or unrtafinable , 2 Thef 3. 2. and God (in a judicial Way) hath given up to their own hearty Ittfls , PfaL 8u 12," to a reprobate minde y Rom- 1. 28. Their ears are dull of hearings and they have clofed their eyes\ left thej fhould fee with their eyes, and hear with their ears, and [hould bee converted md healed , as the Apoftle fpeaks, Atf.28.27. for this fort of men, who will not bee peifwaded, though enough bee fpoken to perfwade them, and who are refolved not to fee their Sin, nor to admit of any counfel, I know not what to fay, nor what to do, unlefle it be to mourn and weep over diem, as Chrift did over Jerufalem for her cbftinacy and perverfneffe.

Secondlv, Some are at leap: in fome degree fenfble of their fin of refufing, and (leighting of Chrift, and are in fame me a fare willing and defrosts to ktiow^ how they may bee freed &nd delivered from it : And are there indeed a-ny fuch here at this time^ any whofe eyes God hath o-pened, any whofe hearts God hath teached ? they would not any longer bee unkindc to Chrift, norftand out againft him; you would indeed know the way, Sec. then hearken to mee. Six things

There are fix things, which if any Sinner could get, which if any afluredlv hee would Sleight and Refufe Chrift in his** ™id S cc,th e y faving, and gracious offers no more gg ^

1 The fad fight, a Thcwoundedfpirit.

3 The right furvey.

4 The goodly ghfle,

5 The renewed heart.

6„The bowing knee. The fadf^hr.

1 The fad fight 5 my meaning is, if the Sinner did know what it is-tobee a Chriftlefle finner, hee would not Sleight nor refufe Chrift in his offers. There are three pittifulfohcs.

1 To lee a foul tormented in hell.

* To fee a foul defpairing' of mercy.

3 To fee a foul refilling Chrift, andforfakinghisown

Q.q 2 mercies,

™ — -

3 Z4 The cure of a freighting and rtfufmg htm. Chap.6

mercies. If a difeafed man were in the Phyficians hands, i, the weak chdd were in the Parents arms, if the poor man were at the rich mans table, if the purfued man were in the City of refuge, if the indebted man were in rhefuretics houle, li the condemned man were in the Pnncestavour,if the travelling man at fea were in the jhipj Thefe conditions would not afford any thing of ladnefle, for miieryharh in ic little of mifery, when thehelpofmifav is pi cfbe and fufticient: But, to behold a hearc-hek, and difeafed man, and noPhyliti-an to heal and cure him, but to behold a weak new-born infant,and no Father, nor Mothcr,nor friend topitty him: but, to behold a poor wretched, fiarving man, and no door to go unto for a crumof bread: bur, to behold the avenger ofbloud purfuing the guiltv,and no gate of refuge opened: but, to behold the indebted man arrched, and charged, and nofecurity to put in Bavle or to bee bound for him: but, to behold the condemned man, and no hope of favour and mercy to bee ftowu unto him: bur, to behold one in the midft of the oea, and no boat, or flap, orrock tofavehim,theft arc very lad fights indeed.

And yet this, ancI worfe than this, is the condition of everyChnftlcfleSinner: (Is there anv foul-Phyfi-

St^vS"**' 1S i. tlere l"y fr icild ' is there any relief butChnft.? anyhelptoflyc unto, any fumy or advocate, any deliverance biitChrifi) he is the difeafed man who hath noPhyfitian, heeis the miferablc Orphan, whohath no friend: hee is the poor wretch, whom none will releive: hee is the guilty perfon, who hath no refuge from theavenging wrath of God: hceisrhe extreamly indebted man, who can find no furety: hee rs the condemned man, and there is no mercy for him: hee is in the Sea, and there is no fafery nor help for him. There are Six things which you may fafcly affirm of xrery Chriftleffc Sinner •• hee is i Life-lefTe. aEafclefle^ 3 Fncndlcffc 4 Worthldrc. j Hclp-Icfle. 6Ho P elcffc. There is the Law of God, and he

Res

Qhap.&ThtCurerfa freighting and tefnfing heart; j* 5

lies under the curfe of it; there is the guilt of fin, and hee

lies under the condemnation of it; there is the terrour of

cpnfciencc, and hee lies under the fear of it;, there is the

jufticeofGod, and hee lies under the wrath of it; there

is mercy, but hee ihall never tafte it; there is Heaven.

but hee (hail never fee it; there is death,, and hee (hall

meet with it; there is the judgement-feat;) and hee fhalL

ftand,before it; there is a righteous tcntence to be palled, "£

and hbe (hall hear it; there is a place of torment, and hee

fhall eternally tall into it. O that 211 who fleight and re-

fofe Chrift had their eyes opened, fo as clearly to behold

the great,and certain, and unfpeakable raifery of a Chrift-

lctle (inner, could they, would they then ikightand re-

fofe Chn(t any longer r by whorn alone they are refcued

and delivered from it > T ,

1 Thewovndcdfrtrit; There is the h'prical knowledge ^^° undci °ffi n -> and there * the experimental knowledge of fin; there is a pleafmg appreheniion of (in, and there is a wounding apprehenfion of (in * if the hearts and conferences of fin-ners had once an experimental and wounding apprehen-fion of their iins, they would not thus freight, and refufe, and (land outagainll Chrifl, they in Alls 1. 37^ weje Wounded'« their heart /, and cry 9m, vphatftak wee do* Saul was wounded in his fpirit, and hee erics out, Lord % vhat wiltthoH have mezto do ? Act. 9.6.. The Jailor wa£ wounded in his fpirit, and ktc came in trembling, and cried *mt> Sirs, what (hall I do tehee faved? A£t J 6. 30. Before their hearts were wounded, they did all pppofe and fleight C hrift, they in Aft. 2. denyed and mttrthercd him 1 Saul contemned and perfecuted him;, the laylor evilly uied and difdained him: but as foon as their hearts were wounded, they lay down their armes, they refill and (leight no longer* they inquire for ChriftV andfub-mir unto him.

There are eight things in a finncr, when his fpirit is wounded: i i An exquifite fenfe of fin. 2 Anunfuppor-table burden of guilt, 3 A; dreadful feeling of wrath. 4 An everv daies fear of judgement. 5 An unavoidable

Qjl i fob-

y$Hbe Cure of a freighting andrefufing btart. Chap, £*

fubje&ion to the inditcments and condemnations of con* fcience. 6 Allfelf-confidenccs are broken down. 7 A perpetual refHeftnefs and diitraftion. 8 Utter defpair of Ghriftand mercy. O when the Lord fetsonr fins in order l^efere u*^ when hee awakens confcicncej commands it to fpeak, when hec himfelf will charge upon our fouls all eur guilt and abominations and convey into our fpiritthe power of his difpleafure and wrath. I allure you, that the fpirit of man will fail, and die foundations will tremble, the ftoutcft of finners will bee driven to their feet ;fhame and confufion will cover them, their proud reafonings,andfooli(h cavillings, and fturdy wills are broken to the duft, all weapons drop out of their hands, indChrift, and the offer of Chrift, and the hopes of Chrift; O how precious, how defireablc, how acceptable arc they, and will chey bee toanheart thus wounded,and thus bleeding, and thus groaning 1 Whiles the Phy fick is in the glafs, there is no working,whiles the fword is in the fcabberd, there is ao bleeding, and fainting? and crying; whiles the burden is underfoot, there is no complaining; but let that phyfek into the body, O how fick is the rrcui! and hee mull: have a cordial, and thruft that (word through the body; what fainting is there, what crying out for life and help is there? put that burden upon the lhotilders, and now wee cannot bear it, wee would bee delivered; So, before wee have an experimental fenfe of fin, before God makes it to bee a dart in our fides, a wound in our fpirit, a burden upon our confeience; why> fin is light, and Chrift is ileighred; I, but if the Lord wiJl make his arrows to enter into our fouls, and our fins to ftick in our confeiences; now wee begin to feel, to complain, to cry out, O Lord ' a wounded Jpir/t -who can bear } I have finned, what (hall I do unto thee, 0 thou preferver ofmen ! is there no balm in Gi/ead ? 0 wretched man that lam ! who fkall deliver met } Is there not a Chrift: to bee found ? will hec pitty and help a dLftreilcxl foul ? may < uch a Sinner as I have been^ look up uji£o him ? and will hec look downonmee? when will hee do it? upon what

termes ?

Chap. 6*Tbe Cure q/ "a freighting and rtfufing heart .517

terrnes ? O! my foul values him above all, and thirds for him before all: Iwillrefufe him no moro I am contented to come in : O that my poor foul might injoy this gracious and faving Chrift, upc;n his gracious and (aving termes! The right fur-

3 11. e rig ht fxrvej of our fouls, find what will become of vey ©f our them : There are three excellent works in the right fur- r ° i , , | 8 il nci wha J vcyingofour fouls. Oncisrefytcere, to lookback, and ^ cmm c<Mtteo findeout what they have done; a fecond is i*$kere, to $ Excellent look into them: andobfervein what condition they are; works in the the third is frojpicere, to look forward* and confider unto r »gto fafvey of what a condition they are going. And I am conftderit, our ouls * if Sinners would thus rightly furvey their fouls J they durft notfleigfet JefusChrift in hisfaving offers. !

I Refpcite, lookJ>Ackj and find* out what jour fouls have Tol °ok b acfr, donefhe foul thatfinsfh*U jMairilGoJ;doth Godfyfo ? ouffout^c' O then my foul I what will become of thee ? art thou not done finful? have thy works been any but what are (infill? •* Turn thy fclfa while unto tnyfelf (nay, why art thou afraid, and why art thou afhambd >) what works are thefe, and whofe arc they ? did God command them ? Onol hee did forbid and condemn them: Canft thou deny thefe oathes,and curfings and ftvearings,and lyings, and thefts, and whoredomes, itid Sabbath-prophanati-ons, and fcornes of holincffe, And contempt o* the Gof-pel, and drunkenneffe, and worldlinefle, and canft thou deny them to bee fins, or to bee thy fi is > Thou {hould-eftnothave finned at all; but ifone -day had been a day of finning, the next day ftiould have bee n a day pi rnonf h-ing and repenting: O / but thou haft added drunkenneffe to thirft, and every new day of living hath been a-new day of finning: And who muft anfwer for all thefe? the curfe is gone outagainft thee,- aud who (hall flay it from lighting upon thee: either thou thy felf muft anfwer,but then thou pcriuSes,orChriit muft anfwer for thee and them 5 but will hee anfwer forthy fins, who wilt not anfwer to his call ? becaufe thou linneft, thou canft not anfwer for finning? and becaufe thou refafeft

Chriftp

-Cbrilt,-Chrift will not anfwcr for them: O my ioult how mifrraDle an thou for thy fins? but how more rai-feraDle arc thou,if thou wik continue to refute anJ Height the Saviour oi Sinners! To look ioto, a Ir.fp'c te y L$?k^into y and obferve in what prefent conds-mdobfervc t ion your fouls are : They have been wicked, and ftuuld chy prcfenc you then fit ftill, without a L hrilt: nay, and they are fo cwidiiiou. \\\\[^ aa j WO rfe: what 1 the difeafe worie, and the wounds more, and yet negleS. the Phyfitian I why, O my foul / furely thou art not thy feif: Sometimes thou blameft thy fins, yet ftill thou kcepeft them, many times thou fearcft wrath, yer ftill thou kindleft it-: O ! liow often doft thou tremble to think of dying a finner, and yet thou rnakeft nothing of it ftill to live a firmer I former fins may (hew j(7 thee thy need of Chrift", and prefent fins do allure thee of

aprefent neceflity of Chrift, and Chrift yet offers himfelf a prefent remedy for all, and wilt thou wilfully perii"li> . who mayeft yet mercifully bee faved ? what it God (hould (ay, this night theyfh^ll take thee away ; is hec in a prefen ^capacity tor Heaven, who is excluded by a prefent fleighting and refufing of Chrift? To look for 3 Projpicite, Look forward unto that eft ate and conditi-

ward to the on unto uhtch foulsmuftgo; Either they muft afcend unto ftite unto an eternal Heaven, or they muft defcend into an eternal which our Hell: Eternity is theftatefor every foul to fall intoaf-

* mu 6 * ter this lite: Eternity ! and what is that ? It is afull,pn-fent , unchangeable, everUjting fruition of bleffcdnejfe, $r of wrath • O my foul! wcj are upon the brink of this e-ternity : Hee that beleeves,(hallhave everUftivg life, and Bee that beleeves not, (hall not fee life, but the wrath §fGod abidetb on him. Wouldft thou attain to evcrlafting lite ? O then come in and clofe with Chrift/ Wouldcft thou avoid evcrlafting wrath? O then refufea Chrift no morel Beloved, if wee would thus furvcy our fouls, wee would no longer neglect Jcfus Chrift. O fcarch your fouls! O pitty your fouls ! bee not unmerciful to your \ poor fouls! If your fouls bee (in your judgements)

worth the laving, Jefus Chrift will foon appear to your

hearts

-— — ■ fr

Chap.6v The Cure of a freighting andrefufing beart% 320

hearts worth the embracing and taking.

4 The goodly Gl*ft • My meaning is 5 get a clear and The goodly folid knowledge of Chrift; Had they known it, they would Gla ^ not have crucified the Lord of glory, I Cor. 2, 8. fo fay I, did Sinners know Jefus Chrift, they would not thus fleight and refufe him. When Mofes got upon {Mount Pifgah, and faw the Land of promife, Ol>0r^,faidhee, I fray thee let meego over and fee the good Land that is be* yond Jordaxy the goodly Mountain* and Lebanon. If wee could get fpiritual eyes, and a fpiritual light to behold the glory of the Lord,the glorious excellencies in Chrift, and the exceeding riches of his glorious grace, in the offers of falvation to us; wee would bee enamoured with them;we would moft earneftly long and third after them: I will not fpeak of his perfonal excellencies, but only of his excellent and precious offer; there are fix excellent :^ c j Icr ' 1 things in them, i The deepeft pitty. 2 The loweft con- cKpred-defcention. 3 The freeft love. 4 the fweetcft mercy* oas offer. 5 The fulled goodnefs, 6 The only happineffe.

x The deepefi titty 1 Why doth Chrift look after you, The deepeft fend to you, call upon you, offer unto you? Itismeer pic,y# pitty and compaflion unto you; in every offer of Chrift, you may fee the very heart and bowels of Chrift towards vou: mv heart yearns over them) 1 wouWdo them good, I would fave thcm,I cannot bee at reft to fee them in fuch a wretched and loft condition !

2 The lorveft condefcention: When Chrift makes his The fdvr e? offers to you, hee humbles himfelffo far as to bee your conde fccntiaa-fcrvant, that hee may bee your Saviour: Hee is content to attend you, to ftand at your door, to intreat you,

to begge of you, to wait upon you: Will you bee plea^ fed to nave your Saviour ? will you be pleated to receive

Four pardon J will you bee pleafed to accept of life? O! cannot but weep to fee the glorious Chrift fitting, and waiting, and weeping at the door of finners I never was there fuch a condefcention as this!

3 The freeft offers : Chrifts gracious offers arcrbut Co The frteft of-many tokemoflove,treaties oflove,the impatrings rf his fers.

R r heart

1l<ylbe Qure of a fletgbting and rejufwg&eart .Chap.6,

heart unco you, breaking open of his minJe unto your J would marry you to my (elf, I would be yours; I would have you to bee mine, I would beftow my felt upon you, and all 1 have upon you; this is that which I intend in all my offers: O, this is love indeed to us Tinners, to pull lis one of hell, to raife us ttorn the dunghill, to bring us into union with Chrift, to injoy himfclf. Tfeefwcctcft 4 The fweeteft mercy' mercy is a fwcet drop, mvej. pardoning mercy is a pleafant fountain, no iinner but

needs it, no finner but is happy in the injoy men t of it, and Chrifts offers have this mercy in them ' All your iniquities (hall bee laid on mee, I will bear them, 1 will walh them away in my blood, I will bee your atonement and peace. Tlw fulieft 5 The folic ft goodnefe: Chrifts offers arc full treafures,

gocdncfi. hec never offers an imperfect portion, nor leffe than that which will fully and perfectly, let up the finner ? You arc dead, here I offer, life to you; you are guilty, here I offer pardon to you; you are enemies, here 1 offer reconciliation to you; you are wicked, here I offer my ho-hneffctoyou; you arc ungodly, and here I offer my righteoulncile to you; you are troubled, here I offer comfort to you; you need all, here I offer all unto you-6 The only htpfinefs : O firs 1 there is Chrift to bee The only hap- had, in all the offers of Chrift, and there is nolcfle than pmef*. everlafting glory to bee had in the offer of Chrift.* take

the offer, and you take Heaven with it; could you but lec thefe things in the offers of Chrift? would yee Height them, would yee rcfufe them any more ? W lien you hear what Chrift offers, when you hear him calling on you; come findbny, and now coulei fay, this is the voice of mj beloved, this is none other than the compaf^nate Chrift, who pittics my foul: this is none other but the lowlyChnft ,who intreats for my foul* this is none other but the loving Chrift, who would marry my foul"- this is none other ,but the meraful Chrift, who would pardon my foul; this is none other but the bountiful Chrift, who would fully blefs my foul: this is none other but the gracious Cbrtfty who

would

-■V Mr

Ghap,6, L be Cure of a flighting and refujing Heart. 3 31

would everlaftingly fave my foul ' how could you fleight him ?

5 The renewed be art 1 get but this, and tile work is Get the renew done: You may, I confeife, break down the ignorance cdhcarc -of unbeleef, and yet the (inner may (land oft from Chrift: you may break down the ftupidity of unbeleef, and yet the (Inner may ftand off from Chrift; you may break down the arguments and cavils of unbeleef, and yet the (inner may (land oft from Chrift; ail may bee faid, that any Minuter oi Chrift can fay of him, and yet the (inner may ftand oft from Chrift. But could you get this one thing, a renewed converted heart, you would not, nay, you could not ftand out any longer, not one minute longer againft Chrift, Pfaf. 116. j. Thy people (hall bee willtvg hi the day of thy power.

There are three things m renewing or converting Three things grace in rcn£wiD 6

v 1 It is predominant y much tooftrong for the-rebellion f[££' redo . of mans heart, for God therein doth omnipotently work, m inam. and none can let him. .

z hiscfeEtual 1 It makes the greateft change that " KCtte ^ u *-can bee in a (inner, it makes him a new creature; it changeth the heart offline (this is the ftubborn and refitting heart) into*» heart offltjh, this is the yeelding and Submitting heart. .

3 It is totally prevailing: there is not any one/aculty " c l ^ c l ^L y of thefouljwliichit doth not fubdue, and bring in. and F lay down at the feet of Chrift: It is anew principle ia the whole foul, a new forming of all, a renewed Judge-ment, will prize Chrift above all; a renewed wtll y will clofe with Chrift before ail; a renewed heart is all for Chrift; Chrift is the defire of it, Chrift is the love of it, Chrift is the delight of it, Chrift is the only fatisfa&ion unto k.

6 Tbebendedkn"' If thy foul could bur once come to The bendid bend in prayer, 1 (hould not doubt, but that thy heart knee, would quickly bend unto Chrift: did you indeed 1 See the fxnfulnefs of your former refufals. a Obferve thepre-

Rr a fent

3 3 z The Cure of a freighting arJ rejuftng fccart.Chap. 6^

fent power of your uabeleef. 3 Your own infufhcicncy to overcome that power, and hereupon could lye low before God, and wrcftle with him in prayer, for the fpi -ritot faith; Lord 1 do thou pcrfwade my foul, do thou draw in my foul: O blefled Chrift! who art willing to fave mee, make mee willing to receive thee ! Thon haft received grftsfor men, even for the rebellious alfo, that the Lord God might dwell among them, Pfal. 68.18. poure out this gift upon my foul, iubdue my heart unto thy lelf. Entreat no longer, but command, command no longer, but make my heart to (loop unto thee: O Lord! this is a fad condition, to bee an enemy to thee, to (Thrift, and to my own foul! pitty and help one, who fees reafon e-nough to come in to Chrift, but hath not ftrcngth enough fotodo! I fee Hell, in a refining of Chrift; O conquer my unbelceving heart •' I fee Heaven, in the accepting ot the offers ot Chrift: O create in mcc a beleeving heart: a will is wanting, but thou canft give it; a power isneceflary> but thou canft exprefle it-* All things obey thy will: do but fay, I will that thou bee willing, and I (hall prefently bee willing : Workjn mee to mil, of thy good fleafure.

To conclude this Argument, If you would ftand" oik againft Chrift no longer, and refufe his gracious offers no more, then get all yciur chains to bee broken. There are twelve chains that hold finners fo faft and fo ftrcgig, that until they bee broken, you will never come off from the ileighting and refufing of Chrift in his faving and gracious orrers.

x The chain of Darkncflc. a The chain of Prejudice.

3 The chain of Folly.

4 The chain of Stupidity.

5 The chain of Security.

6 The chain of Pride*

7 The chain of Hell, the love of Sin,

8 The chain of the world,

9 The chain of defperateneflc.

i«Thc

. ' ' ■' __

Chap. 7 F**Ufh Sinnerspnr/ue that ^hich profits not. 3$ j

10 The chain of Defpair.

11 The chain of Wjlfulneffe.

12 The chain of Carelefsneffc*

tito» tfto ttfo tfto *Sf»

ISAIAH 55. *

Wherefore do yon fpend mony^ far that which is mt bread, and your labour for that which fatnfies net} &c.

CHAP, VII.

Ou have heard of thefaner* ingrati-tude-, in the flcighting and retufing of Chrift,in his laving and gracious offers • lam now to fpeak of the Starters foebfhnefs; who might eafi-\y injoy all good by Chrift, but hee will rather bufy, and moil, and fpend, and perplex himfelf for that which can bring him in no good at all* This vain folly is taxed herein the text (wherefore doyeejpendmony^ for that which is not bread} &c.) whence obferve,

Do<90 That finner s are eameftly 4abjuring and trading

Sinners srre earneftly trad* ing for vain things, when the grear

for vain and unprofitable things , when y and though the great things of Chrift are gracioujly offtred unto them : but this is an exceeding folly in them \ Or, That foolifti Sinners purfue that which will never do them good; when Chrift ^jj 1 ?' of offers to them all faving good. Here they fpend their fe^VcheriL" mony, and for what is that coft ? for that which Is not bread: here they fpend their labour, and what is it for which they labour ? for that which fatisfies not: Surely 1 to lay out our mony for that which is not bread, thisis to bee at coft for that which is but vain: and to bee laborious for that which can never give fatisfa£Uonj this is to labour for that which is unprofitable: Andyet you fee hcrc> that Sinners, unto whom Chrift offcrea VViiic

Rr 3 and j

534 A# things btfidus Cbnfi and bvs ojftu Chap, 7>

and milk without money, and without price* they neg* le. 1 theie faving and gracious offers > and lay r out all their ftock) and all their pains, for that which is not br cad,. and that which fatisfics not. And wherefore do you thus? faith (Thrift (wherefore do yon fpendyour mo-ney for that which h not bread}) why areyee fo fimple , and foolith ? to prefer the meile of pottage, before your birth-right, this was the extreamfooliihnelTeof Efan. To prefer the tafte of ar* Apple before the happinef fc of Paradife, this was the extreamfooliihnefle ot Adw.io prefer the thirty peecesof Silver before Chrift,this was more then-fooliihnetTe injndasi When men may have all faving and everlafting good by Chrift, to neglcft this, and to take up their hearts and lives, their care, their ftrength, their pains, for tilings that will never pr ofit ; them, O I what foolifnnefTeis this, even For lying vanities toforfak* their own mercies*

There are four things for the opening of dais afler-tion.

1 That all other things,befldes thofe which Chrift dodi offer, are vain and unprofitable.

2 That Sinners do laborioufly purfue them, when yet Chrift doth offer unto them, the chiefeft good for t heir fouls.

3 W hy finners do fo ? •

4 The extream folly of this.

SECT. I.

I IT Hat alt other things, be ft dot thofe which Chrift doth of-

A I] thing* be fir nnto Sinners y are vain y and nnfrofltabit. Theft

f,de*< h;iftand other thuigs muft bee either

£££?* * Or worldly objeas.

J 3 Or other wayes for falvation, thanfuch as Chrift

propounds, and all of them arc vain and improfi-

tat> k. J u

Siofuiobjcft. * Thatfinf'tObjcfo arcv«*y «>* "<* **>•* *• " are vain £ $oa y

goody This I fuppofe will bee aflenced unco by you all, they are called Vain things which cannot profit, 1 Sam. 1 2. 21. what profit had you inthofe things whereof yon are now ajhamed ? Rom. 6:2 1. They are like the Prophets Rotten gir die i which wot profitable for nothing, Jer. 13.7. There is fome good to bee had from every thing but fin> fomegoodbycroffes, andlofTes, fomegood by troubles in confeience, fome good bv the reproaches of e-vil men, but no good by fin, neither doth the body, nor doth the foul get any good by it.

2 That worldly Objects are vain and will never do our \VorIdfy ob-fioulsgood', this alfo is evident , what (hall it profit a man je&s are vain. to gam the whole world and toloofe his foHl<,Ma.t.l6.i.6.ThoH fool, this night (hall they take away thy \onl , and thea whofejhall theft things bee y Lukj 1 2.20. Had you as much honour and dignity, had you as much riches and plenty, had you as much pleafure and delight,as ever mortal men enjoyed, thefe poffibly may hinder and undo -yourfoiils,but they can never further or fave your fouls; your fouls are notwithstanding all thefe, fully under the dominion of fin,and under the guilt of fin,and under the wrath of God, and ftill as poor and needy, and mi-ferable, and wretched. It is impofTiblc to make up an eftatefor the foul, out of any creature, or oat of the whole world: Look on your fins, and look on your miferies, and look on your fouls, and look on your conferences and look on all the world: It is nothing, and it can do nothing at .all: what one fin [ is all the world able to difcharge ? what one mifery is it able to free you from ? what one grace can bee railed out of all the treafures of earth ? what one word of peace can it fpeak, or what the lead eafe can it give to a troubled--confidence? The favour of God, the mercy of God, the hope of heaven, the renewing of the hearts the juf-tification of a (inner, the peace.with God, nothing, nothing, at all, which hatha prcfent or future reference unto the f>ul, hath any relation at all, or any dependence at all upon the world, or. any worldly el'j

5 j6 All things befides Chrift and his offers Chap. 7^

you have the love of the world, and yet God may hate you; you have the honour of the world, and yet God may defpife yon; you have the riches of the world,and yet your fouls may bee p©or : you have the delights of the world, and yet your conferences may bee in torment; you may enjoy all the world, and yet your fouls have nothing at all for heaven. Thefe worldly things are of another nature, of another ufe,of another end,and of another condition: They are too courfe,too flat,too low 3> too impertinent too inefficient, too empty, too vain, too uncertain. All the world cannot many times help you out of a worldly dif-ftreffe, how then can it help us out of a fpiritual dif-ftrefle? All the world cannot many times confer on you the lead worldly good, cannot give you the lead reft, the leaftcomfort, the leaft hope, the leaft flay, how then can it confer any fpiritual arid faving good unto a foul? Other wayei Thirdly, That other wayes offalvation (and indea-of falv^ticn vours in them) then [neb as Chrift propounds, are vain And then fuch as unprofitable, and will come to nothing: lay any other Chrift pro- foundation befides Chrift,it will never hold: fet up your fain, S> afC E 00 ^ meanings,cr your devout fervings of God, or any of your good works rather, of piety or charity, they will fail you, they will deceive you, they cannot fave ycu; they are not bread, vou cannot live \ipon them, Gal.i. 9. If any man preach any other Gofpel to you, then that you have received, let him bee ac cur fed, I Cor.$.T I. Other foundation can no man lay, than that is laid, which is Jcfus Chrift, ^#.4. i*. there is no other name under heaven given amougJr men, whereby weemuft be fave d, net" thgri* there falvation by any other.

Now let mec grafpe up thefe particulars again, that you may take mce clearly. When I fay that Sinners are carneftly and laborioufly purfuing after other things, after vain and unprofitable things, when Chrift makes offer iinto them of all faving good, my meaning is,that either they arc then carneftly purfuing their finfullufts,

or elfe their worldly lulls, or elfe their felf-conceited lulls in a way of their own making for heaven, yet L muft tell you, that I cfieifly intend the point of them, who under all the Caving and gracious offers of Chrift, are fo far irom cemming into trade with Chrift, that they wholly negle£t him and them, and are onely and carneftly intent for the world, and die tilings thereof, which you have heard to bee altogether vain and unprofitable.

SECT. II.

a A Nd that Sinners do thus, I (hall indeavour brief-

ZAly to demonftrate it unto you by Scriptures, srnncrsda lAax.22.4. Beheld 1have prepared my 'Dinner, my Oxen, pur f uc vain and myfallings are killed, and aH things are ready, come things when untothe marriage , verf. J. but they made light of it, and Chrift is offer-went their wayes^oneto hit'farm, another to his merchandife^ ed torncm « rjre. Here you fee the offers ol Chrift, and here you fee Chrift neglected>& the farm preferred,the marriage feaft fleighted, and the merchandife followed : The like you may read in Lukei^ 17, Come, for all things are ready f/etf.l 8. -And they all with one confent began to make excufe, the fir ft /aid; I have bought a peece of ground, and Imnft needs go and fee it, I pray thee have mee ex cufed'* verf. 1 p. And another fatd,I have bought five yoak^ of Oxen y and I go to prove them, J pray thee have mee excufed: Verf. 20. and another faidy I have married a wife, and therefore I cannot come. Why? here are gracious offers made by Chrift .* a great flipper, all things ready, and thefe men cannot come, they are otherwife imploi-ed, they have the profits, and the pleafures of the world to look after? they have no leifure to bee faved: the vain things of the world are preferr'd before the great things of Chrift, the peece of ground, the Oxen,nay,thc very Swme weby the (jadaxens preferr'd before Chrift, Jcr.2.I}. My people have committed two great evils, they have forfaken wee the fountain of living waters, and hewed

S f them

them otitcifternsy broken cifterm thus can hold no water ^ Mark. io f 2i # 9 0 *h i#*J*ftli whaifoever thou hafi^indgiv* to the t^oor^nd thiujha/t have treafttrein &*wt^w,vcr«12 % And he ivas fAd. at that faying^nd went away grieved Jor he had treat poffe([ions.

r U JJ JfJsL'Or

SECT.IIL

Whv (inner* do purine rain thin^ th ugh Chnftb: ottered

Sinful m*na»e mortfenfiblc of otliW-;d than fpiriiual wants

d?r

3 X 7X7 Hy is it thru? whence comes it, that when V V Chrift makes fuchglorious offers to Sinners, theyfleight and -neglect them, and weary them -felves for very vanities, are fo bufy and laborious after tlrepoorempty things of the world, which can do their fouls no good at all ? There are many rcafons or canfes of this, I will mention fomc of them unto you.

Firfl", Becasfe fin ful men are more fenfttle of oHire<\rd TV ants and miferits^ thsn they Are of fpiritnal wa*ts and miseries : they quickly fee and feel thofe , but hardly fee and feel thefe, and they often fee the oqe? when perhaps they never fee the other. This is a very truth, that the ellimations and labours of men* are proportionable to the kinds of wants, andmifcrics> which do lye upjnmen: If wee bee fuljy and rightly fenfiblcoithe wants and mif.rics of our fouls, nothing will bee more defuable and welcome unto us than Chrift, and the -things of Chrift, mercy, bve forgiveneffe peace with God, deliverance from fin and wrath; How will a poe r diftreffedtinnerthink of thefc, and pray for thefc, and labour and flrivc for thefe ? And ifwee bee deeply fen -fible of outward wants and miferics,, Why pall our thoughts and care, and all our pains and time are laid out for outward things, for earthly things, which wee look upon as helps and fupplyes againft tnefe.

Now Sinful men are not fennblc of their fpiritual wants and miferies: they kn nw not the wants in their {buls> and the danger of thofe wan, s, they do not fee the want and need of grace, ofiaith, of pardoning mcr->

nV-Jimiifn *■ 'ipi,.

Chap.7 Why Sinners purfue <vain things. 5 5 p

cy,ofa reconciled God > nor what inevitable danger at> tends them for fuch wants; and they know not the curfed nature, and curfed fruits, and curfed merits, and infinite wrath and vengeance, which will befal them for their fins; and therefore though Chrift offers to them all necefiary and faving good, they refufe him, and Height them. But finful men arc very fen fible of out ward wants and mifcries, and of the neceflky to have them fupplied,and to have them removed: 0 wee (hall familhelfel wee fhall bee undone elfe; and therefore they will take care, and therefore they will take pains for" them: they are more fcnfible of the lofsof earth, than the lofs ot Heaven? of the danger to their bodies, than of the danger to their fouls; of the want of the bread for this life, than ol the bread of life; of outward penury, tnanofeternalmifery.

2 Becaufe finful men have a deeper infight into thefe out' Sinful men wardvporldl) vain things^ than Unto the things which Chrift hive a deeper doth offer unto them: Chrifl: offers unto them fpiritual ,nf,ghc } nl °. bleffingsinafpirimalway,yea, the beft of aU bleffings, • n Sit«ai n but ftiU in a fpiritual way: Hee offers unto them a fpi- things, ritual love* a fpiritual peace, a fpiritual liberty, a fpiritual redemption, a fpiritual pardon, a fpiritual life, a fpiritual biefledncfle: O ! but Sinners know not the worth and excellency of thefe, and therefore they paffe them over, and will .not come and trade for them: bur they know what a worldly peace is, and what a worldly bar-

!*ain is, and what a woildly comfort is, and what world-y honour is, and what worldly delight is, and what worldly plenty is: They know the Onions and the F/e(h~ Jots of Egypt* but they know not the honj^and the Mi '/£, and the Oile of Canaan : (hey have had a tafte of w r orldly

fleafures, and worldly comforts, and worldly profits, ut they never had a tafte of fpiritual pleafures, fpiritual comforts, and foiritual profits, which Chrift doth after to them, and therefore they neglecl: the offers of Chrift, and bend t|icir heart afta' the world, alter that which is not bread, and fat is fie s not.

St a } Btcattfe

Tnrul nun 3 Becaufe fitful men look^more &t a prefent condition, than

Hok morcai At a* eternal condition ; HjW they ma); get and live tor ihe prefent, rhc prefent, than what they may getfo as to live for ihan at an tier- cva -: they have bunlarrow and ihort thoughts> they ml cendmon. j^ yc ^ Jong and eternal thoughts. There is this present lite, and there is evcriafting life, and there are things for the life that now is, and there are things for the life that is to come • Riches, and honour , and carnal delights, and the like, are things for this prefent life; and Chrift, and Mercy, and Faith, and the like, arc things for the life to come: All that Chrift doth offer unto Sinners, are ncceflar y and eflc&ual for the life to come, for a life after this life, for eternal life; but finful men are men of this life, and only for this prefent life, a prefent good, a prefent portion, a prefent pofleflion; they do not minde, and confider, and lock after the things that arc eternal, nor that are for eternity ? they are fatisficd with what will make up a prefent condition; and therefore though Chrift offers all faving good for eternity, they ncgleft it, and are fcrambling after that only which is for their prefent life,

4 Becaufe finful men have not ] olid and heavenly princi-Sinfulmen ^^ an £ y et ^j b ave a l/ vain and worldly principles in and^avcnly r ^ w# Every man moves and ftirrcs, according to his principles, principles: heavenly principles draw to Heaven, and worldly principles draw to the world: the fire afcends, becaufe it hath a light principle, and the earth defcends, becaufe it hath an heavy principle. What is the reafon that fomc mens hearts are all for Chrift, filled with Chrift, longing for Chrift, ftill panting for a reconciled God, for his favour and mercy? O! they have heavenly principles in them, they have heavenly knowledge in them, and heavenly wifdomc in them, and heavenly faith, and heavenly love, therefore Chrift is their center, See. of all which heavenly principles, finful men are de-ititute; they know not God, they love not Chrift, Sec. therefore they have not ears to hearken to him, nor hearts o dofe with him 5 but they are filled with worldly

prin-

principles, they have worldly hearts, and worldly wif-dome, and worldly affeofions,an i vaia mindes,and'ther:-fore they let go the offers of Chr iff, and labour after vaia things • offer a pearle to a dogge, and hee cares not for it, offer but a crult to a dogge,. and hee. will run after it: there is in the one a, difiTimilitude. to his natural princi-

J )les, therefore hee fleights it: but there is in the other a imilitude, fomething that is fi table to his nature, therefore hee clofeth with it: So, SCO

Thus you have heard, that finful men are lahorioufly workings and ftriviflg for worldly rhings, for things which will do them no good, when (Thrift freely offers to them all faving good; and you have heard alfo the caufes of this.

S ECT* IV*

4 Y Shall now in the laft place fhew unco you, the Th , ef ^ lV

1 extreme foolifrnefs officers m this frMice of theirs, ^ f J^ which is intimated in that word wherefore {wherefore da you (peud mony for that which Is not bread} ) wherefore do As *PP« ars you this ? q. d. This is fuch a fillinefs, fuch a foolifhnefs, fWrnentoncgleft all good, and yet to bee fo earned andfobufiefor things which will do them no good :

That this praitife of Sinners is an extreame foolilh- ' neffe, may appear plainly, if you confider eight things.

1 The difference of Obje&s. >

a The fimplicity of the Election.

3 The waies and termes of injoymenu

4 The condition of the foul.

5 The gains and the loffes.

6 The prefent incomes by the one, and by the other* 7. The laft refults and accompts.

8 The contingency of poffeuion-

I The difference of the OBje£ts\ I mean, of the things Byrhediffe- J which Chrift doth offer, and of thofe earthly things at- rence of ihc ter which the Sinner doth fo earneftly labour •' put them ° ;cfts '

S f 3 in

intheballance; thefe.will bee toimd coo light. They arc not to bee compared for excellencie, or for neceflitie, or for utility; the offers made by Chrift arc the higheft and . chiefcit; the leaft good which Chrift doth offer, is more in every refpeel:, rhan all the good which the world can afford, cither it is Heaven it felf, or elfe'it is that which will bring you to Heaven- All his offers are treafures, yea, precious treasures, more precious than all the gold and rubies, and pearls of the world. Now what a tolly is it to negleft thefe excellencies for very vanities: As it one fhould contemn a Crown, to wear a feather, or a Kingdome to get a cottagein the wildernede, or a houfe full of pearles for a Cart full of flicks and ftrawes. By ihe fimpli- % The [implicit) of the Election : There is nothing which ciry o* the de- £ Q fa morc difcover the wifdome and folly in men, than vfii * a% their election and choice? either of ends, or waies, or ob-

jects: To make choice of evil before good, fhews that a man is a fool: Here is Hell, and there is Heaven. To make choice of an impertinentgood before a necejfary good, fhews folly : here is the husks, there is the bread. To make choice of the l'*ft and raeaneft £**^, before the greateft and chiefeft^W, is fimplicity: here is the ftraw, and there is the crown. To make choice of that which will never do a man good-, before that which wiUdohim good for ever; this' is fillinefs j here is vanity, there is fo-lidity. To make choice of a Heet'wg, reeling, inconftant good : when a main may have a real, full, ft able, and un-changeable gocd, this is extreame (hallownefs of judgement* here is *he Gourd, there is the inheritance; yet thus do Sinners, who prefer the world and labour Tor that, when chrift offers unto them all laving good ' Herein thev make a ftiameful choice;they chufe the word before the Deft, the meaner!, 1 >wcft, irrcipellivc> improper, unufeful, uncertain good, the fhadow before the fiib-ftancc-, w'at is vain, nay, vanity, nay, vanity of vanities, nay, lcffe than vanity, nav, n-j'thing, nay, leffethan nothing, before the moftbkilcd Chrift, before the mod

blcffcd

Chap.7 Is the extreamtft Folly. j4j

bleffed favour of God> before the moil bleffed mercy* before the moft bleiled blcflednefs > This is a greater folly,than that oi the Prodlgal^who might have had head enough in his Fathers honfe y andjet did feed on ktakj which the Swine did leave*

3 Ihe wales and terntes. ofenjoyment z If a mail might By the w^s have a better eftate fetled upon him, more commodious, and tames «t more delightfome, more firm, and [or nothing, without cn J°y mint -any charge and coft unto him, and yet hee would Height this, and will needs lay out all that hee hath for a barren pofleffion, in an unhealthy place, altogether encombred with doubtfnlnefle of title, and uncertainty of enjoyment, fur ely this man were a very toolifh man: andfo indeed is the Sinner, who hath offered unto him by Chrift, the beft eftate,^ the beft inheritance (fuchaJove,, fucharighteoufnefs, inch mercy, fuch p:ace,. fucla .riches of grace; fuch a crown of life and glory) and all this for nothing, upon free git, and no more is required, but to come and take poll:ffion of them all; yet hee Heights all this, and fpends his cai;es> anddefires, ; and labours, and dales, and life, tor that which perhaps hee (hall never g?t, or not long injoy, and what hee doth in>oy* is nothing elfe but vanity^ and vexation of fpiriu

4 The condition of the fiul. No folly like this for a *y the <**«fr man to neglect, and to lofe his foul. The foul of every ^ hc ' man is his molt excellent part, and k is his moft mtfe-rablepart) and his moil indeared partr the wants of.the. foul are the greatcit wants; the miieries of the foul are the,, faddeft miferics, the dangers of thcfoularethe higheft dangers, and the lofsofthefoul is the dreadfulleit of all-loflesjandthenegle^ofthe foul is the foolifbeft of all; neglecls; nothing is well, if the Xbiil bee>ill, , arid all is: weih if it bee well with the foul.- The foul is the fhipin which all is put? ifthatbeefafe, allisfafc, ifthar finks? all finks; all the conditions of men, for the prefent, and for the future, depend upon the condition ot their fouls i Hee is wife who mindes the welfare of his foul; hee is a fool, who neglects the welfare of his foii And therefore

fin-

lin.: Height thjf oftcrs of

ChriH^ cinainiivadcfthcm>dofo carneftly labour for the things of die world: thrift only, and the good things which Chrift doth oiler, thefeonly arc good tor the foiit they only deliver theioul from a wicked and mife-rabic condition, and they only put the foul into a good ai*i happy condition. Tim Chriiclefs foul is a miferable fxil: how miferable is that foul which hath not one fin pardoned, which hath not one difcafe healed, whichhath nq graceinli.ftno^iyiopcpfgLryjn death.' andhow happy ,is that fyu\, .tyhicli^aa look oiuiiviue mercy, and fay>l blefs thee for pardoning ot mce, and on divine grace and fay, I 'ticiTc thee for changing of mee; and on Chrift, and fay^ I blefs. thee for. redeeming of nice, for jifti|yiiigofrqe^)^ndf:r laving of nice: €>thc folly of iinnersl whp refufc a Chrilr rhatcanand would do all good for their fouls, and who in the. mean time lay out themfelyes for the world,'which can neither deliver a foul from mifery, nor bring a foul to iafcty and hap-pinefs! By th-ga^ns 5 The £*ivs*nd tht lojfes. /If"you WOlMJxt gains and

t nd the iu&s. gains together or lodes andJoflcs togethcr v anc\ if you would fct gams and loflcs together/ the Sinner will appear to bee afool, to Height Chrift, and die offer of Cluift* lor the world, and the things of die world. Set gaint Slid I -Sttgain; andgaixs togetfar. Chrift is the bell gain; gain*together, you rruy gain more by Chrift, than you can by aft the world; yoamav gain God by him, your fouls by him, Heaven by him all the good and comfort ol the world byhimjtliet, and thus you cannot gain by flighting of Chrift, though you fhould gain all the world. SrtlofTesand a Se: lojfei and lojfes together- the loffcs which may*

life together bdal yQU w ; chC hnft, and the loiTes which will beial you for neglecting of him, and embracing of the world; : mult lofe your fins and you may lo(c an outward in-joyment, and you may lofe the things which arc vain, and but for a time; if you hearken to Chrift, you can-ik t lofe any thing as to your internal condition, nothing

that

thatisfolid, nothing that is permanent, nothing thac is faving: butifyouretufehim and ciofc with the world, you ihall loofc, what ihall you ioofe ? you ihall bole Chrift the belt prefent good: you (hall loofe heaven the bed future good: you Ihall loofe peace in confcicnce, the beft in ward good; you fhalllx)fe life, the moftde-Arable good: you (hall ioofe your felves,you (hall loofc yourfouis, you fliail loofe the World, and you ihall loofe all.

Thirdly, Set the gains anithetoffes together, Surely he is a tool, who trades fo as to ioofe more than hcc a^^ e B f^ gains* and whofe very gains are hisloilcs; you gain togcicx. " * earth, but then you loofe heaven, what a foolifti Merchant arc thou! you gain the creature,0 but you loofc the Creator,The' love of men,0 but you look the love of God; Riches of wealth, O but you loofe the riches of grace ? the Candle, Obut you loofe the Sun, fbme-thing for this (hort lite, Obut you loofe all for eternal life: a little for the body,0 but you loofe all for your foul, you gain that which muft bee loft, and you loofc him who is the onely gain, and that which if you had gained, could never nave been loft, and what folly is this ?

Sixthly, The prefext incomes by the one and by theo-theri That which is beft at laft, is beft of all: It drift £^ few were not better for us at the laft, nay, if Chrift were the ©nean/by not better for us for the prefent, ifheedidnot at pre- the ether. km afford unto us, and bleflc us with a better portion, than the world doth or can, "the folly in retufing of him, and in choofing the world were not fo great: but Chrift outbids and outdoes all the world for the prefent, for what wee may have in hand from him.

Thcreare twelve things which Chrift at prefent, now in this life, doth put into the hands oi all thac do receive him.

1 The Tree of life which is himfelf, 1 The rich Robe,which is his righteonfnefe. % The chain of pearls, which arc bis graces. 4 The fight of happiaefle, which

T* is

546 h the txtreamcjl folly < Chap. 7^

istht favour of God. 5 The clear difcharge, which is tbefagivintffcoffins. 6 The full Mines, which are the promtfes, 7 The golden Scepter, which is free-domcojaccefi, 8 The dr oping clouds, which are g ra-ctouf aM/wers. 9 The ftrongarm, which is grace fnf-jfc/magainft ail temptation. 10 The fwtetcft tafte, which are hU communions with the feul in ajfurance, 11 The (till voice,which is peace in confcience. 1 a The fhining day, which is joy w the holy Ghofi 1 All thefe, and more than all thefe, may and will come in unto you (even in this life) befides thofe unfpeakable and unutterable rcverfions in future glory, it you did receive Chrift in his offer.

But now let us fee what prefent incomes there are to bec had from the World (and well do I fay prefent in* comes, for future there are none) The World brings in. I Prefent cares, which dtftraft the mind. % Prefent fears which rack, the heart, 3 Prefent Greift, which breathe[pint. 4 Prefent vanities, and no more.

OLord, what afoolifh, filly thing is {infill man? to cry up the World fo much? and to Height Jefus Chrift fo much, when the prefent revenews by Chrift are infi -nitely beyond all the revenews of this prefent world, for tne kinds of themjor the number of them,for the excellency, and ufe uf them. »v future ac- Seventhly, 1 he future accompts andrefults : when you cimpttaodre: come to dye and to appear before God, now yourwif-<ulr 5 . ' dome and your folly will appear: What will be youK

Gomforr, your confidence, your crown, your joy in chat d-y > to bee found in Chrift, or to Dee found in the world, that you have been followers of Chrift, or followers of the world ? that you have left the World co enjoy Chrift, or left Chrift to enjoy the World? that you have a part in Chrift,or that you have had all your portion in the World ? They wevcfooltfb Virg /*/,wh® contented thennfclvcs with Lamps without OyIe r they* Wl heaven bv ir, and tlicy ace more fooliGl who refute

Chrill

Chap. 7 Cbara&ers ofonrpurfuhrgivain thing$ m ?^

Chrift (who is life in life, life in death, ancT life after death) for the vain things of the World which are not a fuificient portion in lite,which are no portion in death, and which deprive us of all portion in glory.

Eightly,CW"£e *c) ofpojfefion^ little for a little time, By comirgen-and perhaps for no time, thou fool this night (hall tby foul c y of polled be taksn from thee i but that which Chrilt offers is good, ©^ is real, is lading, is everlafting.

SECT. r.

Vfe i F*\0 Sinners prefer thefe vain things of the

JL/World before the great Ofters of Chrift : Ti %{mh whiles Chrift is offering all faving good unto them? do weebegufiW* they fleight this, and {pend their monyfor that which of this folly, is not bread, and their labour for that which fatisfies not, and is this an extreara'foolifhncfTe, yea, a very madneffe in them? f

Beloved, you have heard much of Chrift, and of the excellent offers of Chrift, of his faving and gracious offers, I befcech you, what have you done? what is your -courfe ? for what is your labour ? fince fuch offers of Chrift have been revealed untoyoui andtendred unto you, and preffed upon you ? At what market may one nude you? what is the trade which you now drive? where is your mony fpent ? where is your labour im- -ployed ? For whom is it ? and for what is- it ? you are a&ivc and bufy ? you are foiicitous and diligent? you are labouring, and laying out your thoughts, defires, and pains, and time, but for what is it ? Is it to get this prctious Chrift, of whom you have heard; is it to enjoy every one, najr, any one of the faving good things which Jefus Chrift hath offered ? is it to get God reconciled? to get your fins pardoned, your finful hearts changed? your poor fouls enriched and faved by Chrift? afterfuch offers as have been made unto you, thus it fhould bee with you, but is it thus with you ? O unhappy man! if after the offers of all true happincfle

24$ Characters of our purfuing >~vabt things Chap7

by Chrift, you fhould cura afide and thruft your fickle into another field, where no happineile, nor faving good doth grow, or can bee reaped, that ior lying vanities you fliould ftill bee forfakeing your awn mercies; Mijuld I offend you , if I did prefent you with a few Character* by which Sinners may know, whether when Chrift is cftcring unto them, all Caving good, tlvjy yet regard it not, but are (pending themielves for that which is not bread, for tint which will do them no good.

There afefeven Characters which will difcovcr unto

Seven Ckaric* us whether tlaisfoolifhnefl:ebc,bouudupmour hearts,

tcrs of this fol i The Mihtof our cares.

*>• a The current of our detires.

3 The prefent match of our beam;.) c r

4 The great Paradifc of our delight-

5 The bufy trade which we drive. -

6 The grcateft of our burdens which wc feck

7 The iiinScient cordial and portion.

Firft, The Man of our caret : Chrift propounds alf The mint of heavenly ucadires unto us, {Come, and follow mee, &n& cur cares. t ij 0fi fotit have treafure in heaven^ faid Chrift to that joungman) what doth a foulnced, and what can a foul dtfir~, which Chrift doth not fully and freely offer unto it ? Now what is that which (after thefe offers) takes up our cares ? If notwithstanding all thcfe,your thoughts bee flat to Chrift, andfirong for the wof Id, your great $ares arc not what fliall wee do to bee faved? what fliall wee do to get this mercy? what.ihall wee do to get this grace? whatlhall wee do to get this Chrift F but your great, ftrong, daily cares are, who will (hew us a-ny good} what {kin wceat? what fhall wee drink?hoW fhall wee en joy fuch worldly profits ? how may wee pof-ieffe fuch worldly pleafures ? how may we be rich ? how may wee bee great ? Sec. About thefe wee are felicitous, and anxious* and fad, and ferious : thefe thoughts and cares lye down with us in the nii;ht, rife up with us in the morning* walk witli us in the day,

Wait

wait upon m to th~ Church , follow its back to our houfes, diffract us in reading, break us oft iti praying, poffefs us, fo pofiefs us, that Chriit cap hardly get one thought from us, and die offers of thrift no fixed abode in our medications and projects, and fore-calls, and inquiries, 8a\' afluredly wee are thofefool-ilh Sinners, who do. negicit and rcfufe the fa ving good which Chrift doth offer, and arc labouring for that which profits not, for that which is not bread.

Beloved, as any mans cares arc,, fo his regards are: that is moil: in our regard, which is moll in our care: cares are the fure commentaries of our hearts, and of that on which our hearts arefet : -That which you will not fuffer to lodge one day in your {boons thoughts, certainly that never did lodge in your cltcem, and that which is the daily obje£t of your care,, un-qu :ftionably,''s the great object of your {ouls*

Secondly, The current of your defires : thefe are fht Current the Teachings, out or a mans foul, the feet with which of ycur defires the foul is wreftling, and the wings with which the foul is flying: O where are your defires? and what are your defires } and for what arc your defires I you complain, and you weep, and you crave, and you third, and you long, and you take on, and fomething there i3 which you want, and which you would have, and which you muft have, and which you cannot bee at reft till you enj 3y it 5 I befeccn you, what is it > perhaps your great defire is Pauls dtfire, that lwci)bs found i'nChrifi^UithPat*!; Ono, it is not: perhaps your great defire is, Davids defire, whom have I in heaven hat ihcel anithereU no-e on earth that I defire fofides tb*t',-O y no,it is not-' perhaps your great defire hshe poorPublicans defire,God be merciful temeafi»nerfi\o,it is not* perhaps your defire is-tke poor rpomans deftre,'f I could but touch the hem of his garment,}fiowld be' he,iled:^o, neither: perhaps i your great defire is the Churches dffre^S^ the manifeftaoion of the love of Chrift, let bim'kiffe me with thekijfetofbislifs -non- °£ this ^ And"what then fo

T1 1 your.

5 50 (h&uRet$ of our purfuivg <vo\n thivgs Chap. 7*

your dcfirefo quick, fohigh, fo earned, (o perpetually thirfting for ? what is that on which ic is thus lct,unto which it doth thus move ? why > a little more honour, a little more wealth, a little more pleafure; why > O man,Chrift offers unto thee the higheft dignity, the ful-lofttreafurc, the perfected delight: but I would rather in joy the world, Ah poor wretch ! thou art the fooU who refufeft the precious offers of Chrift to this very day, and fpendeft thy money for that which is not bread: thou preferred the dirty paddles, and kennels, before the pure river of the water of life, the fcrapps and off alls before the dainties of the great fupper.And by this it appears to becfo, becaufe the ftrength, the length, theneighth, the breadth, the depth of thyde-fires are not after the laving good which Chrift otters, (awifhatmott fufficcth for that) but after poor , vain, mean things of the World, which are the leaft kinde of good,and the loweft kinde of good, and the wcakeft kind of good, which can neither make nor do thy foul good. The prefent Thirdly, The prefent mdtcb : If Chrift hath our match. prcfeiudaiial, and the world hath our prefent love, if

the otters of Chrift bee ftill delayed, I will think of them and Chrift hereafter* but the world hath our prefent affections and confent: our hearts arc fct upon it, it is our love, it is pur beloved, weeftill take the prefent time to enjoy itjbut no prefent time to enjoy Chrift, why? the cafe is manifeft, Chrift and his offers arc fleighted, and the World is preferred and embraced: O Sinner i what is that which thy heart doth at the prefent love) and choofc, and cleave unto ? If it bee any thing that is finful, thou then preferred fin before Chrift; if it bee any thing that is worldly, thou then preferred the World before Chrift. This of the world I now love, but I cannot finde in my heart yet to love Chrift: this of the World I will now follow and purfuc, but I cannot yet finde in my heart to hearken unto thrift, yet to embrace the offers of Chrift, yet to dole with Chrift: I am a foolifh Sinner, who can fee a more prefent good ,

in the creature than in Chrift, enough in them to draw mee, not yet enough in Chrift to perfwade and allure me.

Fourthly, The great Paradife of our delight: O Chri- TbcgrearPa. ftianl W hac is joy to thee ? It earth do make thee cheer- rad# e of our fill, and heaven findes thee dull: if the hopes of the dd.ghr. World can make thee joyful, and the news from Chrift do leave thee fad: it a little of the world comes, it is a day with thee, and though the great things of falvation bee offered, it is ftill night with thee, if tony years fer-vice to the world bee no burden, and yet one hours communion with Chrift bee thy bondage: Let Chrift offer, feek, promife, aflure,pardon, life, grace, glory, yet thefe have no tafte. no relith, they pleafe thee not, they chear thee not, they comfort thee not, thev revive thee not : but let the honour of a little, of a very little of the world fhine unto thee, thou art made, thou revived, thou art abundantly delighted: who fees not, that Chrift is nothing to thee, and the poor things of the world are all and all unto thy heart?

Fitthly> The bttfj trade which we drive: There are two Tfrc'My trade markets at which men do tradcone is the hopes of Chrift, *^ ch irec the other is the hopes of the world, and would you know ' 1VC * which of thefe any man doth moft eftcem, and trades moft at, then obferve the labour, and the diligence, and the drivings, and the watchings, and the wreftlings, and thecoft, and the pains of men:: what you labour and contend for moft, that is the thing which you e-fteem moft, and moft of all defire to enjoy.. Now I befeechyou, what pains hath it coft you, togetChrinV and the good things which Chrift hath offered unto you? you rife early, and fit up late, you break your fleep, you waft your ftrength> you deny your felves, youcompafs the world, you go to and fro, you travel, you weary your felves out, you lay hold on every opportunitv , you take away time from your meat, irom your reftS from God, from your fouls; and what is this for?why, onelytogctinfome portion of the world, in the plca-

fures

^2 Qb*aBtrs «/ our p*?J*in* Train things , Chap.7

ever ac:.

mercy and UlvaocKi lor your touiS? ha%\ iuac

rottbdc who

Ic^ksihcfcreaj o: liie, as h.w itcks the bend kip: this

.0 works out his oh jn nrkr.

•jcmbling > who gives a 5 calling

: Lure ? who can lay with /*•/, 2 u4j«r, /

+ffr<Lc*+\M I dm *ffrtk€m+c*\ h by any means 1 may

^ixyjkny rime is toe much, any pains is ^

rKx^^nop^iasf^cmsil^dauurxoiis, tc get G

u :: ■: U T « ing gpod AnkhChriitdothofter.

6 7Ar £rcdt4& hmlem : Tbc man wants c

IVg-* 2 ^- the nun wants the worid; the man wants pardon for

Julias, and the man wanes comfcrts foehis body; the

m^ r?acc, and the nun wants ucher, the man

wanes .-man wants taivaoon; which oi

the. juxden which doch yrds tfacc

mc thee raoft, aai dticrdle thee molt ? The

tracor ChfUita dgk burden, thou ooft eaiiy bear

va^ of mercy is a iigct burden? dxxicaoftweU

eooogh^and under it; the want of grace, and hopes 01

glory ii a fmail burden, thou doit not To much as groan

and Grander it; But when kcofnesroaworkuvwant,

thytbui if oioac5cd,^iyhGinii eiiTcfied, thy ipiri: is

jh, I enqoc :ive* thctean do triU,

the greaDSarcraikn- the llrhs ore doubled, the com-

poixss are multiplied* C toofifli Saner J conftthou

;na thy flc i g h cinj fr , and mdecvakings of

Chri\ nor yet thy overvaluing* and prc^tima:ions

otthewor

I i ft* mukmj years, fd igi the \ m Gw+*l i wbefe fewthm *

im tku .i £**.* of them iiibcwwrld bee the

Str our waaS* i/ the »#r& bee

tfrcPbrfi**, to hcai ., ail youi wieaies*had you that,

you

vyj had enough; had you tbar, yai had yor.r a..; had yoa that, you fa m happlneCi; allure:

thrift, nor the c n::: it, are precious to you; you

are the men who flight them, and arc fpending you* mony for true which K use b&ead, and your labour foe da-: which Unifies nor.

SECT. VI.

Vfc 1 F^O Sinner* when C

JL-J a* \ i "aving gfcod > negied sue borioiifly t'rrive ror chat whicb can da tfaeft yz }

then let every one of MS, who is guiicr of this iooafeadi, 1 Be^ atbam ed, and n amble c . ioliy. a Strive to

bee more wile, ,

1 ■&t*pUHUbee*lAmcdy**dCHmbUAr:r ;&w **:i+U*4 u'l.,'.; ? I" * f$&y, in f referring theft p$*r tnu* etrtklj things , infer* I b : : -" ■ : : : 7 ~ great dmdgUnoiU thiagi efered hhu tu by Ct icft F»

are four cauics or reaions, why wee mould bee aihamed of it . and humbled for it.

1 It is mm. netresmt U*?ntffe d*djbdi*w*ffe of faint in * T * *f cx * . m: It (hews char our jadgernaits and heam arc very ^^fj?*-weak, and vain, tha: wee hare no underibttMng <t: a!j, true wee are childiih, when the naea ojeib ace ib

taking and prevailing with us, and (uSicicac to us: The heart is certainly mean,and vain, and poor, which will bee made up with a mean, and empty, and poor eiratcin earthly pc^IeiTioas: there is no greatnei^ nor generoul-neffeoftpiritcofcrapethe kc .z^ cne d-.z-

hills, to feed on the husks, to bee contented wi: ofpottage.

a Itudfvrdidfotnitnejfetfkedrt, no: onlv a low- ^^^ ; nds, but atalendsof bean, to undervalue the pearls, 1^*, '* and to lye down in the mice, to drink at the trough? when one may drink at the rountain, to regard 2 prdenc life) and not an eternal. ic'sjair*.

3 /; uAMign§wHni9Hs refr*.*chf*Uefe; that min is c:n- tV^T^ worthy the name of a Chr iftian, who loves any chi ng : r^-idsfk Lock

V v more

} 54 Arguments to fxrjvade us, not for Ghap. 7,

more than Chrift, or preferres any tiling before Chrift : for a man to call himfelf a Chriftian, and yet to Height the glorious Chrift: to own the name of Chriftian before all names, and yet to.exalt all other things before Chrift: to profefs fuchaneffeemofChriit, and fuch an heart to Chrift, and yet to preferrc every bafe luft, and e-very vain lnft before Chrift, how unworthy is tkis of any Chriftian I Ii is a ftirpaf- ^ It U afurpaffmg indignity unto Chrift : to fct him fm ch"ft Suity klow tnc fo°tftool f when Judas valued the thirty peeces to Chrilt. cffilver before Chrift, this was an high indignity offered to Chrift : when the ]ervs preferred Barrabas before Chrift) this was a contemptuous indignity offered to Chrift; when the Israelites fee up the golden Calf, thefe are thy (jodirvhich brought thee out of the bind of J^gyft^ O what a provoking indignity was herein offered unto God I So when you fct up the vain things of the world before Chrift, and the offers of Chrift : thefe are wordi your cares, and affections, and pains, butChriftisnot, and the things which Chrift offers are not j the love of God, the mercies of God, the blood of Chrift, the righteouf-nefs of Chrift, feem nothing to you; but vain plcafurcs, and vain honours., and vain riches of^ earth; thefe are all in all with you: O thisisagrofs indignity offered to Chrift .* Is there more in thefe, than in Chrift ?

2 Strive to bee more wife; minde the world lefs, and Striverobec minde the offers of Chrift more: when Chrift makes mere mfc , faving and gracious offers unto you, bee at leifurc to

confider of them, and to accept ot them; and do not tor the vain things of the world forfake your mercies. There are fix Arguments which I would make life pi

Arguments l0 t0 p cr f W adc vou to unbrace this counfeh

™ for v^n l Cnn ' ft offers you the beft tilings, better things than

•hings to for- the world can afford you.

r.ke our own 2 Chrift offers unto you the things that arc beft for

«erflcs. you,

3 You mav have thefe earthly thiugs upon better termes, if you could dofe*with the things which Chrift

' '« —— '————

Chap,7, ^ ain thin £ s > t0 M*k*°*r o»n mtrcus. 3 5 5

4 Chrift alone is a portion, infinitely better than all die world alone.

5 You will lofe Chrift, and all thefe things of the world too, by negle£ting of Chrift, and preferring before him thefe things of the world*

6 You cannot drive both thefe trades together.

I The things whJch. Chrift offers -antoyou are- the be ft Th Ki things: FarreHxtter than the things which the world can wh ^ q^ afford unto you: There are but fix things which are con- otfcrs,are she . fiderablc in the world. 1 The riches of the world, bed thing*. 2 The pleafures of the^ world. 3 The honours of the world. 4 The friendflup of the world* $ The peace of tiae world. 6 The power of the world: Thefe may-bee feund in the world; and it is a very rare thing for any one man at any time,or long, to finde all thefe, or any one of them: but fuppofe one might all his life in joy all thefe, they are not comparable unto thofe which may be found ijiGhrift,andinjoyed from Chrift.

I The rirkes by and from Chrift are infinitely f#rpajfing The richcj by the riches of the world 1 The Apoftle faith, that ther<r- JJ^/l 01 ? , {roach of Chrift is greater riches than the treafores of E- fcs t hc riS " jy/*,Heb. 11. 2d. If the reproaches and lofTes which ©t the world, befal you for Chrift bee riches, and bee greater riches, than treafures, than the treafures in Egypt, how far more exceeding, then are the riches of Chrift, the unfe^rchable riches^ Ephef* J . : 3. all the treafures of w if dome and knowledge hid in Chrift, Col. 2, g.y ou read in Scripture of being rich toward God> Luk. 12. 2 r. and of being rich in faith, James 2. ?. and of the riches of full afar once. Col, 2. 2. and ot riches ofg race, , Ephef. 1.7. zi\& of-exceeding riches of grace, Ephef. 2.7. and of riches of glory y Phil. 4.19. and of rich mercy and love, &c. The rich. s which you may have by Chrift, arefuchasallthe w 'rid is not of diffident price to buy the leaft of them. Our Saviour iipCakingoithzLillies of the field, faith, that even Solomon in all his glory was not arrayed l*kf one of them Mat 6. 28, 29, If all the glorious raiment of Solomon fell fhort of that natural glory in a Lilly, how much more ihort is

Vv 2 hce,

j>6 Arguments toptrjtpade tts y net for Chap. ^

hee, who is rich only in the world, of him who is rich iir Chrift and grace? The riches of Chrift are (Hied, the one pearl of great price, the one thing aceejfary, treafures in JJeavt»; durable riches, and Jurpaffmg ail the fiiver and gold, and rubies> and precious §oncs % The pictures 2 ihepleafnres by Chrift are farre better than all the

by Chnft, are pieafures of the world: there is more fweetnefs in a drop Stoi^fS ofthc fountain, than in all the waters of the Sea: The woiid whole world cannot let into your fouls fuch a delight,

fuchajoy,fuchatafte?fuchacontcnt, fachafweet fatif-faftion as Jcfus Chrift can; Hee gives gaudium vsneens, omnegandtum; all the ftars cannot make day , but the Lib. coafct light of the Sun can; ipfa eft beata vita gandere dete & ca , 2i f propter tedomine, ipfa eft, & non ultera, (aid Auguftine;

This O Lord is the bleffed life to rejoyce in thee, and for thee! this indeed is the bleflcd life, and none but this : one daies communion with Chrift> one hours enjoyment of him, one minutes apprehenfion of God reconciled^ to us in Chrift, breeds joy unfpeakablc, and glorious, is a paradife, is a very Heaven upon earth. Tfce Jpneers 3 Y^e honours by Chrift are alfo infinitety better andhigh* by Cfcnft» are erthan all the honours of the world; What arc the opini-bcttcrtnan the onsjcftimationsjrcfpeft, commendations, praifesofmen, honors of the unro t fo c pr a ;f e and commendations of God ? The world world " cannot raife you fo as Chrift can raife you. By Chrift ypu

come to bee the fons and daughters of God, and heirs* and heirs of the Kingdome of God, a Crown, a Crown of life is laid up for you? no fueh honours can the world afford you, your natures, your namcs,your relations, your fcrvicesi your po(TtflioHS,your hopes are honourable,you are vcflels of glory, the Father -wilt honour yvu, Joh. :a. 16. The fon will honour you, hee will bee admired in them that beleeve, and glorified in his Saints, 2Thef. I* 10. the Spirit of glory doth reft upon you, 1 Pet. 4.14. ThcfkndOiip 4 The frlendfhtp which yo* get by Chrift i > is infinitely got by Chrift, fa^t ban all the friendship of the world. Which is better,. ike f irid a"p the love of God, or the love of men? the kindneft of man, vAve «k»14 or tbe loving kindnefs of G«d ? the courtcfic of man, or

the

the goodnds of God ? the bounties of man, or the gifts 0/ God } to bee vifited by man, or to bee vificed with the falvation of God ? to enjoy the prefence of nun, or the gracious prefence of God? for man to pitty you, or for God to bee merciful to you ?for man to cleave uato yo\h or for God to bee faithtul unto you ? to converfe with man, or to have communion with God } for man to take delight in you, or for God to take pleafure in you? for mantofmile on you, and welcome you* or for God to rejoycc overyou,and to bee ready to do vou good, to < look on you with favour y andtofay, my love doth reft on you, you arc mine? and I will blefs you ?

5 The peace which is to bee had from Chrifts is infinitely The peace to better than the peace from the world , Job 14.17. peace ^^j". I leave with jo*,mjpeact I give untojo*^ not as '&'»"Wr rcr ria'nth/ g^ve I unto jots : Here is Chrifts peace, and here is the peace of the worlds peace, and here Chrift gives peace, and here the world, world gives peace: but Chrifts peace is another kinde of > peace* than the worlds peace, and Chrifts giving of his peace is another kinde of giving, than the worlds giving ,

of peace. The worlds peace is a peace with men, Chrifts *

peace is a peace with God: the worlds peace is a peace to wicked men, Chrifts peace is apcace only to godly men: the worlds peace is only to the outward ftate, Chrifts peace is to the confeience: the worlds peace may bee broken by the troubles of the world, Chrifts peace will holdout under all troubles.* Now judge which of thefe is the better peace.

6 . Ths power which is to bee had in and by Chrifts far ex. TJc P?ww ceedi aHtbepwer andgreatnefs in the world. had^* CtorTr

Thereisafixfold power which every belcevcr hath, far ex ^ f \' s and which the world cannot give. the power in

* A power with Cody Asa Prince haftthonpower with the world. God) ami haft prevailed^ Gen . 31. 28.

2 A power over fin; fin (hall not have dominion over jon* for j oh areunder frar*, Rom. tf. 14.

3 A power over the world; wbofoever is born *f Gode- > vetxommcth the wurldy and this is the viSt.orf; ibat overr

Vv 3 commttb

commeth the world? even our faith) i John. 5.4.

4 ^4 />ow*r over SatauiGodfhallbruiJe Satan under four feet,Kcv.i6.*o.

5 A porter to wati^tn alt well pleafing before God:* paw-cr to do his will* and to delight to do his will.

6 ApowtrtofufFerfor Chrift y not to love our life to the death for htm, Phil.i ,2p.Rev. 12.1 r. Thus you fee that the things which Chrifi doth offer * are the beft things: whatfoever the world hadi, Chrift hath them, in a more excellent meafurc and worth than the world hath: why then fnould wee neglcd the offers of Chrift, and runne from his door, and be begging of the world> when wee may fpeed better with Chrift?

Secondly, As the things wliich (Thrift doth ofter,are

Jhfch Chr^ift ^ Cttcr *™ m °k which the world dotli offer, fo m$j

dcth offer arc ^re better form : they are the beft things in themfelves,

bcnerfcr*f. and diey are the beft things for us : Thofc things are

beft for us, that are beft for our fouls, do you not

think fo? furcly fo you mould judge andbeleevc:tiow

the good things which Chrift offers unto us, they and

they onely refpeel the good of our fouls, they are the

onely things,

Firft, for the life of our fouls : Hee that hath the [on? Vi the life of bath life, and hee that hath not the fonjoath not life, 1 Jo. ourfculj. 5.U, your fouls never live, are never alive, untill they have union with Chrift: O I what is this ? this my [on (this my foul) was dead and is alive: Chrift is our life,clofe with him, andyouclofe with life: hearken un* to me, and your fouls fhaR live*

Secondly, For'thefafayof our fouls : your fowl* l?owfai\ fQly ^ or all the world) arc under wrath, and curie, and fear, ur m u and condcmnation'.Onely Chrift is your (ouls fafcty>the Ark, the Tower, the Rock, the Covering, the hiding-place : There u no condemnation to them that are iu Chrift '-ieftu, Rom, 8.1. Bee vms made a curfefor tu ,Gal.g.i v hee delivered us from wrath y \ Thef.i. 10. he that believes _, he hope jhall not peri(h<>) oh. 1.1 $.

l( om fou's. Thirdly, For the hope of our f«*h : A Chriftleffc man

is

is ahopeleffe man {without Chrift) having no hoveyEph. a»12.1/ w*<? &*^ ^* onely in this life (I add, or only in the things of this life) wee were of all men the moft miferable, I Cor. 15. 19. Chrift in you, the hope of glory, Col.1.27. your fouls cannot have any hope of m:r-cy or heaven, but in and from Chrift.

Fourthly, For the confidence of oar fonts • your fouls For the cnnfr . have nothing at all to truft unto but Jeftis Chrift, and dencc of your his righteouf nefle.Ti?//* cesium, ejr nullns ero:[o T^lle Chri- fouls. ftum> take away Chrift>and you are for ever loft and undone there «" »<? other name^thcrcss n$ other foundation.

Fifthly, For the re leif of our fouls : All the World Forthereleif cannot afford you one foul-relief: none but Chrift of ^°« r forgives raiment to a foul, and gold to a foul, and deliverance to a foul, and help and comfort to a foul; the graces of Chrift, the righteoufnefte of Chrift, the love of God in Chrift, the mercies promifed by Chrift, the peace made by Chrift, thefeall, thefe onely are bread, are help, are relief, are comfort to a foul.

Sixthly, For the falv at ion of our fouls i None can fave ?<* the falva-your fouls in a way of merit) out Chrift, and nothing «K>nofy©tu\ can fave you in a way of means, but that onely which Chrift offers to you: All die things which Chrift offers wnto you, do thus altogetherconcern your fouls, and all that the world is, or can afford, are nothing at all to your fouls, they may hinder your fouls, and pierce your (ouls, and wound your fouls, and vex, anddif-ftract, and loofe, and damn your fouls, but quicken, help,and fecure your fouls>compofc,help ? fave your fouls> they cannot.

Thirdly, Ton might have thefe worldly things upon bet- y oU m \ght ter terms) did )eur hearts clofe with all tire favinggood have thefe which Chrift offers to you % Chrift never comes empty- wwldlythng-handed, Prov. 3.1 6. Length ofdayes is in her right handy "P 01 *^"^' andin her left hand riches and honour: A people ufually grow poor and bafe who Height the Gofpel, and Chrift and theGofpcl is feldome entertained without many blef-fings, as Obtd-Edoms bwje was blejfedfor the Arks fake,

Rom.

}<fo Arguments rt perfydde, not for^pc. Chap* 7*

R.om.8.32. Hee that fared not his ownfon, but delivers red htm up for u* all, how (ball bee not with him atfo freely give us all things, i Cor. 5. 21. All things are yours, whether Paul, or Apollo, or Cephas, or the world, or life^or You m»y hire £ ea th, or things pre font, or things to come , all are Jours y ri,cm ' andyonareChriflsi Mat.6.**. but fee^jecfirfithe king-dome vf (jod and his righteoufnejfe, and ail thofe things fbaH bee added unto you, you may have thefe worldly things. Firft, More certainly. Now you have them in die More c e lt tin- promi^ I will never lc*veyon* y Heb.13. ^.Negeodthmg will hee withhold, Pfal.84.Il. Bread (bah 1 bee given h.m, his waters [hah* beefure, Ela. 3 3* 1 ^• M cafilv Secondly, More eafily 0 without vexing and moiling, y ' and dmdgingyAskytndyou fhaU have^Au. 7.7. Bee care-full for nothings but in every thtng by prayer and fupplicati-on, with thanksgiving, let your requeflsbee made known to God, PhiL 4. &• Ifjee then being evil (novo how to give good things to your children,howmuch more fh ally our father which it in heaven give good things to them that ask, him, Mat.7.11. More conifor- Thirdly, More comfortably , with a bleffing, and a wWy. bleffed enjoyment of them, as fruks of love, as mercies, as helps and furtherances to you, asfan&ified untoyor, Jorl 2.26.ye (halleat in plenty and beefatisfied f and praife the name of the Lord your <}od. kfw Fourthly, Morefafelj: So that you ffull not wrong More fcieiy. ^ qUj , f ou ] J?nor y 0ur C onfcienccS|nor your God,nor your Chrift^ithcr in the getting, or in the ufing of them.

ISAIAH

Chap.8 It is labour loft to trade with any thingj&c . 361

sSs £k ^ d& d& ^J^ tfto *!>* «If^ tfto *3fc «&* <s)fc> ^^^^<2&S&* eSvs c&S c&> c&3 .ggj 5£ $r. $8 88 ^^e&^2SaaH» to

ISAIAH 55. 2.

Wherefore do you ffendmony, for that which is not bread) and your labour for that which fat is fie s not} &c.

CHAP. VIII.

Have one propofitioh more to fpeak unto from thefe words, and then I fhallpafle onto what follows, and it jhallrefpc£t the inutility of the finners courfe and pra£tice.

Docl> 3. That all the cofts which men lay out^ and all the fains which men do take* even for falvationfrom

any thing be fides Chrifty or in any other way than thrifts way, they arc utterly frmtlejfeyvain, and loft; they are mony fpent for that which is not i'read , and lalnur in> ployed, for that which fat is fie s not.

There are two branches of this aflertion.

Firft, deal in, trade for, labour after any thing what-foever tofave yow, befides Chrift? it is labour loft,it will do you no good, it is not heady it will not fa*

Secondly > Set up any other way, then what (Thrift hathfetupto bring you to falvation, and bee never fo diligent in that way, this likewife is fruitlefle and loft labour, nothing will come of it, it is not bread, it will not fatisfy.

A lithe cofl: which men do lay ctic,an<i all their pains for falvariorijbe-fidcs Chrift, or io any other way is vain >nd fruitlefle. Two branches oftheDoarin,

Xx

SECT-

l6z It is labour loft to trade with any thing Chap.8 $

SECT.I.

Nothing be- ^^V Hat nothing whatfoever be fide Chrift {hough it eoft

fides Chnft, us never jo much pains,and labour.and great ftudyes ,

1 u'bor " ^ ""'**• w * n 7g°od) will or canfavcus ; wee fhall fay of

j&Teu* Ca0 x ^ lQm alUwliat Clirift fpakeof the world, what frail it

profit a man to gain the whole world) and to loofe his [oul y

or as Soloimn} what profit had I of all my labour} {ball

other things are of no profit, no faving advantage to

our fouls, but Chrift, though you toil your fclves for

them, though poflibly you may get them, though you

may repofe all your confidence, and hope upon than,

yet all this is but to fpinthe Spiders web, but tofow

the wind, and to reap the Whirl-wind* but to feed on

husks, but to reft on the broken reed, they cannot help

c i_. you,nor fave you at all.

fcftoiChrift Thcl " C are bllt fcVen thin § S ber,de Cl ? d ^ aftel " Wh!ch

afar which J men do labour, with rcfpe&unto their falvation, and men do labour their labour, (as to that effect) comes to nothing, it is withr«f P eftto loft labour.

clvihTrf ^ r ' CivilitjofC»nverfdthn^ fo much admired ia

vwfation °° n * ^ omc Heathen, and I wifh it were to bee found more aipongft fome, who have the name of Chriftians- yet this is nothing, it is not bread, it will not favc: a man may bee a civil man,and yet a wicked man, and a Clirift-lcflc,and an tinbelecving man. Fqu'tyofdcal- Secondly, Equity of dealing, Juft, and fqtiarc, and j«g. fair, no way injurious or fraudulent, give every man

his due and right: this is good, but yet it is not bread, you cannot live upon this: if you fct up this to fayc youj it will deceive yow,life and falvation arc not in it,it is too low, too fhort. Eatarml pro. Thirdly, External profejfion ,to receive die open badge, fcfllm. and wear the pub] ick lively of the Chriftian religion:

to bee baptized and come to church: yet as the Apoftle fpakc of Circumcifion , Circumcifion is nothing : fo fay I t of external profeflion, it is nothing ; ihefoolifh Virgins

Lamps,

Lamps were nothing:the eftate is not altered by it, your falnation doth noc lye in it.

Fourthly, Superfluous ftriUneffe : Say over ten ^uperfii ious thoufand Pater Wjflers, and as many Ave Marys, ful- &"&»*&• filallthe pennances, trot a thoufand miles in Pilgrimage , kifte all the reliques, adore all the Crucifixes and images, bow, till our knees fail you, to the Altar, and toward the Ealt: dream of merit, and fatisfaftion In all thefe: it is but a dream, they are nothing, they are not bread:all this is but labor loft: who required thefe things at your hands, Efa. 1.12. In vain do they wor-tytp mee, teaching for do&rins the commandements ofmen-) Maui 5.9.

Fifthly, Supernatural fans and endowments ofknow- Supernatural ledge and utterance, thefe are not bread, thefe are no- p*»s and cn " thing: Though Ifpeakyith the tongues of men and An- dowmencs. gels : though I have the gift of Prophecy , and underfl and all myfleries, and all knowledge : and though I have all faith, fo that I eonld remove mountains ^and have not charity (I may enlarge it, and have not Chrift) / am nothing,it pro fit eth me nothing, i Cor.l 3.1,2,3. Ceremonial Sixthly, Ceremonial Observations, in which the Jews o bf 0 rvatioiw. didfo much reft (and did fo much obferve, and will not yet give over) the Apoftle fpeaking of that Law which contained them,, faith, that it was weak, and unprofitable, and could make nothing perfeci, but the bringing in of a better hope did, viz. Chrift, bj the which we draw nigh to God> Heb,7.l8,19.

Seventhly, Religious performances: perform all the Religto us per good works which the moral Law requires, and fet h™** <«• them up for foundation of life, though you bee never fo diligent, and painful, and careful'in them, yet they are not bread, they cannot bee life unto you, they cannot fave ypu, not by works ofrighteoufnefe which wee have done, but according to mercy heefavedus, Tit. 3» 5. Now this point, that all ^ labours after any thing but ™ficV;choat Chrift as acaufcof falvation, is labour loft, is fruitlefs, thrift!" is vain,I (hall endeavour to clear untoyou, 1 From Scrip- Proved, tures. 2 By Arguments, Ax 2 Joh.

364 It is labour lofi to trade with any thing Chap8

By scripture. John iO. 9. Jam the door, by mee if any man enter, hee

fhall bee faved : Ofl turn fide i , that is the Gofpcl • Oft mm exit) that is Chrift onely, Ioh 14A Jefw fnith unto him, I am the way, the truth, and the life, no man commeth to the father but by mee, A3". 4.13. neither is there fal-vation in any other, for there is no other name under heaven given amongftmen> whereby weemuft beefaved' Salvation is not in any other : and no ether name under heaven given among men, whereby wee muft bee faved, I ( or. 3.11. Other foundation can no man lay (which will hold, which will avail) then that it laid^ which is Jefus Chrift, Phil. 3.8.7V* doubt lefje, and I count all things but lojfe, for the excellency oft he knowledge of Chrift J*f H t my Lord: Wee rejoyce in Chrift Jefus^ andhave no confidence in theflefh. q % d. Blcffed bee God, wee have Jefus Chrift to truit to, for wee have none clfc, and nothing elfe- Gal,6. \^.Godforbid 9 thatI (hould calory in any things favein the Crofs of our Lord Jefus Chrift, v. 1 5. neither Circumcifionavaileth any thing, nor %ncircumctfion y but a new creature in Chrift Jefus. By Arguments 2 By Arguments,partly rcfpefting Chrift ,partly other

things, partly our felves, and our condition, flefpeftiflg Firft, If Chrift encly was defigned to favefinncrs, and

Ch ift. if Chrift onely undertook^t hat wot kj and if Chrift onety

was qualified for that work^, and-if Chrift oncly ferfor-wed that work, and if his performance was fu ffic tent and effectual, then it is a vain and Irtiitlcffe labour to' expeft a-ny (alvation from anybefide Chrift.- but Jcfus Chrift,and he only, H , r . ¥izh,Wasdefignedtofaveftn*ers: him hath God the fa-cd io iarc far ^erfealed, John. 6. 27. hee laid falvation on onethatwas ncn. mighty 1 hee laid on him the iniquities of us all, Efa.$3«

h.m hath Godfet forth to bee a prof hi at ion , Rom. 3.^5. who hath faved us according to his own furpofe and grace, which was given us in Chrift 3cfus before the world iegan^ HedM under- 2 Tim.1.9

r«kc the faying Secondly, 7)id under lakj the favingwork^i Lot I come,

* olk ' (/* the volume of thy Book^it ts written of me) to do thy wiUo

6W>Heb.io,> Thirdly,

Thirdly, Was qualified for that-works Heeonly was Hewa5qua^/i' 7;wflM»^/. ) God with us, Mat.l. 23. Him the father fane *<**<*«. tified, John. I0.36. Hee was God mamfefl in the flafhy jufiitjedinthefpirit, 1 Tim.3.16. Him the Lord atjoin-ted, Efay.tfj.i. with the holy Ghofi^nd with power, AS. 10.38. The [fir it was given unto him not by meafure ,Joh. 3. 34. fuchan high Prieft became us, whoisholy,harmleffe, undefiled, feparate from Jinners, and made higher than the Heavens ,Heb. 8. 26.

Fourthly? Did perform and accowpt/fh the work.: Hee H« dMper-humbled hlmfelf and became obedient unto death, even the form a "^ ac death oft he crofi, Phil. 2. 8. (hee yeikted adive and ^£ h{h thj$ paflive obedience, ^ <W treadthewineprefs alone yEfa. 63. 3. #£* was made fin for as, 2 Cor. 5.21. ffc* was made acurfefor us, Gal. 3.13. Hf* himfelf bore our fins in his own body on the tree,, 1 Pet. 2, 24. I have glorified thee 0 father, lhavefinifhed the workjvhich thon gaveft mee to ^Jo.17.4.

Fifthly* That performance was fuficient and effeBuaU Hisperfo] forfalvation: it was a-ravfome, 1 Tim. 2.6. ic was a re~ mancewss demotion, Epb, 1.7. it was a price, 1 Cor.8.20.kwas* %f^r^ d pur chafe, Eph. Ll4.it w^f peace ; //)*£ :» iw were e- J^, ** n ^ cr nemies, we were reconciled unto God by the death of his fon , much more being reconciled wee (hall bee faved by his life, Rom 5. lo.Htt is able to fave them to the uttermoft, that come to God by ^/WjHcb.7.25. in whom we have redemption Ephj.?.

Secondly, If all other things befides Clirift have no Frci»«ther power,tithcn natural oro{institution to fave finners,if they £ mss * relying on them for falvation, hinders and loofes falvation, certainly then the labour is fruitlefleto bufy our felves about them, to get falvation and help by them: but all other things befides Chrift,

FirnS Have no power to jave, theyhave *c natural fk>w- They hive no er for that work: I will not fpeak oi worldly things > which power, arerneerimpertinenciestothis, but oifuppofed {pWitual workj : there is not fuch fuificiency or worth in them, that they can make any fatisfa&ion to God, or anfwer

X x 3 for

for any one fin, or redeem any one foul : there is more in the nature oi every mans finiul guilt, than there is in the nature oi any mans beft inherent rightcoufneffe ? our beft works need Chrift and mercy, and befides that, there is no proportion twixt the righteous works of man,and the infinite juftice of God. They have no pywer of infiituti* en : God never did ordain, nor agree and content with a finner, never did make fucha bargain or compolition with him, that hee ihould bee Owed by any of his own works, but contrarily, only by the righ'teoufnefle of Chrift : Hee never did fet up life in any for a finner, but in Chrift: Indeed bejore the fall, life was fetled upon mans works, but fince the fall, life tor a finner is to bee found only in Chrift.

2 The re lying §n an) thing but Chrifiy dothlofe falvati-Tbc relying on on : As Chrift in another cafe; Hee that will fave his bfe, any thing but ^// i 0 f e it; fo he that will thus fave his own foul,(hall lofe Cbnftdoth j t: jA s many a* are of the works oftheLtw^are under a lofe lalvation. f „^ Ga ] ' io# chrift is become of nwe effell unto you, whofoever of yon are \ufitfed by the Law, you are fallen from Grace, Gal. 5.4. The Pharifee rclyed on his ownrighte-oufnefs, but hee loft \ufiif cation by it : Tile Jews, who followed after the Law of right eonfnefs, attained not to the law of righteeufnefe, kecaufe they fought it by work*,

Rom. 9.31. i*.

p 3 If the condition of every Sinner bee fuch y that none but

felvc\ and our Chrift can bee (alvation unto him, then it is but labour condition loft to bufy our (elves, and to trade with any but Chrift; Every (inner is g ut f uc h is the condition of every finner, Sec. Ergo, Every

finner isinaftatc In a ftatc cf l Of'Death, of fpiritual death; dead in fins > Ephcf. %.

death. 1. and Chrift only gtveth life to the world,Joh. 6. 33. and

it was his flejh which was given for the life of the world ; / am the living bread y that came down from Heaven*, if any man eat of this bread, hee jhall live for ever , vert 51. when thrift who is our life, &c. Col. 3.4. Hee that hath the Son, hath life, and hee that hath not the S#», bath not life, 1 Joh.

a Of

Chap. 8» for Sal<vation y befiies Chrift. $67

2 Of Guilt 9 they are all under fin,Korn>i % g* All the In a fate ©f world is become guilty before (W,Rom. 3.1 p. Hee was B tt,ltt made fin for us, that wee might bee made the righteoufnefs

of God in htm, 2 Cor. 5. And faith the Apoftle, Rom, 3. 20. by the deeds of the Lawfiallno flejh bee juflified in hit fight • no righteoufnefs, and no redemption but that of Chriftswill or can ferve for that, verfe 21, 22, 24,

3 Of Enmity; you that were enemies, Col. 1. 20, and Inaftaicof who } or what can reconcile God and finners, make peace « n &*ity. and friendihip but Jefus Chrift; wee were reconciled by the

death of his Son, Rom. $. 10. by him wee have received the Atonement, vet'f. H« you that were fometimes alienated, and enemies, hath he reconciled by the body of his fiefh through death, Col. I*?i,*2.

4 Ofmifery and want : t&0# #r* wretched, and miferabh^ In a fare of And poor, and blinde, and naked, Rev. 3.17* ^ f* r r ty mifer y and nativity, in the day thou wafi born<> thy navel was not cut, w2IU * neither waft thou wa(hed in water ,to fuppie thee, thou wafi

not faited at all, nor fwadledatall: none eje pittied thee, to do any of thefe unto thee, to have compaffion on thee, but tho* wafi cafi out into the open field, to the loathing of thy per" fon, &c. Ifa. x6« 4, J, &c. The Sinner is a poor> wretched, needy, mif_rable thing : hee is nothing, hath nothing, can do nothing* wants all that may fave, and help afoul; and who can help this dead finner to life, but Chrift, this guilty finner, to mercy, but Chrift, this ungodly finner, to righteoufnefs, but Chrift, this blinde, lame* wounded, loathed finner, to grace, to fight, to health, to favour butChaft? His miferies are all of them foul miferies, and his wants are all of them fpiritu-al wants; and all foul-helps, and all fpiritual-rccove-ries, and fupplies are to bee found in Chrift alone, in a Saviour alone, who is made unto hs of God wif-domc, righteoufnefs, fan ftificatton, and redemption, j n a ^ afc ^

5 Inafiateofimfotencyi without firength, Rom. ?. 6. jmp^ency. not (ufficient of himfelf tothin\^a good thought -, 2 Cor. 9. $. withous meeyee can do nothing, Jon, 1 y, f, what bafi thou

that

368 A/J other waxes for Salivation arefruidefs. Ghap.8

To labour in i-x\y other way for faivation thenwhac Chrift: pro-pounds it fruit lcfTe.

Arguments ro demonstrate fi.

God hath rt* vcrJed all oih^i wrtiof.

that then did/!- not receive, i Cor- 4. 7. And thus yon fee t he fiift branch of the aftcrtion in forne meafure cleared unco you, that all the labour which is fpent 011 any be-iides Chrift for faivation, or faying good> is but fruitlefle and loft labour.

SCET. II.

z ¥ Now proceed to clear the fecond branch: That ±a labouring in any other w>aj for falvttion, than that which Chrifi profounds, is alfo Apnitlefs And y V4in laioHr y The way which Chriftpropoundcd in the former vcrfc, for the helping and faving of poor finnets, Was to come to himfelf, toTbuy of him, to beleeve on him, and to receive all without mony, # and without price. Buying of Chrift upon Chrifts gracious termes, this is (Thrifts way: Now to fet up any other way than this? for to get any faving goodforour fouls* ancl to bee induftrious in any other way, is labour loft, it will bring in nothing at all.

There arc fix Arguments which to mee (eem to de-monftrate this truth.

1 God hath reverfed all other waiesfor faivation, and faving good.

2 God hath fct up the way of Chrift as the only way,

3 This Way of Chrift is an unchangeable and an ever-laftingway,

4 Any other way would bee extreamcly injurious to Chrift. J

$ This way of Chrifts for the obtaining of faivation, is the belt in all refpe&s.

6 This way of Chrift is fure and effectual, and fo is no other way,

1 God hA\h revered a/I other wAies for the •btAining of falvAtion : Hec hath pulled down, and cancelledthc way of works, as a Covenant of life, it is done aw ay, 2G01*. 5. 11. Godtookjt out of the iP4/,Col, 2. 14. By the deeds of the LawfhAll no flejh he jufiifiedin his fight, Rom. 2, 2o# No

mAn

man isjnfiificd by the Law in the fight ofGod , Gal. 3. 1 1. a God hath fet up the way of CJirift, as the only way, A£t« i'5.3 i.Mark. 16. 16. Rom. 3. 28* Wee conclude God hath ftf up r £*r 4 w*» is jufttfied by faith; without the deeds of the Law y the way of Gd.Li.l6. knowing that aman is not juftified by the work* CJ ? nft » asthc tftheLaw^bnt by the Faith of Jeff* Ckrifi,GzL 3. 8. 7^ onI J wa > % Scripture for e[eeing that God -would jufiifie the Heathen through Faith, preached the Gosjel to Abraham, A£h 1$. 39. By him, ail that beleeve are juftified from all things,, from which yee could not bee juftified by the Law of Moles, Ephef.1,%,9. by grace are yee fav»d through faith; not of »orkj, left any man foajt. Certainly it is to no purpofe to labour for falvation in any other way, than char which God hath fet up.

3 This way pf Chrift, vi*. By bcleeving and receiving This way of upon gracious termes, it is an everlaftingy and an'unchangc- Chrift is an^ aUtway,\{^ 55. 3• yee read often, that the Covenant of « nch2n S c * bIc grace, the new Covenant, is (tiled an ever lofting Covenant, way * which (lands, and abides, and is eftablifhed, and alters nodandfooftheGofpel, that it is the everlafttng Gosjel,

Rev. 14.6. The new Covenant is everlafting, in refped of the parties* in refpeft of mercies, in refpe& of graces, hi xefyc&oUhefoundation,a.ndiiire[pc&o{theway y or condition of enjoyment, freely by Faith, beleeve and Itve; and fd the Gofpel is everlafting, for the truths of it, and for the goodnefsof'it, and forfalvation only by Chrift 9 and for the " way of union and communion with Chrift, which is only by Faith, this never alters. This way was in Adams time, prefently upon the fall, znd in tAbrahams time, hee be-lceved, and hee was juftified by Faith, and foinall ages; and fo £hall it bee to the worlds end: Ergo all the labour is loft, in going any other way. A

4 Any other way-would bee extreamely in\mieui to God, J^Muldbcc and to Chrifti That God fhouldin his infinite wifdome, injurious to pitch upon this way of faying Sinners, that hee (hould God and' to give his Son Jefus Chrift for that end; that Chrift (hould Chrift. indure fo much, and make his foul an offering for fin>

and treat with Sinners, having full authority to give life

Yy unto

unto them, andinfift upon nothing but belecving, for the free and full injoymeutof himfelf, and all faving good by him, and if after all this>a Sinner might finde our another way of his own for the injoyment of lite ! this, would bee Inch a flurrc ro the wild jme of God, to the contract twixt him and Chrift, to all Chrifts undertakings? doings, fufterings* treaties, propofals, commands,, articles, promifes, all would bee made void and ufelefs, (Jfrighteo*fnefwereby\he Law, then Chrift is dead in vain,Q&\. 2. lit If thty which are of the Law tee heirs y Faith umade void) Ahd the fromife made of none efett, Rorru4.14.) Bar this flull never bee, man (lull never bee wifcr than God, nor ever bee able to finde a better way to life, than God hath found, nor to mend thcterms and articles of Chrift.

6 7 hi* w at of Chrift is fare And etfeftnal, and fo is new* This way is 6t htr waj : You may bee fure in Chrifts wav, there you fureandcer- ^ave the promifcS; hee that teleevtth (htll nor fen(h, but

them that beleeVt^ tv the fAVingofthefont, Heb» 10.39, Hee that belccveth on the Son, hath hfe y Joh. 3.36. rccttv-ing the end of your Faith, the fa hat ion ofjottr fouls ^ 1 Pet, *s 9. you may fafely and confidently venture your fouls on Chrift by Faith, and all the good which your fouls do need. Chrift will not fail the belccver 5 but can you venture fo on your own works> can they intitle you foas-Faith in Chrift, can they prevail for you fo as Chrift I Lord 1 here arc fo many good works done by mcc, now give mce mercy for my fins, and now juftifemee, and favc mec for their fakes; not for ChriPifake, but for their fakes; not out of grace, but our of juftice; rrot for what thrift hath done, but for what I* have done; can your confidences fettle here/ have you an^ command from God here to reft? have yx)u any promife of life, to encourage you to fix your hopes and confidences on any thing out Chrift alone by Faith?

SECT..

SECT. Uh

Ufi. IS it but labour loft tofctup any thing but Chrift, ^ douM« cau*

land to fct upon any other way, than beleeving* no a fortheinjoymcntoflife? HciKe a double caution.

i To LMimfiers^ therefore to bee much in preaching ^° b emt*bui ofCkift: As our labour is but loft in minding and toil- p ° cac hing kig for anything but Chrift*fo your labours in preaching, chriA. will come to little, p*&h^s*o nothing, if it be not Chr lit, or fomcthing in reference toChrift, on whichyou fo la-feorioufly iniift in preaching; 'My Kingdom^ (aid Chrift, *s notjofthh world> *}oh m 18.3 6, lb your bufinefs is not the bufineffe of this world; Go then and freach the Kingdom* •{God, Luk. 9* 60. in L*kt 12.11. one came r* Okr//, and laid unto him, C#**/fer, s^eak. to my brother, that hec divide the inheritancewith meet what doth Chrift anfwer him?feetf*r/". If. M*n\ who mademee judge , $r 4 ^/x//-W*r over job? J attermipee % laid i>4*/ f not to know any thing Among you, Jove Jefm Cbriffiy and him crncified, 1 Cor. fh 3* and wee freach not omr fe li/es ,bnt Chrift fefne } the Lord, nndem-feiveSyyoHr firvants for J&fw fake y i Cot. 4. U Andagain,my little Children \ of whom 1 travel in birth, tiiChrifi bee formed inyon,GzL^ 19. you fee his pains, y. p rc4cfcinE his labours, his travel in birth, all for Chrift, and to bring 0 f chrift iT^ coChrift. The preaching of Chrift,

1 Is your prefer work^ therefore are you called the Mi- xheir proper mifiers of Chrift, the Miniftors of the <jofpel t the Minifters WO rk. of the new Teftament, 2 Cor. 3. 6. That is your commif-non, Go into aM the world-, and freach the . Gojpel to every crMf*r#,Mark. I<$* IS*

% JjafHfpcientaxdfttUwork.: who is Jufficientforthefe Afyfficientani things ? 2 Cor. 2.1 6 , k is work enough to know thrift, foU work. *nd to make Chrift known, tobring men in to Chrift, and to build them up in Chrift,

\ Is an honourable worlywoe are Etnbjtffa dors for Chrift; Anhonourabk »Cor.5,2©. yet are the friends ofthe Bridegroom, Joh $. WOrk »

*9* yccarctketrufteesof Chrift, catrufted with the o-

Yy 2 pening

372 People jhould not Jkight Chap.S.

pening of the myfterics of Chrift.

4 1* i* an excellent work'- No work like this, CO bee An excellent fpending our felves for Chrift* and to bee winning, of W9;k - fouls to Chrift; this is the work which (Thrift himfclf did,

which now honours Chrift, and which God will blcffe. fo that joh frail fee of the travel of your fouU

5 It will bee a comfort to you, when joh come to dye : That it will bee a expreflion of Luther at his death was very precious: O ytttcomew Chrf fi ! thtbtvc Iknown^theehavelloved, thee have I die, taught, thee have. Jtrujfed; and now tnto thy hands do I commend my fpirit.

2 To feople* do not fleight the UoRrin of Chrift 5 and To people. bee not fo foolifhly and phantaftickly carriedto hear per-^°" or a fl 5 Jch J fons. who preachraanv fine notions , fables, (lories, but

Shrift rm littlc ° r noth[n % ot ch ' riil ; . Aftcr a11 y° ur hcarin § s oi

men, if you hear not of Chrift, though you get many witty expreilions, though you meet with many curious and nice ebfervations, yet if you meet.not with Chrift, all your labour is lo/t, nothing will come to any thing but Chrift, and the injoymentjot Chrift- What a neceC fity is there to look after Chrift, and to drive for Faith \ Nay, if you fhould apply your-felves much to thofe pla-ccs, where Chrift is much preached, yet if you do but only come and hear {.you cannot bee periwaded to come and buy, to come and beleeve) all this is labour loft, it is for that which is not bread, it is for that which fatisfieir not. It is not the hearing of Chrift, but the injoyment of Chrift which will prove the bread of life, which will bcz faving good unto your (ouk i

sect. ir.

Ufe a A Reallcofts and charges loft, all (Indies and /l labours fruitlefle, which are laid out on any j le Tkr V but Chrift, or in any way for the injoyment of life, than htut^w^ b Y coming to ChnUffh^ulet m care fully lookto our hearts, .hbours, to tor t* our labours, to our waits , labour many of us <do, but is it wtfn. to in; oy Chaft > and many waies wc take (as wjc think)to

Chap. 8* the Doftrin ofCbrift 3 ^

injoy mercy, and good, and help, and falvation for our fouls; but is that way, thrifts way? his way of beleeving, or is it notour own way of working? When you do fee, (O that wee did fee more !) the miferies of your fouls, and the wants in your fouls, the dangers on your fouls, the troubles on your fouls; what do you do > whither do you run ? whatcourfc cte you take? oil whom andwhac do you rely and reft ? there are but two waics in fuch a cafo which men will fix on* cither the way of their own works, or elfe the way of beleeving on Chrift * now whiclxofthefedoyoufindeyour hearts fixed upon, and Iu llircia labouring in > you would have mercy, and you would ^ w l iy y0 „ have peace, and you would have Heaven, you would bee fcek fcr falra-iEaved; but on whom do you rely, and what couffedo. won* For you take for thefe > is all your labour for Ghrift ? is all your.labour for Faith? are you not rather commending your fouls to your own works, and laying that foundation for your hopes, and comforts,and in joyments to build upon ? Beloved, pardon mee> if I bee very folemn and ferious with you in this bufineffe: confider I pray your four things which I have to fay. ^he falvatiea

I The falvjttio* of your [amis is a matt er of the great e(k 0 f your fouls is concernment; can any thing concern you more ? what can a matter of the bee-more (in refpecl of vour fouls) than to bee eternally e 1 * 3 "* 1 can " faved, or eternally loft?

i Ify&utnif-lay your falvation^ your fouls are lofl .- If if you mif-fey in Law you goon with a wrong title, your, caufe will bee your falvation, loft: fo if you go on in the expectation of Heaven, and y°" r (oul * ars all this while you build upon a foundation, which will never bear fuch a weight as that of eternal falvation, your fouls arc loft : Take a little boat* and lay on it a thoufand weight, it finely finks, and all is loft, it cannot bear fuch a burden.

3 If you f lace your falvation oh any thing but Ckriftjt j> ^n^ toifafaeedyhismiC-hidih will never bee falvation to ©n^hytog* £oii: you are but in a dream, an 1 when you awake, you but chrift, it will findc your felves empty. Nothing is bread, nothing isrotf-plaw*... is falvation, , nor will it prove fa to you, but Ghrift,

Yy 3 4 K

It it a m6ft eafjr 4 It is a n;cft eafy and nfualthing withfinnerstofetup and vfaal their falvatton in fome other thmgthan Chrift, and in feme

^Tw'So 11 ' oikirw*hth**Chr;Jtsw*j. As it is thehardeft thing (one nen 0 o o.^ ^ t h cm ) j a the world to exalt Chrift, and his way, to fct him up alone, > to renounce all as droffe and dung, to put the Crown of life only oh his head, to come to him mat . wee may live, to belecve on hin^ that wee may bee Caved, to bee Angularly \ induftrious how to get union with him, to in joy him; anc} all Giving good by him •" So on the contrary, it is fo ufiial, fo ordinary, fo natural, fo cafy to us, to bee roving after vanities, not only for our bodies* butalfofcrourfouk;tochufeioour (elves ctfterns that will hold no water, to butld upon the fands, to fet up our felves*andour good meanings,and our own rightcouf-refs. Queft. 2?tf> will fome perhaps reply unto wee, wee do not. fet up any thing b(fides thrift, mr do wee fer any other way forfalvationyDntChrifiivpayi wee look^ unto thrift alone y and his way alone,for allfaving good* 1 Sol. For anfwer unto this, I will briefly Chew you two

flow it may be tnin S s * . , . / j e> j j/»

kn*vn, that a l & ow u m *J * ec k?**" x h# a perfond$th indeed fit up pcrfon doth fet fome other things be fides Chn$ for his falvatttu, and fomc Qp other ot he r W ay than Chrifts way.

■Jji"? r Cfl ?f * How it may bee known that a fcrfin fets up Chrift alone ^ rata! *** hiS "V ^neforfdvation. and for affaving good.

1 It may appear that a prrfon doth fet up tonic other things bcfidesChrill, and fome other faving way for himfelf, than Chrifts way? by fix particulars* 1 By his titles and evidences, 1 By his hopes and grounds.

3 By his peace and guietnefs.

4 By his reft and fatisfa&ion.

5 By his diligence about other things? with the negleft of Chrift.

6 By the magnifying of his performances joyncdwith an incompliance to the offer and tyay c f Chrift*

1y onr ey\ie n - * *Z ^' l itties *** evidenccsfor mercy and [<tlvatiou : The

cei for fcin* iBaji ii confident of mere jr to pardon all hi* fins; he is con-ikm. . fidbnt

Chap. 8 ether things be fides Chrifl. j^-

fident that God is fatisfied and reconciled * he is confident that his perfon is accep:ed,and his foul (hallbefaved.And why arc vou fo confident ? what title have you unto thcic ? why I I live civilly and quietly among my neigh-bours v ajd I deai juftly and fquarcly with all men, and I keep my Church) and fay my prayers, and ferve God c-very day, and am charitable to the^ poor* But firs 1 is this all your title, and have you indeed no better title or evidence ? are thefe able to fatisfie Gods juftice for yoer fins ? are thefe fufheient to flay all enmity ? to take off the differences twixtGodand your fouls, to make your peace, to get your acquittance, to purchafe falva* tion ? Ah poor wretch ! thy labour is loft; thou haft all this while been laying out thy mony for that which is not Bread* Are thefe a Cnrift rare thtfe thy Saviours ? thy Gods'fo deliver thee?

2 BjhUhofes and grounds \ Self-hopes, and felf- By our hop-* grounds, not Chrift-hopes, and Chrift-grounds: If the and grciuidt man can finde fomething in himfelf, then hee hath hope 5 and if nothing in himfelt, then hee hath no hope • when it comes to (Thriftalone, and to venturing and mifting on Chrift alone, hee hath no hope: Doth not this'fhew> that there is fomething elfefet^ up befides Chrift:.' fuppofea perfon (truck with the fight and fenfe of his fins (though Cnrift bee ho£e enough tor a Sinner in iuch a cafe) yet if Chrift .md fomething hi Chrift bee not his hope, he doth not look at Chriits death, or at Chrifls right eoufneflc, as a ground of hope, but if hee either dotth or can do fomc good vvork of his ownv this gives him hope-' if hee can^ abftain a while from fin, this is hope; .if hee can pray and mourn, this is all his hope of mercy. So in the expjfta* -tion of any good from God; if hee finde inlargements of words or defires, thefe are all his hopes; and if hee finde ftraitnefte and darknefle on Ws fpirit, then hee hath no hopes of acceptance, audience, anfwer. O firs ! if Chrift alone bee not your hope, though there bee a Chrift, yet if ally our Hopes Jure raifedfrom your own 1 affaftions, and from your own performances) doth nor

this

/

\7* Dtfcwerj offering up itber things y &c. Chap, 8*

this (hew, there is fomediiftg fee up for falvation befides Chrift? By his pt ace 3 fy &* h^ ACe and quietnejft t who is that, and what is

and qui mefs. that*which ftills and appeaies thofe many' troubles in your confcicnces ? Themanhach finned, and the man is troubled, and at length the man is quieted, but whence comes that peace and guietneiTe ? why, hee could nor have any reft till hee prayed, and rill hee confeifed his fins, and wept for them, and came and heard fome good Sermon, and now hishtarr is more at eafe and reft. Beloved, I grant that aftthefe things are to bee done : but if upon, or for the doing of thefe, you think that ycu have fatisfied Gods juftice for your fins, and made him full amends, and therefore are now at peace : aiTu-redly this is to Itkonr for that which is net breads and far that which fatisfies »<*: thisis tofet up another peace-makerrhan Chrift, and anodicr way for your cafe of confcience,than beleeving on Chrift. Byhisfaris 4 Byhis fatufatlion and tnon^h : When a perfoil

f-ftbn and c- looks on his condition, as fufticiently good, and on him-aoiigh. fclfasfafely happy> or conditionated tor happinefle, by

reafon of that ftock in his own hands, and his managing or imploying of that ftock, this man fets up a falvation out of Chrift and another way, than the way of Chrift. This hee hath, and this hee doth* All thefe hav* I kept frcmmjjfeuthy what lack^l jttt what would you have men to bee/ what can they do more? what need ot any more ? private duties, publick performances! no omiflions of the one, or of the other: O my foul! mayeffthou not now take thine eafe? haft not thou goods enough laid up ? but as hee faid once, when it thundred fo dreadfully^ and lightened fo fearfully,that die people thought the day ot judgement was come; O faid hee, but where is Chrift? I cannot fee Chrift: So may I fay, amongft all thefe flaiks of devotion, and noifc ot religious performances; O but where is Chrift ? I fee not Chrift.

Fifthly, By his dUigence in the way of rvorkj t but his neg- By his dili-Ugence in the way of faith : Hee thinks of damnation for 6 tr) ce in the diibbedience, but not for unbeleef: hee will not by any ^ r a J£f works ! means ncgle& to hear, to read, to pray, and ii any inter- g£ nce , n ^f l " cifion or interruption falls in here, hee is troubled : O, way of frith. but all this while the man lives widiouc faith, his heart knows not die excellencies of Chrift, his heart is not per-fwaded, is not bowed, is not drawn In to Chrift, and the tptalabfence of Chrift and of faidi troubles him not, nor cyer did trouble him. Surely this man. Intends not the falvarionofhisfoulatalhprfetshis falyation upon his works, and not upon Chrift, looks for it in the way of doing, not in the way of beleeving.

Sixthly,^ the magnifying of his performances joyned all a- By the magni -long with an incompliance and Hnffifrjeftion to Chrift, Duties fy in g ot n " hee comes oft unto, andfets a high rate on them, but £r ^ m * n ?£ Chrift hee^omes not up unto j notwithftanding all his ^^"0 prayers,confeflions, hearings,hisheart and foul cannot Chrift. embrace Chrift, as Chrift and Saviour, nor can hee venture on Chrift alone, nor^ dares hee to reft on the free grace and mercy of Godwin Chrift alone,for mercy, and iorhisfalvation: Why, this is a plain fleighting of Chrift, and fctting up of our own works*

Secondly,It may appear jhas a pcrfon fetj ftp Chrift alone, H(> ^ £t And his way alone for his falvation : by four particulars. appear we kc L , I By fearing himfelf at his beft, up Chrtf a-

2 Encouraging himfelf at the worft. lone.

3 By doing all that hee can for Chrift, and yet renouncing all for Chrift.

4 When all is nothing, unlefle Chrift who is all bee enjoyed : I fhall touch onely on the two fii ft.

Firft, By fearing him[elf in hit beft ihs ^Wwhowasfo By our ferring careful and exact in his converfation, and performances, our r e ivcs in and yet hee had no confidence at all in them ; hee durft QUi Bcft -not fettle on them, and reft on them, and venture his foul on that bottome. This is not fer*falem 3 nor is this Jerufalem (aid the Travellor: fo, here are pray-

Z z ers,

378 Difco<verj of our fetting up Chrift alone. Chap.8

ers, but they are not Chrift; and here are tears* but they are not Chriftj and hereisarighteoufneffe, Obut it is not Chrifts rightcoufneile : here are many things* but all thefe cannot make up a Chrift J Yet I need Chrift* yet I muft have Chrift:thcfe are boards but Chrift is the (hip; thefe are difhes, but Chrift is the meat: thefe may evidence lite, but they are not my life ;. when a man cafts his crown to the ground: and puts the crown on Chrift alone: OLord Chrift* my ill works are e-nough to damn mee* and my good works are not e-nough to fave mee : I fear my worft works, yea, and I fear my beft works:0 ! I muft gain thee*or elfe my beft will looie and undo me.

Secondly, By encouraging himfiif At hit worfl 1 when Bycflcourag- I look on my prefent courfe of godlinefle, I blefleGocl, ^ourworft;* but y ccc herel daren *truft, and when! look on my 1 forc-paftcourfeofwickcdneffe,Imourn, but yet there is h ope in Chrift, yet I dare to look on Chrift* to come to Chrift,to truft onChrift for mercy and grace:my beft performances make not up a worthiness* and my finfulun* wortbinefs makes not up an hinderance^

Chap. 9 Qriflsgracious offers renewed*

_ , ;

V9

■:s ix

*8&

&p*

ISAIAR 55.*-

Hearken dtligently unto wee and eat yee that which is good 9 and let j§m fofl delightitfilfinfatneffe.

CHAP* IX.

N the former part of the verfe yee have feeti*

I The unkjndneffe of finners in fleighting the ofters of Chrift.

% Thefooiifbnejfe and vanity of finners, in labouring after help and ialvationin fome other things than Chrift,and in fome other way than Chrifts way. And in this latter part of the verfe, you mzykztuzfnriatfMgoodneff*^ of Chrifts who doth not anfwer fools according to their folly, nor yet deals with finners as finners deal with him: wee Height Chrift, but Chrift doth not fleight us ? wee turn from him,yet hec doth not turn from us; wee will not come to him 5 yet hee oftens comes to us; when wee have tryed the market in other places, and re*wrned empty and afhamed, then, after all this,and notwithstanding all this,dothChriftcall the fecond time, and renews his ofters (you experimentally finde, that your fouls can get no good any where but in mee, therefore) hearken diligently unto mee^ and ett yee that which is goody and let yont feal deltght it [elf in fatneffe.

In which words you have three things obfervable in Chrifts gracious offers unto finners: they arc firft repeated or renewed ; Chrift doth not ahvaies rejefit them that refufe him: asheehathgoodnefie to make an offer

of good to the Sinner, fc hec hath love enough to make yet another offer,even to the relufing finner {Come and buy^ in the former verfc, hearken unto mee m this verfc)

Secondly, Earnefily or vehemently pre fed (Audiendo audit e, inhearkning hearken: O, by all means hearken unto mce, come, believe, accept of my offer.)

Thirdly, Encouraged^ fi*gularly encouraged with two Arguments* firft, rcallity of good ( and e*t yon that which is good> fecondly , fweetneffe- of good [and ht yottr fouldelight it fe/f &c.) Chrift is good,and Chriftis delight to the hear kui ng and beleeving foul: thirdly, /*/-neffe of good even tofatiety {let your fonl delight it ftIf in fatnefe)\vhkh is fwect and (atisiying,or fuffidng.So that you have here confidcrable,

Fir ft, That the offers of grace are fometimes renewed by Chriir, even towards them who have refufed the offers of grace.

Secondly, That Jefus Chrift is very earneft and importunate with (inners to hearken to him.

Thirdly, That real good, good indeed, delighting good, and latisfying good, will come unto all who do hearken and come to Chriih

SECT. I.

Do ft. 1 ^W^Hat fefas Chrift is pie a fed fometimes to re*

Chrift </ten J^ „>& / u gracious offers-) towards them who have

lenews h«s refufed his gracious offers. Hce doth not prelently give

SSS'rdT °thcm ovcr > withdraw> forfake, but waits.that hee may beegra-

tkathavercfu- ciow -> ftrives to (aftcn love and mercy on us, throwes

fed them. out the bait again, revives his fuire, calls again; offers

Roved. again, entreats again; In the former verfe come and

bnj) in this, hearken diligently unto mee y m the next

Verf. Incline thine ear and come unto mee. This truth I

(hall endeavour to clear unto you,by fcriptures, and by

arguments.

My Suture 1. rirfT, By Serif tuns, I will mention lome places and

paffages

Chap. 9 Cbfifls gnriolts iff en rehemed*

paflages there?. Gen. 6. 3 • my fair it [hall n&t alwaies ft rive -with man: chough his (pint foould not alwaies frrive,yec it did ftiive, it did wreitle. Now there are three dungs in driving or wreftling.

Firfr, There is an indcavour put forth to overcome a-nother.

Secondly, There is an opposition made againft that indeavour.

Thirdly, There is a manifold exertiiig of Strength and power, yet to put down that opposition and refi-ftance, to make another to yeild. 1 his doth Chrift witfr Sinners: hce offers himfelt and all Saving good unto them, and indeavours to perfwade them, tc overcome them, to bring them in : but Sinners many times irefift thefe cfFers of grace, they will not hearken, nor yeild, and then doth Chrift allay them again,and wreitles with them, takes ruld of them again, with renewed offers, and entreati s to make them willing, and fubdue them unto himfelf. Rev. 3. 20. Behold I ft and at the door and k*°ck.; Chrifts offers are Sometimes {tiled a cal-ting unto Sinners,. Prov, 1. 24. and Sometimes a- crying outiwto-Sinners, .^.7.3 7. and here 2. knocking at the doors of Sinners* and a ftandmg at ^their doors and knocking : Knocking is ufually a repetition of ftrokes, certainly a (landing at the door, and knocking, implies as much, a many times dealing with finners, a frequent offering, a frequent allaying of them ,to hearken to the voice of Chrift. Mat.1%. 37. O Jerufalem y : Jerufa* lem, thofttb.it k>titft the Prophets, andftoneft them that are fent unto thee} how 0 ft<n would I have gathered thy children together , even as an hen gathers her chtckjns under her wings, and yee would not} Here are offers made bv Chrift, unto a very unkind people , and many kind offers : how often,Sec. as an hen, &c.. frequent in clucking. Luk. 1 p. 42./f 'thou hadft k*own)*t leaf} in this thy daj y the things that do concern thy fe.ice I mark 1 here are offers of peace, and fiich as were divers times made; clfcwhat isthat?at leaftin this thy day,. Rom. 10. 21*

}8z

Cbrifts gracious Offm renewed. Chap. 9

ByArgojntfms.

It appears

By the continuance of the Gsfpda long

Ail the day long haze I ft retched forth my bands to a gain-fij'wg and dijobedient people. The ftretching forth of his hands, what was that* but his glorious offers ? and a gain-faying and difobedient people, who are they,"but a rctufing and Weighting people ? yet all the day long> &c.

2 By Arguments. It will alfo appear, that Jefus Chrift doth renew his gracious offers, by

I J he continuance of the Gofpel f fometimes) a long time untofinneri, who fletght andrtfnje the Gofpel. A people fometimes enjoy the Gofpel, twenty, or forty, or fifty tiraejtofach'as years together: and the Gofpel is Chriftstime of treat-rcfufe k. [ng w i tn cheni, his time of love, his time to wooe and al-

lure Sinners: whenfoever the Gofpel is preached, and as often as that is preached, fo long and fo often is Chrift cfteringhimfelf unto Sinners, callings and inviting, and befecching of them.

a The long attendance of Chrift upon ftnners > Cant. J. a* open to mee my Sifter, my Love, my Dove, my undefiled, for my head it filled with dew, and my locks with the drops of the *tght, Luk. 13. j. Behold thefe three years I come fe&kjng fruit on this fig-tree, and finde none, Rev. 3.20. / ft and at the door \ And how long doth hec ftand at the Sinners door, before the deaf Sinner hears, before the d*owfy Sinner will rile, before the proud Sinner will open the door?

I The late effcacy of the Gobel\ It is the laft hour of the day, it is fometimes almoft night? before fome Sinners are brought in : they ftand idle all the day long • they lofe many an hour, many a feafon, many an offer, have withstood many a motion, and quenched many workings of the fpir it, and yet at laft Chrift hath overcome them, and f perfwadedthem,ncw offers have been effectual, when former offers have been fruitlelTe.

4 The fears of broken finnersj and troubled confeiences : Amongft their many troubles, which lie heavy upon them, and amongft the many fears which do perplex and dcliracl: them; this is one of the greateft, Chrift will never

look

By thelong attend mce of Chr ftupen Sinners.

B-y the laft effiaci* «ftbe Go (pel*

Bythe fears *f broken Sn* ners.

look.on them, never accept off hem, nor n-iay they eotae to Chrift, and place their hope on him, becaufe th :y have fleighted and refufed the gracious oflers of Chrift; nay, the many gracious offers of (Thrift : O how often did he _ fend and call, and how long did hee increat and wait, and ftill I refufed, and ftill I fleighted !

5 The time of Chrift s far ew el to firmer s : Hee is that Bythetirce nf good Phyfitian, who comes to his patient, and waits on ctaft* farcwjtti him from day to day, and ufeth all remedies, and leaves to Sinners, him not, till hope leaves him '• Chrift leaves not Sinners,

until they grow remedilefle, and their hearts grow dc-fperate, until they wttt net bee gathered, Matth. 2 3. 3 7*. until they wiU not come, Joh. 5.40. unrjl they ■ rejeft the corner (lone, I Per. 2. 7. until they (hvf their eyes,and ft of their ears, A£h 23; 27, until they pm away the word of ChrtH from them, a»d judge themjelves unworthy of ever-laft'mg life, until they defpife him, until they grow ftub-born, andperverfe, and fometimes raging againft him and his Gofpel.

6 The renewing of his commiffton, and authorizing of By the renew-more Embaffadors, after hee hath called home the former ; the ' m &^ i fcs<:°ni-Minifters of Chrift are the Erabaffadors of Chrift, and gSld^ 0 -they receive a commiffi op from him to preach the Gofpel: Hee calls them? and hee fends them, and hee calls

them back again by death, and fometimes alfo a people do (hamefttlly intreat them (as Paul complained of them of Philippi, 1 Thef. 2. 2,) and defritefttHy ufe them (as Chrift delivers it in his parable, Matth. 22.6.) yet Jefus Chriii calls and fends more Embaffadors, and fends other fer-vants with the fame commiflion, with the fame Gofpel, with the fame offers, with the fame articles, with the fame charge, for the fame end, to work on Sinners, to be-feech them, to perfwade them, to allure, and incowrage them, to affure them of all mercy, ot all faving good, if yet they will hearken and come in unto him; doth not this variety of commiffions plainly prove a multiplicity of Chrifts gracious offers?

SECT.

SECT. II.

The reifons of Queft. TVUt why is Chrift f leafed fometimes to renew hit ir« DgracioM offers cowards them y who have freighted

and refufed'hts gracious offers ?

Sol. There are diverfc rcafons of it.

The love of * I The love of Chrift {amor benevolentia) is great to fw-

Chrilis great wrs : lokpowthe love of Chrifi rvhich fajfeth knowledge,

to Sinner*. Ephef. 3. 19. T* him that loved m, and wajhed-Hs from oar

fins injols own blood, Rev. 1.5. greater love than th,j hath

no man, that a man I a) downhis life for his friends* Joh. i $.

13. andyetChrift died for the ffngod/y^Kom.'y. 6. Now

there are four properties in amore benevolentue.

I It breeds many thoughes and cares towards others, a It breeds many defircs, and well-wiihcs.

3 It puts out many a6ts and indeavours for good.

4 It is not cafily weary of doing good, nor withdrawn from doing good." And hence it is that Ohrift is pleafed often to come to Sinners, and often to call upon Sinners, and often to renew his gracious offers unto them, for hec

' loves them with a love of benevolence; and this is a truth,

that a benevolent love would bee, or is, a beneficial and tr ^ /i . bountiful love.

£? rar l; $ * M" C h "fi i* ™J ^rcifal ♦ hce is called a merciful very merciful. ff ^ h p nV ^ Hcb 2# l?# Now there are four things in

mercifulnefle.

1 Exceeding pittv and companion.

2 Exceeding readineffe t help and fuccour.

3 Exceeding tendcrnefTc in dealing. •

4 Exceeding willingnefle to pardon and favc.

And all thefe things arc in our merciful Chrift ; hee is full of compaflion and bowels (none pitties a Sinner fo as Chrift) hce is ready to help : Lo I come faith Chrift 1 htt came to [eck^thst which was loft, hec freely came to Sinners, and freely gave himfelf for Sinners. Hee is very tender in dealing with Sinners> will notbeal^thebmifed rf#^nordifcouragc any from comming to him? and

hee

hee is moli willing to do them good: if face were willing to lay down his lite for them, lurely hec is willing to help and fa ve them; and then no marvel if one-offuch a merciful nature, bee willing often torenew the offers of mercy.

S )efns Chrift is of averjpJtUnt tiamre y \ong-£u&£nng Jefus Chrift i« dwells with him. There is a threefold patience; there is <> f a vtry pati* fAticniiAtn /#/?/»<?*d* 3 a patience in bearing, and there is cnt aaturc * fatientiainabftinendo,*. patience in forbearing, and there fepatientia in expetlando y a patience in waiting. All theft* are in Chrift: Chrift did patiently bear all that God or men laid upon him * Chrift did patiently forbear to deal with Sinners, as Sinners dealt with him, being reviled, heeblefled: And Chrift doth patiently wait upon Sinners, cxpe&ing when they will hearken: patience is not eafily moved, nor will patience prefently remove^ there is a length in patience, and a greatnefie of defire.

4 It is the of ice of Qhrifi tebee a Saviour of Sinners, and It is Chriftiof-the end of hit work^ tofave that which was iojtj and Chrift fice, and the Will not bee wanting unto his own office, nor to his own cnd ° f h * end. Hee had never come into the world, but to fave Sin- ^ °^ t ners; hee had not lived, hee had not died elfe. This was finis operant's, which Chrift propounded to himfeif, and this was finis operis. His doings and fufterings, his preachings, his fetting up the Golpel, the great end of all was? and is to bring in poor Sinners, and to fave them. Will not every one bee diligent iivhis office ? will not every one bee much in acting towards the great end hec aimes at, bee laborious for that ? Now the falvation of Sinners is Chrifts great end, and the gracious offers of himfeif is the great means for Chrift to attain that end for it is the means to bring in finners to himfeif 5 and therefore wonder not that hee often renewesthefe off rs, that hee doth not prefently give Sinners over : It was his work, it was his own end, hee took his commiflion, and there are fcve. hee took^ our condition, upon this confutation, to r.il felons for bee a Saviour of Sinners. Sinneri to

5 There arefevetalfcafonsfor Sinners to come in to Chrift : 5?™*" * Aaa All Chrift *

All come not in at the firft hour of the day> nor at the

fixch hour: fome are to come in (boner, and fome are

to come in later. Why all who live under the Gofpel

are not brought in to Chrift, there are reafons for that;

aad why all of thole, whom God will fave in a place,.

are not brought in to Chrift at once C*uit fome atone

time? and fome at another) there are reafons alfo for this;

whyGodfuffersanyone (whom hee purpofeth to fave)

to ftand but (at all) againft the Gofpel, torefufcany

one offer of Chrift; there are reafons alfo for this* Hee

knows belt how to magnifie the work? and the riches of

his own grace. But this is certain, that there is a time

when Evangelical offers (hall bee made effectual to the

cleft of God, though that time be antecedently unknown

to us, and therefore Chrift will have his gracious offers

often publifticd, and often cendred unto Sinners, becaufe

though t he time of fome bee to come in at the firft often

yet the time of others is to come in upon the renewed and

multiplied offers.

Jefus Chrift renewes and multiplies his gracious offers

Chrift dctfa unto Sinners, to cnt •fall fears «nd difcouragements in

thiF,to cue off Sinners, and to fettle them in * better perfwafion of bis real

all fcart and int4niion and pnrpoje to do them good : You read what God

meSTand af- cornman ^ cc ^ Mofes when hee was to go into Egypt, that

fore of his real hee ftiould Work many wonders there, amongft the chil-

inteiuion to do <iren of//"**/: And(aith God, Exod^. %Jfthey willnot

good, beleeve thee, ncr hearken to the voice of the firft ftgn 9 they

vptU beleeve the voice oftht latter fig*>' I apply it to the bu-

fineflc in hand. Sinners are full ot unbcleef when Chrift

comes amongft them, and offers himfclf, and full mercy,

and all faving good unto them, and all this upon moft

gracious termes; they can hardly beleeve that Chrift is

real and ferious in this, that indeed hee will bee, and be-

flow all this good on them; and therefore is Jefus Chrift

plcafed to renew and repeat all this good to come again,

to offer it again, that hee might fettle their hearts, and

raife them to a confidence on him, that verily hee intends

ajl ikying good unto them, if they will come to him. It

is

is with us Sinners about Chrift andjiis great offers, ask was with Jacob about ]ofeph^ and his advancement, and hisaffe&ionstohim: Hisfons come unco him, faying* Jofeph is jet dtvt) and hee is gpxemour over all the land of Egyft^ and Jacobs heart fainted, for hee beleeved them not : but when they told him all the words of ]ofeph > and when hee/^^*^££0* J which Jofeph had fent to carry him j the fair it of Jacob their Father revived : So when Chrift comes firit to poor Sinner^ and makes moft gracious offers unto them (as you have heard) the beam of Sinners are apt to fear, and to mif-givc themfelves: Q that it might bee thus! but all this mercy and goodneflq is not intended by Chrift unto us*, but then when Chrift comes again, and (lands often at the door and calls, what do you mean that you hearken not unto mee, that you beleeve mee not, that you come not unto mee for all this faving good ? why, I am ferious and real in my offers, I mean what I fpeak, I would fain do you good, and therefore I am come again, and mal^the fame offers a-gain: Now upon this, poor Sinners begin to confider, and to conclude, furdy this is a faithful faying, this offer of Chrift is a good offer, and worthy of all acceptation, , why may not I venture* why ffi^uld not I hearken, what realonhaveltodiftruftandfear this good Chrift, who furely means mee well? and really defires my everlafting good,why clfe fliould hee come fo often to mee ? He can get nothing at all by mee, but I may get all good by him, turely I may/uchearneftdealings,fuch frequent addref-ies of his grace ? allure mee fo much, I will come to him. 7 JefusChriftrencwesand multiplies his gracious offers unto Sinners, to jttfitfie and clear himfelfagainfi all the Chrift dorfi. cavils and complaints of Sinners ; that every mouth £k* t0 J L J&* may bee flopped. And truly it is very coniidcrable, gainftan t^T what admirable wifdome there appears in the Evan- complaints of gellical way of Xalvation, or in the way of,ChJ:ifts fauicr*, dealing with Sinners in the Cofoel, fo that the? refilling Sinner is in every refpedlef^mexevrfable. jfhee cavils; O but I have nc ver heard of CHriffl/iee is fi-

Aaa a F fenced,

388 W'h Chrift renemttb bis gracious Offers. Chap 9

lenccdJortheGofpel hath been preached unco him: If hec pretends: O but I never heard of fo much good in Chrift lor Sinners; hee is anfwered, for the Gofpcl which hath revealed Chrift, hath alfo revealed all the good in Ghrift: It he faith, O but this good was never offered unto mee ! hee is confuted, for it is laid, *nto you is the Gojpel oftbisftlvMion pre Ached. If hee replies, O but upon iuch hard termes and conditions,, that no Sinner could bee capable of all that good which was offered; hee is pre-fently difproved, for Chrift hath faid, come and buy without mony^ And withoutfriee. If hee yet complains, O but Chrift was in hafte,hee was too quick for mee, hee gave mee no time to confider, hee would not ftay a little: hee made mee one offer only, and becaufe Tdid not presently accept of it) hee therefore rejedlEd mce> and would never deal with mee more : why, this will bee found falfe and frivolous: for Chrift renewes his gracious offers, he often deals with Sinners, come And buy, and again, heark* unto mee, and yet again, incline your cay, and come unto mee, And you* fe»l {halt live: fo that Chrift by his offers, and by his frequent offers of grace and mercy to Sinners,ftands perfe&ly cleared, and the damnation or Sinners for their reiufals of them> is moft righteous.

SECT. III.

Vfe *i npHerearediverfeufesto bee jnade of this A point: doth Jcfus Chrift renew fometimes his gracious offers unto them, who have fleighted and refuted his gracious offers ? hence wee may bee informed. Information. 3 Then ]efu* Chrlfi j* not unwilling to 'dogood untopcor

That Chrift ii Sinners; Is hee unwilling to do finners any good, who fo At u miWng often comes to Sinners and inrrcats them to accept of all to do gocd 10 f av ing good ?' why have wee any unworthy thoughts of inncrs. chrift,as if he were an hard Mafter,and as if good will to-

wards men were not to be found in him,and as if it were almoftimpoflibk to obtain kindncflc and bounty from

hlmx

Chap.5 Inferences from Chrifts renewal of his Offers. $2$

______^______————-—^ __—— i

him; or it were hardly drawn from him; I befeech you tell me,

1 who is firftixgoody Chrift or the Sinner -phis thoughts, Chrift i$/tft or our thoughts, his offers, or our defires? is not hee of-in doin S E 0 ^ fering before wee are asking > is not hee knocking at the door, before wee are opening of the door? is not hee finding of us, before wee arete eking of him ? Surely hee is not unwilling to do us good, who prevents us in good, who is offering all : good unto us, before wee are deiiring of any good from hinv nay, before wee are thinking to defire any good from him.

% who is moft aftive in good ? Chrift, who is willing to ^ nd moft give it, or the Sinner, who is unwilling to receive it f hee tfti V e in g*od. who opens his hand, or hee who fhuts his hand ? If Chrift bee unwilling to bee denied, then queftionleffe hee is willing to be received, and if he were not unwilling to be denied by Sinners^whcnce is it,that his love makes fo many addreffes, and overtures, and ofters of grace, and mercy to them?

2 Then Sinners are very backyard^ if not aver ft to come to Cbrifi, and to clofe With faving good (much adoe go fyZ&M bring in ftout, rocky, ftubborn hearts, and ftifte-necked) corner©Chrifts why elfe fhould there need fo many offers to be made unto them on Chrifts part. Multitudes of gracious ofters, as they do (hew a great deal of kindneffe and forwardnefle on Chrifts part; fo likewife they do fhew much unkind-neffe and backwardneffe on the finners part. It is a moft evident truth, that the more that Chrifts gracious offers are, or have been, the more refufals hath the Sinner been guilty of, and if Chrift bee ftill knocking at the door, you have not yet opened the door; if hee bee yet calling, you have not yet hearkened unto him. The many gracious offers of Chrift have in them a twofold reafon.

i Of exceeding admiration at the lingular goodneflfc of Chrift, who ftill is good, and would do good* -

2 Of exceeding humiliation^ the intolerable bafeneffe, andhardnefle,anduntowardnefle of our hearts which fhould have ftooped, and come in at the firft fummons of

Aaa j grace,,

grace, but yet have flood 011c and refufcd fo many kinde offers of mercy from Chrift: O whac caufe have wee to mourn over our proud> and ftubborn, a&d foolifh hearts!

3 ThenChrift takes not all advantages again ft Sinners*. Chrift take* ff s t h 0 u Lordfboulaeft markjniqnities^ laid David, Pfal.

*** »ST ' X * Q * h ° L$rd [ ™ h °Mh»A i It the Lord were as ,&*ncrs. hafty to puni£h> as men are forward to fin, there would

^prefently bee an end of all finful men: So here, if Jefus Chrift lhould bee as forward to rcfufe finners, as finners are to rcfufe him, Sinners fhould perifh, they fhould never have hope of life and falvation more: You have ' heard heretofore what a great fin it was to reiiife Jefus Chrift in his gracious offers? what unkindnelle, provocation, injury, and likewise what a juft forfeiture of mercy therefufingoffnercywas; you never do refiife one offer of Ghriftj out thcretbreGirift might clofe up the day, withdraw himfelf, and for ever rejeft you, as unworthy of love and life: but you fee, that hee is not fo fevere a-gainftyou; bee doth not prefently take the forfeiture, hee pitrics you more than you pitty your felvcs, hee would not bee inriched with your fpoils, hee had rather win you with many offers, than deftroy you for the refafal of fomc. . ft 1 . 4 Nay, fourthly, hence it will follow, that then Chrift

better wtfh ^ eais ^ etter wit ^^' tnncr h '^* w $ ^ 3e 7 defirve^ or than they fmncri, than deal with Chr/ft. They fhut him out, and yet hee ftands they deferve, at the door and knocks, hee calls, and they (top their or dun th»y ^ars, and yet hee calls again, come unto mee; wee will J2*|j| not come, and yet this refufed, Chrill comes again, and

faies,come: the kinde Chrift offers* the unkinde finnex refufcth,and yet the kinde Chrift waits upon,and intrcats the unkinde Sinner again. This is grace indeed, this is a Chrift indeed, who looks not at our worthinefie when hee makes his firft offers, andpaftcs by our unworthi-nefle when hee makes his fecond offers. This is ftrangc dealing, and unufual; the Sinner runs from/Chrift, and yet Chrift runs alter the Sinner; the Sinner is high, and

vet

yet Chrift will (loop, the finner will not take, and yet Chiifl:willwait,thefinnerfleight^aChrift, and yet this Chrift again entreats that finner.

5 Thenfurely, The offers of Chrift (either as to the Tfec offers of acceptance of them, or as to the refufal of them ) are of ve- Chrift are of ry great confequence; either there is a fpecial bleffin^f very great wee regard them, or there is a fpecial danger,if we do confluence refute them: It is not rationally to bee, imagined, that Jefus Chrift who is the wifdome of God, and the life of Sinners, fhould bee fo importunate with them for matters of no concernment at all> or of a mean and in-confidcrable concernment 1 O no, affuredly Chrift and his gracious offers arc very great in themfelves, ani are of very great confequence unto us: there cannot bec leffc than our life or our death in them: heethatbeleev-eth on the Jon hatb everlafting life r and hee that beleeveth not the Son, ftall not fee life, but the verath of Cod abtdeth on him, John 3. 36.. The frequency of (Thrifts offers* and his importunity with us to accept of them, imply our bleffedneffe, if "wee accept of them, and our eternall. mifery ,if we do continue in the refufing of them*

SECT. IV.

Ufei IS Jefus Chrift pleafedfometimes to renew his

gracious offers,even towards them, who have Theyto*hom refufedhis gracious offers? then let fuch finners, unto chnftmdti-whom Chrift yet continues and multiplies his gracious P 1 ** hisgrac!-offers* confider and take heed, and bee in{teu£t- ^» f ffcrs ed. lhoud

Firft, SerionUj eonfder and lay this to heart. There Sericnffy w are lix times which call ror lertous conlideration. i when frfer and lay God gives men many warnings to repent of their iins. thiitofecart. a When God brings many judgements on men for their fins. 5 When men meet with many afflictions? and croffes in their outward eftates. 4 When men do feel many lafhes and accusations in their confeiences for their fins, j When men do tafte of nuny outward

bleffin&s-

bleflings and mercies. 6 When they have lived long under tneGofpeJ, and have enjoyed many gracious 01-fersfrom Jefus Chrift. Five thiagjc- Njw there are five prin:ipal things, which wee, who fpeciiiiy to be have lived long under the Gofpel, and have enjoyed ma-confidcred. n ygjracious offers from Chrift, lhoald confii er: The unfoeaka- Firft, Wee fboHldconfidtr the unfpe*k*ble goodnefc and blc mercy ot mercy ofchrifi > O what a mercy it is for fi iners but to Chiift. have the news of mercy : It is mxe to have any hopes

of mercy; it is yet more to have all mercy offered to them: itisyetrmreto have all this mercy preiTed upon them, often preffed upon-them. I confeffe it i$ the greateft mercy to finde Chrift in our hearts, but yet it is a great mercy to finde Chrift ftill at our doors, that Chrift ftill is offering mercy, that hee is not gone from us, that dur carelefnefle and pride, and unwil-lingnefl^have not yet clofed his lips, nor lhut his hands* but yet there is hope, but yet the day of our peace and vifitationlafteth; out yet Chrift calls unto us, return, and live,hear and livc,I am yet willing to forgive you,tQ accept of you, to fave you.O confider of this incomparable love,kindnefle,mercy, goodnefle, and graciouf-neffe of Chrift. . Secondly, Wee fhould confider the intention and Aim

andaiS^ 1011 of Jefui Chrifl in thefe many gracious offers of hU unto our Chrift in his /**//. For what purpofe, why doth Chrift this? it is gracious o&n. us whom Chrift feeks in them, they arc our fouls which he wooes by them, it is our falvation which hee intends, and it is the bringing of our hearts in unto him-felf, that fo wee might enjoy himfelt, and all laving good by him, which hee aims at inallthefc many gracious oilers, and treaties, and wreftlings with us;whcn vou have had and heard fo many gracious offers and calls, it is as if Jefus Chrift fpakc unto every one, I am come once more to fave thy foul, once more to deliver thee from hell, once more with mercy to pardon thee, once more with rightcoufnefle to juftify thce,on ce more to make thee mine, and to make thee blciTed. Union

on and Communion arc intended.

Thirdly, Wee fhould confider, the fruit and efficacy of thefe many graciom offers of Christ* How they have taken and wrought with our hearts ; (till wee live under the Gofpel, but what good have wee got by the Gofpei? dill wee hear of Chrift, and from thrift, but when did wee hearken to this Chrift ? hee hath made manyanofter, but is any one embraced? Ol when mercy treats with Sinners, mercy fhould be regarded; when love treates with finiaers, love fhould be accepted: when a Saviour treats with finners, a Saviour fhould bee embraced* hee fhould prevail, hee fhould bee prized above all ? but doth he 10, is he fo ? O my foul [great are the refpecte of Chrift unto thee, and great are the companions of Chrift unto thee, and great is die groans of thrift unto thee: his offers are pretious,his con-defcenfions wonderful, his importunities manifold, his patience admirable, his intents altogether gracious. Lord I what am I, what do I under all thefe, do I yet hearken, do I yet come in , will I never minde a Chrift nor hearken to a Saviour? all tin's is vain.

Fourthly, Wee fhould confidcr, what it is that hinders} what it is that makes all thefe offers fruitlefle,what finful lufts, what worldly luft, what perverfnefsofwiil* fliould I, will I, refute Chrift for thefe.

Fifthly, Wee fhould confider, The aceompt which one day wee muft makf to Chrift for all thefe offers ofck rift, to whom much is given, of them much frail be retjuiredthcut is not any one offer, that Chrift hath made untoyou,but you muft bee accomptable to Chrift for it; the feafons "of grace though they bee not all the accompts, yet they are thegreateft accompts which Sinners muft make and give: aud how will you anfwer him? and what will you anfwer him?

Secondly, Takjeheed what youdoiwebefeechyouthat ym receive not the grace of God in vain, 3 Cor. 6. 1. Let us fear ,Uft a promt ft being left us of entrtng into his reft, anyofyoufhotildcomefbortofit) Heb # 4.i. HowjhaUwee tfcafejf wee neglett fo great falvation $ which at the fir ft

Bbb began

The ftuk and efficacy at thcie gracictis-

ofes.

hinders*

Tbeaccetnt

thic one day we muft make for all thefe offers of Chrift

They (hou'd take heed what they do.

394 Renewed offers ftonld make us Caulions. Chap; 9^

began to bee fpofyn by the Lord, And was confirmed unions

by them that heard him^ Heb. 2.3. Three things There are three things of which we fhould take heed, thcyfhould who enjoy renewed offers of grace and mercy from

take heed unto Chrift.

Thatyoado F"ft Becaufe Jefus Chrift continues to offer, take notcomiuue heedthatjou do not continue to refufeyenewed offers are to refofe. doubled mercies, but renewed refufals are trebled fins: there is more danger for you topafs by Chrift, than for Chrift to pafs by you, my meaning is, that the conditio on will prove more dreadful for them, who have refuted many offers from Chrift, than for them who never had any one offer from Chrift : More toller able for So-dom^c. That you pre- Secondly, Becaufe you have lived to enjoy many fume nor of offers from Chrift, lake heed that youprejume not of en* more oScrs. jofingmany moreofers from Chrift : do not you delay to hearken, becaufe Chrift continues to call :* How often would I have gathered you, faid Chrift, and yet of the fame people,Chrift faith, but now they are hid from thine eyes; the longer that the glafle runs, the fooncrit will bee out: the longer that the Sunnc moves on it's courfe, the neerer it is to a fetting.

As Cjfrian fpake of God, Eft Dem patientid longa, fed mn patientia aternA : God is long fuffering, but God will not bee for ever fuffering: that I fay of Jefus Chrift,hec is often in offering, but nee will not bee alwayes in offering. Hath Chrift bceaoften calling upon you to hear, to come in, to accept of his gracious offers? N O fear to refufe him longer, who hath been fo long id his offers! O fear left hce offers mercy no more; who hath offered mercy fo often $ Heb. 3.18. to whom fwarc hee, that they fliould not enter into his reft, but unto them that beleevednot?

Thirdly, Becaufe you enjoy many renewed offers of

grace and mercy from Chrift: tAeheed that you be not

Thaiyoabe therefore fecure: take heed that you blcfle n©t your

aot tone fclves, becaufe Chrift's offers of bleflcdnefle are many,

and

and have been many unco you : many offers do indeed {hew many -opportunities ot your happinefs, but they donotlhew that you are therefore happy: they fh:w that you might bee happy, not that you are happy ,y our happineffe confifts not in the abundance of ofFers, but in the acceptance of offers J One offer of Chrift accepted is enough to make you happy, ten thoufand ofters of Chrift, if rejected, fhall never make you happy. Nay, the more offers, which have been made by Cfarift, and have been refufed by you, the worfeare your hearts> and the worfe will be your condition: Here is the more hardening of the heart to bee anfwered for, here is the more contempt of grace to be anfwered for , here is the greater love of Chrift,and the greater pains,and coft, and attendance of Chrift to be anfwered for. Bc .. uftcd

Thirdly, Bee ixftrutted zitez fo many gracious of- t0 ^iJ^nQ fers renewed by Chrift: to hearken unto him,to come iu longer.

fid buy of him all the faving good, which hee offers to bu.

O all of you who come to hear at this place, especially you who live in this place, hearken unto mee> nay, hearken unto Jefus Chrift, who hath fo often called upon you, and entreated you to come to him, to come and buy of him wine and milk without money and without price: Do not grieve him any more, do not vex his fpi-rit any longer : yet is the day of your falvation,yet is the accepted time : to all the ofters. of grace and mercy which Chrift hath made, hee this day addes one more, hearken diligentIj unto mee, and eat joh that which is good, incline your ear and come unto mee^ and jonr fouls (hall live. What can Chrift fay more, what can Chrift do more, will you bee faved, or will you not bee faved? is Chrift worthy the acceptance, or is hee not? need you mercy, or need you not mercy? can you have falvation and mercy without Chrift, any where but in and from Chrift? doth he not offer them ? hath he not made many and many ofFers of them unto you?how long will itberthat Chrift muft wait on you >0 Jerufalemwilt

Bbb a thi*

396 Renewed Uftasfrouldh accepted. Chap. 9.

f£*/< //af ^^ »W* cUart, when fhdll it ones be}

Ob^tl. But mayfomcof you reply, Jefus Chrift Oin:tim:ii hath indeed made many offers unco us, and wee have flcighted and refufedthem, and therefore now there is no hope, the time ispaft, our many former refu-ials make us utterly uncapable : Surely though wee would come in unto him for mercy, wee fhauld not find it ; and lor falvation, yet weefhould not now obtain it.

Sol. O that there were in you fuch a heart indeed! to fee and bewail your unkind refufaUs of Chrift, and an heart at length to look towards Chrift. If thou wanteft. fitch a heart, I would then deliver three things as cordi-alls,to fupport and i neon rage yow. Ai long as Firft > As long as Chrift is pleafedtoctme toyottjjoHmay

Sw^miy f*fcl) venture to come ta Chrift^ If yet Jefus Chrift makes fifciy rcmure this time, hisfeafbn to call upon you, and to make of-locoaac to him fers to you, your feafbn of comming in, and receiving good from nim> is not loft, is notpaft: As long as hex continues to renew his offers, if hec bee yet at the door, and calls* there is hope, and there is leave for you to fall in with his offers. Every new of. 5 CCO ndly, Though it bee x great fin to fleight the of-

oYiVrcj. fos of Chri(} > Tet ever J " cw 4" 4 Ursft, " apfatm of

mercy allowed Hnto a refufing Sinner* Rcfufals are pardonable^ long as Chrift renews the offers of mercy unto the Sinner^or every new offer ofChri(t,includcs full m:rcy for all thatis paftjthe firft offer includes mercy for all that was paft, and the next offer includes mercy for all that is pair,and if yet the offers of Chrift bee accepted, all your former (innings againrt his gracious offers arc pardoned* Ch: ifti confi* Thirdlv , If yet your hurts will tee perforated to come tions arc a? jn to chrift (though you have ftood it out fo long, with *rft7f « I Chrift) : his conditions are as free^ and as gracious asaj the wili'acccpi , fi r ft' You may conac in andbec received, and partake of all mercy, and all (living good, as freely as at the firft, without monyand without price• your former obfti-

nacy

nacydoth raife your unwonhineffe, but it doth not raife the price of any mcrcy^ or of any good which your fouls do need, or which (Thrift hath offered and promised to give*

ISAIAH $$. a.

f •. B tar kendiligently unto mee y and eat yee that which is goody And let jour foul delight it [elf infatnefs*

CHAP. X.

Ou have heard lately ofChriftsr** newing his gracious offers tofin-ners, and now I am to fpeak of his pnrfuing thofe gracious offers,with fuch fervency with (uchearnefinefs^ with fuch importunity y as if hec would have no denial, as ifhee would impofc mercy upon fin-nersj and even force falvation upon them ( hearken unto mee, hearken diligently unto mee , in hearkning, hea£- • ken unto mee, by all means hearken unto mee, by no means turn away and fleight thefe gracious offers of mine.) hence obferve

VoB.2 .That Jefus Chrifl doth not tnly make gracious of- M"* Chrfft >*> fcrsunto tinners* nor Mb hec onely renew oracious offers s *fP m f? x }*' unto them-) but alfo he is very carneft and importunate with ners t0 h car k-S inner s , feriottfly to hearken to him in his gracieui offers. c n a n to him in -{inhearkning,hcarkcnunto mee, or hearken diligently h» s gweiou* unto mee) as if hec had faid, Oh 1 do not ncglccT: this fal- pfftrs; ration, do not fleight the mercy, do not la flip this «

opportunity, if ever you would bee ferious, bee now fe-dous, if ever you will regard counfel> regard mvcoun-Bbb? ' ftl

398 What it is to hearken unto Qbrift. Chap, ioi

~ * ' — . -. .. ,

fel (come unto mee, and buy of mee, accept of mee, and of all the faving good which Ioifer unto yoiifree-

^ iy)

There are three things which I will briefly fpeak to for the opening of this after tion.

1 VV hat this diligent hcarkning unto Chrift doth contain in it.

2 How it may apgear,that Jeftis Chrift is earneft and importunate with hnners, diligently co hearken unto him*

I Why he is fo.

SECT.!.

Que ft. I. What this diligent hearkning unto Chrift Whasjisdi- doth comprehend in it,

nfi« do* " So1 - There arc five things which that word hearing comprehend, or hcarkning doth denote in fcripture, Five things 1 Sometimes Auribsa percipere. A taking into our

denoted m it. ears, founds* words, meflages> VCipOVtS, fpofyn unto us. To &kc into ji Ave they not at heard} yea verily, their found vent into

all the world, Rom. 1 o. 18. To andcrftwd * Sometimes, Inte&tgere* to hear is the fame with to understand. I will bring upon thee a T^ation who[e Language, thon fyoyeft not, nor underftandeft^ it is in the Hebrew nor hear eft. To bclcere. . 3 Sometimes Credere, to hear is the fame with to be-leeve-, David faid to Saul, wherefore hear eft thou the words of men, faying, Itavidfeeketh thy hearty 1 Saw. 24. 9> wherefore bclceveft rhou, and doft give credit to their words, / have told you already, and yee'did not bear, mat is 5 notbclccvc. Joh.p.zj. To approve. 4 Sometimes Approbare, to hear is fomctimes to re-

gard and approve, Hee thuftoppeth his ears from hearing vf blond, Efa.33.15. from approving oi bloud,innocent-Jy [I ed. 7 hey hearkned not to Mofes (i. c.) they regard-cd him not, Exod.tf.9, Hearken not to Hez>ekjah,YLh^ 6. 16. (i.e.) regard not what he faith unto you.

5 Some-

.Chap. ic Hearken diligently unto me, typ

5 Sometimes Ob e dire, to obey,to follow what is (aid, To obey. Oh that my feoplehadheark»ed unto me, Pfal. 81.13.(i.e.) Oh that they had obeyed my voice. Becattfeihon haft hearkened to the voice of thy wife^f aid God to Adam*) Gen, 3.17. (i.e. thou haft obeyed, tollowed her coun-fel. Wee will hearken unto thee y faid they to Jo(hna^ Jofb. 1.17. (i.e.) wee will follow thee, obferve thee, obey theei thefe are the chief acceptations of that word heark-ning in Scripture,and in this place,there are four things intended in it, FoHr fc .

1 Careful regard and notice* efpeciaiiy in*

z Serious confideration. tended in it,

3 Cordial approbation* in this place.

4 Obediential confent and acceptation.

1 Hee diligently hearkens unto Chrift,who doth care*

fally and regardfttily obferve Chrift in his gracious of err, « r " *„*,[£ takes notice of them, and makes particular applicati- ticc. " fl °~ on of them to himfelf.lt is ofte thing to hear, and another thing to hearken, and it is one thing to hearken, and another thing diligently to hearken* whenChriftfpeaks and offers > and finners hear as if they heard not, this careleffe hearing is not hearkning; And although they do caref ully attend to what is fpoken by Chrift, yet if they do not wifely apply~the fame, as fpoken unto them, this is not to hearken unto him ? No man hearkens unto Chrift, who hears foolifhly, who makes nothing of Chrift, and of his offers, who looks on them as impertinent, what are thefe to fnee ? who minds them not, or minds them not with a refpeft unto himfclf. Diligent hearkning unto Chrift takes in (atleaft) a regard of the heart unto what Chrifts fpcaks, and a notice, a taking notice of that good reported,and offered by Chrifl: unto our felves, c .

2 Hee diligently hearkens unto Chrift, who ferioufly Sel ;°« 5 *™&' confidcrsofail the gracious ofers of Chrift, his thoughts ac " l,on ' are taken up with them, and dwell on them, This is no

other but the place of (jed, faid Jacob, fo this is no other but the voice of Chrift, and thefe are none other but

the

the offers of Chrid. It is Jefus Chrid of himfelf, who makes thefe offers ofhimfelf unto mee, and of all Caving good; and who calls upon mee, to come unto him, andtmdotihim, to partake of mercy, and rightcouf-neffe, and pcace,and bleiledneiic. I am a Sinner, and therefore do need a Saviour ; I am guilty, and therefore do need mercy ; lam ungodly, and therefore do need righteoufneile; I am an enemy, and therefore do need reconciliation; I am miferable, and therefore do need Blelledncfs; and all thefe doth Jefus Chrid offer to mee, and as gracioufly, as freely, as lovingly ,as my heart can defire .• If I do accept of them ,will it not bee my life ? if I r efufe them,wiil it not bee rny death? what loffe can it bee to enjoy Chriit and happinelfe? and what gain can it bee to Height my Chrid, my foul, my falva-V don? Here is now a price put into my hands? an Ark

againd a deluge, a plank after aihipwrack, a mod happy opportunity? for my everlading happineile:what foolilhnciTe were it to Height fuch a feafon ? what un-kindnefle were it to fcorn fuch kindnefs ?what a fin were it to rcfufe fuch a Saviour ? what a jud damnation were it to refufc fuch a falvation. Cordial appro- 3 Hec diligently hearkens unto Chrift, wlujMdgeth bu*>n. highly , of the ofers of Chrift, who approves of them ,

as mod excellent , as mod gracious,as mod eligible and dcfirable,

OhblefTedChriftl Thou, thou alone art the foundation of my hope, and thou alone, art the fountain of my life, Thou art worthy to bee accented, and all thy offers are worthy to bee accepted. It is life which thou offered:, and is not life to bee edcemed and de-fired? it is eternal life that thou offered (that is life indeed) and this thou offered unto mee: it is good which thou offers, and r.o\hing hut good, and it is ^ tlgwdjurc-ly it is good to accept of that goodf which is altogedxr A r.nner then good,and altogether good for me. A finner then heark-rh f ^ ni Th- ens unto Cluid in his offers,whcn he doth' wtfcriihcD x Scc no rc "f m "r<M" h "»'> they arc not evil, they

arc

— I — ~ ■——~ ■—-■»

Chap. 10 What itis to Hearken unto thrift. 401

are not for evil, they arc no prejudice, they are no lofs. He fees n -> rea-^they bring no flume, they caufc no want, they arc not a |™£" uic mean good, nor an uncertain good, they hinder not a better good, they trouble not any good, and I have no reafon to retufe them. . ',

r 3 See all reafon to accept them.- If hee looks Qn the All reafon to things offered by thrift, if hee looks on the terms and acccpc lhei ii< conditions of Chrift, it hee looks on himfclf as to his loll and needy eftate, or as to a prefent eftate in grace, or as to a future eftate injury > & hee looks to foul, or to body , to outward blemngs, or to fpiritual comforts, hee finds all reafon to hearken unto Chrift, to come to him, and to accept of his offers.

3 Mofireafon to frefer them btfore all other things , No

good like Chrifts, no love like his, no mercy, norigh- J^ t Sof. to teoufneire, no peace, no joy, no happinefle, like his, ( cn be torc "ail Sin is but a hell, all the World is but droffc and orhei ibin^, dung, in comparifon of him^and what hee offers. o:

4 Hee diligently hearkens unto Chrift, who obeys the Obedienti4 voice of Chrift) whofe heart is overcome to yeild unto confcntand Chrift, to follow the counfel of Chrift, to fall in * cce P" tlon ' with Chrift, and to receive him and his gracious offers, Johnio. 27. My (keep hear my voice andthey follow mec y

Cant. $. 13. Thon that dwelleft in the gardens, the companions hearken to thy voice? caufe mee to hear it. Heark-ning unto Chrift doth not Confift onely in hearing, nor onely in apprehending and unefcrftanding, nor onely in pondering and confidering, nor onely in admiring and wondering at, nor onely*in approving, but especially ,and formally,in obeyto^Cind ycilding unto Chrift. God hearkens unto you by granting, and you hearken unto Chrift by ycilding; you hearken unto Thrift, when-yottr hearts do beleeve on Chrift, and you do hearken to the offers of Chrift, when your hearts con-fentto them, and clofewitfnh&ri. *Ifamatch'bee A offered a thoufand times, it is nbf^roperly hearkned unto whileft rtfufed j hearkninguntoit,' lyes in our content to them: whenapoorfmner after all the difcoveries of

Ccc. Chrift,

Chrift,. after all the offers of Chrift, after all the calls of Chrift ,ialls down on his knees, and cries out with tears, J beleeve Lord, help my unbeleef. Truly m vain is fAlvation hoped for from Anyothor^ Behold I come nnto the$ y for thoH ohlj art thefalvatien of IfraeU J will Hand out no more, rtfufe no longer, lyeejkiunto thy call, I am content co bee thine, I chufe thee to bee mine• all my fpringsare in thee, and on thee will I depend for all: And bleiTcd bee God that fuch a poor Sinner as I am, may injoy fuch a Chrift as thou art, and fuch offers as thou makeft upon fuch gracious tetmes: This is indeed to hearken unco

am

Ho*?r appear that Gtirift is fo eatne ft to hearken to hint

By the gradate en of hit -beatings.

H"c opens the n u> vt ui e 10

Hee prcfcL* 5 ihis ^Nation 10 them."

Hec encourage'hthcm (O

SCET+ Ih

Qtiefh 2 Y'TOwhm}* appear, that fefitsChrift U ear* 1_ X/iefc *?id imp or 1 tin Me Wtth Srnmrsthw tb hearken unto him*

SoU It may appear that this k fo*

I By the gradApion ofhn dealings with finners, and all of them tend to this, that Sinners fhouid hearken unto them.

Therearc twenty riling fteps,'.or advances of Chrifls dealing with Sinners* . I . ..

1 See opens end froeUims th* way of hfe amdtrue hsppt-nejfe unto them* Shews them expreily, thatfalvation may bec had for poor finners, and diat in him aloneuc is to bee fouiid. Iamihevay, A*dth<* truth, And the life, faicfa Chfifr> Jeh* 14. 6. Zin4 h eternal JiftjQ<k$<nrGod y a*d\l*m whom hee hath fenr P ]oh. 17-3,

2 Hee presents tbu faivAtton to them, brings it to their very doors^ aixl there offeis ic unco them; unto you is tht vord of this [alvAtio*fent, Ach 1 j. 2*5. And calls upen th;m to come unto, him fr>i< i£. Come, conu^cenu, comt\ a'i J live- fo in thefe^rccj^fes. . I

3 bite tnconrA^eth'them to t**k y Uom the certainty rf all good, and from the gracioufn-lie ot his own termed; tome and buy mthow monj^ and lrv*n the acceptance of

fa*

Ohap. ro Chrift is earneft with tu to hearken to him. 403

their perfons: Him that comes nntofnetlw^iftno Mfe

reje*,Joh.$.37+

4 Hee intreatsthem to hearken unto brm; weebefeechyw Hee intreat*

^C^r/^y?f^^.2Cor.5.2oJc{usChuMtdothasitwcix ^cmto heart-fall upon his knees unco the Sinner, and begs of him to bee reconciled to him.

5 Hee communis and enjoy*" them\ authoritatively 'to Hee command, vbey his voice and calf y to beleeve and regard his offers. r cm t0 ey% This is his comma*dement, &c, I Joh. 3.23.

6 Bee allures them with aii forts ofpromifes^ of mercy )0f Hee allures cafe r of peace y of lite? of eternal life: In the one hand'hee tbem wito pro-holds but all the comforts of the-earth, and in -die other* mtfcs all the gforicS of Heaven. A^thefe will I give thee, if thou wilt hearken unto mec.

7 Heefhewsunto them the gredttiefe and inevitahleneffe Hee foe *« of their danger, ifthey refufe to hearken: If you beleeve *«» *fee-grc a c. not on mee >y*H fbal'l die in your fins: HowfhaU yw efcape if J e s e ° f * hcir yon negleUfogreat folvation} Heb. 3.3. er '

8 Hee exprejly threatens a peremptory dxmnAtitn, if Sin- H e e .Threatens ners will.Hot hearken. Hee ihatbeleeveth not (hall 'bee dam- them if they »*^,Mark. 16.1 6. This damnation is threatned, that fin- done * hearken, ners might hearken unto the offers offalvation.

9 Hee furnijheth Embafadors with all forts ef gifts, t* Hecg« ve s gift? inable them to deal, and treat, and wooe, and wbrk^ o#fennerj to men to treat to hearken. Hee beft ows on them the gifts of knowledge, w,th them, and wifdome, and love,and meckneffe, and patience, and

zeal, and compaffion.

XO Hee is content topajfe by all the dates ofignarance^iiid y Q - . the flatting of their ear* (then) unto his voice- yea, and aUdk dii C s 5 hee makes often retucnes to the doors of Sinners, and ignorance, craves our audience and acceptance : have you yet fully confidered; will you yet'Bee pleafed to hearken, and live?

11 Hee lets 'tWa tight into their mindes, which fbewsm- Hee lets m a '; to them a'perfonaland ah folate need-of Chrift, and of the l ^ hl ro fl) cw falvatioiiwhich Chrift offers nnt'o thefti; they perilh £^ lanecd . of elfeandlikcwife aconvirtionupo.ntheirfpirits, thathee that beleeves ihairbee faved. W

Hee 4ifpro?es all the cun^l

Arguments of S rimers.

Hee eflaies the hearts and wills of Sinners by «nany mcrioas of his Spi/it.

Hee routeth him tip by af-

fliftioa.

Hee breaks up theconfeien-<csof Sinners.

Hee takes the

advantage of this broken rondkion, 10

iend a racffen-j;cr t>( hope.

12 Hee difpr6ves,£on(utcs<>2n$ fliamcs all the cdrnal Arguments */£»»*rj (drawn from their fins, or the world, or other confidences) as moft unworthy to detain them, and moft infufticicnt to keep them from hearkening un>-to him, and that good which hee offers; hee difcovcrs them to bee but lying vanities, deftroying baits, and that himfclf out-bids all.

13 Hee effaies the hearts and and wills of Sinners by many uwr/ttfj,excitations, blockings, and ftrivings ef his Spirit, who argues fo rethorlcally on the behalf of Chrift, that the Sinner fometimes even weeps at the goodnefle and kindncfTc of Chrift (As Saul at Davids) arid is (with Agrifpa) almofl per[waded to hearken to Chrift.

14 Hee roHz,c\h up the dr%wfy, /luggifh, carelejfe Sinner^ by fome outward ftectal affHfltgn y fickncffe, danger, and delivers a fecretmenage in that affliction* This is the wages of thy proud, flcighting 5 and reje&ingofthe Gof-pel.

1 5 Hee breaks up the conferences of Sinners, fo that the terrors of God do tall on them; all is there in burning flames, and rcftleffc horrors. All within them is a Hell, and all without them is a Sea: O the gripings of confidence, the woimdings of fpirit, the bitterncfle of foul, thatfonnc lye under, and all this is but to make them to hearken to [Chrift I As the biting of the

1 6 Fiery Serpent, (£:£*.. As hee wounds the fpirit of Sinners, 10 hcc aits off all their confidence in this diftrelTed condition, lothat no courfc whatfocver,(hall-cafe or quiet, or help. They ftull not bee able to forget their fins, nor tqthruft qff their fearsand complaints.: earthly recreations, company, prayings, reading, hearing, weeping, conference, confeffion, (hall avail nothing; all confidences arc broken down, every way is hedged with thorns, that the Sinner feeing no help in any hit Chrift only, might bee pcrlwaded to hearken unto ClurifT.

17 Hee takes this advantage and opportunity y and in this broken conditio* fends meffengers of nope, and mercy to the

Sinner : Co (faith Chrift to AnamatyAOt* 9* *°> l*») *p

to

uthe houft of Judas, and inquire for one Saul of Tarftu, &c. Go, faith Chrift unto his Minifters, go, andraife, and comfort, and fpcak comfortably to iucha broken Sinner; go from mee, and tell him that I do pitty him, ahdi can help him, bid him come to mee, and I will eafe his burdened foul: tell him, that if hee will yet hearken, and come to m ee, hee (ball finde reft to his foul ♦

18 Hee anfwers all the fears and doubts of Sinners, both He anfvren ali inrefpett of himfeIf, about his fufticiency and willing- the fears and neffe, 1 Joh. 2.1. Rev. 3. 20* and in refpeci ofthemfelves\ deubw o( Sln " Afluring them that neither multitude or former fins, nor nci8> abundance of prefent wants; nor utter felf-unworthineffe

(hall hinder mercy, and falvation: If yet they will hearken and come unto mee.

19 Hee profounds inftances and examples\howfinnershave Wc ptop° u nd 5 fped, fared, found by comming inuntohtm % by hearkening ^StJ^ unto him: The Jay lor, Mary LMagdalen. And all this f pe d by heark-toperfwade Sinners to hearken unto him, 1 Tim.*, 16 . ningtofaim. Howbeitfor thiscaufe I obtained mercy, that in mee fir ft JefusChrifl might (hew forth all long-fu foring for a pattern to them which (heuld beleeve on him to everlafting

20. If none of thefewili prevail with Sinners to H £ ee 7^ r hearken, then doth Chrifl: either take his utter farewel of farcweUf^" them, with fighs and tears (hee wept over Jerulalem, and rkemwith faid, O \ if thou hadtt known, &c.) or elfe hee doth by an fighs and omnipotent worlzjof his fpirit^ give them eyes te fee, and ears tcars » 0r elf«. and hearts to hearken and obey. hearandtbe' 0

2 By the qualities of hU voice, or callingupon Sinners, BytoVijtiah/" there are feven ingredients in that voice of his. f tics of his

1 It is a plain voice, eafy to bee underftoodr, Hee that * oic «-beleeves (ha/l beef*vedj It is a plain

2 It* an high voice. Jefus flood am\ cried,faying, If Z'bU vole* any man thirlt, let him come to mee ana drinks, Joh. 7. 3 7.

As about Lazarus, hee cried with a loud, voice, &c m Joh. if.

3 It is long and patient: Sometimes hee is calling on It; . s J r °^ an -Sinnersaslong as they live, aR the day long, Rom, 10. pai

Ccc 3 ^ It

It ii thick. 4 h us thi^-in fcafon, OMt of feafon^ tn private, in pnb-

UcKz to fom», every day in the week, to others, feveral hours of the fame "day, &c. It is quick. 5 It is qukV\ His voice comes to the ear, and thence

to the mindc, and thence co the confeience. As his fpecch made the hearts of his Difciplesto burn> fo doth his call fometimes make the • hearts of Sinners to tremble. Icisexpoftula- 6 It is cxpoftnlating, arguing, reafonirtgj why do ye tin S not belcive 1 why will you not-com: ? why will yee not

live? and why will yee die f and how long will it bee e» you will hearken and return ? It if very pref- y it is very frcjfag , will not let Sinners alone, will fifl B not give them over; but after their many inconfiderati-

ons, and filence, and delay, and denials, and reproaches, and injurious delaiesi yet ftill hee calls, and follows, and urges them, yet hearken unto him.

SECT. Iti\

Why drift is Queft. $ \/\7^/ Ie f m Chri P * S f* Wvfi *»*> fo importunate y \ importunate with S inner $ to hearken

unto him t

Sol. There arc reafons for this; i In.refpeft of Sinners.

2 Inrefpc&ofChrift.

Iiftcfpeftof ! I n re/hett of Sinners'.

Sinners. Jr J

Bec*fc>«*f i Chrift is very earneft with Sinncr5xo hearken unto

their tfAlncff, ^ him, inhisgracioilS offers, hecaufe of their dnlneffc and

andfWuefs. flwnefe, A&. l8. 27. Their ears are dull if bearing

Luk. 24. 25. 0 flow of heart to'. beUeve ! What VMhu

faid to lob chap. 3J. 14. Qod fptaketh o«c*>jeatwice,yct

■ wanperceiv.eth it n*t : In like manner it mi^ht beea&rm.-

cdot Thrifts voice, concerning thefalvation ofcSinnci*;

Chrift fpeaks once, yea twice, yea an hundred rimes,

yet dull Sinners perceive it not: There \s la* upon ime,

and precept upo*p\ ecept % and efter upon ofler, &: call upon

call*

call, yet the Sinner perceiveth it not: Hee doth hear, but hee doth not underftand;hc hears the voice of a man, but hee doth sot difcern the voice of a Saviour ; hee doth hear fuch words fpoken by us, but hee doth not apprehend thofe offers madeby Chrift; As Samuet> when that veicecalled him, bee took.it to he the 'Voice of Ely, Hee did not (for a while) difcern it to bee the voice ot God: So Sinners under all the meflages and reports, and offers of grace and mercy in the Gofpel. They look on them as the words of men, and not as the voice and call of Chrift. They are dull, afid therefore Chrift is the more earneft in dealing with them : dull Schollars mufi bee clofely followed.

^ Chrift is earneft, becanfe Sinners are careleffe, very Becwfether carelefte in minding their fouls good: a fpirit of ilumber arc careld* is on them, they are drowfy, and flecpy, hcedlefle, and mindtefle? extreamly inconfiderate and careleile about the things of Chrift, and their own falvation: when men are faft afleep, you miift call and knock the louder; careleffe to obey Chrifts counfel, careleffc to minde Chrifts counfel, careleffe to hear his counfel, and careleffe in the hearing of Chrifts counfel j fo careleffe, that ifChriftdidnotftand and knock at their doors, if hee were not earneft and importunate with them (to hearken>to confider, to regard, to obey his voice) they would fleep the fleep of death, they would certainly die and periffa in their carelefle negled of him, and of their own falvation, and therefore Chrift is very earneft that hee might awaken Sinners, .and aroufc them out of their fpiritualfecurky, and lethargy, SCc

. 5 Chrift is very earnrft with Sinners to hearken unto Btcaufe they him? becjtufe Stnxers are very Uhteachable^ and vet}, un- a 'cvery un-trarable. They arefofoolifh, that they would let flig ^^uc"^ all gracious opportunities,and all gracious offers; they would negle& their own happinefie, and for lying vanities forfake their own mercies. As it is with toolifh patients, if youfhoukllet them alone, diey would die under their difeafes, rather tjaan take phyfick to recover

vet and preferye • chernfelves; and therefore \vce are iorccd by many importunities to petfwade* them. Thus is it witn Sinners, they are of fuch weak judgements, and luch unteachable and teolifh hearts to accept of mercy, a^d deliverance, and falvation, and are fo plodding on vain things, that if Iefus (Thrift did not often call on them, and earneftly urge them: they would neither counter their mifery, nor their happinciTe,&c. B f 4 Chrift is earneft with Sinners to hearken unto him,

arewjS- hecMife Sinntit are very backyard to hearken unf loim^ and wardtohcark- to accent of'his gracioiu offers i Lot wasnotmore back-en ro Oirift. ward,** comt out of Sodomc&rd to flee unto the Mountains for fat cey, than Sinners are to come away from tficir fins, ancVto flee unto Ghrift for falvation: Their hearts areXoaptto beefatisfied with the world* and there 1 is fuch a natural love ol fin: And there are -fo many prejudices againft the waies of : Chrift, and there arc fuch hard opinion* of Ghrifts termes,-and fuch high thoughts oi themfelvcs, and there are Co many fearsofloiingby this heavenly bargain; and there Is fuch a contrariety in the proud hearts ot Sinners agairift the grace of God, and the way of falvation by taith alone; Hftiecit is that rhey are fo backward to hearken, and hence it is that Chrift is fo earneft with them for to hearken unto

5"chriftisveiycarneft,&:c* Becaufe Sinners are very Bccaufc tbey frverfe, and tbfrrd, and defrerate, Zach. ?' Theyref*fed arc very p:r- to hearken^ and }nlCd away tht.(honlder , and sloped their verfeand def- ear that they (hottld not kear y A&.7. 51. yteftiffrnecked and prate, ftncircumcijed in heart and ear, fee doalwatet refift the holy

Ghoft. It isalmoft incredible what mighty ayerfciicffe, what intolerable refiftancc there is in the hearts of Sinners to obey and fubmit to \§k voice of Chrift I As if Chrift only were their greateff diemy, and the preaching of the Gofpel were 1 their utter ruine, and the things" wnich Chrift offers co them! their 'very- bane,, and the hearkening to Chrift wcri thefr 1 only deftruftion: No man ever ufed more Aft, oiexfrcffcd more ftrengthto

bee

Chrift.

' ■ ■—I——^^— ■. ■ m

Chap. 10 U hy Chrift is/o Importunate* 409

bee rid of his mortal enemy, than wretched Sinners do to keep oft Chrift.. and to free themfelves from fubje&i-. oh unto Chrift; therefore they are faid to refift, to fight againft God, to break the bands, and caft the cords away from them. Now if Sinners bee fo extreamely abfurd and pcrverfe, either Chrift rauft utterly reject them and leave them to their own hearts lufts, or he muft (at leaftj bee very earned to perfwade, to recover, to fubdue them untohimfelf.

2 tttresjeft of Chrift kimfelf. rnrtfpeftaf

Chrift.

\ 1 Cluift is thus earneft with Sinners to hearken unto 2^ fc ***** him, hectufe hee is * Chrift. How earneft is the Parent with the untoward child; fpeaks, intrcats, weeps, argues, &c. becaufe hee is a Parent; were hee not a Chrift, hee would never thus mindethem, nor importune them, but becaufe hee is a Chrift, therefore hee is full of companion, and full of defires: hee regards them, who do not regard him; hee pitties them, who pittie not them-felves; hee would help them, who need help, but as yet fee not their need of his help. Companions are alwaies earneft-

i a Chrift is thus earneft with Sinners to hearken unto him, becaufe hee knows the conditio* of our fouls : Hee J; c e ™ c knows Sinners better than they know themfelves. There dSo/ouT are five things which Chrift doth know concerning us and fouls.

OUr fouls. Five things

i lie worth sf'our fouls: The Sinner knows not the ? hrift doth worthofhis foul, and therefore hee defpifeth his own -™" s % n n c f n " foul, and will not hearken to Chrift, but Chrift knows our foul?. the worth of a foul, and therefore hee flied his precious The worth of blood for fouls, and therefore hee is earneft with Sinners our fouls. to hearken unto him. Sirs ! your fouls are thealLand fhould bee unto you more than all the world. And'the things which concern your fouls are of all things the moftexcellent, and the mod neceflary, and of molt con-fequence; and therefore Chrift is io earneft with you

Ddd to

to hearken unto him, becauie hearkening unto him doth' much c jncern your fouls. ST 1 **ow * Thel$ft cQHdittcuofonrfouls. Hee knows that eve-fcttb DC ° Ur ryfinner hath a loft foulj a foul in a loll condition. This my fon was loft, Lukj ij: 14. OJfrad thou haft deft rayed thy felf, Hof 13* 9. And truely there h no condition fo miferable,as the loft condition of a foul. There are two fad (ights>oncis to fee a foul fallen from God,and lying in fin, another is to fee a foul excluded by God, and Jying in hell. Now Jcfus Chrift knows that every • one of our fouls is in a loll condition - And that no mans foul can ever come out of that loft condition, but by hearkning unto him, upon beleevuig in Chrift,then and then oncly 7 is a loft foul recovered, then onely is it tran-flatcdlromdeadi to life. Therefore Chrift is foearndt With us to hearken unto him. The future 3 ^be future wrath^andmiftrywhich rviS certainly be -

wrath and mi- falldifobedient\ouls fornothearhmngunto him y we wiil fcryupondifo- not belecve it,but Chrift knows it, -^#.3. 22. A pre-bedica: fouls, phet jhattthe Lordraife uf unto yeujtkc untome (faid li^c* ics) him floatty oh hear in all things whatfoever he frail, ay untoyou^vcif.2^ Amdit (hail cometofafsjhat every ftel which wtll not hear that Prophet, fhallbeedtftryed, Joh. 8. 24. if you be/eeve not that I am hte, yeefh-ll dye in jour fi*K O what is it to dye in our Cv is, fa all :he guilt of them, and with all the wrath ot God lyin^ upon us for them.

No marvel if Jcfus Chrift bee fo earncft with lis to

hearken unto him*ior it wot hearken unco him our fowls

ftiall live, and if wee bear ken not unto Jiim,oiir fouls

fhall dye-

Th r*al haP- ^ Therealhappinejfeofour fouls ,whertin it doth lye, >viz

pin!fie of our In the en joyment of himfelf* and in no other diing', Job.

foyl«, wherein 17.9. This u eternal life t$ Jyw theeyand htm whom thou

* lyes. haft fex^Jefus Cbrtft, Job. 3.16. Hee that beieevesfhall

baie everlafiing life^ Chuiit h> our lite, and none but

•Chrift: Chrift is our oYcrla/linff litc> and none bur

Cteift: it wee enjoy binv wee enjoy lilc cvcrlafiin^ibat

1 enjoy-

enjoyment of him there cannot bee, unlefte wee hearken

umo him. - _. . tf ,

% ?h e difficult, ./ g*iniu, and viuuiugcf f.ul, J^ff* jefus Chrut knew how hard a work it was to gain fou^

!>eacc for fouls > to make peace with God for imful buls , and Jefus Chrift dotn know how great a work it is to gain a iinful foul, to bring it in unto himfelf; he had tryal of it when hee lived on earth; hee knows all the fhuf flings and deceits of fouls, and all the ftrong holds in the fouls ofmen> and all the weapons of our unbe-leef, how dif-aff'e&ed unto himfclf, and his way, and condition of falvacion, our minds, and judgements, and hearts, and wills are.

And befldcs ail this, hee knows what power Satan hath . with our jottlsyia blinding, deluding, withdrawing, and ^nhiST* hardning, and hindering of our fouls, and thcreiorehe with one fouls, is veryearneft with our fouls to confider, to regard, to hearken unto him, and his gracious offers.

Thus you fee what it is to hearken unto Chrift, and that Jefus Chrift is veryearneft with Sinners to hearken unto him, and why hee is fo earneft.

I now proceed to the ufeful Application of all this unto our felves.

SECT.IV

• Vfe 1 MS Jefus Chrift very earneft and importunate I with Sinners to hearken unto him in his gracious offers {Hearken diligently unto me; or in hcarkjiing, .' hearken unto me.)

f How ntifcrakleandwretehed) anddefperate is the con- How mifcraWc dition of th§ft (inters, who after all the offers of Chrift, j sl hecondici-and the renewing of thofe offers, and his earneftnelle and on of rhefe importurfity in prefling of thefe offers upon them, do. who refute to ftiU (leigkt+ndjtillrefufe to hearken unto htm. Na*man ^^ * nta hcarkncdtothevoiceofhis>fervantstogo and wa(h in Jordan-, Ammbn hearkhed to the voice of Jenadab; and 4d*m to t\\G yoke of Eve; zn&Ahabio the voice of h-

Dddi z.abel

x>abel, and Jttdas to the voice of the Devil: Thus do many dinners, they do hearken to the voice of the :r/w world, which is but their fervant, and they hearken tothe voice of evil counfcll, and of their own evil hearts^ nay, of Satan himfelf; But they will not hearken to the voice of Chrfft, when he offers to them no lcffe than mercy and fajvation.

There are three 'things unco which I would briefly {peak concerning this. . ;

1 That many finhers unto whom the Gofpel.is prea-ched,do not hearken unto Chrifi.

2 Whence it arifeth that they do not hearken.

3 The fadneffe of their prefent and future condition.

There are ma* j Thditytny farters do net hearken unto the veive ofchrifi ny forcers who in hi* gracioHs ofiers, Pklm 58.4. Theyarel*kethe deaf thrift to Adder then f6petb bit ear, vcrfe5. which will not betrke* his gracious of- to the voice of the Charmer, charming never fo wifely iMzu fers» 11 . t6. Wberennto(hall / liken this Generations it is like

*nto children fitting »n the market, And calling unto theirfrl-/<>»/, veife 17. And faying, wee have fifed nmo you , and ye e have n§t danced, wee have menrned unto yon, and yee have not lamented. Jcr. <5. io. To whom (hall I fpeak^, and gipe warning that they may hear } Behold-, their ear is uncircumctfcd) and they cannot hearken , beheld, the word of the Lord ts ur.to them a reproach, they have no delight in ft, Rom, IO. 1 6. But they hAVenot allowed the Gojpel,far Efayas(aith>£*r^,*>fo heth belceved eur report}

I told you upon the opening ofthefe wowfe, that the

word hearken might bee taken in a fivefold fenfe,

1 To hear, 2 To underftand. 3 To give Credit.

4 To approve and regard. 5 To obey and ftib-

mit-

Now 1 (hall clear it unto you, that many perfons do

yj. . nor in any of thef: acceptionj hearken iintoChrifh

kmlch™ x ManydonotfomHchascwe and hear the Goff el of

wmcajMl hear thrift, Surely thqf ajc .Wc, from hcarkning to the

voice

-■'iii- " " - r 1 —»

voice of Chrift, who will not come to hear the voice of Chrift j I will 110c fpeak how k is 3 or may bce> in o» ther places, but 1 have very good ground (without a« ny breach of charity) to affirm it ,. that feme in this place where-weedwell,have very rarely, .if at all (with-in thefe five years)' come unto this place, fo much as Co hear the Miniftry oi the Gofpel here2 O how I could weep' over their fad condition of Papifme ? or Atheifme, or Ignorance and blindncffe, or wAUtiflnefs and ftub-bornueffc • - < \

2 Though many do come and hea,^ jet they do mt if they keif,

ftttderftandthe Oratles of Gefc, nor voiceiof Chrift, nor yectheydanog

the rich mercy of God in the offers of Chrift unto them. UI ^ :r ft^ d *

Vnderftandeft thou what thou readefl } faid Philip CO the

E/tnttch y Aft* 8. fo may I fay fjnici many of you,who

come to hear, underftand you what you hear ? Jefus

Chrift is preached unto you , do yoti underftand, who

or what this Chrift is? Hee offers his righteoufnefle ?

his peace, hisfalvationtoyou, But do you undcrftand

wtotthat Rigliteoul?nc{reis ; ; wliaf that peace is ? what

that falvatiofi k > Hee calls you to come unto him,

but do yoir underftalxi what that comming is ? hee o£- -*

fers himfelfand all faving good to your fouls, but to'

this day. do many ofyouunderftand what the offer of

Chrift to a Tinner is } or what faving good is ? Or the

richest Gods' gracd and love unto you in any of thefe

3 To'hearken is to give credit unto what is fr>oken # orrfiey give and vet how manj arc there who give no credit fit all to the m credit to the voice^ to the Gofpel of Chrift-, There isialvation in none roiceofc&rift other but 'Chrift, h this believed for a truth ? hee that beleevesftall' bee laved , and hee that belceves not fhall

bee damnetf, Is this voice of Chrift beleeved ? If any man bcein Chrift, hee h a new creature; Hee that loves not the Lord Jefus Chrift, let him bee jAnathema-mtranatha^ . iCer. 16. iz\ without holinefs no man (hall fee the Lord, are thefe credited as the truths of Chrift } hee that htarethyou,hearethmee> and hee that defpifeth you» dtfpifetn mee,'isthis belceVbd > except you tepent?

yec

414 Mwj Sinners do n$t Hearken unto £/,r»/t,C,hap. iO

»» ~ ~~ — ~~~~ — —————— ■

ye fhall periih, I«t 13.3. And except a man be born a-gain hee cannot enter into the Kiugdome c t God?/',] -3. And except your righteoufneffe exceed the lightcouf-neffe of the Scribes and Pharifeesyee (hall in no cafe enter iqto the kingdome of heaven. Mat. 5.10. do men indeed give credit to thefe Gofpel Truths? OrtKcydonot 4 To hearkcn 5 is to regard and approve : The Lord ragard it. b ee m erciful to us,who are they, where are they, who regard, who reverence, who prize and approve the Gofpel of Chrift, what arc your thoughts ofChriibor of his offers ? iflying,if raging,if railing,if plotting and combining how to thruft away the Gofpel, if defpitcful ufing, if complayning of fo much preaching about Chrift, there is no beauty in Chrift, in mercy, in grace, if thefe bee regarding and approving, ana hearkning, many of as do then hearken: but it thefe bee inconnftent with an Hearkning unto Chrift, then many of us are yetfarrcc-nough from hearkning unto him. Or they do not 5 Tohrarken, is to obey: Hee hearkens unto Chrift obey it. wno 0 bcycs the voice of Chrift, who takes and follows

hiscouniell, when Chrift fayes come, hee comes, do this,he doeth it; we have left all, and followedtheejaid Peter; faith Chrift, if vou will have life come ^ to me: If you will have your fans pardoned come to mejif you will nave your hearts changed come to mc, if you will have your fouls faved come to mee: Bcleeve on mee, receive mee, truftonmee, and who is hee, or where is hee a-mongtt fo many of you, after fo long, and after fo earned calls of Chrift, that comes in yet unto Chrift, who cryes out for Chrift, who yeilds up his whole heart unto Jcfus Chrift? Why Tinners 2 But fL'condl V, let US conflder whence it is thatfaners

dm nor heark- hearken not unto Chnft; whomakesfuch gracious oflLrS,

«n unto Chrift. and withfuch carneftnefle unto them? Doth Jcfus Chrift offer unto them any thing that is htrtful (* them } I befeech you what hurt can the love of God,thc mercy of God, the Redemption by Chrift do you ? doth Jefus Chrift offer unto you myi\k\\\&th*ttsma*Mdm-warthj of jour acceptance ! O how excellent muft excellency

lcncybee* how glorious is that which is glory? who is that who is the chtefeft of ten thoufand ? what is that which is more precious than Gold, and Rubies, and all the things that can bee defired; H* c Junt Ornament a mea, faid Cornelia of her (bus: doth JefusChrift offer unto Sinners any thing that is ufelejfe to them t what is (o ne-ceftary for a Sinner as a Saviour ? for a guilty Sinner, as pardoning mercy ? for a corrupted Sinner, as renewing grace? for loft Sinners, as falvation j> dothjefus Chrift offer thefe excellent) and thefe neccflary things npon »«-juft,unreafoxable, and hard termes }• Wee lay nothing is freer than gift, and the termes are never harfh,which tree grace doth make ; all may bee had freely from Chrift? What then are the reafons that Sinners hearken not unto Chrift. in fuch gracious ft rs ? 1 will tell you why they do not hearken to him m his offers,

I There are fome things within them that hinder them Tfceie are (6tm from hearkening unto Chrift in his graciom offers: As . rtings within

1 The fnfoefs of their hearts. They think they have £^£5*$ enough ot their own to fave them, without looking after T j,e fuiriefs of Chrift, and the things which Chrift doth offer; this was their hearts, one reafon why the Phartfies did not hearken to Chrift,

2 The ignorance o f their hearts,. Thev do not indeed J* 1 * J g n £ r *A« apprehend the worth and excellencies of Chriffc offer, * th€ir h€artSl Jfthou kwweft the gift of God,

3 The hardnejfe of their he&rts. ThehoufeofJfraelwill The rhrdnefe not hearken H>:to thee, for they will not hearken unto mee^ for tf their htar;s, Ail the houfe of Ifrael are impudent, and h^d-heartedi

Exek. 3.7. Nothing works upon*an hard heart, it yeelds not, %Att. 18. 26. Go unte this people, andfay^hkar-ing, jee (hall hear, and not underhand, and feeing, ye (hall fee, and not perceive^vaf, lj. For the heart of this people is waxed grofs, and their ears are dull of hearings andtheir eyes have they clefed^ left they (houldfee tvith their eyes % andhear with their ears, and underftand with their hearts , and (hould bee converted,,

4 The pride and floutnefs of their hearts* hearkjen unto Thepride an* mee yecftom*hearted,that are far from Righteottfxtft, Iia 3 ftownel.s of*

46*12, They were the proud men that-faid unto Jere- heirhwnif

mi ah j

TV pcrv«rf* ncflc of their hearts. The love of worldly and finfal lulb. There are fori* things without them that hinder. Outward prof-p«ity.

Counfets of

men.

•

Stun* fug^cf-

God in >tdge^ mem givct ih m up t'J

then own heaitt ufti.

The wohil andm'fcrablc coodic'on U" inch.

miab, Thoufpeakeft f*lfch->3 ir * ^.1. And as for the word which thou haft fpokjtn unto us t* the name of the Lord, wee will not hearken unto thee, Jer, 44.1 6,

5 The Abfurdperverfnt'Jfe of then hearts, They Will not, becaufe they mil not, ye will net come tome.

6 The Love of fin/viand worldly lufrs f Shall / leave my (weetneffe , faid the Fig-Tree, my fatneffe, faid the O-live?

2 There are fome things without them, that hinder them, either in a formal way, or in a judiciall way.

1 Outward projperity, I fpakj unto thee in thy prosperity, but thou faidft I will not hear, Jer. 21. lI.7/>/tf hath been thy manner from thyyouthy that thou obey eft not my voice, fee Prov, 1.5*. The turning away of the ftmple ft) all ft ay them, and the prosperity of feels fhaS deftroy them, feeDeut.32 15. Manages would not hear in his prof-periry.

2 CounfelU of men, their evil and wicked fuggeftions againft hearkning unto Chrift: many of them faid, hee hatha Devil and is mad, nhy hear yee him, Joh. 10.20. Demetrius the CIver-fmith, calls his companions toge-ther» by this Occupation wee have our wealth: And this Vaulperfwades and turns away much people y frying they be no Cods which are made with hands, and now they are in a tumult, and Paul muft bee heard no more, Aft. 1 9. 25,26,17. v

3 Satans fuggeftions , blinding, exciting, hardningi and with-drawing from Chrift.

4 G$A in judgement gives the contemners and flcight-ers of the Gofpcl **to their own hearts lufts,znd will not therefore give tnem an heart to hearken, &c. Aft. i©\ »6,17.

Thus you fee that many finners do not hearken to Chrift, and why they do not hearken unto him in his gracious oftcrs: Now in the Lift place? behold their woful and miferable condition.

I 1 hey are wicked men, and the bafeft of wicked men,

who

who will hearken to the Devil, .but not to- Chrift: They They arc do not belong to God, Every man that hath heard, and wicked men. \ learned of'the Father commeth unto me, Joh. 6. 45. Hee that knoweth God heareth us, hetthat if not of God heareth not us, 1 Joh.4.6.

z They are ( at the beft) but Hypocritical Profejfors. T^* 1 * 1 *' To call Chrift, Lord, Lord, and yet not to hearken unto ^^ » him, is but to mock him, yee are none of the fcrvants beft» of Chrifl, for his fervants yee are whom yee o-bey.

3 They are Mnaturnl,wi\iul\y reiuRng their own mer: They are m-

Cies. natural.

4 The time will come that they fhaU cry to Chrift, and ^Lmfand Chrtft will not hearken unto them, ProV. t. 24. Becaufe I he will not have cabled and yee refufed^ I have ft retched out my hand, heatken to and no man tegarded : verf.ad. / mil laughalfo at your than-calami ty, / will mockwhen your fear commeth , verfe a ^ .

whe n your fear commeth as defolation, and jour deft ruction commeth as a whirlwind, when diftrefs 1 and anguijk commeth Hpon you, verfe 28. Then {hall they call upon mee^ but I will not anfwer,they (hall fee\mee early, but they (halt not find e mee, verfe 29. for that they hated knowledge, and would not chufe the fear of the Lord.

5 They jhall certainly loofe falvation\ and bee deftroy* They {Kail ed from the prefence of the Lord, muchmorcfbaUnotwe certainly loofc efcape,ifwee turn away from him that fpea^s fromlteavept, Ration. Heb. 12.25. what the Prophet fpakc to, Amaz.iah/1

know that God hath determined to deftroy thee, becatofe thou haft done this and haft not hearkhed to my ceunfell, ,„.,>, \ J iChron.2j. \6. That may certainly beoaftirmedofall '» \ who will not hearken to the voice of • Chrift? that ; obey *t p < »t notthcGofpel, They fba&bee deftrofed from the prefeute of the Lord. 2 TheC 1.8,9. punifhed with everlaftifig deftru&ion, Sec. Men may withftand the commanding voice of Chrift, but they {hall never be able to refill the t jftdgtng voice of Cbnft*

< ■■

Eec SECT,

Advife and in-ftruftion.

To fuch as are troubled in fpirir,to heaik-en unto Chrifh and follow hiscounfel.

SECT.V.

Vfei\S Jcfus Chrift very earneft and importunate with finners diligently to hearken unto him in his gracious offers ? Let the next ufe then bee a ufe of Advice and inftruttion : hee that b*th an ear, let him hear what the fpirit faith unto the Churches, and hecthat hath an ear, let him hear what the fpirit faith unto the Chur-ches^even times it is thus expreftin Rev. 2.and 3«Thus would I fay unto all of us here this day: He that hath an ear let him hear what Chrift faith unto his foul, and hee that hath an ear, let him hear what offers Chrift makes unto his foul, fo hear that you may hearken, and fo hearken that you may regard,and follow the counfell of Chrift> to come in to him, and clofe with him, and all the faving good which hee gracioufly offers unto you.

0 beloved 1 All that you hear of Chrift, and all the good which you hear reprefented by Chrift , is nothing unleffe you hearken unto Chrift : that good will never bee your good, and that Chrift will never bee your Chrift, and that mercy and falvation will never bee yours unlcfs you hearken unto Chrift, &X.'

Now there are two forts of perfons unto whom I would prefent this advice. I To fuch as are in a troubled condition of fpirit,afraid to hearken to Chrift. 2 To fuch as have been in a hardned condition of Spirit for many years, refuting to hearken unto Chrift,

1 Let fuch as are in a troubled condition of fpirit (lying unHer the fpirit of bondage, walking with a wounded fpirit, filled with heavineffe, and fears, and wants) let tnefc bee advifed, diligently to hearken unto Chrifi, to folio-* his counfell) come to him, ycild unto him, and truft on him, for mercy, for peace, for righteoufnefle, for ho-lincfte, for all: Do not hearken to Sarns fuggeftions, but hearken unto Chrift. Do not hcark 1 to your own. imbclecving hearts, unto your own fenfe and feeling,

unto

;.,

unto your own reafonings and fears, but unco Chrift : certainly Chrift can direft you better than you can your felves. There cannot poflibly bee any danger unto you,any lou^,prejudice,inconvenience t@ you, by heark-ning unto Chrift. Let me affure you of two things.

1 You can never bee delivered from that troubled conditio They can nc-on of conference but by comming to Chrift. There is no v " fr * 8 d '£*** water to quench that fire, but the bloud of Chrift, nor ^ndhbmUuc any balm to clofe up your wounds,but Jefus Chrift: ^ commingle you will ftill bee upon a tempeftuous fea,untill you land Cbrifc. at Chrift, and upon the rack, till you come to Chrift, to take you off : Go whether you will, and do what you pleafe, and try all the courfes", which your diftreiled hearts may fuggeft unto you, you {hall never attain to that grace,nor to that mercy, nor to that peace which your fouls defire, until you come to Chrift.

All your hopes* and all the difpenfations of fpirituall good, are trealured up onely in Chrift: And therefore go to hirn, hearken unto him, the key of all your mercies is in his hand, no creature can give them unto you, nor will God himfelf deliver them unto you, until you come to Chrift.

2 TouwiH certainly bee delivered, yonwi&finde eoodjou Y ? u , . c 5 r f.-mu finde reft for your fouls , tfyou -will hearken and come to ycrc 1 ifyou Chrift: As Chrift hath all, which refpefts yourtrou- hearken to bled fouls, fo you ftiall injoy all by comming unto Chrift. -him: What nee offers unto pu ^ hee will onely perform unto you, upon comming in unto him. You would have Chrift to bee yours, and this would quiet all: Why hearken and come to Chrift,and Chrift will bee yours, Hmthat comes unto mee, 1 willinnowifsre-K#, Joh. 6. 3 7. you would have mercy to bee yours, and this would compofe all ? why ? come to Chrift, and mercy will bee yours, in his bloud is the remiftion of your fins to bee found, Epb. x, 7. Paul, came into Chrift, and he obtained Mercy y Mary Magdalenjczmz in to Chrift,and hee faid unto her, Thy fins are forgiven,

Eee a Luk.

Luk. 7.48, You would have peace and reft in your consciences and then all would bee well? why then,come to Chrift tor hee" is our peace ', Eph. 2. 14. And being jnftt-fiedby faith, me have peace with God, Rom. J. I. you would have righteoufneffe and holinetfe, and then your hearts would bee fetled; why then come to Chrift, who of God u made Hnte H6 w if dome, righteoufnefs^ fantlification, and redemption , 1 Cor. I. £0.

O thou troubled foul! thy bonds had long fince been broken afunder, thy warfare had long fince been accompli(hed, the years of thy adveriity, and the days of thy fears and tears, had long fince expired, hadft thou harkned unto Chrifts counlel, and not unto Satan> and thine own heart. The way of thy help is clear and certain, and neer unto thee, Chrift hath exprefled it (andfeeeis truihizteli) hearken nnto me, and eat ye that whit h is goody and yourfont {ball live,

Ob]. Oh but Chrift will not hearken unto me, though I hearken to him.

Encourage SoU There are four things which may incourage any

tnenrs for dif- p oar troubled diftrcflcd foul to come to Chrift to heark-

h^toto 01 u°»him. ;

chrift. ° ' Jefus Chrift hath all the good and comfort which

He harh all this poor dtftreffed iinner needs.

good which 2 Jefus Chrift calls this (inner unto him > in as exprefle

theynced.^k a manner, as heart can defire*

a one C upio llC . 3 J^ thrift hath paffed promife uponpromife,that

tin,, if he come in to him, he flialloe accepted and fiiade mer-

He hath paf- cy.

fed promife ^ y c f us chrift hath in all ages of the world, even to

HeTathln all tnisda y^ Bccn a real, and effeaual, and furehelp, deli-jrcs been" verance, comfort, and falvation unto every foul that fure refuge un- hath hearkened and come unto him, it any man leftuhfmncrs. hear my voice, and come to mcc, I will come in, &c.

Pf S2fe 2 Let flich VS ' UVC bccn f" 1 " 1 * l" rlh *" d M '*#* fir^

Chnftsoffen n€rs \ refafing hitherto to hearken unto Chrift in his no lorger. gracious oftcrs > bee advifed to do fo no more: bee

yet

yet perf waded to hearken-to Jefus Chrift ? do what you

will, fo that you will but hearken to Chrift, to come

to him, to obey him, to buy of him all faving good

for your fouls: Though you fcorn and fleight us,yet

hearken unto Chrift;. Though youflander and revile

and rail at us, yet hearken unto Chrift; for the Lords They fll0U i d

Cake, at length be fober and ferious, and like reafonable coiriider.

and wife men ,confider a few things.

1 who ever hardned his heart againft God and prospered, Who ever lob, 9. 3. fo who ever nehricd to hearken to Chrift, and banned hit-got by it? What did ^ get by not hearkning to J^g^-the commands of God? what did Pharaoh get ?&:c. what pered%

did the Ifraelitei getby not hearkning unto his Word? The Phar-fies would not hearken, and Hierufalem would not hearken to Chrift, and Judas would not hearken, but what did they get by refufing Chrift* but onely mine, deftruftion, and defolation.

2 W'hatfkallwetourfelvejgetbyit, thatWtC will not What frail wc obey the voice of Chrift, that wee will not come oarfelvesgcj. unto him, and beleeve on him, and receive him, nor b y fc

the gracious offers which hee makes unto us .<? The finner will not hearken to the commands and intreaties of Chrift, but hee will hearken to the counfel of wicked and vain men, and unto the counfel of his own heart ;hce will not obey the Gofpel, but hee will walk after the imaginations of his own heart, in his finful wayes. Like • thofe Jew*') J er . 44» 16.17* We* W 'M *o* hearken unto thee\ but we will ctrtainly do whatsoever thing goeth forth of our ownmouth^But what did they get by it, fee verf. 26. Be-hold I have ftvorn by my great Name, faith the Lord, that my name frail be: no more named in the mouth of*iny man ofjudah, in all the Land of Egypt, ver. 37. Behold 1 will watch over them for evil, and notforgeod^ and all the men ofjudah that are in the Land of Egypt, fhall bee conj/tmed by the Sword, and by the famine, untiH there bee an end of them. So if wee will ftill harden our hearts againft Chrift, and will not hearken to his voice, what fhall Wee get by it? The Lord Swears i n his wrath, that they

Eee 3 that:

422 Proud Sinners advifed to hearken . Chap; i©

that beleeve not, jhall not enter into his reft, Heb. 3. 18,

Suppofe that God would leave you to your own hearts.

fo that you never regard^nor obey the voice,and calLand

offers made by Chrilt, I befeech you what will come of

this?who (hall bee the loofersby this ? you will not come

in to Chrift, and accept ol him, and you will not clofe

with that grace,and lite, and mercy, "which hee freely

offers unto you? Well, but what will at laft come of him

whorefufeth Chrift and mercy ? for Chrifts fake, feri-

That you may oU ^Y tn * n k of what I fpeak unto you this day,and Height

not refute any the offers made by Chrift no more.

longcr^fg of And that you may not do fo, befeech the Lord for three

2^*u M flings.

L t for^or«cr ■ ° neis > That hee would not (for former fieightings of

flcfehtings dc- Chrift) depart from you, and give you up to reprobate

panfwmyou. minds, and feared consciences, and fo for ever leave you

unto your felvcs, as hee did the Ifraelites for not heark-

ning unto him, Pfal.8i.ii>l2. But my people would not

hearken unto my voice^Scc. So I gave them tip to their own

hearts tufts, and they walked in their own counfels. No

judgement like this.

. Id 2 A fecond is, That hee would open your eyes to fee ^ and

SaTQittCTC* the* perhaps four hearts would bee opened to hearken. If the

tofce. Lord would but caufe you, this once to know his namej

to know your ielves, to know his (Thrift, to know the

precious things of life,which Jefus Chrift doth fo graci-

oufly and earneftly offer unto you, perhaps you would

yet hearken unto him.

That he would 3 A third is, That hee would circumeife the bltnineffe

circumcife the of your minds, and the hardneffe of your heart s , and rebel-

biindncfle of i; 0M 0 fyour wills ; And that hee himfelf would teach

yourmindes, ? and give an heart to hear,Joh.<*.45. It is written,

™fht°Jre- they frail bee all taught of Cjod, every man therefore that

bellionofyour hath heard, andhath learned ofthe father, commethunto

•rlUf, me, Ifa. 3 i^.The eyes of them that fee fiallnot be blind,and

the ear of them that he*r {hall hearty*

SECT.

Chzp.\QE<vidences of our bearkning to Cbrifti 425

SECT. VI.

Third life which I would make of this poinr,(hall yr e bee for comfort^ unto all thofe who have diligently Comfort

A

hearted unto the voice and offers of Chrift, fo, as to obey thofe that hear* Jefus Chrift - and to come in unto him w ken untoChrift

I will briefly fpeak two things unto this ufe. One is, fome evidence, that a finner hath indeed hearkned unto Chrift, 2 Another is> the comforts belonging to fuchaperfon.

1 ihefigns or evidences that a [inner hath indeed heark^ Sfgnsof a fin* mi Mto Chrift. n cr *« hcark-

1 If you have indeed hearkned unto Chrift, Then ^J™^* the voice of Chrift hath come in power upon jour hearts . Chrillhath

Beloved, There is no hcarkning unto Chrift, till come in power Chrift (peaks with power and authority unto your upon you. hearts; There is a mighty power put forth by Chrift tbwards finners to hearken to him. The deadjhall hear the voice of the Sonne of God , and they that hear (hall live, Joh. 5. 25..Certainly there muft bee. a mighty power put forth to make the dead to hear, &c. When Chrift CM* P Uts makes a finner to hearken unto him, he puts forth a five- p° 0 r * t J, fold power

I An awakying power: As the %^/ Came and fmot* Anawaknlng. Peter on the fide, and raifed him up,p/<»£, arife up quick? power. /;, A&. 12. 7. fo when the Lord Jcfus will make a finner to hearken uiito him, hee fpeaks with fuch a power unto his heart, that hee awakens him out of his careleffe and regardleffeXpirit, fo that the finner -begins fcrioufly toHften, and attend, and confider of the great matters of falvation fpoken of 4 and tendered to nimby chrift.

The man formerly though h?e heard, a tfroufand fer-mons of Chrift, and meicy, and life, - and faith, aadkL-vation, yet hee minded them not at all, but now on a fuddaiii his heart is wrought on, and hee begins to attend to the.wordofChrfit, and hee grows ferious in

marking

An overturning [owcr.

An alluring power.

An exciting power.

An oyerconi' ing power.

marking and minding what Jcfus Chrift fpeaks by the Gofpel unto him.

2 An overturning power ; The Lord Jcfus fpeaks unto the iinner in fuch a manner, as to pull down tbeshrong holds, as to rent the rocks? as to break down the ftout and proud heart of the (inner? and the (inner is made to fee his horrid vileneffein Hcighting of Chrift, and Jhut-ting out of Chrift, anddefpifing the gracious offers of Chrift, and hee now is afliamed of his bafenelle, and trembles at his defperate refiftancc of Chrift in his offers.

3 An allnring power: Chrift doth fo reprefent himfelf, and what hec offers unto the (inner, that nothing appears move beautiful and lovely? and deiirable than himfelf, and the grace and mercy which hee offers; Hee fees nothing elfe but his very life and falvation in thefe offers of Chrift, and all as worthy of all acceptation; fo that the poor (inner goes home, and weeps for joy, O faith he, I have heard good things this day, I have heard of fuch mercy, and fuch love, for a poor tinner, as I never heard die like in all my daies.

4 An exerting power. The Lord Chrift by his power lets fall a word on the will of a (inner, and faith 1 am willing to fave thee,and thou (halt have all this mercy and faving good, if thou wilt bee willing to receive me,and truft in mce ? Gome and bee miae, and I will give thee ftrength againft all thy fins; come and bee mine, and I will give thee pardon for all thy (ins; I will give thee, my felf, and my righteoudieffei and my fpirit.

5 A* overcommmg p$wer , fo that the finner is now as willing to come to Chriftjand as earncft to enjoy Chrift, and all the good offered by Chrift, (in fomc mcafure) as ever Chrift was earncft and willing to have him come,&:c. Heretofore all the work feemed to bee onely onChrifts part, and now all the work feemcth to bee oncly on the Sinners part: O that this finner would come to mce faid Chrift, O riiat Chrift would come to mce, now faith the finner: 1 am willing to bee thine

faid

Chap. 10 Evidences of our bearkning to Chrift* j^z^

faidChriit. O that thou wouldeftbee willing to bee mine iaidi the iinner now: when will hee hearken unto racfaidChrift? when fhall I enjoy thee blefied ChrifT, faith the firmer, now. Beloycd, then the (inner liearkr ens to Chdft) when by the power of Chrifthce is made willing to come to Chrifr.

2 It you have indeed hearkned unto ChriiT, h will ap- y t w yi 3p p eaL -Vear by fevtral ejfetls and fruits. by ihcfe etfefts

i You will re fufe to hearken to any perfon, or *nj crea- and fruits. tnre that woulddtf-fwade you from hearknir.g u*toChri/r. ^™^™ Nor Friend, nor Parent, nor Enemy, nor world 5 nor lite, 0 uVrfhat° ™* nor death, 3cc. would diflwade

2Youw HI let ARyoHrfinsqo&nA your fslves go, fo that you. you may have ChriiT. You will ictai

3 You Will venture your all upon Chrifi , as the furcft ^ f ™ £ v ° cn . bottome for your fouls to live in, and as your onely turc your all

hopCi&CC opon Cbnft.

4 You will be obedient in any other thing unto the voice of You will bee Chrifi, cot onely bee obedient to come to him, 6ut cJ[j{jJ7n «i obedient to walk in him. oth ^ r t j? n ™ y

5 You will bee more defirom to be neer to Chrifi-.that you You will de-may hear the voice of your belovcd>&c. fre to be ncare

Secondly, The comforts for fuch as htve indeed hearkr chrift lo nedunto Chrifi. , ftXSf

I Hoarkxingunto Chrifi is the real fruit of Gods eternal of ^ ag ha * c eletlion: As many as were ordained to eternal life bgleeved : hfarkned. Aa.Ii.48. . * Itisrherea!

a HcarkninguntoChrift, is the vtryfealofyoureffec- *"»"<* elefti-r ual vocation. It is nothing clfe, but the obediential an- ^ ,j,e f ca | 0 f fwer to thecal! of Chrifi, the making up of the match ©ineffectual twixt a foul and Chrift. vocation.

3 Hearkning unto ChriiT, is a, clear evidence that you

are Chrifttans indeed^ evtry on: that is of the truth hearcth \™* &,[*" myvoi'ee,Joh. 18.37. weareChri-

4 Hee that kearkneth unto metyall dwell fafcly^ and fhall ftians indeed. bee quiet from fear of evil, Prov. I. 33. HefoaildAeU

5 Now you may bciure that Gad will hearhn unto you? ji .y.

»*//,W /**/»/ ifc/w W rW/. kenurc. yoa.

Eat ye that which is Good. Chap* U

♦^^♦♦♦^♦♦♦♦♦♦♦♦♦♦^♦♦♦^♦♦♦♦♦^ ISAIAH 55. ii

Hearken diligently unto me>andeatjec that which isgood^ and let your foul delight it fclfinfatnejfe*

CHAP. XI.

Have fpoken a few things concerning the earneftneffe of thrift with Sinners to hearken unto him) and now 1 am to fpeak of the Argn* wcwhereufeaby thrift to per-fwade them fo to do ; here is the hook and the bait, the match and the portion; rood cemes by heark-ning to a good Chrift ( eat ye that jvhiehis goo^and let your foul delight itfetfinfatnefs. They diftinguifh ot good. i Bo>jffm jucuxdum, and here is delight for the foul. 3 Bonum urile,znd heve is fatnefs or fuficieacy. 3 Bonum hone ft urn, and here is life for thefgul. Again of Bonum. I Tfaturate. i Morale. 3 Sfiritu-ale. The fpiritual good which is the chicfeft good, is here held out to allure us.

There are onelv two propofuioir which thefe words do prcfent unto us.

i That good and good indeed, will come to them , which hearken and com: to Chrift.

a That all foul delights and iwectly fatisfying com •

forts, will flow into all who d , hearken unto

Chrift.

But before I difcourfe of thefe r

General olfe;- fions, there are a few general y d ro mefeem

H&m obfervablcfrdm the former and latcer part of the Text,

I winter mention them Hjito yoir,and then return to the

Nferopolicioiis Which I have* ftfcntion<

l That

' * ^ III

Chap. 11 General ob/er<vaiiens: 417

1 That it is not axel] a 'Duty , but alfo it is a teafoHA- It isn:t oncly ble Duty fit puners to hearken unto Chr;ft :Chrift dotn not d tetybvt a reft in a nicer command (heath** diligently unto me^but t^^h^en' hee doth fugar and fweeten that command with allur- muoGbriit. ing reafons and encouraging .motives {*** y* th,it which

is good)and let % scc) As every aft of obedience is rational , Co efpeciaily are the afts of Evangelical obedience : Chrift offers reafons enough to perfwade any man to Chrift. The Golpel as it works m a powerful way, fo likewife in a rational way, it is a hook with a bait on it, and a match with a portion*

2 That it is not only a reafonable duty to hearlen unto h h nor ©ncly Chrift, but alfo a mofl reafonable duty : Jefus Chrift out- a r ^ iii eMc i offers all others, and hee out-reafons all others (that ^^°^ ci ' is) hee doth prefent higher, and better, and ftrongcr rea- a UCy * fons, and encouragements to hearken unto him 5 than

can be given, not to hearken unto him, or to hearken unto any other.

There are three reafons given by Chrift in this and In the next verfe, which overtop all the arguments of the world, viz.. 1 A reall good. 2 Soul delight. 3 And the life of pur fouls.

As Chrift gives the beft wages to them who are in his fervice, ^ fo hee holds out the beft ineouragements to draw us into his fervice.

3 That Jefus Chrift aims at ourgcod in out obedience to Chfjftaimsat bis Call; Ic is our gain to hearken unto Chrift. I have cur go-din often confidered and admired, at the wifdome of Gods curob <^enc*. goodneflein the way of finners falvation by Chrift, that

he gains all the glory,and they gain all the happinefle by it; if you hearken unto Chrift, God hath all the glory, and you have mercy, and comfort, and bleiledneis (you (hall eat that which is g W, and your fouls (hall delight themfelves in fatnejfe.)

4 That ChriRs encouragements arepromifes- He holds 13 enCo1 '" outpromues, yea many promifcs, and deals with fin- prom,< w , ners by them to hearken and come unto him. I think

that you (hall fcarce read of any one invitation that Chrift

Fff*2 ever

418 Good enjoyed by comming to (hrift. Chap, 11 *

ever made to finners. But hec is pleafcd to flank that invitation with one or with many promifes: Here you findejtfo, the like youmayalfo findein other fcrip-ttires; Comefor all things are ready , cemeand I will give you refty Coyne and drinkj>fthe waters of life freely\belecve and thon [hah be fAved, hec that believes on the fon, (hall fee life, repent and bee converted^ that your fins may bee blotted out, vi hy Chrift And the rcafons why,whcn Chrift would bring in Sin-

<?eats with fin- ners to himfelf, he deals with them by promifcs, are

nen by prcmi % thcfc

^? I Evan* eltcal promifes+ are moft congruous to work

»eyarcmi>ft ^£ * *

wo"k7ahh. r ° 2 Evangelical promifes are moft*f* to afett, and

Mcft apito?! allure the hearts of finr.ers,.

lurcrheheair. 3 Evangelical promifes, are theftrongefi arguments to

The ftrongeft perfwade,:he cords of love.

ThlT'cT* 4 Evangelical promifes, are the fur eft bonds , and af-

bonds.' furing engagements. They are fere bottomes to reft on.

Thefe things being briefly premifed, I fha.ll now fpeak unto the proportions formerly mentioned, and begin with the firft of them.

Good Indeed Doc"t» That good indeed will come unto finners upon

will come to hearkning and commixg unto Chrifi {hearken unto mee> and

fhofe who eat yee that which it good)

hearVcn co tj 1c U r 0r ds do ftand in oppofition unto the precedent

ChriJb words {wherefore do you (ay otttyour n one) for that which

is not bread, and your labour for that which (atisfyer not}) The things which yee look at, and feck for, out 01 Chrift, they arc not bread, they are not good, they can do us no good, wee think that they arc, and that they can , but indeed not» and wee think that they can fill andfatisfycus* but indeed they cannot, Therefore Chrift takes us off from them , as being oncly a feeming good, but no real good , and perfwades us to hearken unto himfelf, for in fo doing, goodindccd,real good,that which is real good in it fclfc and that which will prove real good unto us, lhall come unto us..

There,

I

Chap. 11 Good enjoyed by comming to Chrift. 4 a 9

There are two things included in this affertion. Two things 1 1 That Good willcertainly come unto us by hearkuing ^ludc4. and comming tint© Chrift. 2 That that good-is real and fabftantial good r

SECTX

I "T^ Hat good will certainly come unto tuhy hearkening

1 and comming unto Chrift : As David £ud* ft U goad Go©d will cer* for mee to draw nigh to God, Pfal.73.28. and Jeremy, "inly cc me to tam.3.25. The Lord it good to the foul that fecks kirn. ■ Zvl^CMk So it is good to hearken to Cbxill^ Blefed is the man that hearethmee,¥iQ>V*%.l\* For who fo findeth mee^ findeth life>j andjhall obtain favour of the Lord, VClf. 35. Or as the Prophet fpake unto the Jews, Ifaiah 1 1 9. Ifjee le$ willing and obey 9 yee (hall en the good of the Landy Thus it (hall bee to all who hearken unto Chrift, they (hall eat of what is good > they (hall partake of good, Luk.-10.42. Mar) hath chofenthat good party here you fee that good conies bf hearkning unto Chrift, Re v. 3.2 o* lf any man hear mj voice and opens the door , / will come in, andfup with him> and hewithmee 5 here good Comes* by hearing and opening to Chrift? Aw.-.f*33; % m who/o hearkneth unto wee (ball dwell fafely, and (hall bee quiet from fear of evil, here is good by hearkning ta Chrift,I Cor.3-21. All things areyof4rs 9 y t 2l a whither Paul, or ApoHo,or Cephas ft the world or life, or death, or things prefent, or things to come, all are yours, V. %% n .Andyou are Chrijis , J oh. 6,49. I am the bread of life, hee that ctmmeth tomee,(hafl never hunger , and hee that beletveth onmee (hall never thirft^ Joh..^. The dead {hall hear the voice of the San of God, and they that hear fo all live, \ Pet. 1.8. In whom heleiving ye rejo'ce with ]oy unjpeakable, and full of glory, here was good, 1 Cor. .1. 30. Of him are yee in Chrift JefusjvhoofGod is madennto ns wifdome and righ-teoufnejfe, and fanSification /md redemption , is not here good, Colof. 2. 27. Chrft in you the hope of glory, is not this a good, J ph. 3, 16\ Hee that beleeveth fall rm pe-

Fff-3 rS

43b Good enjoyed by comming unto C fcri/?.Chap. i i

rijh, but have everUfling life, Eph. i. i J. In whom after ye beleeved, And were ft died with that holy fpirit of pro * w(/*,verf, 1 q. whtch is the earneftef our inheritance, the redemption of the purchafed pojfejjionl All thefc are good and all thefe, and more than thefc (hall be had,by heark-ning and comming unto Chrift. Can any good thing come out of Nazareth, faid Nathaniel} Come and fee, faid F hi lip, John 2.46. fo if any fay, can any good come unto us, by comming unto Chrift, I Aniwer, come and fee 9 all good comes from a good Chrift. They fay all good lyes in a good confeience, Therefore Solomon calls it a continual fes.ft, much more doth it lye m a good Chrift.

All our fprings are in him.Thcre you may have Life t and there you may have Feace, and there you may have Joy, and there you may have Hofe, and there you may have Riches, and there you may have Forgivenefe % and there you may have Rifhttoti{neffe^ and there vou may have good, all good, aR that is goo^for you. You read of diverfe who came to Chrift, fome for their bodies, fome for their fouls, and all that came to him received good by him, the blind received theirpght, a>td the deaf, their hearing, the dumb, their fpxehy and the Zrfw*,their ftrength* y and the Stckjhtii healthy and the tronbUd,com-fort, and mercy and falvation./ have r.otfaid to the honfe of Jacob, feek^jee mee in *><*/#, I fa« 4 5. 19. fo Chrift doth not fay■ hearken unto mee, and come unto mee, in vain : Ius a vain thing to hearken unto the world, it is a vain thing to hearken unco wicked men, it is a vain thing to hearken unto our own wicked hearts, it is a vain thing to hearken unto Satan. But it is not a vain thing to come to Chrift, to hearken unto Chrift, no c-vil will come unto you by it, all good will come unto you by it, you fhallcatthat which is good, C<nt t 5.1. £at % O friends, anddrinf^ fpeaking immediately bctorc eyt the Spices and Myrrh, of the honey, and the hony comb, cA&iQWinc and the mill{, Rev .%.*]. I will give him to eat of the trte of life, ver[ % 17,/ will give him to eat oftkc hidden

d*» Manttab. Well. It is dear that goad will come untousbycomminguntoChrift. Now follows the fc-c©nd part.

SECT.II.

a TT Hat the good&hicb will come *nto us by camming

J untoChriftjs good indeed y it is arealandfubftami- Tk6$p&& algood. iJ^&T^

They diftinguMh of two forts of good,t here are «at aild &£

I This worlds good) who fo hath this Worlds g$ods> fhntUl, l 7^.5. 17. Twefottttf

% That worlds good: Good for a foul, and good for 8°^ heaven:#0»<* #*.* faciptttt hnum^&'bona quafaciktttbeatnw 9 Th ^ wor W# -And thefc kinds of good,are either B<?«* afpahmUjonly f^Vorite which feems good, but are not good, and bona Kealta^ g c od a which are good indeed, and will bee fo to us. Reall good, will bee really ours, if wee really come to (Thrift, John (5. 55. Mj fttfb is meat indeed y And mybloUl is Vrink^hdeod (as if he had faid) you have no food fo? your fouls to feed on 5 and to live on, But mee, I am only that bread of life, verf. 48. Rev. 3.17. Thottfaycft I art* rxh,and encreafedwith CjooJf) &c t verf 18. I com fell thee to buy ofmec, gold tryed in the fire, that thon may eft be rich i and white rayment thai thon may eft bee clothed^&C e Asifheehadfaid, thou art deceived, thoii art not rich, thou art not dothed, thou thinks that thou art, but in -~ deed thou arc not > if thou wouldft bee rich iudced,thcLi com? to m:, and wouldcft have raiment indeed to cloth* thee.tfiencometome.

To open this excellent point a little, 1 will (hew linio -you briefly,

1 W hat g.:od is to bee had by comming to Chrift.

2 Thatitmaybeedemonftratedto be real good,good indeed.

3 How it may be cleared that all who really com? to ^J^^f'? s Chrift, fhail really enjoy ail that real good, cottimlngt/

Queft. What good is to be had b] comm)ng to Chrift} Chrift,

Sot,-

A\l foul good. Sol .la one word, all foul-good, and aU foxl-faving good,

l f\d£ci bC CCn * w!lIcl1 is ° fa11 kin 4 cs ot § ood ' chc moft excellent, and the

molt deiirablc. This good may bec confidcred cither In the end, c I In the end, and foit is no other thing than eternal tcrnal ha P pi- happineffe , the crown of life. The kingdome of glory, ocflc * Bonumfummum & ultimum. And this is to bee had by

commingtoChriil:, jW ; »6.47. Verily, verily, I fay unto )o*,he that beleevcth on me hath everlafting life. In the wiy 2 ] n t ] lc wa y bringing 0 f w ^ unto the participation of that

thltfnA US t0 '*** And this is the good of

The good of i Adoption: whereby one comes into the relation of Adoption, the fons of God, that hce is our father , and wee are his children: and.this good wee have bycommingunto Chrift, To as many as received him, heegaye this dignity , to become the Sonnes of God, even to them that beletve in hit name. John I« i3 a IuftiftcUion. a Junification , whereby wee are freedfrom condemna-

tion (There is no condemnation to them that are in Chrift Je-fus, Rom. 8.1. ) and are made rtghteom (by the obedience of one (kaUmany be made right r0w,R.om#5. \9&e are made the right(oufne(fe of God in him, 2 Cor.5. 2- i .)and have *# onrfmnes forgiven (in whom we£ have redemption in his bloud, even the forgivenefe ef our /*/, Eph. 1.7. Having forgiveny oh all trejpaffts, Col. 2-13.) . 3 KtconcMatiotiywhQKcby wee are delivered out of the Reconciliation c (^ atc0 { enmity, and wrath, and brought into an cf-ftate of fricndlhip > and love with God, and this good WCC have by Chrift; yee that were fmetimes alienated and enemies, hathheercconciled r Col. 1.1\, Hee reconciled its unit God in his body on the crofs, having flam the enmity thereby ,Eph.2.i6. ^a 4 feace and 7^;,and hope, which flow from all thefe,

ftaceandpy. thc | c are alfo to bc had by Chrift, being jufi;fed by faith, wee have fcace with God through oar Lord fefus Chrift, by whom wee have accefs by faith into this grace , wherein we ftandyoxdrejoyce, tn thehopeofthegloryofGod)Rotn.5.\,?. c .a;a.«u 5 Sanllification, which is a renewing of die foul, and fattftitotU* ^ ^^^^ of ; t t0 lhc hmgQ 0 f chrift. This good alfo

WCC

Chap,i i ,Tta roi/fYy of this good dtmonftrated. 435

wee have by Chrift; wfo/V made fin to us fanttification y

1 Cor. 1.30.

6 Spiritual immunities. Liberties, Priviledges, if any Spiritual im-

man be in Chrtft , he is a new creature, 2 Cor. 5. Ij.Thus niunitia.

you fee that there is abundance of good to bee had by

commingtinco Chrift*

i But now let us confidcr, That nil this good is a reaH

goody and how it may be demonftrated to be fo, certainly M thi * g° od

arcaihappineflcisarcalgood, though an imaginary 1$arca, S ood -

happineile bee not;real mercy and forgivenelfe?and righ-

teoufnefs, and peace, &;c are good indeed. Thar all this ~ „ .

good is real good,I (hall demonftrate thus unto you. Demonft.ated.

I That good which hath all the ingredients of reality in iihathallrhc

it , must needs be real goody or good indeed, but the good ingredients of

which we have by comming to Chrift,hath all the iugre- r ea!<t> in it.

dients ofreality.

I will mention only three ingredients of a real fpiritu-

al good, truth, efficacy? permanency.

I Truthy which (rands in oppofition to falfehood and Truth, deceit. Why all that good which I have mentioned by Chrift is true, Their happinefs is true hafpinejfe.^nd therefore happineffe indeed.

Three things in true happineffe. i A perfeft good.* A perfect fruition. 3 Eternal. This is eternal life to k,now theey and htm whom thou haft font > John 17.?. / am the wayy the truth, and the life, Joh. 14. 6 m yea happy is the people whofe God is the Lord, Pfal.144. 15, your adoption i» true : when a man is a beleever and brought to Chrift, hee is a fon or God, God himfelf calls him lb, and owns himfo, and deals with him as fo, and provides an inheritance for him as fo, Wee are now the fans ofGodyi Jo. 3.2. a Cor. 6 # i8, I will bee a father unto you , and yo% (hall bee my fon $ and daughter Sy your Jnflification is true y fo true,that the Apoftle challcngeth all to prove the contrary* whofhall lay any thing to the charge of Gods eUU} it is God that jufitfiethy who (hall condemn } it is Chrift that dyedy Rom. 8.33,34. as true as Chrift died, fo true it is that belccvers are acquitted and juftified. The like may

Ggg bee

434 7ke realuyofthis Good demwftrated* Chap. 1|

bee faid of all the reft ot the good, there is truth in every one. Liberty t tj the Jon [hall make yonfree, you are free indeed, John 8. 36. This is ;eal liberty, not feigned or ialfe. Peace, the peace you have by thrift is a real peace, how el(e could it bee called the peace of God, and the peace which hee creates, Ifa. 57.19. The object of creation is real, and the Joy which you have by Chrift is called the Joy of the holy-Qhofi, and certainly that joy is true, and therefore real.

Efficacy. 2 Efficacy : A falfefeeminggoodcncly,^ as it hath

not truth in it, fo it hath not power in it: ialle and Teeming fire, cannot work as real fire doth. As the gods of the Heathens were no Gods, becaufe they could do neither good nor evil : And counterfeit doings cannot work as real doings do work *• But look on any good that a man hath from Chrilt upon comming unto Chrift, it hath power in it, and effectual working with it, it doth indeed change the condition of ihe foul, as much as life changeth the condition of the dead; The dead (hall hear the voice vftbe JonofCjodand live, Job. 5.25, / am the living bread, which came down from heaven, if any man eat ofthu bread, bee (hall live for ever, Job.6.51 . and it doth indeed comfort and revive the foul. There goes out fuch a ftrength with the peace, which flows from our justification by faith in Chrift, which is offeree to break all the bonds afundcr, to expell all darkneflc, to quiet all fears, and to fettle, andcompofe, and fill up the confcicnce, with a peace that pafleth all underftanding, and with joy unfpcakable and glorious. Moreover the good which is nad of Chrift, it is of power to uphold amdfnfiain the fostlj againft all the powers of the world, and Satan, and death.

Permanency. 3 Permanency: that good which will hold oilt againft al 1 changes temptations perfccuticns^qucftionlcflc it is a real good; reallity is frequently oppofed to changeablencffc, now all the good which you have by Chrift, it is a good which will laftyl is meat which deth not pen(h,bute ndure to everl«fti»glife>]vhfi^TfHethat beleevethonme,o$t t of his

bcl-

belly (hall flow Rivers of living water J0I1.7. $8. The Gr»ce is immortal, the Joy indures for ever, the Righteoufnefs is everlafting, the Joy none can take away, &:c, therefore it is good indeed.

2 lhatgoodof which Chrift himfelf it the Author of\ T jJ. ,t .' B ?°f. and hath purchased, certainly it is a real good (good in it hutfdttmh fclf, and good for'the ibi.il) Chrift never laid down his purchased is re. life, ihed his precious blood for nothing, cr for a poor algod. vain empty good, that will do our fouls no good, which

will not reach his own end. Nothing that is vain, im-

ferfeft, faffe, or dcceiveablc, can flow from Chrift", oh. 1*17. Grace and Truth came by Jefu* Chrift. It were blafphemoufly abfurd,to imagine that Jcfus Chrift fhould bee the Author of a lye, oi any thing that (hould bcedeceivable, and unprofitable: But Chrift is the Author of all the good which hee offers and promifes to you, Job..1.16i Out of his fulneffe have aH wee received : Hee is the fountain of your graces, and of your mercies, and of your comforts, and of your falvation; therefore all of them are a real good, good indeed.

3 Let mee adde one thing more: As the Covenant of The •©yenam Grace i* a real Covenant (elfe God would never have aicownanr*"' fworn that Covenant, and kz\zc\\t) fo aH the good™ that a nd fo is all the Covenant is reatl good: It is good indeed, for it flowes goodfeaicd in from the lingular love of God, and the infinite wifdome ir *

and goodneffe of God, doth it not fo } And all the good in the Covenant make up the choiceft bleffings that God will give unto his people: It real good bee to bee found any where, then affuredly in the Covenant of Grace, in the promifes, there, which are called, the better promifes, and a good vord ratified with the blood of [hrift\ and therefore the good which fhall bee had by comming unto Chrift is real good, for it is none other but the Covcmnt-Good, &:o

4 That Good u real which I The word apfroves^nd commends as! o. 2 Hath been proved and found fo. 3 One may in the greateft extreamitics fafely venture his foul <?*. 4 fvm not fail the foul in its confidence and cxpeclaiion,

Ggg a but

4} 6 M that come to Chrift in joy Real Good. Chap. u

but will certainly aofwer, yea exceed all that hath been ipoken of it.

SECT. III.

Qucft. 3 TJTOw it may bee made clear , that real Good

How f: miy x, JL»/7/ really came unto Sinners> if Sinners do

appear mat re- really hearken, and come to Chrift}

com^t *com- Soi - There arc five things which will fcrve to clear it.

ming'to Chi ift. l The very expreffion in the Text ; Eat yon that which is

By the ex- good: When a man eats that which is good, that food

preflTions in the becomes his, it is received into his ftomack, and digeftcd

1 cxt * and aflimilatcd, and nourifhesand preferves him; fo if

a man comes to C hrift, Chrift is as it were the food of his

foul, hee feeds on Chrift, and on mercies, hce lives by

them, they nourUb and preferve him, &cc.

Bv the infalli- 2 There is infallibility in the promifes of Chrift, they are

bilay of the Tea and Amen: Chrift hath promifed all real good to

Promifes. them that come unto him, hee will give grace and glory,

lite and p:ace, pardon and falvation; therefore certainly

• they fhall cat that which is good, who hearken and come

to Chrift: Chrift calls them oft from all vain and de-

cciveable good,and pcrfwades them to come to him from

an aftu ranee of real good, and fatisfa&ion.

3 As Faith is thefufftcient condition ofin joying All real

dirlcnofinhv" ^°°^'S° ^ a>t ^ cannot pitch on any Cjood for the foul of man,

irg . but what is Good indeed : The Bee goes not to the empty

thorns, but to the fwect flowers; fo Faith cannot reft on

any gocd, but what is fo indeed; it will not be contented

with any lovd with any mercy, with any righteoufneffe,

with any holincfle* with any peace, with any joy, but

what is real love nru 1 mercy, &:c. This is not thy reft, thy

peace, thy happinefle, faitn Faith : But the love of God

is, &c.

From Expejj- 4 Experience ye ill clear it In all that have come to Chrift,

euc They have eaten that which is good- A feaftof good

things. It hath been a good day indeed. This is a day

of good tidings, fad the LtperS) when they came into the

camp,

Ch. i !• Men out of CbriH Vnhappy . ^ m

camp, and found all manner of good provifion : whea any poor Sinner hath hearkened to Chrift,. O what real good hath his poor foul found 1 what ^ real joy, peace, comfort? Sec. This day is falvation come unto thy houfc.

5 From abfurdities and inconveniences^ FromAWiirdi-

i There is more to bee had from Chrift, than from ties. Satan,but if the good by Chrift bee not a real good, there E, £ e therc * $ no is no difference betwixt their offers. mto Chrifti

2 Chrift would bee found a deceiver ,and they that be- ofol, and S* a -leeve on him would return afhamed, they fhould have tans' nothing to glory in. EUe chrift

3 All the glory of the Chrlftlan Religion were loft, if "^ bcc a there were not truth- and reality in the rewards of it.. Eiferhe r gl©ry

SECT. TV. were loft.

How unhappy

fife 6 XJXptt Good indeed come unto us, upon -* c |Jj£ y 0 " h *

V V hearkening and comming to Chrift? cL°rft. C (Hearken unto mee, and eat yea that which is good,)

l How unhappy then are they, who are out of Chrift l They have xopo rtion, who have no portion in Chrift .' That is no portion for the foul, which is not real. The Prcphct expreffeth it as a great curfe on that. Man that trufteth on man, and mak^th fl'ejli his arm^ and whofe heart departeth from the Lord'- For hee foall bee like the He.itb i* the Be fen, andjhall not jee wh. ngoodcemmeth, but (hall in* habit the parched places in the wilder neffe, in a fait Land not inhabited, Jcr. 17.5,6. I would fay the like of that, man who boafts of other things, and yet hath no portion in Chrift, he is in a very unhappy .condition! in adefolate. condition; hee is not really good, nor hath hec any real good: Hec is the worft of men, and hath the worft and mcaucft of portions, really evil, and really curfed : Hee who hath Chrift, bath all, and hec who hath not Chrift,. hath nothing at all; without Chrift, and without the Pro-mifes, and without Hope,and without God in the world, fo, Ipheft 2.ia. What haft thou, who haft not Chrift?. Ggg 3 This-

This is the fumme total of a Chriftleflc mans pofleflion: Hee hath treafures of iniquity, and heaps of vanity, more than thefe, he hath not; he hath a really wicked heart, and but a vain empty eftate in outward things. Thefe are thy Gods y faid the Idolatrous ]ewes, What poor Gods were thefe Gods ! Soul] thou haft much goods laid up for many years, faid the Fool; and what goods were thole goods> x King. 9. 13. what Cities are tbofe which thsu haft given mee, /aid Hiram to Solomon > And bee called them the LandofCabcl (that is) of dirt. Truly all that you have is either nothing, or worfe than nothing^ it is either that which is contrary to good, or that which is not really good. Ephraim feedeih on lyes, Hof. 10.13. and Epbraim feedeth on the 7r#Wf,Hof. 12.1. ungodly men, and un-bcleeving men (in my judgement) ar z the pooreft of all mem they are in the fame condition with Laodicea, that thought her felf rich, and increafed, and to needvothingy but (bee was poor, andmtfrable, and wretched : They never cat one £jood meal, norraorfel all their daies. They eat the Lamps out oft be flocks and the Calves out of the ft aH, Amos 6.4. And they eat the bread of deceit, Prov. 20. 17. andthcy eat the bread of Sorrows, Pfal. 127. 2. and fometimes they eat their own damnation^ 1 Cor. 11.19. But they never eat that which is good : Chrift is the bread of life, of that bread they eat not,. Mercy is good, and of that they tafte not .* The loving kindneffe of God is good, and of this they feed not; they never eat Angels food, food for fouls, any good at all for their fouls.

a Howfoolijh are men who content them/elves with any

How foolifti g G0( l which is not real good ? I have enough, faid Efatt, Gen.

arc men, who 3 3. enough of what ? in what ? who had loft the blcfling,

conicm tbcm- and fold the birth-right: VOther ((aid the Prodigal,Luk.i J.

'ooT ^ h . any i *.Give mee tfo portion of goods that falleth to wee:* portion

notrc'ai, ^ which hecquickly wafted and fpcfflj verf. 13. Perhaps

God hath given unto fomc of you outward beauty, and

outward honours, and outward riches, and outward

peace* and outward liberty, and outward deliverances

and

and outward fucccfles, and here you reft, and with thefe areyoufatisfied,but why are you (of As Chr'rfi to the jonng man, fo fay I Co you, yet yon lactone thing, ycC under all thefe injoyments, you lack all real good. £V-bold the finand the wood, but where is the Lamb for a burnt-offering, faid lfaac to Abraham? Gen. 22. 7, Thus I fay unto you, here are worldly dignities, and worldly wealth, and worldly greatneiTe, but where is Chrift ? an'd where is holiueffe? and where is righteoufnefle tojufti-fie you? and where is mercy to pardon you ? and where is the love of God to comfort you I and where is the blood ofChriftto fa ve you? You have the good things of this life, but where are the good things of a better life ? Here is provifion for your bodies, but where is the provi-fion for your fouls? outward good things are the weakeft kinde of good things, and the changeableft kinde' of good things, and deceitfuileft kinde of good things and the moft impertinent kinde of good things to your fouls; No good at all to them or for them; why do youfatis-fie your felves with them ? and why do you bleffe your felves in them ? Stir fume or da, ad C£lnm vocaminiadca-lum % &c. Raife up your hearts above the world, yee arc called to HeaVen, to Heaven, laid Hltlar'iui: Thefe things are not bread, they are qoc life, they are not your reft, nor refting-place. Every man is propounding thatque-ftion, who retII (hew m amy good} Pfal. 4 6. Why Chrift is good indeed for your fouls, and pardoning mercy, and Gods reconciled favour, and renewing grace. Bee not fatisfied with that which fatisfies noc; do not put oft' your felves with an earthly paradife.

No real happincile in outward things; Becaufe 1 Impertinent to the foul. 2 Imfcrfetty^' Wcak^ 4 M>iy eafily bee crushed, 5 And removed. 6 Hinder your real kappinetfe. There is another kinde of good for immortal fouls than mortal good. There is the bread of life, on which only your fouls can feed. Labour not for the meat which perifheth,but for the meat which indurestoeverlafting life y which the fonoj'man fk"allgive unto Jon , Joh. 6. 27. .

3 w*r

Uiuo Chrift.

Why are wee 3 Why then are wee fa unwilling and backward to heark^ fo unwili ng C n unto Chrift, and to come unto Chrifl? U!~Sf A Good, is die loadftone of the whole world, it is that which turns and windes, allures, and ihrs all the hearts of all the fons of men. No man would lollow his fins, but chat he corruptly conceives fome good to be enjoyed by that fervice. No man would follow the world, but that lice apprehends fome good to bee reaped out of the world: good is the bias of mans foul, and the reward he aims at, and the bait that takes hlm.Sball not their cattle, and their fab fiance and every beaft of theirs bs ours ; This fwayed all the men of thcCity of Shechemjo hear ken unto H amor,and Shechem hu Son Jo be circumcifedy Gen. 54.25, 24.O what is this?&why is this?diat the meaneft of good that the greateft of evil, fhallbeofpowertomakeus hearken,^: yet the greateft good is not of power to make us hearken ? That a temporary good will do it,but an e-ternal good will not do it, that a feeming good will prevail, and yet real good will not ? feeming plca(iircs,pro-fits, life, take more then real. Gehaz^i ventured his pfe-r/, for a few changes of raiment ; Judas, ventured bis foul . for a few peeces of fiver ; Adam ventured his Pareidifefoi one toft of an /ipple: Ahab, ventured his Ktngdome for that one vineyard ofNaboth : Achan ventureel his life for one wedge ofGold^c. And how often do wee venture our damnation, for the pleafures of fin, which are but for afeafon; yet wee will not venture on (Thrift, though real good, though eternal good, though all good, will certainly come unto our fouls. Surely main's become foolifh and brutifh. Job did well in that hec did not hearken tothecounfclofhis'wifeinhis diflrefs* Curje God and dye : Chn'ft did well, in that hce did not hearken to the Offers ofSatan,Allthe[e will I give unto thecjfthou wilt fall down and worfiip me : But do wee do well, when Chrift offers himfclf, and all that is good unto us, real good, and really for our good,and yet wc will not hearken unto him ? O how fimplc and irrational is the unbe-leevcr, he hath a real need of Chrift,and would have mercy

jCh.i iT7;e bappinefje of him that hearkneth to Chrift*^ \

cyandfalvation, and.yet will not regard Chrift, noisome unto him,for that real mercy and falvation.

4 Then hafpj is that man who hath hearkped to Chrift, The man is and U come in to CkrittJSleffedis the man that heareth me, b ppy who Prov.8, 3 ±.Blefed are all they that fut their trftft in himj>[. h '* ^arkned a.12. That 1 may fee the good of thy cho[en,Vfah 106.5. t0 khtvX you have a real good to eat of, that is your portion, / have-enough, faidJ^^Gen.^. 11. 1 have a goodly hert-tage,hidDavid,Vhl.l6.6> I have all And abound, {aid Paul, PhiL4.18. and what leffe can hee fay who hath drift, and all real gooi by Chrift.

But that you who are come in to Chrift may fee your. happinefle by enjoying of this real good, let mce oBtain whatlhIs your favour a while to blazon and difplay, this real good g OQ d i s r hat unto you? that fo you may the better fee the goodneffe ih<;y enjoy, of your condition, and bee the more raifed to God in thankfulnefle for it. This real good which you enjoy by comming to Chriftjit is

1 A proper or anfwerable good*

2 The higheft and beft good •

3 A full and large good.

4 A ftrong and efte&ual good.

5 A pleafing and delighting good.

6 An advancing and raifing good.

7 An enriching and beneficial good.

8 A permanent and conftant good, ^ 9 A faving and everlafting good.

I It is a/>™p.>r, anfrverable^andfftitab/e good, zgoodlirat a proper an-doth fo pun&ually, fo exactly, fodire£rly>hit the con- fweraUe goovi. dition of your fouls (the miferies of them, the wants oi them, the defires ot them) as nothing elfc can do; What is that which a foul doth need or candcfire, but it is included in this real good, which you get by comming unto Chrifhthis real good,is that which is your life indeed,your help indced,your joy indeed, your falvation indeed,k is the vei:y plaifter to your fore, the very balms to the wound,the very voice of joy to the fpirit of heavi-neffe^he very bread to the hungry, the very water to the thirfty> the very good which your fouls fhould have, and

H h h would

44%Tbehappinejfeof kwk?>i*g unto Chrifti Chap.u

would have, reconciliation, redemption, falvation* It is the h*»gh« i It u the highefi and beft Good. A little that a right** eft and b:ft 9H4 mMn hath) is better th*n the riches of many *>/V^,faich ^ od# Vav id> Vfal. a7. 1 ^ And truely the real good which

you enjoy by ChriIt, is better than all the goods which may bee enjoyed in the world, M*ry hathchofen the better part) faith Chrift, if you would judge oi the highnefs and beftneile of good, either by the teftimony oi the word of God> or by the price and charge of enjoyment , or by its relation to our beft part, or by a fer-viceablenefletoour lad end, or by verdict of* conscience in our worft extremities, or by the eft iraation of the godly, affuredly then that good which is enjoyed by comming to Chrift, is the higheft and beft of'all good.

1 The fcriptures,fcc the crown upon the head of it,thc price a k id colt of it,is the pretious bloud of Chrift, *.* It onely ftands in relation to the foul.

3 No other goodavails towards falvation,

4 And in extremities of confeience men would gladly part with all other good, fo that they may bee poflefled of any one real good, which comes trom Chrift. Ffal.^6, whowill Jhew usanr good, Lord lift up the hght,&c % I will tell you : the good by Chrift is the beft good that the wifdome of God could devife,that the lcvc of God could give,that the bloud ofChrift could pur-chafe, that the foul of man can defire.

3 It is a fnH and large good, ha ha'h filled the hungry

I*is a full and with good things, Luke 1. 53. The Difciples-were plied

a large good. with Joy , and with the Holy Ghofl, Aft. I 3. 5 2. To know

the love ofChrift which paffeth knowledge, that yee might

bee filled with all the fulnejfe of God, hph.3. 19. Open thy

tntnth wide and I will fill it, Pfal. 81. I o. Thou {halt eat tn

plenty and bee fattsfied, J$c\2.26. Therefore is the real

good (which wee have by Chrift) fometimcsftilcd, A

fe*ft,*fe*ft of fat things, afeltfiofwtnesonthe Lees, of

fatthixgsfullof marrow, Ha. 2 J.6. A wedding ft aft , for

which

' which the Oxen and fat lings were killed, And, all things ready, Mat. iz^.Vniverfalgood, is fullgeod, and this is the good which you have by Chrift: All are yours, for you are (Thrifts > I Cor. 3. 22, 23. Con]unlive good is fat/good s and this is the good which you have by Chrift, whether Paul, or Apollo, or Cephas, or the world, or life, or death? or things prefent, or things to corneal are yours, I Cor.3 .21. ye are in Chrifi Jeftss, who of Go J is made unt o ns wifdome, and righteoufniffe, and fanttification, and redemption, 1 Cor. 1.30. It is therefore called bread, and water, and mi'Ikj and wine, and honour s&nd riches, and raiment, xidhoufes, and Lands, and friends, and father, and mother, andfifter, and brother, and health, and life, (that is) all good* You have not mercy alone? nor grace alone, nor peace alone, nor righteouineffe alone, nor joy alone, &c. But you have everyone ofthefe, and every one of thefe abundantly, abundance of mercy, and of love, and of grace, and of rightcoufnefs, and of joy 4 and of peace, and of comfort? Riches of mercy , the height, and depth, and breadth,and length of'love .No good wanting, fountains and {prings fufficient to fatisfy all the needs and defires of your fouls.

4 It is %dftrong and effetlualgood. This real good Aftrongand which you have by Chrift, it is a good which llia.ll make «ffcduals*od. you good, and which lhall do you good,you (hall indeed bee the better for it. A man may bee (many times) the worfe for outward good, as dice laid, God hath undone mee: itmaybeeafnare,andafurfeituntohim, but the real good which you have by Chrift, never doth you hurt, yea>it aiwaies doth you goocjk alters your eftate, for the beft, betters your hearts, and betters your lives, and your outward eftate* It is the ftrcngrh of your fouls, and the joy and falvation of your hearts. In the multitude of my thoughts within mee, thy comforts delight my fou/,VhL 94.1?. It can comfort you, ftayyou, and none can hinder it-

5 It is* f leafing and delighting good,z\\ the good which A fyf** xnd you have bvChriftjarefomanvfruiresofParadife^and *\*Jj cirg

■ Hhh 2 drops 6

» 1 II I ■ I I ' ' " ■ "

444 The hap) of be*rkning unto Cfcri/?.Chap. iJj

di vps of royKh) and kiflcs of mercy. How fweet and p 1 eating is the favour of God, it is /*/#, yea, better * W iri^r, Plal.30.and 63. How fweetancl pleafing it the love of chrift, it is fwecter and better th^n R>/>*,Cant. 1.2. How fwcet and pleaiing is pardoning mercy > and the affu-rancc pt it , fweeter than honey , r^^« f/?* /?0#<7 c<?;«£; it is )oy and gladneffe, and the jo; offalvation, Pfal. 51.8« *2. How fwcet and pleafing is, jufiificatio* by Chrift, which makes us to rcj oyce, not onely /'* the hope of glory, but al-fo/tf Tribulations ,Rom. 5. 2, 3. and to Triumph, Rom. 8.38. Sec. What the Prophet fpake of the word of God, ( Ju. I 5. \6.Th) tvordtiKtomee-) was the ]oy and rejoicing c] my heart) the fame may bee affirmed of all the reall good you have by Chrift; it is bread baked with fugar, it is a rofe that grows with fwcetneffe> as Chrift is altogether lovely,fo the good by Chrift is altogether delightful 5 Or as Solomon (peaks, Prov. 10. 22. Thz blejfmgof the Lord maketh rich, and heeaddth noforrow with it, that may bee (aid of the good by Chrift, it is plcafant,and nothing but plcafant* one dayes communion with Chrift,is-Cwcctcr than all the communion with the World, your firft dayes entertainment by Chrift is gladncffe, and your' laft daics entertainment is happincile.

6 It is An advancing and raffing good : the good is great An advancing an d makes us great, there is not hing of worth in a wick-a ^, ra,rinB cdman, norofrealgreatneffe in a Chriftlcffc pcrfon:. R0C< fin is vile and makes us fo, and all the world is but va-

nitv, and therefore it is but mean, the foul is then rat-fid, when it becomes Chrifts: no match fo great as that with Chrift. The foul lives when it becomes Chrifts, no life like the life of Chrift: The foul comes into the higheft relation, when it becomes Chrifts, an higher relation there cannot bce t than to call God father, and Chrift our head, our husband, our brother.

Befidcs, the graces which you enjoy by Chrift, areas far above'thc grcateft things on earth, as the heavens arc above the earth, they arc real and chicfeft excellencies, and dicy onely make us to be the excellent here on earth;

7 It is <dn enriching and, beneficial good. The unfearch- An inriching able riches of Chrifi, Eph. ?. 8* Rich in faith, JameS 2, andbencncia* 5. Rich in mfdome and knowledge, rich towards God, but 6 ood *<

thou art rich, faith Chrift of 5wjr;^, Rev. 2. 9. That ye through his poverty might bee rich, 3 Cor. 8. % The wife merchant, bought the pearl of great frice y this was riches enough, Ifa«33„6, The fear of the Lord it his Treafure, 1 Thef. 2. 12. who hath called you unto his kingdome of glory: you cannot bee poor who enjoy Chrift, and his good, for your portion.

8 It is A permanent and lafting good : Other good- a permanent things are a deceitful brook, a fading flower,, a dying and lifting, gourd, a vanishing (haddow 5 Wee are unfure of our S 00< k. felves, and they are unfure unto us: but Chrift is die

fame, yeflerday, and to day, and for ever^ Thou (halt eat bread at my Table continually, faid David to <*Meyhibo~ jbeth, the fame faith ChriftY to all that cometo Chrift, you fhalleat good with mee continually I aU^ thedayes of'your life, [hall goodneffe and mercy follow fou: Alary bath chofen the better party which jhall never bee taken from her, your joy Jhall no man takg away.

Though your Riches, Honours^ Lands, Friends, Pleasures, Health, Strength, Peace, Liberty, Life, will hot laft, yet Chrift will lafi, and the love of God and pardoning mercy 3 and renewing Grace, and Uni-' on, and Communion with Chrift will laft and a~ bide.

9 What may bee faid more ? This real good * yoa ** weverlffta have by Chrift ts ever lading good : it is a Kingdom that w % goodt cannot bee fhaken^ it is that eternal weight of glory ^ it is the. Crown oflife, his eternal life, it is everlafting falvation and happinefle.

life 2 Ifjou would have good indeed, then ^ a K eifit(f1 i( voilWott iA ChrtFt: if you would have mercy indeed, and comfort: have good 'mi indeed,and help indeed,and falvation indeed, make in to. deed,make in Chrift. This (hould whet on a ftomack, fet on. an edge. to eilfift .» for Chrift: I confeffe that you may fix on many things, which may prornife you good for yourfoulsj but real.

good

445 Make out to C^ft t0 en i°y Good % Chap. 11

good, none can help you to but Chrift*

Ah poor Creature what wilt thou do? what will be* eomeotthee? if thou live and dye without Chrift^nd the good indeed which comesonly from Chrift j> when wilt thou hearken ? when wilt thou belecve > when (hall it once bee ? how long wilt thou love vanity , and follow after lies, Pial. 4. 2. How long yee ftmple ones willyee love fmpltcity, and fenntrs delight in their /corning , and fools hate knowledge , Prov. 1.12, Chrift alone ihould bee rcafon enough to per (wade us to hearken unto Chrift, but when hee propofes and aflurcs that which is good, and all that is good and really good, tor you, certainly > eternally, what (hall wee (ay*vhat (ball wee tLink, when Chrift with his crown will not allure, when Chrift with all mercies cannot prevail, when Chrift, with joy> and peace, and falvation cannot perfwadc. Chrift wept over Jerufalem, Lule^ ig, 42. fay-**g, 0 ifthon had ft known, even thou at the leaft in this thy day-, the things that concern thy peace} wee could do the like over people to whom C hrift hath been long offered, and all real good with and by Chrift, and yet they will not know this Chrift, nor that good which do fo infinitely concern their good? As Chrift complained, that Though hee came in hi* Fathers name , yet they would not beleevehim, but if any man would come in his ownT^amc, htm they would bcleeve* So may wee complain, if any one (hould offer unto you any fuppofitious good, or any worldly good; him you would hearken unto, but thougn Chrift oners unto you real good, the beft good, faving good,all good, yet you will not hearken unto him.

O beloved! yet confidcr, and yet bee wife, Chrift yet calls upon you to hearken unto him, and Chrift yet would purchafe your gootj will and acceptance with the bounty of all real good, the time will come (fhbrtly come) that you will fee, it was good indeed which Chrift offered to you: when you come to (traits in con-feience, when you come to the hour of death, one drop of his mercy, one word of his peace, one glimpfcof

Gods

■■ ■*■ —■ • .

Chap; 11 Make out to thrift to enjoy: Good. 447

Gods favour * O how pretious and defirable will they ehen bee 1 Why ? And all thefe> and more than theta you might have chis very moment, if your hearts would but be perfwaded to ftoop down,and embrace>and accept of Chnft, who freely offers himfelf unto you. For the Lords fake,what ihould hinder you>and what doth hinder you from hearkning unto, and doling with, fo good an offer?

Do you thinh, t hat Chrift doth lye mto JMMvheil lie faith, Hearken unto mee, and eat yee that which is good, dm there is no fuch good arall.

Do you think that Chrift will deceive you > Thouglt there bee fuch good 5 yet you ihaU not have ic> although you do hear ken unto him; Truth it felf can neithei lye nordeceivc..^

Do you think That youneed notreal good for your foul*} you need not real mercy to pardou youj nor real righte* oufnefle to juftity you, nor real grace to change yotknor real favour to fave you*

Do you think that yon may have thefe any where elfe befideg Chrift} or upon other conditions than hearkning and coming to Chrift, ye are deceived * Him hath God the fa* therfealed and fet forth ; and this only Way hath God de-figned and confecrated ? Do you think t hat jou (hall loofe any good (which you call yours) hy camming to Chri /?,and receiving all faving good from him ? if you fhotild, yet this good is enough* a full recommence, but befides that, it bleffeth all your good, and multiplies the fame with comforts.

What doth then hinder you, would you never have Chrift, never have mercy, or think you it an injury unto you, to have Chrift and all faving good too foon? Verily nothing hinders you but your own ignorance) but your own ftubbornefle,but your[own unbeleef, but your own love of fin,which (hall bring all real evil upon you, from • which the Lord deliver you* that you may cemc to Chrift, and enjoy Chrift^artd all real good by him 0 •

mm

ISAIAH 55- *.

Avd let y%ur fouldelight itfetfinfatnefe,

CHAP. XII.

S the former words (Eatyeethat which u £W)ftand in oppoiition unto (wherefore do yen fiend your money for that which U\not bread, So thefe Words (Let your foulde-light it fe If in famejfe) do ftand in oppofition unto the other words (and your labour fr that which ftttsfies not) as lfhcfliould fay, bee not fo vain, as to labour after vanity, come to mee, and you (ball have that which is good indeed: and bee not iofooli(h^ as to tire out your felves for that which is but a trouble to get? and is no fatisfaclion nor delight when it is gotten: But come to mee, and fo (hall you enjoy, not onely ureal good, for your fouls, but abundance of that good, as much as will furlice perfectly to fa-tisfye you, and (weedy to content you> and what more can Chrift offer, or what more can wee defire ? Chrift doth here hold out ail the Arguments which may move and pcrfwadc, and draw fouls unto him.

i Here is Good (or you? will that pcrfwadc you ? what man would not have good ?

2 Here is Good indeed for you ; Not fecming good, deceitful good, (alfc good, but real good, true good, that will prove the onely good for you; and who (hould not defire to enjoy that good which will indeed favc him.

3 Tljcrc is abundance of good, and of the choice]} and

chiefefi

chief eft good (for fo much doth that word fatnejfe imply, viz* choiceft and chiefeft good? the beft, Gen. 45.18./ wiR give you the good of the land of Egypt, and y oh [ball eat the fat of the Land (chat is) the choiceft and the beft. So of After-) Gen. 49.20. His bread (hail bee fat, and he (hall tat royal dainties, abundant and plentiful good, Gen. 37.28. (j od (hall give thee of the dew of Heaven, and the fatmffe of the earth, and plenty of Corn and Wine : Will choicenelTc of good allure you in to Chnfr ? will plenty and fuSiciencyof good pcrfwade you ? who would not bee abundantly blefiednhis is to bee had if you will com z in to Chriff.

4 Here is contenting and delighting gO)d , which is indeed good unto the tafte, and pleafont unto the foul: A very Paradifeoffwceteftjoyes and comforts, A garden of flowers, a very heaven and happinefle: all thefe doth Chnft offer,and all thefe doth Chrift affure unto all that hearken unto him {Hearken untomee, and eat yee that which is good, and let your foul delight it fe/f in fatnejfe) And I befeech you to obferve this by the way, that none offers fo much, nor fo well to your fouls, and for your fouls as Chrift doth; Some offer nothing,and fome offer . little, and fome offer mean things, and fome offer vexing and indelightful things; but Chrift offers real good, and choice good, and full good, and pleafing and delighting good •• All kindes of true good , and all mea-fures of thofe kindes, and all the fruites both from the one, and from the other. Hence obferve?

Doer. 2. That tjiere is a very field of bleffmgs, and a There is as very Paradife of delights for tve foul that comes in to Chrift: much good a» or, there is at much good as void fatisfy the foul, and as wil bo hfatisfy

much food as ruillfweedy delight the fiul upon hearkmna * nd . dc]! £ hr the , p . J f . -rr* J c r 11* ioul.ucon com*

and commwgm unto him-, 1 iicrc are creatures and plea- m in*unto

fares, abundance,and complacency enough for farisfac- Chnft.

tion, and enough for ricle<Llation. (Let your foul de-- light it fe If in fatnejfe) Ifa. 25.6. Afeafl of fat things, a feafi of Wines on.the Lees, of fat things full of marrow, of

jii wines

4 50 Good enough in Chrift to fatisfy us . Chap. \%

-wines on the Lees we 11 re fined. Obferve whence provifion is here made by Chrift, fat things, (chat is) abundance: fat things full of marrow (that is) choicenefte; a feaft ofthcie ( that is) exccedingncflc, and variety; and a feaftofwincsonthe Lees, of wines on the Lees well refined (that is) fweemeffe and delightfulneflc, Cant. $. 1. lamcsme into my gar den (jny filler ^ my ffottfe) l have gathered, my myrrhewith my ft tees, I have eaten my honeycomb with my honey, I have d?nr\my wine with my milky eat O friends, drink,, yea drink^ abundantly, O beloved: furely here is enough to fatisfy, and to delight, here is Myrrhe, and Spice, and Honey, and the Honey-comb, and Wine, and Milk, abundance to bee eaten, and a-bundance to be drunk,variety,fatiety,and delight,Pla.} 6 % 8. They % all bee abundantly fatisfyed with the fatneffeof thy hot*fe, and thon (halt make them drinks f the river of thy ylea\ures % Obferve this place alfo: There is a fatnelTc, (that is) abundance of good to bee found in the houle of God (that is)in his Ordinances(much more in Chrift)and fo much good as will fatisfyc, yca^ that will perieil-lyand abundantly fatisfy (they (kill bee abundantly fa-tisfied,&c.) and here is plcaflirc> nay, here are pleasures, nay^hcrc is a river of plcafures, nay, a river of thy plcafurcs,and thou (halt make them drink of the rivers of thy plcafures; Doth not this prove, that there is good enough to fatisfyc, and good enough to delight the foul that conies to Chrift, Prov. 9. 2. She hath kjlled her bej/rs 9 fkee hath mingled hir Wine, (bee hath alfo furmfhed her table-, here is plenty enough, and here is delight enough. Thus you fee the afTcrtion clear by Scriptures. Now give me favor to demonftrate both the parts of it,™*. 1 That there is good enough in Chrift to fatisfy, abundantly to fatisfy the foul of any that come to Chrift. 1 That there is alfo good enough to delight the foul,Sa\

There isgoed

enough in oJuU l.J.

Chrift to fctif-

M M ^ 1———_______»_—————a———tta— «p— —■——^—ia»»^ -^ T ,„.

Chap,i 2 Good e»o«^i in Chrift to/atisfy us^ 451

Chrift. Mjf foul (hall bee fatisfted as with marrow and fat* nefc faid David^ Pfal.63.5. fo if wee come in to Chart,

Sec. This will appear if you confider three arguments. Arguments t*

1 The titles given unto the good things which wee enjoy in prove it.

and by Chrift: thev are called 2ifeaft, a ftipper^ a wedding The titles giv feaft: one would think that; there might bee found e- ^Jeen^ nough in a feaft, in fuch a feaft, to fatisfye the ftomack; j oy l y chriil-Again i they are called riches, exceeding riches,unfearch -able riches, and Treafures^ and a kjngdome ; Mee thinks that riches, and Treafures, and bottomlefle treafures, and a whole kingdome, nay the Kingdome of God, of heaven, could have enough to fatisfy.

2 The ingredients of that good which will make up a Ja- -hein^e^-iisfaUiontoafonh There are fix things in good that fa - e nts of that tisfyes, which certainly will make good to be a fuffice- good which , iiig and fatisfying good. 1 Conveniency. 2 Variety. ™ l ! , . B l 3 . kea

3 llniverfality. 4 Pcrfcaijn. 5 Security. 6 Lafting- ^lnftSS-neffe. And fuch is the good which wee enjoy by Chrift. ent s.

I It hath conveniency in it, (that is) it is fuch a good which is fuitable with, and agreeable to the condition of * r h ?** £*" the foul. Satisfaction naturally takes in this fuitable a- en y greement; if you offer a poor hungry man, phyfick? or honour, this doth give him no fatisiaftion at all, for though there bee an abfolute good in them, yet there is not a good which is agreeable with his condition, but give him money or food, now you fatisfye him, for thefe are properly agreeable with his wants and defires. Now the good which you dial have byChrift,it is a good which is anfwerable and agreeable to the condition of your fouls. The forgiveneffc of your fins, the healing ofyourfinful hearts, the love of God, Sec. Are a good, moft proper unto the miferies, and wants of our fouls.

^ It hath variety in it : When a man hath many wants It hath a vat 1-upouhim, if hce hath not as many fupplics, hee doth ety in it. not reft fatisfied. As fatisfaciion takes in agreeablenefs, fo likewife doth it take in Commenfuration, if the man bee fick? and you give him health, yet he is not fatibficd,

* ■ ■ ■ ■ I .

452 Good enough in CLrijltdlatu'yus 4 Chap, n

for hcc is alfo in prifon, 1 needs Liberty, or- hee is

poor, and dill needs bread; Beloved, every iinner is compounded oi many finncs, and manymiferie's, aid many wants: And that good which will fatistyc him iii this condition muft bee as manifold, as his di-(IreiTcd condition is, or cite it fatisfies not ; bat now the good which null bee enjoyed by camming to Chrift, is tull of variety, and bears proportion to the nature, and to the number of our ibuis diitreiles and need : you need mercy and mercy is to be found in Chriil :you need deliverance, and deliverance is to bee tound in Chriil:: you need grace, and that is to bee found in Chrift: you need rightcoulh'.ile to juftifye you, and that alto is to be found in • hrift. One alone will no: fatisfye, but every one ot thefe will.

3 It bath nn'iver[allhj : it is a truth, that no good can It hath «ni- fatisfye which is but particular, onely unTvcrfal good is vcrfaiiry in ic {atisfying good-this falls up all the chinks, and emptinefs of the heart oi man; if there bee any one good wanting which is ncccilary tor us to have, wee cannot bee fatisfled ; although wee may (poflibly) enjoy many other forts of gOo'd> yet tbfti Uickeft one thing, faid Chrift , to the )oung max : So,Sec. As th:y lay a bout good , and ill-actions, that to the making of a' good action, there muft bee**"/* Integra , all circumftanccs muft concurre in their prcfencc, the abfenceof any one, leaves the action in an obliquiiy.. And thus it is about a good for the iatisfa&ion of mans foul, though it bee a real good, yet it it bee not a (likable good, and though it be a (Likable good, yet if it bee not a manifold good, and though it bee much good, yet if it bee not as much good»if it bec not al the good which the foul doth necd,and muft havCi the (bulis not fujficvd or fatisficd : lor the want of that one good, may endanger his ibul. As the leaving out one word in a wilh may marrc the eftatc, and difappoint all a mans hopes. But the good by Chrift is univer-fal good {nihil de eft) not one Is wanting: As Solomon fpakcofthcpromafcsofGod; there hath not failed one

word

word of all his good Promifes, 1 King. 2, 56. fo may wee (ay of the good in Chrift, there is not wanting any one good in him, which your fouls do need. Or as you read of Davids fuccefte over the Amalekites, David recovered all, 1 Sam. 30. i8, ip.andtbere was nothing lacking to then?) neither great nor fma&jseitber J§n % nor daughter, neither fpotlner any thing that they had takjn to them, David recovered al.Th.is may the perfon fay who comes toChrift,heftallfindean univcrfal recovery of all that ever hee loft by his own fins, or Satan : He ihall recover his, loft God, his loft foul, his loir cPtate: hee lhall finde Chrifttobee an univerfal good unto him, grace and glory, peace and mercy, health and liberty, andrighte-oufnefle and redemption, wifdome and fanLtincatioii., love and life, and all: and is n 3t that good a fatistyiag good) which is all that which a foul can need or defire.

4 It hah ferfeftioniniti Poffibly there may bee uni- It hath a per* verfalky ofgoDd, andyetnotfausraftion, forasmuch fc&ionuut-as all particular kinds of good, may bee with imp_Tfec~ti-on; and hence it is that all diat good in the world, can never fatisfye us (though wee (hould enjoy it) becaufc.it is imperfe£t: If a man bee hungry, yet if you give him but a bit ot bread, this will not Satisfy him; and if hee be Thrrfty, yet it you give him but a drop of water, this will not fatisfy him, andifhebein debt, yet if yen give him but half fo much money, as will difchage the debt,{*£ is ftill in fears, and ftill in Danger,, hee is not fattsfTed: fo that though hee hath fomething of every thing, yetbecaufe hee hath not enough of any of them, hee is dif-fatisfied^but help him to enough ot every one of them, andthenheeisfatisfied: perfection or fulnefs* is that which indeed breeds fatisfaction; Tell a diftrefTed foul that hee (hall have mercy, but this mercy will not bee enough to pardon all his fins,and that he (hall have a righteouinefle,but this righteoufnefs will not be enough to juftifve him, his heart will bee ftill troubled, it can* notbefatisfied,Butnowhethat hearkens to Chrift,and comes.to him, as he flull have all good, as to the kinder

4 54 Gaod enough in ChriH t* fatUfy us Chap, in

of id fofhall he have all good as to the degrees of it; he (hall have as much mercy as will perfectly pardon all his fins, Having forgiven you aH trefpajfes. Col. 2. I J. Thou wilt cafi all their finnes into the depth oft he 5^,Mich. 7,19. And hee fhall have a righteoufneffe which will perfectly jwftifyej even The righteoufneffe which is through the faith of Chrifl^ the right eoufnejfe which is ef God by faith ^ Phil. 3.9 .and which will cover all his nakednefTe fo that none of his fhamc (hall appeare, Rev. 3.18. and hee fliall have the Spirit ofgracepowredout ufonhim, which foaU change him into the Image ofchrififrcm glory to glory : Hectinll bee fanttifiedthroughout in joul , fpirity and body ; all grace frail bee made to abound in him,enough to change his heart, and to make him ready and able " lor every good work, Be hath filled the hungry with good things faid Mary, Luke 1.5?. The Difciples were filled Wtth Joy y and with the Holy Ghoft, At>. 13. <>7.Thatjec might bee filled with all the fulnejfe of God, Eph. 3. I p. and the Church is faid to bee the fulnejfe of him whofilleth all in all, Eph .1.23. Surely here is enough to fatisfye a foul. Tthathfccuritv 5 Ith * th f ecffrit 7>°*M et y w'th't, The good which and faf cty with Satisfies mull bee fafe, fo much as it wants of fafcty, fo it, much it failes in fatisfaclion.lf you had as goodly and as

plentiful an eftate as man could wifh,yet if it lay neer the Sea, which might every day break in, and overflow all, you would not bee fatisfied and contented with fuch an eftate; becaufe, thowgh there were great plenty, yet there is likewife great danger and hazard ; but plenty of good fatisfied wirh allured fafcty, would abundantly fatisfye us.

And thus it is when a perfon comes to Chrift, hee dial in him finde all good even to the utmoft. And all that good moft f afclv guarded by the prom ifes of God, and by the power of God, and by the love and care, and ftrength of Chi ill, none fliall take away the mercies from you, nor the righteoufnefs of Chrift from you, nor your joy, nor your peace> nor your relation; nor your

pof-

Ch. 12« Good enough in Chrift tofatisfy ns t ! 455

poffeffions, nor your hopes, &c.

6 Were itmuch,andfafe, yet if it were mutable and ichatMafting* changeable in its own nature, neither would this bee a neflcinft, fatisia&ionunto us.* for asthere^muft bee excellency and plenty of good, fo like wife muft there bee duration and continuance of good to make up fatisfa&ion: for how would it fatisfye our fouls to bee pardoned for a few years, and to be loved of God for a few years } Certainly no good Satisfies your fouls, unleffe it hath duration attending it, % and alfo eternity attending that dura-tion. Andfuchis the good which you fliall have by n

comming to Chrift, it is good of duration, and of eternal duration: It is immortal, it fliall never bee taken from us, it fhall never dye, it endures for ever, It h meat-that endures toeverlafting life, I am the living bread, -which came down from heaven, if any man eat of this bread, heejbatl live far ever, faich Chrift, John 6, 2j. and verf.5i«

3 Let meeadde another demonftration more of this the nature of Truth,andthatis this,if you may have fo much good thisgocd. fromChrift,as that if you hokbackward to the time paft, would remove axd take ofall the gmlt, & wrath belonging to it,and if you look inward as to the time prefent,would fnpply and help all your wants and exigences of it, and if you look forward, as to all the time future ,would bee no Icffe than the higheft and fulled happlneffe&i which a foul can bee capable ; i fuppofe that every rational man would fay, there is good enough to fatisfye a foul, for more than^this a foul doth not need, nor can crave; But all this is the good which fhall bee had up on coming unto Chrift..

1 It perfeftly clears and acquits from Guilt and wrath ,as * r peifcfity

to all that is paft; (o that there is no condemnation for jots. c !f ars *[ oni .

Ro , rrd r j ii r r in gilt and math*

om.S. I, The Lord wtllforgneyour fmnes, and willne- B

vcr remember them any more, Jer.l 1.34. And hec is reconciled unto you in Chrift, and married unto you for e-ver in loving kindne(fes 7 Hof. 2. 19.. The bloud of Cfaift hathflainfor joh allenmity ,Eph, *. itf,. and made

peace.

4)6 Good enough in Cbr'tfl tojatitfy us, Chap, i

peace, and reconciled yon to Cod , and cancelled the hsnd . , writingthatwasagainftjoH > avd wiled ittobrsCroJfe y Col. 2. 14. Asitheefhouldfay* if your felves, or if God, or it any do queftion payment, and discharge for your fins, let him go to my Crofs, and fee the blond which I there Hied for the rcmiffion of your fins, and there hee may finde all fins pardoned, alljufiice fatisfi-cd, all wrath and curfc removed, and God reconci-led.

Now if all this can fatisfycyou, that all your fins are

'fully and tor ever pardoned, to that there is no fear oi

wrath, and curfc, and hell. Then the good which you

have by camming to Chrifft may fatisfy you, for this ccr-

tainly will be had.

2 It perfett/y helps and Ju ft lies y oh , 4s to all yonr frc-fu P !ies < aU f e "* wa "ts and exigences-^ let your "p'rcfcnt wants and frefcru wants. n ccds, and troubles bee never fo many, never fo great, never fo hjrfi; never fo frequent, Chrifl hath wherewith to help all: Do furvcy every particular want, and every particular diftrefs, and every particuiar deli re, and every particular conflict &: exigencejefus^hrill can help all of them, and all of theniatbnee; hce can make grace to abound,and ftrcngth to abound, and comfort to abound:he can^givc you power againfr all temptations and victory over all corruptions, andfupport under all difertions,encouragemcnt under all reproaches, reward under all loffes Sufficiency in all wants/ courage in all fuffcrings, Joy in all tribulations, love in all the hatred ot men, his prefence in all conditions, and quic.-, mile in confeience, and laithto truir, and an heart to pray, and patience to wait, and anfwers to revive you, and promifes to ftay you , and Joyes to refrefh you,and afTiuance to make you triumph •' He hath bread to feed ycu, andmilktonouriihyou, and wine to comfort you, and Oylc to chcar you, and raymciu to cloth you, an houfeto entcitain you, riches to furnilh you, ornaments to beautify you, All that concerns the beginning of grace, the f trcngthciiing of grace, the pcrfcverancc in

grace,

, , ■■ ■ ' ' ' '"" ' rTrr m n

Ghap,i 2 Good enough in Cbrift to fatisfy us„ 4 57

grace, the comforting of grace, all that concerns you tor having, for doing) for fnffering, all is to bee found in him, and from him, who is all in all? Need you mercy? Here it is for you, faith ChrifV; need you rightcoiif-nefs ? here it is for you, faith Chrift;need you affiftance? need you help? need you any comfort? here it is for you,faith Chrift.

And verily, I think, that if there bee fo much good tobeehad from Chrift as will wholly remove all evils for the time paft; and let in all fupply for our whole prefent time on earth* then here is that good in and by Chrift, which can fatisfy your fouls.

3 Ifbefides all this, There is alfo the higheft good ithrtehigh-efally even as much as the foul of man is capable of. If eft Good of 3IU this alfo may and (hall bee had upon hearkning and comming to Chrift, then there is perfectly fatisfying Good,&:c.

The laft real perfect happinefs of the foul, is a good that fills up the foul in its utmoft capacities and reaches.

There is nothing beyond this that can bee defired, i c is that end unto wnich when the foul arrives 1 it can go no further, but quietly refts for ever, it is a moft perfect and eternal fruition of the moft perfect and eternal God: And this good of happinefs you (hall enjoy by comming to Chrift: This happineffe which is fometimes ftiled, 7 he vlfion of God (the feeing of him face to face) The Kingdom of Gody cur 'bAaJicrs Joy^ the exceed inglj) exceeding weight ojglory , the crown of life> eternal life (hall bee given unto all that come in to Chrift,

I tellyou firs? if as much good as the Lord Jefus could purchafe with his precious blood, bee able to fatisfy your fouls) you fhall have it, who do hearken and come in by faith to Chrift; If as much good as the covenant of grace containes, if as much good as the Gofpel reveals, will fatisfy you, you ftiall have it; if as much good as God intended to beftow upon his ele# unto all eternity will fatisfy ycu,vou fhall have it,

Kkk SECT.

r

458 GoodttiQUgh tn ChriH ttDclight w.Chap. 12

There Is delight enough for th; foul lhat cimesco Chrift,

»

Proved.

By Sciiptuies and inflames.

SICT. II

-pHusyoufce that there is enough in Chrift, (

to fuftice and fatisfye the foul, 1 now pro-ceni uiivothefecond part, viz.

Thar there is delight enough for the foulwhich comes t4 Chnjl, or that there is abundant in Chrift, and by Chrift abundantly to delight, (every way to delight the ibul which comes unto him ( And let jour foul delight tt J'elfin fatneffe)

To delight in any thing is to bee well pleafed, to take plcafurc and folacc, and contentment in it, as an obje£t very fuitable to us, and very fweet tuito us ' when God is faid to delight in his people, or to bee delighted in their fcrvices; Tt is as much as to bee well pleated with them and with their fervices,it is to take plcafure in them $c their Cervices; and when we are faid to delight in God, in hisCommandements and ways, it is to take pleafurein him,andinthem, as being the fwecteft an J moll joyful things unto us: So that expreflion of Davids in Pfal.94. 19. Thy cmforts delight wjjW^it carries this fenfe,they do exceedingly pleafe, content,revive,rejoyce my foul: And ib when wicked men are (aid to delight in their wickcdncffc (The{comers del/ght in their [corning, Prov. T.22.) the meaning is, that it is a thing that pleafes them well, and is their joy and contentment; in like marine r tors foul to delight it felf in Chrift, and in. the abundance of good bv Chrift, it is to finde that in Chrift, and in the things of Chrift,which doth exceedingly pleafe the foul, which is very fweet unto the foul, which cawf-cth admirable contentment and joy in the foul.

Now that there is abundantly enough in and from Chrift, thus to delight the foul. I (hall make it good by divcrfe Arguments.

1 By Scriptures and inftances, I will mention a few of both, Cant. 2.3. I fate ttown finder his fhaddow with great delight, and his fruit was fweet unto my tafte, vcr .4*

He*

Hee brought mee to the banquetting houfe, and his banner over mee was love. Look what a (haddow is to a Traveller in the time of heat; that was Chrift to hi s Church, even a comfortable refreftiing, and a great delight: and look how pleafing the fruits of the garden are to our tafte, fo fweet are the fruits of mercy and grace, and love, which come unto us by Chrift: And to get out the abundance of fweet delight by Chid, hee addes in the next Vprf. {Hee brought mee to the banquetting houfe) fome reads it thus, hee brought mee into the houfe ot Wine, which chears the heart, and makes it glad, Pfal. 104,15. The meaning is, into the houfe of all forts of fwcet delights, for what is a banquetting houfe? but a ftore-houfeofallt{iat is fweet, and pleafont, and delightful^ is Jefus Chrift,heeis a very treafury of delight, aud an heavenolpleafantcomforts^ Cor. i"$. Our con-Rotationabwndeth by Chrift) 2 Thcf. a. l6. who hathgi-venws everlaftlng Confolation; j and good hope through grace. Abounding confolation, and everlafting confo-lation, are very fweet and delighting, Phil. 3. 3. wee re Joyce in Chrift Jefus, a Cor. 2.14. Thankj bee to God who alwayes caufeth us to Triumph in Chrift. When the three thoufand were brought in to Chrift, there was joy andgladuefe, ^#.2.41.46,47.

When the Eunuch was brought in to Chrift, hee went homere)oycmg,AQ m $.$9.

When thofe of Samaria were brought in t oChrift,there was great Joy i* that City, Act.8.5,6,8.

When the Jailour was brought in to Chrift,^ rejoyeed, Aa.16.54.

When thofe to whom, the Apofile Peter wrote, did beleevty they rejoyced with ]oy unjpeakable and full of glory, lVtlA.K

What need I to inftance any more? OU'crve it, when any Soul is under Griefs and Troubles, [it is dire&cd to Chrift, As the only Center of Joy, and Reft, and Delight, and there all the Springs are found,

Kkk 2 ^ By

460 Good enough in thrift to Delight us. Chap. 1*

By compari 2 By Ccmpariftns : Chrift, and the good which is Hi

ionu a nd from him, arc fct forth by all the things of delight,

and plcaiure : Life is fweet< and pleafant ( A& that a max hath, will bee give for hk life) why, Chrift is life : Chrift who u our life,Col J. 4. Light is fweet and delightful: The L ight is fvveet? and a pleafant thing it is> for the eyes f t>cbo/diheSun>Eccte(. i1.7. why, and Chrift is Light, the true £/g£f,Joh. I.?. Excellency is a delight, and fo is Honour : And Chrift is the chief eft among ten thou* f.md , Cant, 5.10. Compared to the Sun among the ftarrs, the Lion among the Beads, &rc And hath a name exalted above every name, Phil. 2- Truth is delightful, Love is delightlul, Fnendjkip is delightful, Bounty is delightful; and Chrift is Tanh; I am the Truth, Joh. 14. 6. And Chrift is Love ; Having loved htsorvn, hee loved them t* tloe end, who loved us, and wafted us, &c. And Chrift is Fidelity, whojhallfeparate us from the Love of Chriffy Rom. 8.35. An J Chrift is Bountv, who loved mee, and gave htmfelf for wee, Gal. 2. 2o. Hee is Liberty, cafe, Sec. Some take delight in riches-, Chrift hath u'nfearch-able riches Jz$\& m 3.8. Some take delight in precious Jewels, Chrift is the Pe.nl of great price, Match. 13.46. Some take delight in Beauty: Chrift is moft glorious r and altogether without fpet : Some take delight in knowledge, and wifd^mc; Chrift is that, and every thing elfe which can truly delight the full. In him are hid all th* treafuresofwi\djomeandkr>owledge, Col. t. ?.

So for the good things which # come from Chrift, they

arefetoutby all the things which afford delight *• By

tV/nf,byCMuJit\, by Hon) % Houy-comb, by Gardens, by

flower's, by Spices, by Ptrfumesjby Rubies, and by Pearls,

m by cofily Apparrel, by the time of Harveft, Ifa .9.3. of a

«rion rf£T *«W*. 2 5 .6. of Marriage, Hof. 2, 1 9. of €.r.n«i* %

ticulart. Cant. J. II.

There arc fa 3 I (hall dernonftratc it by an Enumeration of Particu-chugs in and i aTS% There are fix things confiderablc in Chrift\ and S&wS from Chrift, which arc very delightful, and in which IgKfal. Y our

your fouls may abundantly delight themfelves.

1 *lhe per [on of Chrift, my beloved is white and ruddy, Thepeifcn cf the ehiefeft among ten thoufand; his bead is as the moll Chrift, fine gold, bis locks are bufhy, and black,, as a Raven, bis eyes are as the eyes of Doves, by the Rivers of waters washed with UWi/j^ and fitly fet, his cbeekj are as a bed of Spices : As fweet flowers, bis lips dropping fvoeet [welling myrrh , his hands are as gold Rings, fet with the Beril,his Belly as bright Ivory overlaid with Saphires, bis leggs are as Pillars of Marbleaponfocketsof fine gold,? his countenance is as Lebanon, excellent as the Cedar s> his month is mo ft fweet t yea, bee is altogether lovely ; this is my Beloved r and this is my friendyO daughters ofjerufalemi Confidcr this delightful defeription of Chrift from top to toe.

Bee is white and ruddy] This mixture is the perfe&ion of beauty : Chrift is the moft perfect beauty. By this white and ruddy, fome underitand his divine and humane nature, the union of them in his perfon : And this is a delightful obj:£t that Chrift is Immanuel r even God with us ; That the God-head was united with the Manhood, fo that man might bee united with God: Others lathis underiland, the innocency of his nature, white, without fpot or fm; and his fufrerings for lis, dying his garments red in blood; and this alfo is our delight, our joy, and our re joycing, that Jefus Chrift wajhedus from ear fins-in his own bloody Gal- 6.14. Th.it 1 ftfrnld re Joyce in Any things fave the Crofs of Chrift. Hee is the ehiefeft cf tenthoptfand{} Some read it, hee hath the banner above ten thoufand, others, the chofen, or ehiefeft. Theehief-, eft banner,was an Enfign of ehiefeft power ,of one that ruled over all, and fo is Chrift, his banner is the ehiefeft, hee rules over all; hee is King of Kings, and Lord of Lords : And tr uly this fhould delight, and pleafe, and re-joycethe lervants of Chrift, that hee is the Lion of the Tribe ofjudah, the ehiefeft in power, who ruleth over all Nations,and People, and Languages,gracioufly for his. {ervants, and terribly for his enemies,.

K'l H/<

_ . ■ . ■ -_—- ,—__-»__ ,

A 6i Good enough m Chrift to Delight us. Chaps li

His head is as the mo ft fine gold, And folid gold] Two names of the bed gold are here joyned, the one fignifies tine fining gold, the other (olid, fait, and ftrong gold: both thefe let out the glory of Chrift, not only in his graces, but alfo in his Kingdomc, which is lhining as gold, and pare as gold, and folid as gold, and durable as gold.

His locks Are bujhy, And bl*ck*t a Raven] Which de-npec his fpiritual ftrength and vigour, for the comfort and fupport of the Church j and tor the executing of all his counfels, both on them, and his adverfaries.

His eyes are as Doves eyes ] This notes both the purity of Chrift, and the fidelity of Chrift (both thole are in the Doves) Chrift is oj purer eyes than to behold iniquity , and hec is faithful in his love and covenant to his fer-vants.

His cheeks Are as a bed of Spices, Asfweet Flowers.] This denotes the fruitfulnefsotChr ill, and the fweetnefle of thofe graces, both in hirn,and which flow from him.

H'J lips Uke Lilltes droning fwcet (melting Myrrhe] This notes the gracious words which drop from the lips of Chrift, and the fweet comforts of the Gofpel of Chrift dropping into the hearts ofbeleevers.

Hss hands Art as gold Rings, fet with the Serif] This

notes the glorious wifdome of Chrift in all his works.

Vhs belly is as bright Ivory over I Aid with Sap hires] By

which is meant his moftcxaft, tender, ardent bowels of

mercies, and compactions to his people.

His I eggs are as Pillars of Marble, fet upon fockets of fine gold] The leggs do note the fupporting ftrength of Chnil (as the leggs bear up the body) and the aclive motion of Chritts care for his people, with all upright-•fleffeanditedfaftnefs, noted by the pillars of Marble, founded in love, and righteoufnefs, thefe are the Sockets of fine gold.

His countenance is A4 LebAnon] His pcrfonagc is Very goodly, comely, high, great gracious-

Ex-

Excellent as Cedars'] Chief, eminent, furpafling. His mouth is ntofl fweet] The words of his mouth aire fweetnefies, or fweet things: His doctrines, his promi-fes, are moft pleafant and comfortable to the fouls of men.

Hee is altogether lovely] Every whit of him is defiles (that is) much to bee defired, hee is wholly amiable, and iffo, then wholly delightful: Now jndge you whether fuch a Chrift as this, be not a perfon for a fouko take delight in.

But let us look a little longer upon the perfon of Chrift ? and fee whether hee bee not the filed: objed of delight for our fouls.

Look on him in relation to Cod the Father : Hee is the y^ p^fa, Q c Son of God , the only begotten of the Father, his beloved Son, Chrift confide* the Son of his delight 5 in -whom hee is -well pleafed, the re ^ brightness of hisglory r ^ Inriri- «

lon>Heb.i. 3. ItChnltbeeasitwerea glaile, for Ged God the F a -the Father to behold his own image, if hee bee the Son of thcr, his love, of his delights, in whom hee is well pleafed; Surely then there may bee found enough in him for. us to love, for us to take delight in.

2 In relation umo «y, And how. is hee unto us? verily *n relation e*> fuch a one as is caufe enough, not only of joy., and delight, u * but of bleiTing for evermore, Heeisftiled Immamel, Mat,. t« 2 3,1 Which is by in terpretation, God with H6 % As to his incarnation, and as for our reconciliation : fhculdnot this delight us f JV^D and what is that but a Saviour} for hee fhall fave hts people from their fins, Matth. 1.27. And is not here caufe of icy and delight? /' bring you glad tidings of great joy, which Jball bee to all people, for unto yon is born this day in the City ef David a Saviour, Luk. 2. 10, H. A Redeemer"^ ihe Redeemer ft all come untoZ*ion->Ifa. 59.20, and from whom, and from what doth hee redeem us ? Surely from the wrath of God, from the bondage of fin* of Satan, of the Law,

from 1

4$4 Good tflongk in€hriftto ddtgbt us Chap, u?

from the fears of death and hell. All this affords delight to the foul.

A furety ~] One that took on him all our debts, and bound himlelf for the payment of them, to anfwer all *hat divine juftice could charge us with> or expect from us,This alio rnakc? him delightful.

Qnr pf*c*]Onewhodidnotonelygetoffa]lunkind-ncfles, made up all breaches, but alio did perfectly re-•concile us to God, and brought us into an cftate oi love andfriendfhip.

• Our Advocate ] fitting at the right b**d of his .{father, find ever living tomakeinter-cejfionfot■ ut , impleading all our fuites and requefts, gaining audience and acceptance for us.

In one word 5 hee is our Mediatour* and therefore God and man,and therefore our Priefi^om Prophet, our Kmg, and in all thefe offices lies no lefle than ail love," and grace, and mercy, andfalvation: Therefore quefti-onlef s the perfon of Chrift hath enough; enough for our fouls to take delight in. The love of a The loveofChrtft, of which the beleevcr certainly

(Thrift, flands poffeffed, I will love him, Joh. 14. 21. who loved

mee, (jaU 2. 20. That love caufeth delight is undeniable, every one delights to be loved, O but the love of Chrift exceeds all love, yea, the love of Chrift pafleth knowledge. Chrift loves you

1 With grMion* love, when you were in your bloud Chrift loved you.

a With * wonderful love: hee loved you, and gave his life for you.

a W\\!k\*ki*dc4vd affect tonate love So as to marry you tohimfelf.

4 VJitha bountiful love, fo as with himfclf to give all things unto you.

5 With * delightful love;hc takes delight in your per-fons.inyour graces,inyourfcrvices,tec Car,t. 4. toio,u.

6 vV ith an Infif arable love., who ftiall fepavatc us from

"*• ' ■ 1 1 1 1 ■ 11 ■ ■ ■■ M i n S

thelovcofChrift,foj».8.3$. hce loves you asliispr-vants (but that is too little) hce loves you as his friends 9 (ye are my friends, Joh.15. 1*.) hce loves you as his brethren, hee loves you as his children^ hee loves you as his ftwfe y hee loves you as himfelfy nay, in forne refpe<3> he loves you more than himfelf, more than his own life, which hee parted with for your fakes,and in fome refpeft more than his own glory which he fuffcred to be trampled upon for our falvation.

0 how fhould this delight our fouls, to fee the love of Chrift to our fouls, and the delight which hee takes in our fouls. Thy love is better th>w ff/'»£,Cant. 1.2.

3 ?hc purchases of Ckn'ft: Afluredly could you by T ' ,e puu&fei faith, fee what purchafes Chrift hath made for you; ofChrift » As it were in your nameputting your names, as it were, in the deed or conveyance, your fouls would fee reafon enough to delight themfelvcs : If one fhould purchafc a ftate of inheritance of a thoufand pounds a year, and fettle it on a poor man, this would caufe as much delight as wonder ;Now what hathChriit purchafed for his, tor diem that come in unto him ?

1 will tell vou what hce hath purchafed for voir (and What Chrift every one of the diings which hecihath purchafed, 'is " a, h purchafed more worth than all the world .*> Stpk* you '

1 Hcekath purchafed jour fouls far you, they Were loft: Your Wes. and forfeited, but Chrift purchafed them,he bought them again for you, 1 Cor. 6. 2 0.

* Hee purchafed The life of your fouls for ydn,even the The life of loving kindnelTe of God.which is better than ltfe,fytf 3.3 yw* fouls,

3 Hee purchafed riches of mercy for yeuy every ftorgiv- Ricfecs of mK . ing Mercy, and every refrefhing mercy for yoi^£ftM .7: cy .

4 Hce purchafed All grace for you ^ ail thofe fpiritu- Allgr^ce, al excellencies and ornaments, the new man, the mew creature, the divine nature, all holincffc in the full com-

paffe and latitude of it for vou.

5 He purchafed all the hopes of heaven for you\ vou had Th c hope* rf never had hopes to enter into Heaven, had it not been heaven.

Lll tor

466 Good enough in Cbrijl to delight usi Chap-, i %

Scaren ic (df.

The works c f Chrilt.

Eight pica Hog works done by Chrift for us. Redemption. Justification.

He works our filvation.

Effcftml vocation.

Conversion.

Be works Ml

our works in «• and for us*

Bu fcverancc.

for Chrift 5 Chrift in jot* the hope of £ I cry , Colof-funs 2* 27.

6 Hcc yurchrfed Heaven it felffir yon, Eph. I. l^Ths purchafed foffeffien , I Pet.i. 3. He hath begotten m again pinto a Lively hope, by therefore ft ion ofjepts Chrift- from (he dead, vcrf. 4. To an inheritance incorruptible •> and nn-de filed, and that fadeth not away, reserved in heaven for yon ; Is not here enough co rejoyce and delight your foul?

4 The works °f thrift r if I do not the workj of my father beleevemeenot, John 10. 37. ^o Would I fay, if Chrift hath not done greater works for you, m than any man or Angel toirld do 5 let not your fouls take delight in him; but let usconiidcr tome of the works of Chrift, rhathce doth for us, and furely our fouls (hall findc great caufe of delight, of well pleafedneflc, of rejoyce -ipg.

There are eight excellent and pleafing workf, which Chrift doth for us.

1 He works our Redemption tor us.

a He doth work our Justification fee us,our works do not work that,oncly the obedience of Chrift did work that.

3 Hee doth rrorh^our Salvation for at, the work of fal-vation was laid upon his ihouldcrs.

4 Hec doth work our effetttsal vocation for us y it is his mightv work to call us, aud to make us obedient to him (elf.

5 Hee doth work our Converfion for us, the change of our hearts, the renewing of our nature, is his work-manfbip.

6 He works all out workj in ud and for hs, In him we live, and in him wee move, and by him wee walk, in him wee are what wee are, and do what wee do.

7 He works Q\\i}er[evertmce to the e»d^ till we come

* 8l0ry ' *H«

Chap.i 2 Good enough in Chrijl to delight us. 467

8 He works for us all audience, acceptance, anfwers, Audience and

deliverances. Acceptance.

5 The preftnterioymer.ts which you have by Chrift % I The prc/enc conieflethat good confidercd under any notion or time, ^^""^ may bee a caufe of joy and delight (and in thatrefpecl:, delight differs from all other affections. Grief, is for a prcfent evil, and fear is of future evil, hope is oi a future good, fo is defire and love,ofaprefcnt good. Sec.) but delight or joy may bee of a good that is paft, Rejoyce btcanfe your names are written tn heaven, and that is /*-tare : Re Joyce and bee exceeding glad, for great is your; reward in heaven, and thatis pre fern ; My foul rejoycetlf in God my Saviour: A prefent fuitablc enjoyed goqa breeds Tranquility , Reft, Delight. Therefore the Philofopher truely faith, that delight coniifts rather in rcft,than in motion.

Now what prefent enjoyments have wee of and by Chrift, which may fufiice abundantly to delight our fouls: I will tell you.

I You have the prefent enjoyment of Chrift himfelf: hee The prcfent pi yeurs, and yon are hie, I am m) beloveds, and hee is enjoyment mine, Chrift ts yours, and yon are Chrifts. The pre- ofChriflhim-fent enjoyment of him who is love it (elf, who is fal- fe!f -vation it felf, who is happinefle it felf, if this do not light a foul, furely it is becaufc that foul hath no prefent enjoyment of him.

a You have the prefent in'oyment of fellowship with Fc]lowfllIp Chrtft, Our fellowship is with the Father, and with hafon w j t jj ^^ , J efm chrift, Joh. i.i«3> you enjoy God as your God, and as your Father, and your Communions with him, are the Communions ot Children with their Father * and his Communions with you, are the Communions of a Father with his Children: God looks on you as his Children , and his people, and you look on God as your God, and as your Father.

5 You have prefent enjoyment of pardon: All yo ir pardon * fins are (at prefent) forgiven you for his Nameskk^

LII2 1 Joh.

468 Goodefmgh'm Cbrifito Qttightm % Chap. 12

. 1 Joh.^.12, Son^be of good comfort ^hy punts Are forgiven

r/:^;Mat.9.*. Liberty and ; 4 You have prefent enjoyment of liberty and free dome z

ifccdomc. you are freed from wrath and condemnation* and you .are treed our, of the Kingdoms of darkneffe, and you have frecdome of accefe. , X To the Throne of grace, And mercy Jo* oh tin both in

T o, ^ r0nc the time*f need.

To all'thc I>ro- * 2 To alLthe promtfes of God in drift r to alkhnfc trees wifej.' , ©fJife,to alljdiofc wells ol f alvauon, toAllitkctfe^reafts

of confolation;wil aChrift delight thy ioul^hoirii^hfm; will a God aud father .delight thy foul?tbou haft him;wil pardon, of all thy tins delight thy foul,thou haft ic-,wil &e-iiyctance from wrath andhell picafe thy foul? Thou haft if ; Will a Throne of grace and mercy content thce?thy .foul hadifreeaccels; wiilalldicpromife^inthebookof God > content and delight thy foul: I they are all thine.

6 The facet tafte by thrift : O .Tafte! and fee that the Lord is good, />/*/. H« 8 - There arc thzTaftcj*fF*ith>

b • chrift UftC ^ ***** arc l ' ie ^ (S '/"k*¥' r/ **'*> ^ ^ DOtn chefc,! mean .the apprehenficn Sc preccptionoiaiifpiritual hca-

. venlycomiartsandjoycs, which cannot but exceedingly afteft and delight the foul :I will (hew you what fweet taftes you may get upon comming in toChrift.

x A Tafte oi all the good in all the Attributes of God.

% A Tafteof all the good in the gracious decrees of God.

3 A Tafte of all the good in the love and favor, of God.

4 A Tafte ot.-all the good in the Covenant of God. .5 ATaftcoiaU the good, in .the dealings and difjpen-

fationscfGod. * • •: $ A Tafte of all the good in the Ordinances of Chrifh

7 A Tafte otaUthegoodinthejoyesand comforts, and dealings, an&afturances of and by ihc fpirit of Chrift. . £ A Tafte of alLlhcjgqod^an exciiiing and peace-

■' * ■■'■

fCh* il Good enough in Cbriji to 'Delight us\ 469

9 ATafteofallthegood?ekhcumtheprcfcnc or future accomplifliinents of all your prayers and ddires.

10 A' Tafte of all the good in all fpirituaf Communions.

11 A Tafte of all the good, in experimental communions with Chrift s and his Saints.

12 ATafteof allthe good in the Creature*

13 ATaftcofallthegood, oiall the glory, and heavenly happinclTe which (lull bec more fully revealed and

. enjoys J,and al 1 thefe things I mcnrion,ii it bee poffible to draw in your hearts to Chrift.

Confider thefe again,thefweet caftcs which wee fhail get upon our coming in to Chrift.

i The Tafte of all the good in all the attribute* of God. Beloved, the attributes ol God are the high fprings- of ^hhc Jla^ ou^fweeteft comforts and delights, they are as fo many ailW«tri0 fwectRofes, as fo many rich Treafures, as fo- many butt* of Go*. wells of falvation, Breads of confolation, mountaines of myrrh, andfpiccs: When you are lying under the gik, ahd.burdcnof fin and troubles of Conicience,whata (weet delight and-comfort is it, to fee a merciful God,tJO fee God fining upon his throne of Grace,, and mercy, to hear that voice, / have blotted out as a thieve loud thy Tranfgreflionsy and as a cloud thyfiw, Ifa.44i 22. - I Am pacified ^towards thee, Ezek.itf. 63. / will forgive thine- rtr* iquitiesi I '-tv >iH remember thy finnes nomore, Jfcr. 31, 34* 7 hough your in quities jbould he fought for 3 there jbatl bee jsone^ and they fiat!not bec-found) for Jwill pardon them r , Jcr. 50. 20.O1 this fweetgoodneffc and mercy (hall you tafte, it you come to Chri&\Thyftn*es.areforgtVen/faid Qirift to her that came unto'him and beUaved, Lul^.j. 4$. and Son^ bee of good comfort^ thy fins are-forgiven thee, Mat.9.2. When you are expofed to any danger by wickedfuBtile mighty men, fo that you ate reduced to extremities and ftraits, and know not what to do, what a* fweet comfort were io (ib tkm- cafe) to lodk up to God, andfiode himprefent with us, and fectittftg pirn with

470 GW fwowgt inCkrift to delight us s Chap. 1 *

his power and almightinefle. %A\l men ferfookjnee, not-withftanding the Lord flood with mee and firengthned met, 1 Tim. 4.16,17 Fear nor A ham : I amthyfreild Gen. 15,1 JEear thou not,for I am with thee fie not dtfmayedfor I am thy God, I willftrengthen thee,yea^I will help theejea y I will uphold thee with the right band of my right tonfncfs % Iia.41.io* IfxheprcfcnceofaGod bee any comiort, {[will fear notvilfor thon artwithmc, Pfal 23.4.) if" the Almighty power of God bee any comfort, of thefc you may have atafteupon commingintoChrifr, you are furc of them, fo that you may boldly lay, The Lord is my helper, and[wtH not fear what manJhat d$ unto mee , Heb.13.tf.

Again, it you (honld bee in any wants, (inward or outward) could you under them finde out a full fup-ply, this alfo would comfort you, and delight you, and rcjoyce and content you : Now God is all-fufticiency, tie is able to make aU grace to abound t0 fupp/y all jour wants y to be your exceeding great rewardjo give grace and glory ,tf-every good thing : And of his all-lufficiency (hall you taftc il you come in to Chrirt. In one word, you fhall taftc of every one of his Attributes, ofhismercifulncfs to pardon you , of his goodncfle to help you, of his wifdome to take care for you, of his power to protect you, of his /ufticc againtt them that arc againft you, of hisfaithfulnefs to perform all good unto you,all are

ThetafteofaJi yours>if ye be Chrifls.

the good in * The **fi* °f^ ^e good in the grade** decrees of Cod.

the gracious I willinftance in that one decree ot election.

dccrccfr©iGod Jh; s divine ele£tion,is the gracious and eternal and effectual, and immutable purpofeof God, tobringfome pcrfonstothc higheft glory and happinefs with hirnfelf through Chriu\&:c.

The foundation ofit, is his own good will, and un-fpcakable Love The fcopeofit (as to ir)is all glorious nappineffc. Thedecreeufclf ( isctenial,ccrrr in, infallible and urichaxigeable, -and^TOtrVit "flow all that is reqiii-■:.. fite

.fite to fit us to bee partakers of the inheritance of the Saints in light.

O what fweetnefs of delight is this, to ^ have our Names written in the boo\oflife from all eternity; to bee loved with luch a love of God from all eternity; to bee ordained before the foundations of the World, unto no lefs than eternal glory ; and that the- foundation of all this (lands furc and fealed : Re Joyce faid Chrift to his Difciples, thatjenrnames are written in heaven , Luke, 10,2.

This is certainly the portion of all that beleeve in Chrift; As many as were ordained to eternal Ltfe belecved-> 'e/*#.i3.48. God hath from the beginning firft chafen jpH to falvation through fmlitfcation of the Jptr<t> and. belief of the "truth , wherettmohee called) oh by our Gcffiu^ to the obtaining of the glory of snr Lord Jefas Chrift ^ 2 Thcf.2.13,14. If this doth not delight and Joy us, what will do it ? To look backward and fee an eternal love, or to look forward,and fee an eternal glory;. to fee this? and our names fet down for this, and fet dowa in a Decree, in a Decree oi God, which is never to bx changed, which inbllibly fhall take effect; This is joy and delight,SCc, Ihortly I Hull bee in heaven, Godd ; d fet his love upon mee > and hath defigncd m: for to bee aveifel of mercy, and of glory: Indeed this Decree of election was pail before you came to Chrift, but the tafte of the fweetnefs of it,in the certain evidence of your propriety in it, comes in to you upon vour coming in to Chrift. , ,

3 ihe tafte of all the good in the loving kindnejfe and fa- Thc Tall of ai* mrif Gad i.This favour, and love of God, which is £ f 8 ^SS fometimes ftiled, his loving kindnefs, fometimes the 0 fGod. light of his countenance, fometimes his face, fomctimes his wejl pleafednefle wich us, fometimes his grace to us, ibmetimes his delight iu us,it is a furpaffmg blcflcdneffe. As the wrathfiil frowns of God are as bitter as hell; fo the loving kindiieffc 61" God is as fweet as Heaven.

It

It is the Angels Happinefle in heaven,that they fee the lace ot Godiand it (hall be one of the greateft parts of our happinefs when wee come to heaven, perfectly to enjoy this loving kindnefs ot God;and the tafle of it here on carth>is enough to wipe away all tcars,to banifhall iighs, to fupport us in all wantsi to quicken and enliven us. To nil up the foul, and enlarge the heart with all re-joycing and gladncfs: Becaufe thy loving kindneffe u better than life, my lipi(h^llpraife thee, mj foul fhall bee fats fed as with marrow and fatneffe, Pkl.63. S-.T.and of this love, and favour* and kiixdneffe you lhaU have a Taftcy if you come to Olrifts Hee that Uveth me, fhall bee loved of my father^ and I will love him, ani wee will come tint0 him, and make our abode with him, John, 14. u. 23. Hee hath made m accepted in the beUved^ Lph. 2. 6. 7 'he father himfelf hvethjott, be/rapfe yon-have loved me<, and have beleeved that I came out from Cod, John \6. 27. The love of God U fhed abroad in ronr hearti by the Holy Ghoft which is given unto ns, Kom. 5. 5. // any ma* here my votce y and open the door f I wtll come in, and ftp with him , and hee with me, Rev. }. to. Hee is married nnt» yon in loving ktndnejje , Hof. J. I9.C0/.T.2O.

God is your loving God, and your loving father, andfmiles on you with favours, you fhall never fee wrath any more in his face, hee is reconciled to you, by thrift* andiswcllplcafcd; hee loves you, and takes delight in you, becaufc you (lull fee his face and live. All his wayes arc mercy, and love, and peace towards you. The oftc of all 4 The tafle of all the good in the Covenant of God : O thegocdinrhe wnat a Paradifc is the Covenant ot God ! how many Covenant of trees of life, and rivers of plcafure, arc to bee found Ggd * there ? It is the covenant ot life, and therefore fwcet; it

is the covenant ot love, and therefore fwcctj it is the- covenant ot peace, and therefore fweet; it is the covenant of hope, and therefore fwcet; it is the covenant of promises

Chap. 12 Good enough in Chrift tof dttigkt us. 47 j

fes, and therefore fweet; ic is the covenant of gift, and therefore fweet 5 it is the covenant fealed by the blood of Chrift, and therefore fweet; in this covenant you may fee all mercics> and all graces, and all comforts, and all helps, and all (upplies, and ^1 deliverances, and all fafe-tiess Nothinghutgood, and all your good, grace, and glory, all that pertain to life and godliiaeile, all the pro-mifes id this life, and the lite which is to come; and all undertaken by God, and fealed with his oath: The hungry miy nnde their bread in it; the oppreflfed may finde their refuge in it; the lorfaken may fends their reit in it; the wounded may finde balme; the mournful may finde gladneile, and the beiecver may finde all that his foul and body need ' In this - covenant you are intereiled j if you bee interetTed in Chrift; all the promifes belong unco you r if you do belong to Chriil; the whole good of the Covenant is yours, God is yours, and mercy is yours, and peace is yours, and grace is yours, and glory is yours; if all the good that (ouls fhall ever receive will delight you, then here is delight lor you. A r ft -.

5 Atajhofallthegsodintbe providential dealings and t he rood in the difpr*fatf<mrof (}*d : z Every way of them, every work pro*:den:fal of them, ev^ry change of them (hall bee fanctified unto dealings of you, being in Chritl *• There are providential injoy- Goc *' ments,and providential lollcs', there are pofleflions, and there are wants; there are mcrcie's, and there are afflictions; th^retire quietneiles, and there are troubles; there are fedings, and there are changes. Now all thcfefhall work together for good unto you, if you bee called into Chrift; you may look upon all your outward mercies (Which you do injoy) as a field which the Lord hath blef-foh your houfes,and lands:, and riches, and plenty, your all is a blcfling, and you may with comfort injoy all your comtorts;you may look on all your loffes, and with Job y blejfe jonr Cod, and on all your afflictions, and with Paul, re\9]cealf0intrikf4lati**si your Tickneffes ihall do you good,your tryals (hall do you good,your reproaches fliall

M m m do

474 GQtdint&gb inCbriJttoQtligbttis. Chap.n

do you good,your fuffcrings (hall do you good,and death frail do you good : All the changes that have, or do, or fhaltbefel you, (hail do you good : all is food or Phyfick, rs health 5 or recovery,is good.or for good unto you.How fweet is that Condition, Wherein bitrcrnene L (ellis fweet ? wherein the very t homes drop hony ? wherein theinjoyment is good, and the withdrawment is good? lite is good, and death is good; Chriit makes Heaven to bee happincile, and all in this world to bee a b-k fling. 6 jl.rafteofdUtht good in the ordinances of Chrift': L-Lgoaiin he vct Y Ordinance is aconduit of blefTuigs, a ma ordnances' o f ipiritual provisions. The whole Co/pel Mini fl-ry^ (hall bee Chnft. a miniftration ot Life \mto you : Baptijme, the preaching

of tin vorJ, the Lords [upper, crc. How much is there m thctc to delight a foul: To bee begotten again, to bee incorporate into Chriit. to bee waihed with the blood of 1**A Chriit, to hear the Word of life: and of our falvation, to live by it, to bee counfellcd by it,to be comforted by it, to bec built up by it, to bee cltablilh-ed by it; nay> moreover to come as an invited and fi: gueft to the Table of the Lord; and there to meet with our Chrift, to fcaft our louls with loving kindiielfcs) with feals oi favour, with fupplics of grace, with lips of peace, with vLlorious power oyer corruptions,and temptations, to come hither with fai % b, and to go hence rcjoycing, lurely deliglic it fclf mull: needs bee delighting. A faflcofall 7 A '*$' °f alltle ?> ood '" ^'dfrom the Spirit of Chrift. thtgood, in Ttt: Spirit 61 Chrift is <*» ittighenihg and convincing fpi-

»«tro-n th c fit, and therefore hec is called, the fpirit of knowledge Sri- toi and of truths and hee is a teachings and guiding, and *to-ft. lead'ng for it, John 14, 2(5. and hec is a [vilifying Jpi-

r/>, therefore called the ffint of grace, Heb.10.2V.and the Holy Spirit* Eph. 4. 30. and hee is a comforting fpirit, hee is called the Comforter, J )h 14.26. and you read of the Comforts of th H 6 ly Ghoft, Acr. 9. 31, and thcJ*yesofthchoIy,Ghoft y Kom.i-t. 17. l n ef. r.tf.and hec is A [cding or atfuringjpirj: yet were featcd with that

holy

holj Spirit ofpromife> Epb. 1.13. and by him arc yete fealed time the day of Redemption, Epb, 4. 30. And hee is a wit-neffwg #wf, Rom.8. i<5. Why? what willferve to delight: us, torejoyecus, towd'-plcafeus, if this doth not ? to have the fpirit of Chrift whereby wee are fane-tifi:d, and by whom wee come to know the things that arc given us of God* to have him to bee our Comforter, Pfkl. 51.1 ? . To hear bis voice of Joy and Gladnefs, to finde him witneffing with our (pints that wee are the. children of God, and him fealinguntpusonc-iatcreft in Chrift, our rclaaonurno God, our forgivcneiTc, our happuiciic.

0 Sirs 1 No joy like the ;'oy of the Spirit, and 113 comforts like the comforts of the Spirit, trite do pleafc, and fill, and enlarge, and (lip zy-abundantly delight die

Baffin- >'

8 Aft a fie of'all the good In an excufmg^nd fcAce-.Qieakr Atafteofall

ing conference. ^ , the good in •

£*r»frd diftinguifheth of a four-fold confcicnce. peace fpeakirg

1 One that is Good but not £»iet. confeence.

2 That is Quiet but not Good.

3 A third, That is neither Good nor Quiet.

4 A Fourth, that is Good and Qu;et : A renewed and purified Confcicnce, and excufing and fpcaking-pcacc, This is our rejoycivg, the Teftimony of our Qonf:Uncc\ 2 Cor. T. 12. this is out continual '/t'rf#,Prov.l5«i 5. It is a Paradife on earth, ?aradifus ' An'marum 7 gaudeurh Angclorum, 11 or!us delicicornm\ Agi r benedilbionufTem-f turn Solomonis , AuIaDci^ Habita:ulum fflrltfts fanfti: as the Eloquent man (peaks.

Austin faith, Tanta eft dttlcedb Gatidci ccelefiis y etji u;;A Cutttila defueret in infer num, totam Amarit udlr.cm infer ni Abforberet.

Truclyina proportion, this may tac affirmed of a i good excufing pcacc-fpeaking Confcicnce, one word from it, Turns night into day; heavinefle into jo^ death into life; and the Terrors of Hell, into the Plca-

Mmm.2 " "Cure*

23l£

.UP

47S GoodtnoMgh in-y Cknfl to delight tts (

Cures of Heaven ? It can fupport you, and revive - you, and chcar you under all reproaches, under all contempts, under all Idles, under all troubles and perfc-cutions, yea, under allfuftcrings, and death it (clrsand thisfweet peace of Confcienceyoufftall tafte, if Vou Come to Chrift: Seingjvfttfiedh faith^ wee kav e pejee with God through our Lord Jefus Chfift jRom.?. 1. A. tafle of aJl 9 A lafle of all thegoed In our fpiy/t u a [ Communion with the gend in God and t b* Saints. There wa<; a great man, who valu-fprumlcom- cc } Ortcdajes Communion ftibBtbtft; nitre tk a* tfihts bo-?T^7£ »Vw?Mfrk4*&& tfrhfa •mteb once he tHoyed. Mofes Sainti. VJlttedthe {.ommmuon xritk the people of God , 4WT/f 4/7 /;/*

j^r^^r enjoyments iff Egypt^Ucb. 1 1. />* vid preferred this. Communion above all the fplendid eftate of the wicked*

.

As Lather (pake oi one of thclifthfi^ ThisVfafo luth

'' ' done move for mce y than all the Potentates of the >sr/ t £;haf' may wee fay ot the people of God, there is more true love, delight, comfort* contentment, help from them, and by them, than from all the men ofthe\Vorld;and if Communions with them bee fo fwect, how fwect.ai£^ the Communions with a graciYus and loving Gc wHcrcin wee open our hearts to him, and hee opens his love to us, wherein wee make known our wants and dc fires to him, and hee makes known hisgoodneffe, hts £raciouGicflc>hisfulncflc, h:sbountv, his power? his. taithfulnefleunto us ; tovAndall this you ^enjoy by~ comming to Chrift; by htm you have fellowfhfp with the . Father, and fwect communions with one another, and en joy the good of one anothcrs gifts. A rafle «OM 10 A Toft' of all the good hi the accompltfhmcnts* of dt-Aegood in;tkc f h ej juiirajm ' Solomon hith,fbatthe c f efiredccompli(h-meTof*£'. ed »T»' e \ W94'fi*!j*tw. M.1 9."Surdy it is Co in the fires and pray- great defircsof the Soul. How fa#n is it to a foul,which «. hath long praye<iior.mercy, for AfTtfrance, for Power

againft a Corru#tton,for victory over a Terrtptationjto* When Gqd ac/gftft thofcdditefocBiW -fcives in according : WQWfam<kbK&&'ML Mer<fe*?Ct <by praycrV arp" . ,;; .i:M fvTCCt

fweet, and they are the morefweet, by how much the more they have been prized and fought: it is a great delight to a husbandman when the feed fown, proves an Haryeft, and the pruning, comes to a vintage, Sec. And this delighting good , you tafte'of by Ghrift, for. his fake all your requcfts arc granted and fped. #

11 A Tafte of Alt the goo din the Crentffres: whatfoevcr is A tafte of all intbem that may do you good, They are all yours, you the gooa in th« know the place, 1 Or. ?. zi, >i.' Another taftcs the Crc2rur «; . Curfe, and you (hall taftc the Bleffing$T~ -it any creature; -

iathc world may be acornfcrc, help, good untoyou,ypu fliallhaveic ,

12 A Taft.e of all the rlorloushavpinetfe which hereafter Anfte ofali (ballvcefull) revealed: ho that WC€ re)ojce in the hope-$f happinc^ ' theghrj of God: you have within you tfo firfl fmites v hereafter. and the earneftof jonr inheritance, Romans 8.2J.Eph. *"

i.14.

SECT. III.

•

1^Here is a threefold. Hie which I would mafe^' this -' point. • '

.1 To iiich tinners as (rill iknd out againft C hrift, and ; rcfufe to hearken unto him. •

i.To.fuch fmners-as feci j abundance of-fmriruar wants, and lye under many ipiritualfcars and fadneile?

3. To foch finncrs as • are come in to Chrift, and have hearkned to Iiis invitations.

Is 1 of deli as

fwectly delight the (oul.Then what ftmll wee thnnk^offueh '^Vcftttft 1 (Inner s who havs as jet mpfrt.in Chrifi , Ak<t do ft litcon-tinne to refufe to hearty to Cbnft > what do you mean fo to do ? were there no n*or-? to beoenj'bvexi by ; coming toCKrift,."than C^riftior^a^ouia^^JtfetCKntf^

-V v v Mm in3 draw

^ — I ■ ■—^ » A « ■ »

498 CafiJes%^ihis^Wdd6tbnoraf!urem Chap, it*

draw'us unto Chrifl:, but when wee alfo confidcr die abundance of Goo J ; andthcfwcemefTeofgood, com-pbffcifed with thrift, that there is as much good to bec got as will fill up and iatisrye all he wants, and defircs of the Soul, and moreover, as m.-c.i good as will infinitely glad and rc'joyce, arid deli&lit, andplcaic,aad content the loul, how irrational and abfmrd is it, not to dole with Chrifl: 3 and to accept of fuch good, tendered freely unto us by him? j . Wceufc.tofoy, thitum*e tul't p'unftum qui nhfciiit tittle da/c/j profit and pleasure, abundance or go.>d> and abundance of delight, all good to latisfy'c, and all good r o rejoyce the heart, are all the Arguments which can bee brought to allure and perfwade-the heart; and verily I cannot tell what other Arguments can p.rfliblybc produced, to Work on the heart of man, than thefe two, r-tioiigh tofatisfy^and enough todelight-* what more can bee dcfircd? or can bee imagined? And both thefc doth Chriit offer, andinfurcto.finncrs, if they will but hearken and come in unto him.- and yet mac :tii(V to hearken, They arc like the Prodigal who ftjt on the h*sfa which the Swire did leave , and held oft from commihg unto his. Fathers bou[e> where there w*i bread enough, and to [pare. q u It would be worth the while to enquire Ww^ it comes Whence iTii t0 W&\ that Efficiency of Good tff*tisfy t and plenty of that gocdro Good, 'to delight the foul , cannot jet frevall H(iH fatisfy and to the hearts of manyfibers, to hearken ttntoCh ;fl > wherc-deJight><J©'h asimperfcflieninthconc, and in the other, nay, cither noc prevail ot them, alone , is enough to command the hearts ** us ' of men to heirken about earthly profits and vain dc-It is from lights'

Sol. I humbly conceiyc that this may arifc from fix caule?.

D.rVneffcof I Durkneffe of Apprehension': Although the good

apfrthcr.iicn. which, Chrift otrers, bee every way plentiful and dc-

lighttul> l*'f[eReali , ycflc moves us not until it bec

th

Ch. 12* Caufes why this Good dnh not dSHr^u^ 479

in ejf? Otjedivoi^jid this is the great mifery of finful men* that either they arc not able to difceni,or elfe a t able to belecve that infinite fulneffe of fpiritual good that is in Chrift to fatisfv and delight the foul

Groftn fft of ftapidiry.

A lownefrcf:

cd to mem oy wnriir, wouia Dee exceeding precious in their eyes, bu t being not fo> therefore the Honey-comb

is defpilcd and negleeted by them.

5 A ,- nejfe ; : '?. rlt , which can bee contented ?.iid {attsfted with meer' vanities, y/ith low and mean things, r P int ' Efawith his msffe of Pet:age> and the Tredtgal with

the Vortion of GoodSyXiiJiDivesyjW the Goad, things of this

Z/-/>.Thebenefi:s and delights by thrift* as they are an

abundant >f0 the >; arc a fplncual portion, which no hearts

will prizes and feek,and accept of, but fucllas are fpiritu-ill*? a J anonign-

4 A d>f-AJfettioK of heart: Earthly incomes of profits a dif-affeftioa and delights, are liked and loved by finners, and a lit- of heart; tfc of Wfric..1 man likes, will prevail with him, but never fo much oi what a man diflikes, prevails not; And hence it is, that the great offers of thrift allure not fin-n:rs, becaufe though they have enough in them to fatisfv and delight 5 yet finners love them not, and like themnot.

i -A crreUOf ft of felly \ To paiYby the bed and chief- > , e iT ■ eft gond,fe-r the worft and poorefr,a dirty puddle is more f on y ^

to a Fool, than the fweeteft river; an hat of ftraw is more tohim,thai>anheavy crown ofgo!d.

6 A yerverfnef : ofw:U: They areryfolved to have nothing to do with hrift, never to yeild unto him upon any terms: Their hearts are irreconcileably opposite unto him,and in complying with him, and therefore no arguments of good, however, raifed aud extended fhali prevail with thenv

■But now let us a little confider th? wafrtntfTt of thU

Perverfnefic ofi

Wili.

condition

of this coadki*-

condition, dius to refufe Chrift in the offers of all foul fa-tisfying, all foul delighting good. Sol m i It isnidttodtHi ingratitude , The greater ihat the

Mtmoftod:- kindnefleis, the unthankfulneile is the greater.

ouswgrtwude what C0U id/ do more than 1 have done} Ik. 5. This made their unfruitful condition to bee the worfc: what can Chrift ofter more unto Iinners, than himfelf,and all good to fatisfy and to delight their fouls:diis makes their unthankfulneue to be the more notorious. Three things do highly exalt a bounty. One is ptneffe in it, what (inner doth not need mercy?

Secondly, There is freenejfe ink, what finaer is worthy of mercy?

Thirdly, There is'Fulneffcln it, it is as much good as frees you from all mifcrie, and aseftatesyouwith all mercy > and will fill you with all glory, and yec finners rcfufe and Height all that, furely this is odious ingra-tkude. ftfor 2 It is a mofi fordid contempt: fuchafe'ghting,fuchai

did* eomenp. undervaluing {uch an affront, pM on Chrift? as unlcile you would crucify Chrift again, I hardly know a greater difdainandfeorn: ifyoufhouldthis day fee heaven opened, and Jcfus Chrift comming down amongft you, and calling you, and faying; Loe, iicrc is all mercy, to pardon every fin of yours,aud here is a perfect ri^hteouf-nelTc to juftifyc every one of your fouls* andlierearc joyes unfpeakable and glorioitf to delight your hearts fully, and here is a Crown of life, heavenly and ever-lafting haDpineiTe for you: All this I will beftow on you if you will but bee content to become mine? to love me, and to ferve mee > And if any of us fhould turn our backs at all this, as nothing, as inconsiderable, the profits of the world arc better, and the plcafurcs of fin arc better ,&€.

. O what a fordid contempt were this?what an extream indignity were this, yet iinners do thus unto Chrift,

fpeak-

■ ■— —"^— - iint

Gup. 11 tfafidcm&kimtyJtekRefuJtrs. 481

- Ipeaking to them by-the Gofpel, and they refilling: it is a molt bitter provocation; it provoked God exceedingly when the Ifraelites fpake againft the good Land of C**a-4*2 A Land that flowed withmilk^ and honey ^ bee fwxre i-'ini-his wrath that thejfooHldnevlrm&imthis r<?/,Heb^. How much more muft it provofcc Chrift when fitters reject himfelf? and all the'abundance of mercy, and the abundance of Righteomfiiefle, and i the abundance of -Comforts and Delights* and the< abundance of #appi-neffe, andailthe (3ood>wtiidh:caft him his precious EWorld to jflMtekafe j Whey ihili none rfthm t*)ti.j>fmy S#/>/w,faith Chrittjl'^ 14.24. 4 Jt is a mofi-defperate It is a moft

UfaThc loffcisadefperace Lofle when lit is a Left of defperate l©f* the font. 2 It is znfajverfal Loft -of all good which helps-tflffl Soul, 3 It kznirrsme/imHe Lofty n^thin^ *ef«»ns further or hefldes to help the fonl> inch a .Lofle ' as this is a defperate Lofle : And unto this Lofle do you certainly expofe your felves who refufe Chrift, making fuch offers to you as here in the Text. • • 1. Yonlc<iJe?Qtfr{oi4lsbyitv for nothing can {live a foul ^biitChriftiandthe good which Chrift dothoffen , ',. ' .

1 t YoU'fallunder anV»Merfal tofe&llis Loft when-.aH that Chrift offers is refufed.

3 Nor'can you Repair jonr Loft for this offer of Chrift of all'good to fatisfy>and of ail good to delight the fowl, it isthd Utrrioft,it is the * tnoft, te is all thadhallor can bee ; offocd to'iiuners, there remains no more bchind,Chrift < hath #6 no dire: to offer than himfelf, and all good whatsoever with himfetf. insameft'

5 > It is * rmjt.d9lefklre)etthH* To fhut the doors of doleful your" hearts againft ChrUh.tot'dU mercy^and ail blciliug, rcjj&ioft. • and all help, and a41 comfort* a'tad- all delight, and .all happiiicfle: Howfooliih, henvwkked, how lamentable is this? what will you<db, what will become or you, when all your outward helps fail you, and yvhe u all your Outward pieafures-fail you,and when all invVard DiftfeiTes, and Griefs, and Fears, and Troubles, and

N nn Anguiihe's

Anguifhcs fall upon you. The bloud of Chrift, and his righteoulnefie could iatisty and comtort in fuch a cafe > but you have rejected them; I he mercy of God, and the love of God, and ux: promifes ot God>could fatisty, and fuppon^coratorc you? but you have flighted and refu-fed them: this is laid iiideed,nevcr all our days to partake of any one good by Chrih\aild never to tafte of one fpiri-tual delight iuChrift.and in the times of QurDiftrcfte and Death,to have no hope to partake of the onc,or to tafte of the other,to fiiut up agayift.our fdves ailthe Cities of re-fuge ? and to fcal up all the fprutgs ot help, and comfort, this is very fad. Msanincxcu- 6 It is a moft Imxcufable injury both to Chrift , and fable injury to t0 0Ptr Jelves,whcnyo\\ come to appear before the judge-w feces' 1 * ment feat of Chrift, you will bee fpccchlcifc, you can have nothing to fay for your fc Ives, your condemnation will bee moft righteous, andmoft evident; Chrift offered himfelf unto you,but you would not hearken,Chrift offered real good unto you, but you would not hearken, Chrift offered the beft good unto you,but you would not hearken, Chrift offered all good unto you, but you would no: hearken , Chrift offered enough of all goody enough fully to fatisfy, fully to delight, fully to fave you,and yet you would not hearken.

SECT. IV.

Ufe i IS there as much good to bee had with and from

Senfibicfm * Chrift, as will fully faxisfye the foul, and as

U T cb Vi ift dr ° much good as will fwectly delight the foul, then let all

goioc t» . xbokfinxers who feel abundance offpiritnal mifenes and

wants, and Ije under abundance of $irit Hal fear s,*nd griefs,

let them bee advifed to go to Chrift, to come in by faith

unto him {John. 6. U better (haH wee go [aid Peter to

Chrift) Thou hJft the words of eternal lifefo fay I to you,

whether would you go for fatisfattion,or for comfort,for

your fouls? In Chrift onely arc all your Springs to bee

found* I

1 i ; —

I doconfeffe three things,

1 That of all miferies, wants, and diftreffes, thofeof the foul are the foreft, heavicft and greateft.

1 That of all helps, and Comforts, ancTReliefs, thoje from Shrift are the fuitableft, f ulleft and fweet-eft.

3 That under the Apprehension of our manifold jpiritual wants,and feeling of our fpiritual Troubles, we are l**ft *ble tofupport our felves.and are rnoft afraid to go to Chrift, even becaufe our wants are (o many, and our hearts ^refo diftt'elled^everchelcfTe, bee not difcouraged at all there is yet hope and help in Chrift.

1 There are three things to encourage you(in this condi- Encourage • tion) to come to Chrift. nunrsco focfc*

1 #e hath enough to help you.

2 You may come unto him.

3 Hee will certainly fupply you if you come unto him.

I Chrift hath enough to help 70**, hee is a fount aits of Hz- chrift hitbc« ing waters, is there not water enough in the fountain to nought* help quench the Thirfty? hee is the Sun of right eoufoeffe, is «»«• there not Light enough in the Sunne for the World ? hee hath unfearchable riches, are not unfearchable Riches c-nough tofatisfy the poor ?

Objett. You have many wants, and many fumes, and many diftreffes, and all thefe are very great, and very high, fo that a little cannot help and fatisfy you, a little mercy, and a little deliverance, and a little grace* and a little peace will not futficc.

Set. \McWJout willmtrcy enough faisfy you} will fo Mercy ejicu»b, much mercy, as lliall pardon every flune that you have committed? Doubtlcffe it will, and-unto ft> much can Chrift help you, 1 Joh. 1.7. The bloud of thrift clean \etb us from fill fa.

2 Will fo much deliverance fatrsfy you , ai ferves tode- £) e jj vCrnnce liver you from all your enemies, and from all danger s}C\\r& enough, hath enough alfo for that: hee can deliver you trom the

Nnnx powers

-T - ■» ■ ' -I

484 IntQuragtmentsto cwie to Cbriftt Chaps i%

» ■ 11

powers of darkpeft, Colof. 1. 13. and from the hand writing of Ordinances th.it is agaivfi you, Col. 2.14. tfv. /row this frefent evil world, Gal. 1. 4. and /raw f^ r #r/* of the Law, G'aU ^,\%.andfrom the wrath to come, 1 Thef. I, IO. and from death , *tf<i /row ii/w rW /.m^ rfo /tow* r 0/ *fe*r£, Heb. ?. 14,- 15. W from all evill. Gen. 48. 15. Righteoufncfs 3 Wtllfo much riglteoufnefe fatisf) you, as will frefent cncu£h. you unfpotted, and unblameAble^ and ferft [I in the fight of

God} C hrift is able co help you to fuch a Righteoufnefs j arjghtcoufneflc,that is ikiw, and per feci:, even his own righceoufiicffc;which prefents you glorious, not having fpocor wrinkle,Eph.5^7.

&z<c enough, 4 mi f° mH f h & rac€ f ervc ?™> * s ^ lB change your fmful ' heart ? As will make you new creatures ? As will ferve to-conflictwithfinnei's ? as will ferve to conquer fins? wil all grace fuffice you?and your abounding in all grace? to all this can Chrift help you? hee can change you into his own image from Glory to glory <> a Cor. 3.18 k

Faith, enough, 5 Can Faith help you to peace and joy ? can afarante of faith.do n) can. full afurance of Faith do tf fcan the rixhts '■ of {till afurance do it ? Can the teftimony of Con* icience do it ? can the teftimony of the fpirit do ill unto allthefc Chrift can help you, hee hath the mountain of Spices, and the Flagons of wine: hee can fayc to the uttermoft, hee can fatiate the weary foul, hee can comfort you on every fide, he can (atisfy you with marrow and tatnefs, he is aole to do above all

You may come t ' iaC y° U arC a ^ C t0 ^^ ° r ^cfire. to Gbrift lor 2 You may come to him for that good which is enough to fa-that gond tisfy,<& enough delight,The multitude of your fins fhould * hich it c- not n i n d cr you, nor (hould the multitude of your wants noop.h. an( | c j^ re (| cs hi nc i er you; when you are rightly fcnfiblc

of thefe,you may come toChrift for as much good as wil fully fatisfy,and fwceriy delight your fouls j you may as well come to Chrift for abundance of good, as for a little good,you may conic to him for as much as you nccdv a;xl for as much as bee offers, and promifes unto you, if

Chrift

Chrift doth not (lint you in his offers,you fhoulcj not ftint your (elves in your defines, and if Chrift doth not except againft your perfons,you fhould not except againft your klves.

Ob\ett. But there's the queftion and doubt, whether fuch an one with fo many iins,and wants, and diftreffes, may come to Chrift for all this good,&:c»

S*L\ Nay,that cannot bee the queftion,.forafmuch as never did any, or may any come to Chrift> but he comes with many fins and all wants.

a But let it bee the queftion, and then this I fay,that if there bee four things in fuch a perfon, hee may unquc-flionably come to Chrift, iiz, 9 _

1 An humble fenfe of all his fins.

2 Earncft Groans to bee delivered and fupplied.

3 .Renunciation of all felf-confidence for that deliverance and fupply,.

4 A thirfting and longing < after Chrift, and ail this. good which Chrift hath promifed.

O come to Chrift, hec calls thee f heefpeaks to thee, Heat ken unto mee,and eatyee that which isgood, and let yourjonl delight it felf infatnejfe.

3 If you do come unto him, you fhall certainly find enough tofatisfy and delight your fouls, Cant. 5.1. Bat O friends, drin\^ yea, drinks abundantly 0 Beloved ,Pfa*. 3(V7, How excellent is thy loving kjndntjfe O God i there-* fore the children of men put their trufi under the foad&ow of thy wings % verf. 8. 7 hey {hall bee abundantly (at is fed Kviththefatneffeofthyhotifc, and thou (h'alt make them^ drinkof the River of thy plea fares, for with thee is the fountain of Life, in thy light fhall wee fee light ,Rev»3. 20„ jf any man hear my voice , And of en the door, I wift come #* to him, and will [up with him^nd he with me. .

Ob jell. But you will fay, Did ever any find it thus, 1 whp came in to Chrift,who did beleeve, do you readof any fuch ?

k ty/.I Anfwer^did you ever findit otherwife?. Did yoir j

'Nua $, ever.

m ; ■— ———— ■ ,

486 To come to (hnjlistbe hft Choice. Chap.

ever read, or know of any who came in to Chrift,who did not find enough tofatistye> and to delight their fouls? Remember ^Mary-Magdalen ,who met wth for-givenefieand peace, ;L*kej_,tf 9 %o. Remember Paul, Jvbtained mercy (aith hee> 1 7/w.i.i 6. Remember the Jailor, who beleeved and rtjoyced in God -with all his /?**/*, Aft. 16.3 4.Remcmberthofc ftrangers of whom Peter fpeaks, who beleeving, rejoyced with ]oy unftc*k*ble and fnil of glory. 1 Pet. J. 8. •

SECT.V -udzyik

Then the who V $ e * I ^ tncre 200C ^ enough in Chrift fully to fatislye

have he^kned ■* tnc ^ ou ^ am * foeetly to delight the foul t Then

to Chr ift have yon who kffle heark*ed to Chrijty who are by faith tome i»

made the beft ro Chrift, p»have made A wifechoice, thebrft choice, P£.

Choice. 16.5. The Lord is the portion of mine inheritance^ and of my

cup,thou maintAweft my Lot y verf. 6. The lines are fallen

unto me in pleafant y laces J c* I have a goodly heritage. Thus

may you fay who are come in to Chriil, Ihavcenoughy

1 UiaUhot want;my cup runnes aver. -Thou art my

portion, and^ood enough tbfatisfye me, and good e-

nough to delight me.

Beloved, There are no people on earth, who have fuch a portion as Beleevers have> the greateft on earth, (wheareoot intercftcd in Chrift) although they have abundanceof honours, and abundance of riches \ and-abundance of friends, and abundance of pleafures> yet thepooreft, the meaneft,the weakeft Beleever in Chriil, hath a better and a greater portion than hee; I do not fpeak oncly for the rutine, nut for theprcfent, in this life, the beleevtrs portion is bef I and greateft.

There is no unbeliever whatfoever, who hath any 1 one good whatfocver for his foul>nor can any man (oitt of Chrift) ftancl pofleffed of any good whitfi is enough to (atisfyc and d. light his foul. The eye (faith Solomon, Ecct. J*8.) Is not Jatisfiolmikfcelhg* if there beefiot enough

—. .—— — -^ — — ■ — *-

in all the world co fatisfye one feafc in man purely then there cannot be enough to fatisfy the heart or foul of man Thereisinemptinefle, andafhctftnefle, and a dif-proportion, twixt aU the good of the World, and the infinite thirds , and capacities of the foul; the worldly man is ftill in want, and in defoe, and therefore hee findes not enough to fatisfye him: nor can hee evertafte enough to delight his foul* all his Delights arc impertinent to his foul, and rtuny times in themideft of them his foui is fad and heavy ; his earthly delights are a burden, and his iinful delights are his Hell; and admit, he fucks fome dciight from the cieatures, yet it is not enough Jike the Bee which draws trom one flower, and then from another flower,&CoBut now the beleever, (being pofkffed of Chrift) hee hath a foil treafury, and a* tall river: hee may go to his Chrift^ and fay, this is my enough, here is enough,-here I am (atisfiei, hereLhave enough to fill up-all my defires, and to make up all my Delights, in him I find enough for my foul; there is pien-tious redemption in him, and everlatling mercy by him, apd.gDe.at love by him, andperfed peace in him, and ut-moft falvation irom him, and joy unfpeakable in him y counfeh t ^ 1 cannot defire more, I do not want more, hee hath e- fucb. t nough to help ah 1 my wants,to eompoie all my thoughts to fill upall my lonsiigsr to comfort all my diftrellcs,-to give reft and happdiisfle .■ and therefore you who are -beleevers, remembers tew coiinfcfls-'whidi Iwould pre- BlefieGodfbi-fent unto you, ! Chria, and

1 Blejje God for Chrift, and for bringing of yon into trIn g' n £ you Cbnft, who hath blefTedyoo with ail foiriiuad blcffings n '° Chlift *

1 it • •->' >rt r, 1 r ^ Do not wronp

in heavenly placesm CknfcEfka .3.i . ymr fdvw,

2 YyonotlVrongyottr (civzivnoryomChfjftfjnfiepp'm^ nor your tfidc unlawfully) for any profit, or for Any delight ; yon have CferiftjbyfccJBP enough in yourChrift to fatisfy and to delight your fouls,. jjj?. u ? |j wfol

5 Although you meet w.th 4 Jeffer portion inthefeout* bV coment * ward things, yet bee not deyUed^. You have filch a full and with a leffer

iuchafwcec portion in Chirift, as is enough for the fatia- portion of ow*

ting Ward tto n 8fr

cing,for the delighting and for the faving of your fouls. It is infinitely better to have all for your (buk and a little for your bodies,then to have all for your bodies, and nothing for your fouls. rn all traces 4 '° a11 thc di k rAcei % reproaches, and discomforts of your rifeupbyfaith ?>k»™*£<,rife upby Faithtoyonr Chrijl^nd there you & Chrift. Inzu niide love cnough 3 and kindneffe enough,and friendship enough, and peace, and comfort, andhappinellee-nough.

5 In all. the apprehends $f' futnri foiritutl tvants and In til future griefsgetyoH to your CAri/?;Lord,I want yet more grace,& warns go to m ore ftrength, and more affurance, and more Joy:It was Ctoft. thy bargain withmce at the firft,that if I would heark-

en unto thee, my foul fhould delight it felf in fatnefle, I <io therefore now come unto thee,I have not yet enough, I have not yet attained, I befeech thee to make all grace to abound, to ftrcngthen me with all might, to fill up all my wants, to make my Joy to bee f ull>&c. And Chrift -will do all this for you.

ISAIAH

CHAP. XIIL ISAIAH. 55-?.

Incline your eare and come unto me^ hear and your foul (Jjall live.

Hcfe words do contein in them two parts. 1. One Invitation more, (Incline jour ears and come unto me),

2,One perfwadhgargumnnt mort^Heare . and your (eulfhall live).

Three times do you ffnde the gracious invitation of Chrift, in the firft vti\t{Come ye, Come je,Comeye<) Three times more in the fecondand third verfes). Hearken diligently , incline your eare and heare) % O the love of Chrift, who is fo earneft with (inners: O the un-flexiblenefTe of finners who are fo deaf to Chrift •• And as you read fcveral Invitations of Chrift, fo do you read feveral Motives or Arguments annexed unco thofe Invitations, of good, of plenty, of delight ; In che former v.erfe, and of life, even the life of the foul. In this verfe, {hear and your foul /hall live. ) There is a life for the body (Aft that a mm hath mil he %ive for his life, Job 2. 4.) And there is a life for the foul, this is the moft excellent lite, and this is the moft nccelTary life, and this is the moftdefirable life : No death like the death of the foul, and no life like the life of the foul: And this life is to be had, and (hall be had upon coming unto Chrift ( Incline jour eare and come unto me^htar and your foul, fhall livei, The propofition hence,is this.

The foul/hall live that comes to Chrift: There is life for Tb ff \iM the foul in Chrift : and whofoever comes to Chrift, (hall par- \^ c $# c ^ cs take of that life, i fohn 5.12. He that hath the Sonne , hath to chrift. life , and he that hath not the Sonne , hath not life, John n.

Ooo 25.

25. Jc[h6 (aid unto her, (viz. Martha) I am the RefutreUU 0 n 9 and the life, Be that beleeveth in me, though he were deaA> yet [halt he live . John ^ 25. The dead /had heare the votes of the Sonne of god, and they that heare fhall live, verfe 40 Te W/# net come unto me, that ye might have life, Gal. 2.20. Nevertheleffe 1 live , yet not 1 3 but Chrift liveth in me , And the life rrhich I noW live in the pfh, I live by the faith *{ the Sonne of God , John 10. 10. 1 am come that they wight have life.

For the opening of this excellent point, let us enquire, /

1. What life that is which a foul fhall have by coming unto

Chrift.

2. Howitmaybedemonftrated,thatthefoul fliall live that hears and comes to Chrift,

SECT, I.

Que ft-\, \X 7 Hat life that U -which a foul fhall live by coming un+ mat tbit life VV to £krift ? »* There is a two-fold life incident to the foul of man.

S°t 1. One is Natural; the foul of man naturally is a living

w'life ' tW °' rubftancc ; and thc Principle of life in man, Gen. 2.7. The L$rd Natural life, God formed mm of the dufl of the ground, and breathed into hii noflrils the breath of life, and man became 4 living [otil , ("that is) he had a foul which did live, which had life in it, and wasrhe fountaine orcaufeoflife inbim,and to him. Life is fo natural to the foul of min, that the foul can as foone ceafe to be, as ceafe to live : life is infeparably linked unto it, immortality is ilfo proper unco it; though in a moral fenfe, the foul » iaiu to die, or to be dead, yet in a natural confideration , the foul of man fo lives, that it never dies: But under this notion we arc not now to fpeak of the life of the foul, forafmucb as in tliis fenfe, the foul livesw hether it comes unto Chiift,yea or no. SHpemiturd cr 2. The other is fupematural or fpiritkal ; which is an Ad-fplrituiilifc. vewitioQS lift, notefTcntial to the foul, and not the effect of meere prctcii n^ut derived from and by Chrift unto the foul, upon union with liirnfelf: As byvertueof the natural union

'cwixt

'cwixtthe foul and the body, we do partake of a natural life, fo

by vertueofour lpiriuial union \* ich Chrift,we do partake of

a fpiricual and (upernatunl life: Tbtfirft ndam vs<u made a living

foul^the lafi Adam was made a qi-i;knmg Spirit, i Cor. 15. 45.

Ic is a truth, that ail life whatever, that man partakes of, he At i m foiiUft

doth partake of the fame by venue of union. Now there isafyebriji!

threefold life (fpirituai and mpernatural life I mean) which is to

te had by coming unto Chrift.

1. The life of righteoufnefle in juftifkation, which (lands in oppofition to our legal death.

2. The life of grace in fan&ification, which (rands in oppofition to our fpiritual death.

3. Thelifeof glory in faivation which (rands in oppofition to our eternal death : A life in oppofition to a death paft, prefent,andtocorae • to a death paft, in reiped of merit on our part, and fentence on Gods part • To a death prefent, as to the finful condition of every foul, which is a dead condition-, and to a death future of feparacion from God and eternal vengeance in hell, which is called the place of the dead,

I will fpeak fomething to every one of thefe.

I. There is the life of right?otifneffe for the foul that ccmes The life of righto fhrifi Confider that place of the Apoftjein ii^w. 5. 18. teottfneffi* As by the offence of one , judgement came upon, all to condemn nation , even fo by the righte oh fnejfe of one , the free gift came upon all men unto purification of life : And take in the former verfc alfo, verfe 17. If by one mam offence death reigned by one % much mote they which receive abundance of grace, and of the gift of right ecufnefft\Jb&ll r eigne in life by one ^efm (fhrifi. Here you fee> death by finne, and life by Chrift. condemnation by the one, and juftifkation by the other : death in the offence of Ad*m, and life in the righteoufnefle of Chrift : As unrighte-oufnefle lets in death, forighttoufnefte lets in life: Before a a man comes to Chrift, he is a dead man, not onely in refjpeft of guilt,thathedefervesdeath,and is expofed to death, but alfo m refpeft of the fentxnee of death, the fentence of death is paft upon him ( In -he day that thou eateft thereof thou Jbalt die the death) Gen, 217. And turfed u every tne that conti' nueth not in all things vthich are Written in the book^ of the

Opo 2 Law

Law to do them, Gal. 3, 10) And hence it is that the Law is Tbe r'zbtcouf- ca ^' eC ^ tnc Wniftraiion of death, zCor. $. 7. and of condemn a-neffc "of chrift ***** ver ^ c 9- But ch ' s ^ad raan Iives * u P on coraill g to Chrift : is life the rightcoufnefle of Chrift is Jife unto him.ir gets him his life,

in a twofold refped. Byvrnj of fx 1. By way of ' fatufatlion ; In as much as that righteoufnefs ijsft&m. did perfectly fulfil the Law,it did anfwer all that either the Law

of God, or the Jufticeof God could require, and took away

(in, and wrath,and death.

I will die 3 faith Chnft, to deliver the (inner from the fen-

tence of death, and I will be made a curfe to deliver him from

the curfc and condemnation : chrift hath redeemed tu from

the ctnfc of the Lav, beir.g made a curfe for us, Ga'. 3.13.

and who u he that condemnetk} it is Ckrisl that died , Rom.

8.34.

0*7 oftmpu* 2. By way of Imitation \ This righteoufneffe is imputed to uticn, u$i gy f fo 0 l €( foeyice of one ft**H many be made righteous ,Rom.

5,Ip. And he wot made {inne for w, that we might be mad* the righteoufneffe of Cod in him, zCor.5.2f. And verily that foul lives, which is pardoned, which is freed from the guilt and power of finne, which is clothed with a ptrfeft rightcoufnefle, unto which God is reconciled, with which he is well pkafed, and which is accepted by Chrift. Tbe life ef 2. There is the life of grace for the foul that comes to

grace. Chrift : A perfon who lies under the power and dominion of

(inne, is (in Scripture) filled a dead man {you that were dead in trefpaffrs and finnes y Ephef. 2.1.) when this perfon is changed, and fan&ified by the Spirit of Chrift, he is faid to be quickened , to be made alive, ro receive a new life, Luke 15. 24. This my fonne \vm dead, and is alive again, Ephef. 2. i. Ton hath he quickened who were dead in treftaffes and ftnnes . Rom. 6* IX; Altve unto God through ftfus Chrift our Lord verfe 13. Alive from the dead , Rom. 8. 2. V he Law of the Spi>ii of Chrift 'lefus haih made me free from the La\* ef fin and death : Hence it is that converfion ("where grace or holmcfs is infuied to the foul) is ftiled regeneration and a rejarrelhon, be-caufeasinthefc, foin this, life is conveied orjienved into as.

Now

Now this life of Grace which the foul hath, upon coming rbelifcof^m unco Chrift,it is either, is cither

i. Radical : which is that holineffe in Chrift, and from him Kxiicdt derived and imparted : for as the head and the members do live bn: one and the fame life, fo do Chrift and his members, they live the fame life, they do partake of the fame Spirit* the fame Spirit that fan&ified the humane nature of Chrift,doth alfo fan£tifie their natures, and therefore we are changed into the fame image y 2 Cor. 3. 1 8.

2. Habitual : Which is the reparation of that excellent imsge . § ofGod which we loft,the renovation of the heart,the new crea- Ha mu*L --• ture, the divine nature,a new fpiritual being, temper, eftace of

the whole foul, healing,renewing,and conforming the foul,and all the faculties of the foul, unto that image of grace in Chrift: and this is the life of the foul: As it was faid of the Rulers fonne^ by Chrift, thy fonnc Uveth (chat is) he begins to be well, to be recovered: fo then our fouls live, when they begin to recover, when grace is infufed into them and heales them, and changes them; the foul never lives, until it be made holy, and then ic lives.

3, Aftual : Which is called newnefle of life, and newneffe tAfiual. of obedience ; a walking in Chrift, a living unto Chrift, and un*

to God: for as there is a Law in finne, which makes us fervants unco finnc, and to live unto the commands of finne, fo there is a Law in the ("piric of life, and grace to enable us to live lives fu-table »»f0C£r*7?,whoisourfountaineoflife,and unto the Go-jpel, which is the word of life, and unto our graces^ which are the principles of a fpiritual living.

3. There is the life of glory for the foul which comes to Chrift , John 3 36. He that beleeveth on the Sonne hath ever- The life ofrtory lasting life , John 6% 51. / am the living bread Schick came fawn from heaven , if any man eate of this bread he fhall live for ever , i John 5.1!. Cjod hath given unto %u eternal life % and this life is in his Sonne, This is called a life which fwaU loyves up immortality ,2 Cor. 5.4. And the glory Vehich /hall be revealed Rom. 8.18 and an eternal weight of glory , 2 Cor. 4.17. and an endleffe life , Heb. 7. 16. And a crowne of /#/<% Rev. 3.10. And this we fhall have by coming unto Chrift,

Eph*;

tt* W/e »«Ephef.2.5. H* 6*r6 quickened u* together with Cprifi, verfe

Me$tfrrft9$* 6< ^ ^^ r ^j ^ ^ together, and made m ft together in

heavenly places in Chrifl Jcftu: This life Oi £lory i .\e have (at

prefent) in lis refp^cls. Intk p.ircb^c l. In the pur chafe of it \ By the blood of Chtift , who

^ l " bought it in the name, and for the ufe of all that were given

unco him by the Father, and (hould beleeve on him. In the bcgnnnc 2. In the begun poffeJTun y as Chrift in the name of our At-Zffflj!*-** tumey or Advocated gone to heaven to take pofllfiion of -JJ n °' ir what he hath purchafed for us: /// my Fathers houfe are many manfions, and I go t* prepare a ptace for you, ana 1 trill come again and receive yoH ttnto my felf, that ft" here I am , there yon may be a/f>, John 14. 2, 5. AniMourheil %' inCa P l{e ' Chrift as our head is gone thither, and enjoys chat excellent glory, which his members (though yet belowjare to enjoy with him In the right of 4. /« t he r i^ t 0 t inheritance : for if rve h fonnes , rre are tabtmiMt. aI j Q heW$ ^ heih o j Gq £ ^ and ojm hein wi h chHfi . ^ f Q y e

We (tiffsr nitb hm t thatfremaj be alfo glorified together, Rom.

In the ^romifi 8. 17.

5. In the promtfe^we have a Charter leafed for ir: This u the promise that he hath promised its , even eternal hfe y 1 John 2.

Intbefrft 25. and John 3.15,16,

fruits. 6. In the fir;? fruits, WC have the firft fruits, Rom. 8.23.

The ea tuft of our inherftance } Ephd. 1.14. Thofe graces laid into our fouls by the Spirit of Chrift, are as certain evidences of our future life, of glory, by drift, and with Chrift, as the morning is of the pcrfed day, and as a contract is of marriage. And after a few years or dayes we (hall have thft life of glory in proemic, in the full pofieffion, and eternal fruition of it-

Thus you fee what life that is which the foul may have by coming unto O.rift.

SECT. I L

Hiw this ;.'/ J**He fiext qacftiCW 19 t * Htfir all 'his can he dimonflrated,thlt

heitmonftriud ^ r^ foul VYhiJi comes to Chrift fhali thus Jive ? isthiscer.

tsrmc? I

I (hall endeavour to demonftrate the certainty of U?, both Sol. * in the general, and in every particular.

1. In the General. ln ^ ncriL

I. It was the original time and (cope which Chrifi looked *' . „

,. . . * ; ,j r r l J It TO06 the &lMt

at in his coming into the world^ to fave fouls^ and to recover ^ kept .ef

loft foulsi and to give and bring life to fouls , Luke 18 ro c j :r ifl inbu

The Sonne of wan is come to feek and to fave that WhichWas cm in& d

loft* All outward deliverances,and falvations, were but types

ofthefcriptural deliverances and falvacions of our fouls by

Chrift, John 6. 33. The bread of God is he Which comsth

down from heaven, and giveth life to the World, verfe $l.The

bread that J will give, is mj flffh 9 Which J Will give for the

life of the World, John 10, 10. lam come that they might have

life , i Tim. 1. 15. This is a faithful faying, &c. that Iefus

Chrift came into the world to fave /inners , John 3. 17. Cjod

fent not his Sonne into the World to condemne the world, but that

the world through him might be faved ; therefore by his own

intention, and by the intention of God the Father, it is certain,

that cbr foul (hail live, it (hall finde life if it comes to Chrift,

2, tVhofoever bekeves or comes to £hrift, he is united to 2 \

(fhrift y and C^ rt fl ** united to him; which union is fct out by jyhofoever be1 ] that of a vine, and the branches,&nd of the head and the mem> Ueves\or comes bers John 15.1. iCor. 12. 27. The branches partake of tht^]^;J m fame life with the root, and the members of the Umt vnc on ' n% life with the head ; By venue of union, there is the fame life I Cor. 6. 17. He that is joyned unto the Lord is one Spirit ( that is) the fame fpirit that is in Chrift,is in him, and certainly the Spirit of Chrift, is a Spirit of life.

5. Chrift is life, 1 am the way, the truth, ana the life, John 14. ?•,

6. and therefore whercfoever Chrift is, there is life: Now if a- chri ft h **& ny man comes to Chrift, Chrift is his, and ChriL^ lives in him, and dwells in him ; Chrifi Itveth in me, Gal. 2. 20. and he dwcls in our hearts by faith. Ephef.,\ 17. If Chrift lives i-n our fouls, then certainly our fouls do live by Chrift,and fhall live by Chrift.

4. Confidtrthe work^ of faith, there is the immediate work.By the work of 0] faith, and that is to unite us to Chrift (and therefore by faith fmfr.

©n

a c) 6 The certainty of life Cha p. i 3

on our part, as by the Spirit on Chrifts part,we arc married un* toChnfl): And there is the fecondary work, of faith, which

Tbcmr\ of is threefold.

fiiih three fold. I# 7 0 y r ' lY ,g ui into communion with fhrift , to enjoy fel-

Tobmgusiuo | ftu p wit h him . Our felloWfhip is with the Father and with

communion . . _ r r r r . ..„ 1 l l I

with 1brifl. hu Sonne lejHS £ krtst t I John I ^.

Aud into con- 2. To bring us *tff0 a conformity unto Chrifijh&t as he is,fo formitj unto foz\\ we be^wc (hall be like him in glory, and are by faith made c f)rl &' like unco him in grace.

Jofrknh ?' ^° £ /z/ * ^ * P ro P r ' a J vn ^ w > anc ^ bereft in all that

Cbrift* he (of God) U made unto h* , and hath purchafed for U4, if

this be fo, as certainly it is fo)then the foul that comes to Chrift muft needs live, and muft infallibly partake of righteoufnefle and grscc, ami glory, otherwife there were not any communion, any conformity, any beneficial propriety.

In every fir 2t j n ever y particular*

ticnUr-

Itfiailnowdemonftrate the certainty of this truth as to e* 1. very one of chofe hfes of the foul mentioned before. TbefoidibA* 1. The foul that comes to Chrift (hall certainly have the

comes to Cbrift yr r r^e^eCTe 0Y fa M € 0 ? ju/itficaticn, (bill h.rue tbe ' J , & r ■ j /clt 1 p

lifc6 r iu(lifi • 1. /» oppofition to condemnat1 on , curfe or the Law, and fen-

catiol\ ' tence of death •• For all this is perfectly and eternally remo-Jnoppopthn 10 ved by Chrift, Kom. 8. 1.There it no condemnation to them that tondmiuthn. are fa Chrift /*/«*, Gal. 4. 13. He hath redeemed us from the curfe of the Law, being made a curfe for m.

And all this may be thusdemonftrated, vi*» If Jefus Chrift hath fully fatisfied the juftice of God, if he hath perfectly fulfilled the Law; if he by his blood hath obtained a plenary rc-miflion for all our finnes; if he hath by the fame blood made an atonement, and perfectly reconciled us unto God, then un-qucft.onabl} our fouls (hall flndeche life of righteoufnefle, in ( ppoficiun to condemnation, and curfe, and wrath, and death, for none of chefe can be inflicted, when juilice is fully fatif-fid.

Butjefm Chrift,

i; Hath fu^ ftt&fiid Godj juftice : Who fhJl lay any

thing

thing to the charge ofljadi Eletl ? Voho is he that condemneth ? it is Goi that jtiftifiethyit is Chrift who died y Rora,8.33,34. If there remaines no charge from any, and no condemnation from a-ny , then Juftice is (atisfied fully ; and if God himfelfe faith he is fatisfied (-s he do£h when he juftifies us) then: &c.

2. He hath perfettly fulfilled the Law : In a pafiive way, and Hath perfectly in an a&tve way:In baring the curfe, and fulfilling all tighu-f ul ^ ed tke lATif ouinefle: So that the Law is voided to beleevers, faf, ratione vita, & mortis , as juftifying and condemning.

finnes,and in his blood there is forgivcneffe of ail of thcm,CV, m * aU l ilu 2 12

4. And by the fame blood hath made an attonement , and re* anmonmw.* conciledus, Rom. 5. 10,11. C0/.1.21.

2. In the imputation of right eoufnejfe : fo that we (land righ- in the imputi-teous in the fight of God, in the righteoufneffe of Chrift. Htthnofriibtt-is the Lord our righteoufneffe: And we are made the righteoufnejfe ou f ne Jf s > of God in him.

2. The fsul that comes to Chrift (hall certainly have the life of i-

graceandholintjjei forweare fan&ified in him, 1 Cor t \.2. Htx])XtC n m J {To them that arefantlifiedin Chrift Jefm ;) Being in him we Zvethclito? are fancYified ,and je are in Chrift Jeftu^wjoo U made unto m qtmc, for, fantlificaiion , ver. 30. And of him we receive the anointing , 1 John 2. 27. And if any man he in Chrift ]efns^ he id a new creature ,2,Cor.5.17. Andindeed itcannot beotherwife,it muft neceflarily be fo that your fouls partake of this life of holineffe when they come to Chrift, for as much as,

i.Tou partake of the fame Spirit of Chrift : Being in Chrift, the Me ptrtA**. */ fame Spirit, which is in Chrift and anoints and fills him, I hy iff?™* s ^ iri -the famcSpirit dwels in you,and anoints you and quickens you; ^ rl * ? Hence that of the Apoftle, fW2.11. Both he that fantlifieth t and they who are fancltfied^ are all of one ; for Which caufe he is not ajhamed to call them brethren^ who are of the fame

2, The grace Vohich Chrift received as an head , and with grace tocommu-which he was filled , he had it f er modum fonti* 7 as ifoHn-nhmiu

P p p tainc

498 Ike certainty of life Chap 13

taine, to let it out by wmj of influence unto his membcrs,to com-munlcate to them, and to fill them : cut ofhufulneffc he pomes out grace for grace, Joh.l.l 6. Epb.1.22,23. There muftbea 3» r ° ere muft bc*futablene{fc'twixt(fhrift, and thofe who {uublcncfle be- are Chrifts , andjike him they cannot beunleiTe they partake twixt cbriji of his holinefle, this is the image in which they do both a-and them that

There u « de- 4 Tnere is a delightful communion between Chrifl and hU ligbtful commu- people: He takes delight in them , and in communion with men betwixt them, as you may readein the Canticles; and as there can be tkem. no delight, fo there can be no communion 'cwixt light and

darknefle, 'twixt a holy Chrift, and unholy fouls; (imilitude

is the ground of delight and of communion. Cbriji reflcres ^ Chrifl mutt and will refiore the foul (at leaft) to as

%htli^& ooda » e fi ate m the (°» l lo fl> and therefore he null and it loft. wil * reftore it to the image of holineiTe , Bphefians

4. 24, Chriftmimkc 6. Chrifl will make an internal difference 'twixt his mem-

TeremeTelwixc bers and 0thcr P*°P lc » 8mi this 1S ° ni >' ^ thc llft of S face &

bis and other fe&ed.

people. 3 • Tee foul that comes to Chrifl , fall alfo live the life of glory.

3. Certainly it (hill; For, He that comes r 4 This life hath Chrifl purchafed for them ,Ephef.i.l4. unto thrift iJbaUfil t hc redemption of the purchafed poffejjion. Though it be the gift gZy^fot 0/ of God, yet it is the purchafe of Jefus Chrift. Chrift bub pur- 2. 7 his life hath Chrifl enfured on them at the very firfl • He chafed it for that believes (hall not ptr'ifh , but have everlafthg l/fe , John them. 2, 15.

cnfilfed h it\n 3' TLit li f* U lh ' lt f or ^ hich Chifi m ^ e a f? e ^^equefl to the then* * Father 1 John I 7. 24 Father 1 Will that they alfo whom thou

For this life haft given me be ivi:hrr>c where / am t :hat thij may behold mj gU-Gbrifl nuie a X y Which then haft given me.

wnoiiiTatcr 4lhls l, ! e tht ) ar < ca! ^ «* # i l Pct - * •»°- ^ ho hath > called 1 hey arc ailed m int0 & eternal glory by Chrift fefw; 2 Thef.2.14. Whereunto to. this life. he called you b) our Cojpel to the obtaining of the glory of our Lord fefw Chrifl, Rom.8.29. Whom he did fore-know , he alfo did pre-defti^te to be confotmed to the image of his Sonne,vct^O. Moreover, whom he didpredeftinate them he alfo called y and whom be

cat-

called them be alfojufiified , and whom hejufliped, them he alfoglorified. There is an infallible certainty in all thefe links from firft to laft, and therefore faith tbe Apoftle in CV.2.27. Chrift in j oh the hopeofghrj % andHeb.10.39, Ke are of them that believe to the faving of the fouL And another Apoftle, 1 Pet. 1.9. receiving the end of your faith, even the falvation of jour foules : The falvation of the foul, this is the end that faith looks for, after all here in this life, and this you (hall receive 5 this is that unco which you arc begotten, ^.3,4. and this is that which is rcferved in heaven for you.

SECT. III.

SHall the foul live that comes to Chrift? (Heare andyonr Vfe.f. foulfhxll live. ) In what a condition then are they Who rvsll not In what afd come to Chrifl, and who refufe to hearken unto him ? who are cm***' 0 * ^e out of Chrift ? we have preached Jefus Chrift unto you, and n%™™ 11 ufed all forts of arguments to allure and perfwade you , and cbrifii yet many of you (till flight, and neglecl, and refufe Chrift? Chrift may fay unto us, as once to them, je will not come unto me that you may have life , and we make nothing of this, as if the finne were little , and the danger fmall,that we hearken not to Chrift : Dolendum a medico quod non delendum a medicina : Chrift hirafelfdid grieve becaufeofthehardnefleor unbelief of their hearts .* And fo may we grieve that men do fo negled Chrift, and fodefpife their own fouls.

There are five heavy me iTages which the Lord Jefus Chtltt Five heavy mef. fends to every unbeleever(that is) to everv one who refufeth fa* 5 10 evcr J to hearken unto him. unbclccvcr.

1. He hath not life. 2. He (hall never fee life. 3. He is under the fentence of death. 4,He is in a fpiritual death,dead whiles he lives. 5 He (hall go to the deadjeternal death (ball be his portion.

1. He hath not life : He that hath the Sonne hath life, and he He bitb not life that hath not the Sonne , hath not life, 1 Joh.$i2. There is the life of the body, this life he bath; and there is tbe life of the

P p p 2 foul,

foul, this life he hath not : Thefavour ofGod is the life of the foul, and this life he hath not: Chrift is the life of the foul, and this life he hath not: And what is all othtrhfe, when there is no life in the foule, and no life for the foule.

O how fad is this condition ! There is the God of life, but my foul bath no portion in him ! And there is Chrift the Prince and Lord of lie $ But my foul hath no intereft in him ; And there is the Spirit of life, but my foul hath no part irvhim • And there are the iromiles of life, (thofc trees of life,) but my foul hath no right to them: And there is the Crown of life, buc my foul hath no hope of it: What a woful fpe-ctacle is the body, that lies on the flore, without life? much more woful is it to have a foul without life, without God,with-out Chrift, without grace, without mercy,without happineiTe. 2. 2. He /hall never fee life, John 3.36. He that believes not

He fall never/ball not fee life. There is a blefled and blcfling God, but he fa life, ft^H never f ee h; m . There is a bkfife.1 life after this iifc; but

he (hall never fee it: From thy facefoJi I be hid , fo Caine cried our, and from eternal life (hall 1 be excluded, fo may the unbeleevirg foul cry out; How did Mofes taKe on , that he might go over ard fee the good land that was beyond Jord.m^eut. 3.25. yet he might not go over and fee it, becaute of his particular unbelief: If to be deprived of the fig v, t of an earthly Caw*** fet med fo great an affliction , what an affliction , and what a pumfhmcritis it to be deprived of the ligntof the hca-venly Canaan 1

The Schoolman in the;r difpures, whether the punifhment of fenfe, or the punifiimrr.t of JolTc be the greater, do refoJve thatthepunifhmentof iofle is greatcft and beavieft pnnifh-ment. Ic is an incomparable puniftiment, the g tateftof all punifhments; ?nd u - if the glorious fruition o: God be the rnoftcxetl'enn .ippi. tfe, then the privation of tfc; , and ex-clufion from this, m <t 1 eeds be the greateftpumfhment, and mifeiy: To be excluded from the fight of the .niverfalgood, and of blefled go d , and of eternal good to ail eternity f whi? ^Ife.whiL want, what mifery;wbatpuniirunent like this? foi ^*/wcobe(hutoutofParadiie 3 &c, yet this is the condition

tion of the unbeliver he hath nothing of the life of grace, nor (hall he ever have theleaft fight of the life of glory, He (hall never fee life.

3. He it under the fentence of deaths dead by fentence,and in 3.

every Court under a fentence of death : There is a double He is under the Court, the Court ofjuftice, and there is the Court of Adtrcy , fattm of the Court of the Z*»>,and the Court of the GoJptl>hnd both Law €A ? * and Gofpel patfe the fentence of death on him -.from the Laft the fentence of death is -patted, In the day that thou eatefi thereof, thou [hah die the death t Gcn.2Ay. And from the Gofpel ^ the fentence of death is patted not only conditionally flfyou believe viat that 1 amhe>ye fhall die in your finnes , John 8. 24. J but all fo peremptorily , He that believeth not is condemned already , an A this is the condemnation , that light is come into the war Id 9 and men loveddarknetfe rather then light ^ohn^ .18,19. To be under a legal fenunce of death , is very fad,but to be under an evange* Heal fentence ofdeath^ is much more lad; For as much as there may be an appeal, from the Law to the Gofpel ; but from the fentence of the Gofpel ; there neither is, nor Cap be any appeal: Now judge in what a fad condition that foul lies,which lies under the fentence of death and condemnation , which (lull never be reverfed, and from which there is no app.a! ? When a pcrfon is condemned by the Laws of men, he is look?, on as a dead man: And all the world is dead to him , he ^an take no comfort in wife, or children , or friends, or houfes or riches, no nor in that little breath of life which fhortly muft b cut off; In a worfe condition is the foui, which is condemned and Sentenced to dk by the Law,and by the Goipel, by how much the more dreadful th& death is which is pronounced againft afoul, hen any death wh ch can be inflicted on the bedy: For as there is no evil whatsoever like unto finful evils, which cleave to the fcui, fo there is no pu-nifhmentor death whatfoever , comparable to th^t wrath or punfhment, which (hall befal a finning and unpardoned foul.

4. He U in a fpiritualdeath,(d'ad while he lives) • As price 4.

is the life of the foul, fo finne is the death of the foul, and Htisineffiri* Kherefore the finner in Scripture is filled dead; a dead mm tudi ™ lb *

hath

' ■■•- — r **

bath his foul feparatcd from him, and fo the finning foul hath God (who is the Soul ofthc foul J feparated from it: A dead man is a loathfome corps, who can endure the dead > andfoa finfulioule isaloathfome foul: God is of purer eyes then to behold it: It (hall not (land in his prefence: / Voill cafi jot* out of my fight. A dead man lofcth all his excellency, and power (and therefore Solomon faith, that a living dog is better then a dead lion;) So a (inful foul hath nothing of worth , and nothing of power, and nothing of ufe; it is like the corrupt girdle that was goobfomot king : Adeadmanis aputrifying, (linking, unfavoury carkafTe, and fo is a dead foul, nothing comes from it but filthy (linking corrupt lulls, like fo many crawling wormesoutofadeadcarcafe : O Sirs! The fpiritual death in which the foul lies, is a dreadful death to be wholly deprU ved of God, and grace, and to be filled with (inne and unrigh* teoufneflc; To bekilledbyfinne,andyetto live unto (inne, to have a heart as full of finneasthefountaineisof water, to have a foul not only void of holinefs, but enlarged in wicked-nefs , fo that every thought, and every defire, and every word and every work is infeded and poyfoned , and every faculty is annoyed,and corrupted, and overcome with the image of the devil,and the works of death and hell: what a woful condition is this 1 ?. 5. He {ball go to the dead. Eternal death fhall behispor-

He fiillgo to cion r The immortal foul (hall fall into an immortal death : As long as there is a God able to fupport the foul, foiong (hall it lie under the wrath of God, and be dying the fecond death. It were well for wicked and unbelieving men, if they had no foules, or if thefc foules were not immortal,but mortal fouls: But their fouls mud continue for ever , and live for ever, and die for ever, and be puniihed for ever : Highefl pu« niihmentfc.for refuting Chrifl the highefl mercy, Eternal de2th for flighting life : They fh.itlbepunifhed rvith eierlafting Ae* (truttion from the prefence of the Lord,and from lhi glory of hit power, 2 Thef. f.8^.

SECT;

tbe dead.

s

SECT. 4.

Hall the foul live which comes in to Chrift, which hearkens xjfe 2.

CO Chrift; O thenhear{en } yet hearken to Chrlfl that jour Then hearken to fouls may live : Life is the fweetefi argument I O that Ifimael Cbriftthatjonr might live before thee, hid Abraham, Gen. 17.18. Life is the (™ Um l Uv * firongzft argument: AH that a man hath will he give for his life % Job 2.4. Life is the higheft argument. Thou hafi magnified thy mercy Which thou haft fheWed unto we , in faying my life , faid Lot, Gen .19.I9 Life u of all things moft defir able: Let my life be preciom in thy fight, faid the Captain CO Elijah, 2 King? 1. 14. Life is a recommence for all the outward good which a man lofeth. Thy iife/ha'l be unto thee for a prey, faid God to Ebedmelrch,jzT. 39.1 8. / Will bring evil upon allpfh , but thy life will I give unto thee for a prey , in all places Whither thou goes! % faid God to Ba-r«r&Jet\45 5. Ail this the natural life is, what then is the fpi-ritual life ? all this the life of the body is, what then is the life of the foul ? / call heaven and ea r th to record this day ag*frft you, (faid Mofes. D^uc. 3^.19 J that I have fet before you life and death buffing andenrfmg j therefore chufe life, that both thou and thy feed may live.

0 beloved I there is life in hearkning unto Chrift, and there is death in refufing of Chrift, therefore chufe life, Incline your ear, and come and hear , and your fouls (hall lite •, If life will not perfwade you to hearken, what will? and if the life of your fouies will not perfwade you to hearken nothing will.

1 6efeech you give me favour to propound a few things Argument: to unto you, thac yet you may hearken and your fou!es may ptrjwudeus. live.

I. Tour fouls are the mojl tonfidcrabU *]eWelt which jcu fland J *

pofffed of, Ail the world is not valuable to any one fottle, r 'Zmrt£ti* which appeal s by that of Chrift, what fkalht f -fu a man,to gate fariTe jewels'* the Whole World , and to lofe hti foul. The whole world can* not redseme one foul, nor can the whole worli countervail the loffe of one fou!e; it is of that coftlineflfe that nothing but the preciom blood of Chrifi could redeem it , 1 Pet, 1.18,19. My

friend

5 04 Arguments to perftvade to hearken Chap, i 3

friend may ranfom my body, and my purfe may ranfome my life, nothing but the blood of Chrift can ranfome my foulc. 7our*u' to all 2 ' ^11 that you have, jour all depends altogether and to all eter-eumiiy depends nit) upon)^our fouls: It doth nor depeni upon your wealth; upon)our jouls. ("chat may perifh and yet you miybewel!) It doth not de% pend upon your lives • (r.hey may be cu: off, and yet you may do well;) Bucyour all, depends upon your fouls, as all in the fhip depends upon the (hip, If that holds out, all holds out, and if that finks and drowns, allfi.ks and drowns with it: If your fouls l.ve, you live, if \cur fouls be laved, all is faved^and if your fouls die, and peri(h,and are loft, all dies and peri(hes,and is loft with ir.

3. All that concerns the foul is weighty, whither it be good, or All tbit con- whether it be evil, whether it be prefencs, or whether it ab-term the foul is fence; whether it be comfort, or whether it be trouble; whether mighty, it be reward, or whether it be punifhment; becaufe it concerns the foul, therefore it is weighty.- The good which concernes the foul, it is the beft good, and the evil which concernes the fon!, it is the worft evil; The prefence of God in Chrift , Is of infinite confeqaence to the foul, and the Abfmce of God in Chrift is of infinite confequence to the foul: The ccm forts ofthe foul are weighty comforts, and the troubles of the foul, are weighty troubles. The regards for afoulzre thehigheft rewards, and the punifhment soft he foul Ate thedeepeft punifhments. There are no offers like thofe which are made to the foul, and there are no promi/es like thofe made to the foul,and there are no neg-litis and refafals } like the negle&s and refufals by the foul, and there are no threatnings like the threatnings againft the foul : and there is no condition fo bad,as the bad condition of the foul. 4» 4. If heaven and earth could befearched , There is not any

Hrfo°\\c ^o°u'l& 00i * *>hA t f osver >i 0 P To t cr >f° Mctf* r J)(o available to the foul as this tslib } tif e vhkb may fa badfrom Cbrfftx It is a life which the foule necJs, and is naturaly deftirute ofit is a life which is as it wre the re:u;redion of the foul, it recovers the loll foul, it quickens the dead foul, it fet> up again the foul: It is life indeed , it is a 1 ife beyond all lives, it is the only life , it is life for ever,

no

No life like this life ; What is thy beloved more then another t My beloved is the chiefeft among ten thoufani: fo, what is this life for the foul ? It is the moft lovely , the mod lively, themoftfweet, the moft choice of all lives : Do but confider what goes <orth to the making up of this life, andyoumuft confeffe it is fo.

There are eight things that makeup the life of the foul.

1. Theprefence of God.

2. The favour of God.

3. The enjoyment of God.

4. The fruition of Chrift.

5. The rigbteoufnefle of Chrift.

6. Theforgiveneffe offins.

7. The Spirit of Grace.

8. And evcrlafting happineffe.

Muft not that life be precious which haththefe ingredients ? When God isprefentwith my foul, then my foul lives; when the favour and love of God refts on my foul,then my foul lives; when I enjoy.God for my God and my Father, then ray foul lives; when Chrift is my Chrift, dwells in me, and I in hwrj, lives in me, and 1 in him, then my foul lives, when his righte-oufnefle covers my foul, my foul then lives; when his blood takes ofTthe guilt of my fins, then my foul lives; when his Spirit quickens, and changes, and enlivens my foul by grace, then my foul lives; when my foul lives in life, in that blefled Kfe, to all eternity, then my foul lives. All thefe make up the life of a foul, that life which Chrift offers to your fouls, and is not this worth the hearkning to? _

5. This preciotu life for your precious fouls you cannot po/~ J-fiblj have it any where , or from any other but Chrift , / am ^ %u li f c f of the trmh.and J am thevaj.and I am tbelifeJM Chrilt, who^f 1 ^^ is life, and who is the Prince of life, and who is the Lord of life, ^ cbrtft*

Your death you have by your (lanes, and your natural life, from Adam, and your temporal life from Gods providence; but thefpiritual life, the kfe that concernes your fouls, is hid with God in Chrift y it is in Chrift, and it is from Chrift onely; with him is the fountaine of this life : Go to all the creatures, and go to all your abilities! and go to all your enjoyments; and

Qjjcj call

call on them for life^ can you make my foul alive ? can you give life to ray foul ? can you free me from the femence of death ? can you pluck me out of the eftate of death ? can you tranflace me from death to life? None of them can, onery Chrift, who 7vas dead, and is alive , and lives for evermort , (Rev, I. 18.) can deliver your fouls from death, can breath the fpiritof lire into them, can make them to live, can make them to live for e-vermore. 6. This life for your fouls,-which is derivable onely from£hi^ y

Ton hje jv j 0H ma j ^ ave it j rQm ^ m H p on vgr y g 00 J^ a „J u p on V4r y € 0Ji e

\ivible \ncly t ermes an & condittom; It may coft a man very much fomecimes frm cbrifl.maj to fecure and preferve his natural life, which he bath jullly for-behdiufongiod feited, it may coll him his liberty, or his dignity, or his lands; it urmcs. ma y co ft him all that he hath to fave that poor fhort breath of

life: But upon what termes may the mifcrable, loft, and an* done foul get life, this life from thrift f This, and no other is the condition, Hearken unto *»/, and come to me (faith Chrift) and jour foul [hall live. As if he (hould fay, here is life, take me, and you take life, receive me and your fouls fhall live. If a condemned man (whofe life is gone in Law) fhould have this onely impoftd on him for the faving of his life, come and aske for life, come and take the pardon that will lave your life? Accept of life, and you fhall have life $ can any condition in the world be more gracious, and gentle, and reafonable f No o-therwife doth Chrift deale with us Tinners, you are condemned men, and dead men, do but come to me and you fhall live , do but accep: of me who am life, and you fhall have life, Come unto me and your fouls fhall live. Obje3. Come to Chrift w ; ll you fay ! what is that ccming to flsrift

upon which our ;'ouU (hall live ? «SV. It is the receiving of Cbrifi into your hearts by faith , this is

coming to Chrift; then you come to Chrift when you are wiN ling that Chrift fhould come in to you, when your fouls can clofe with him,a.id give up themfeives to him, and rely on him: This is th^ coming unto Chrift, and this is that which will gee life for your fouls : therefore for the Lords fake, 2nd as you love your fouls, hang back no longer, do not preferre youi finnes before your fouls, nor the world before your lives. Life is offered

I - - --

Chap.13 that our fouls may live. 507

fered to you this day, and life for your fouls, and this life you may have for the coming for; but do not delay one j'ot longer to come, is it not your lives Benhadads fervants catcht up the firft words of hope for his life > It is our wifdome to lay hold on the v,ery nrft offers of life to our fouls, at leaft it is fo to clofe with this prefent offer of life, hearkf* unto me and your fouls [ball live.

SECT. V..

■ .£ Hall the foul live that comes in to Chrift ? Then judge of Vfe.il ^ jour inttrefl in Clorifi by the intereft in life; If your 3 ud & «f jour

fouls be in Chrift, they are alive; and if your fouls be alive, ^l" c A Jlt certainiy.tbey are in Chrift: If you are indeed come to Chrift, iJeJe/intiL unqueftionably Chrift is come to you, and if indeed Chrift be come to you, then unqueftionably life is come into your fouls: There is not any evidence whatfoever which is more ccrtaine and irfailible,that we are brought into Chrift, and are his and he ours, then this that our fouls do live: neither is there any one teftimony more ftrong againft us, that we are none of Chrifts, then this, that our fou's are not alive, but dead*

-Thefe two are fuch correlatives, that dther theyftand together, or fall together ; They fiand together affirmatively and reciprocally •, if you have Chrift, your fouls have life ; if your fouls have life,they have Chrift; And they fall together nega* tively and reciprocally : If you have not Chrift, you have not life, and if you have not life, you have not Chrift, Rom. 8.9. If any m\n have not the Spirit of Chrisl % he U none of his^ verfe 10. And if Christ be in you, the body id dead bevaufe of finne , but the Spirit is life^ becaufe of righteoufnejfe; therefore ferisufly furvey and try the condition of your fouls for death or life, for accordingly you may conclude of your intereft in Chrift or not.

And becaufe this is a point of infinite confcquence unto us, I (hall prefent unto you,

i. The tokens of death, or fignes of a dead foul, of a foul in a dead condition, which is a fure evidence that that foul never

*o8 Signes of a dead foul. Chap 13

indeed hearkned to Chrift to come to Chrift.

1. The tokens of life, or fignes of a living foul, of a foul that hath fpiritual life , which is a mod lure evidence that that

<t-l * 1 ,f * foul hath hearkened to Chrift ai d is come in to Chrift.

dui CquL lt T" e t0 ^ ns °f * dead foul, that as yet remains amongft

the dead, and hath no fpiritual life. There are five tokens of fpiritual death in the foul. 1; 1. Vn[e»fibUneJfe : A dead condition is an utterly unfenfible

Un r oifibkncjfe % condition, death which deprives us of all life, doth ltkewife deprive us of all fenfe. The dead hear not, fee not, taft not, fmell not, feel not: Though you cry out to the dead, and ufe all arguments, yet they never hear you; though you prefent to them the goodlieft objects, yet they never fee them, though you put the fweeteft odours to them, yet they fmeli them nor, though you pour into their mouths,thc choice ft liquor, yet they taft them not 5 though you lay upon them the heavieft burdens, yet they feel them not; for, where there is no life, there is no ienfe; even fo a fpiritual unfenfibleneiTe is a certaine figne of a fpiritual death. O what precious offers hath Chrift made unto our fouls, and how hath he called, how often ? how earneft-ly, and what afTe&ing arguments hath he ufed ? and yet many of us hear nor, regard them not, are not at all ftirred by them, certainly the reafon of this unfenfibleneiTe in the foul, is that death which hath feizcd on the foul.

O what glorious things are revealed and manifefted unto us ! whar riches of mercy and grace, what goodncfTe of love andkindmfle? what a falvat'ton and redemption by drift? what opportunities of fpiritual deliverance and eternal life! yet men fee not the furpjfling excellencies of Chrift, nor beauties of holinefTe, norkindnefleof mercie,norfreenefTe of grace, nor heights of glory, nor depths of falvatk>n,nor opportunities of their life ; nor diy of t*ieir peace , and the reafon of this unfenfibleneiTe is 3 that fpiritual death which yet remains upon their fojls. O what a numbcrJcfle number of finnts do lie up* on the fouls of men ? and what an heavie curfe of (rod for them :fo many finnes,and fo great finnes, and fo weighty as makes the Creation togroane, and it made the foul of £brifi heavie to the death, and as made David cry out, they are too

heavie

-V

heavie a burden for me to beare; and Paul to cry cut0 Wretched man that 1 am, vfho (hall deliver me from thu body of death} And yet many people are exceedingly guilty,and as exceedingly unfenfible, that as Cafar wondred,how he who owed fo much, could fleep fo quietly ; fo may we ; that men fin fo much,andyec are never troubled, uniefTe it were for this, that fpiritual death takes away all fpiritual fcnfe of feeling and of complaint; Sinne which is the greateft and heavieft of all burdens, is yet no actual burden unto a foul which is dead in fin.

2, Coldnejfe^znd which flows from that ) a ftiffnefle , wc 2. fay, that vita confiftit in calido , & Humido , aad, i>i/d confiftit Coldxcfle, in motu, where natural life is, there natural heat is •" and when death comes (which deprives men of lifej fuddeniy the whole

body is cold, and the very blood and heart are cold ; and all action ceafeth, there is noftirringat all, no breath ng 3t all : And thus it is in a fpiritual notion with a ioul that is fpiritually dead,

1. An univerfalfetled coldneffe is in that foul. There is no Aunherfdfet^ heart unto any fpiritual good,or unto any one fpirituil dutyjno led coUnefle. heart to pray, no heart to keep the Sabbath, no heart to heary no heart to meditate, no heart to repent , no heart to believe, no heart to any fpiritual communions.

2. Nor any fiirrings at all of any gracious motions, or No fthrings At affeZlionsy and no breathings of Life in holy defires oratf. cries.

3. Nor any inclinations thereunto. This fpiritual coldneiTe, Nor My'mcli-is certainly a figne of a fpiritual death : To have a heart ^\\[ n ^mtotbem % in complying with fpiritual fervices, (till indifpofed , (till in-

flexible , ftill indelighting in them , dill difliking of them, ftill weary of them , ftill formal in them, could this poflibly be if there were a fpiritual life in your foules, whicti breeds readineffe, and compliance, and delightful-neffe?

3. Vnchangeablenejfe ; the unchanged foul is a dead foul, be $;

caufe the foul lives onely upon its cor.verfion , which is a U*chnge*bu* change : There is a. change from darkle (fe to light^s when the ne f St ignorant finnergets knowledge; and there is a change from profanettcjfc tocivilnj^ as when adeboiftlivcr becomes fober ;

And »•

And there is a change of a feared conscience into an unquiet con-fcience t as when the hardened (inner is nude a troubled (inner; and there is a change fr^m a fitful eft ate unto a renewed and ho* /yeftatc; and till this laft change be wrought, the foul is altogether in a dead condition-, until it can be faid , you hath he j qmckped who were dead in ftnnes and trefpajfes , there is no

(piritual life; and where there is no fpiritual life there is nothing yet,but a fpiritual death; what then mult we judge of the fouls of fuch men, who were wicked and are wicked Hill, who were ignorant and fo are ftill, who were enemies to god-JincfTe,and fo are ftill, who were fcoffers of the ways of Chrift and fo are ftill, who were drunkards and liers, and fo are ftill? Spiritual life in the foul, makes the greateft change in the foul ( fuch a change as the Creation makes, fuch a change as the re-furreftion makes :) It makes a kinde of miraculous change in man , it makes a (inner utterly unlike bimfelf and quite contrary to his former felfe, as contrary as light is to darknefle, as day tonight, as life to death : And therefore the unchanged foul is a dead foul, the foul is dead until it be changed by grace.

4. The living reigning poVeer of fin , where finne lies in the The living power, there the foul is fpiritually dead , for indeed that mining pW We of finne is our death becaufe it feparatcs the foul and

offin. God.

A fourfott A fourefold power of finne.

ppmrofjin. ^ j ncrema y De a dwelling power of finne 9 and yet the foule

Ad Ui z ma y ^ e a ^ lve (fi*n* that dwells in me , faith Taul y Rom.

power. 7« 2 °*)

2. 2. There may be a conflicting power of finne , and yet the foul

A conftiHing may be aliv<;, ( I fee another La\X> in mj/ members warring againft

p/fcr. the loft! ofmyminde, Rom.7.23 )

3. Theremiy bed captivating poWer of finne ; and yet the A ctptiviting ^ on ^ ma Y DC a ^ ve (**d bringing me into captivity to the LaW offin paster* which h in my members^Rom 7 23.) But,

4. If there be a living power , a reigning power of fim * , in the AL'-^'ni a f° u *> tne,oul is not alive but dead, if finne lives wit** a reign-rciznlngpower, « n g power,no Chrift, no grace, &c. And finne lives m a ceign-wbicbirpw- in fi power when

i.Ir

Chap. 13 Signs of a dead foul $ KI

i Ic hath the abfoluie andfovereign command of the foul, an In * n abfolute uncontradifted power. "££"*«

2. We do make choife of lime to be our Lordand do volunta- \ n a vohintarj rilj jeilaup our [elves to obey it ; know ye not that to whom ye fubjeftien. yeild your /elves fervants to obey • his fervants ye are to Whom

ye obey, whether of fin unto death^r of obedience unto right eoufnefs

Rom 6.16. tWbenw m\

3. When ttv vpalhjw the ways of finne and will not forfake them, in the ways of

Job 20.13. It is our path and way. fin^nd will not

A . When Veicfodneffe is fweet unto w.and we delight our felves M^ e t}}s ™; . . . j , r r • • u . r /r tt • i_ ♦ • tVixn wicked'

inir, and take pleafure in unrig hteoufnefle.Here is the reigning .sij r m ~ t life of *inne 3 and this reigning life of fin, is the very death of the umo VA , fou1,if this he your Hie, this isyour death. An enmity unto

5. An enmhy unto life-, not only anuniverfal want of fpiri?u< ti i ' al life, but alio an univufai enmity and oppofition to all fpU ritual hfe.

rhe Apoftle defcribing of Unnersin their dead condition, faith, that they are alienated from the life of God, Eph.4. 18. and are enemies in their mindes by wicked works, Col. 1. 21. Enemies, Rom.5 10. And the carnal minde u enmity again/} God* Romans 8. 7. which carnal minde he calls Death in ver*6*

There is is a fkfold enmity in every unregenerate or fpiritual- There If t r ly dead foul. fold

1. An enmity again/} the Lord of life : that they will not be E fubjeftunto Chrift upon any termes; therefore, faich ChrifT, - 7 thofe mine enemies that Would not have mete reigne over them , Luk£\?-tj.

2. An enmity againfi the rule of life, which is the word of life, Znmitv faas todefpifeit, Sfay 20. T2. therefore they arefaid to rejeEi lbcruU that Word, Jerem.8.9, To reproach and deride it , Jerem. 20. 8>

Not to hearken unto it, and to flop their eaves that they Jhould not hear, Zach, 7.11. and to put it away from them , Afts 13.46. and 10 per fee ut e it, I The f. 2.15.

3. An enmity again[t the Spirit of life: therefore they ixzKnmiti aw* ft faid to re/ifi that Spirit, A&i 7 .5 I. And to grieve that Spirit, *bc Sprit »f' tije-Pfal.oj.iOj&c. To provoke th*t Spirit, pfalrae 106.35. an( * t0

defpi/e that Spirit , Hebrews 1 0.2$?.

\.An

-j 2 Signcs of a dead foul. Chap. 13

Enmity wind 4 ' A * ™ W " 7 ***'*!* tJoe & raceS °f life : The y hatc ^olinefs, tbepriceTof and difcountenancc, and reproach andoppofcic withadcadly life, malice.

Emity agriuft 5, An enmity again ft the wayes and paths of life. The way of

the wiys of life. p eace t ^ e j fy oVV mt £[ a y ^ g t / havefpread out my hands all

the day unto a rebellions people jvhich Vvalketh in a Way that it not

good after their own thoughts , Efay 65.2. It is an abomination

to them to walk in pathes of righteoufnefle or- godii-

ncfle.

Enmity jgdinft $ t An enmity againft the people of life; Thcie are perfons

tbcpcepieoflife on[k ^ an d perfons of death : All wicked perfons are men of

death, and all (andified and godly perfons are men of life;

t! ey are living in whom Chrift lives, and grace doth live. And

thete perfons are hated and contemned onely by the children

of death, Qal. 4.28. We brethren, is I[aac was, are the chiU

dren of promfe,vcr. 19. 'But as then, he that \icas borne after

the fiejh, perfecttted him that Vi>as born after the Spirit, even foit

u now*

The tokens of Secondly, the tokens of life, orfignesofa foul which hath

Ufa fpiritual life in it indeed , or which truly lives by

Chrift. Four evidences There are four infallible Evidence* of a fpiritual life. 1. The ofifpirhuii manner of its conveyance. 2. The quality or its prefence.

life. *. The power of its operation. 4. The proprieties of its na-

lt miy bcknoven cure#

1. You may know that fpirkuil life is breathed into the By the manner f ou l e t fij the manner of its conveyance , it is conveyed or let of its convey-mo t ^ e f ou j ? a f t€r fuch a manner as no other life is, it is

1. Byafenfe of death. 2. Withcries for life. 5. By Faith, going to the fountaine of life. 4. By an A/mighty power, fuch a power as is neccflary and requifite to quicken orraife the dead.

When the Lord will let in this fpiritual life into the foul He

¥>y i fenfe of firft lets in aftrongconviclion of deathfthut is) your foul is made

bub. t0 fee that it is in an eftatc of death , under the power of fin

and wrath, and curfe, and condemnation : Sin revived, and I

died, and the Commandment % which woe (ordewed) to life^ 1 found to

be unto deai ^Rom.7 .<?,I0. There

There is fuch an evident deraonftration of finne and guilt by the Law , and by conference, that the poor foul u ama^d^and ifttbcrUsfv troubled^ and cries cut> I am dead, and 1 am loft, and I am un- life. done forever; Here's death in my nature,and here's death in my "life, & here's death pronounced by the Law , and here's death pronounced by my confcicncc-.God is none of mine;fin is mine, and curfc is mine,and death and hell is mine; and now the King of fears and terrors of death enter into the foul, and (hake, and amaze,and diftrad it; if natural death fhould feaze on me,whac will become of mc?wh.at will-become of me and of my fou!?I am in a fpiritual death , and if I ftiould be cut off in this eftate, I ftiould immediately fall into an eternal death, dec.

When the Lord will let in this fpirirual life, he then ftirs up (Irong cries , and moft earneft defires for life ; Let my JohI live and it /ball praife thee, faid David,?U\mc 119.175. Or as Abraham for IJhmael , O that lfhmael might live before thee ; fo this poor finner cries out, O Lord let my foul live in thy fight: Lord my poor foul is dead in finne, and under the fentence of death for finne, and what will become of me, if I get not out of this condition? O Lord pity me and help me; There is life in thy mercy, and life in thy favour , and life in thy Chriftjl befeech thee (hew me mercy, and love me freely , and give me Chrift, &c. Hereupon the Lor&direfts the foul unto the fountain of B living waters; you would have life for your foul, you would toibef ^'^ betranflated from death to life? yea Lord [ why ! then get •///£,* mn you to my Cbrift,to my Sonne, He that believeth on him fball not peri/b, but have everlasling life , and he that bath the Sonne hath life. He can deliver you from the fentence of death, and he can deliver you from the eftate of death, andhecanreftore life unto your fouls; all fpiritual life unto you, of righteoufnefs -and grace and glory.Go by faith unto him,and your fouls (hall Jive.

The fouichearsup a little with this, then there is fomehopa of life for a dead and condemned finner; I will make out to Chrift, I will go to him, and I will believe and truft on him; But prefently itcriesout, help, O Lord, or el fe I (hall never bav* life, for I cannot believe; Therefore the next wor\

R r r which

c\a SigncsofafpiritHallife. Chap. 13

, r which God puts forih to breath fpiritual life into the foul is a tmnhotencj. ner K of omnipoter.cy , In working of faith in the foul. He purs forth the exceedinggreatnejfe of his poVcer according to the rr<?r£. ing o{ his mighty po'xer veb ch be Wrought in £hrtft y When he rai-fed him from the dead, and fet him at his oven right hand in hea* venly places, Ephi.i?, 20. Such a power as this goes forth to ered faith in the foul; that faith wh ch brings in a foul, and unites it to Chrift: And when by this power faith is formed in the foul, then is the foul united to Chrift, and being united to (Thrift, it isquickned, as the A poll e delivers it in Eph.2.\* And joti hath ht ^mckned wbotzere dead in trefpjffet andfinnes.

Now try your fclves by this token of life for your foufes; you think that ^our fouls do live, that fpiritual life is in thera. But, i. Was there ever in you a true fenfc of the fpiritually dead eftate of your fouls? 2. And wi ere are thofe importunate cries for life, for your fouls? And, 3. What knowledge have you of the Lord of life? And, 4 When did you finde thatfupernatural and Almighty of God in working faith in your hearts, which brings in, and unites your fouls with Chrift

2. by whom only you come to be quickned and made

B)tbc quality of ^iytf

¥&*»&*• 2 ' You may kn0W that f P irituaI ,ife fs Indeed breathed into rfUfeconform* your fouls by the quality of that life which is in your fouls , it is a Able to life in life conformable to the life in Chrift.

thrift. 1. In the nature of it ; partakers of the divine Nature.Therc

U is in us fuch an holinelTe as is in complying with finne deftroy-

intbe mure of j n g Q c fi nnc . Iucn a j ovc ^ f uc h an hatred,fuch a meekneiTe.fuch a patience, fuchalowlinefle in ourmeafu'eas is in Chrift, (As tie light in the aire is a light conformable to that in the Sun, or as the water in the ftream is conformable to that in the fountaine or as life in the members, it is conformable unro that life which is in the head,fo thegr-ice orholintfle in us (which is the life ofourfoub) it is conformable unto that grace which is in Chrift. 2. 2. In the principle of it) the principle ofholineffe, in Chrift

in tbcprinciflc (at to his humane nature ) was the nntlion of the Spirit : and HP* fuch an hoiinefle is that in us, which flows from the fame Spi-

rit

rit which was inChrift, which he received, and with which he was anointed; we are all changed into the fame image With Chrift b)> the Spirit of the L*>vJ, 2Cor,3a8,

3. In the extent of it. As the holinefle in Chnft did difafc k 3."

felf over all Chrift, his perfon was holy, and his natures were In the extent of holy, bts heart was holy, and his life was holy, fo the holinefle "• in us fprcads ic felfe over the whole man, over the foule and body, and over every faculty of the foul and bo* dy, &c.

4. In the ufe and end of it, which is the glory of God. Fa 4. ther (faithChrift, Jo-hnlj. 4.) 1 have g lor tfied thee on earth,/In theufeani havefimfied the workjhat thougaveft me to do ; and at this end cndo f n '

do all look 3 who partake ofipiritual life which carries us a-bove, and beyond our felves in all ourdefignes and works, to the glory of God : All is done to the glory of God ; whether i&e live, we live unto the Lord ; or whether we die , we die unto the Lord; Nay, whither we eat or drink , Uv do all to the g'ory

of god.

3. You may know whether your fouls be made fpiritually l-

alive, by the powerful operations of a fimtual life : Spiritual life ^^T 1 asitisthemoft excellent life, fo it is the molt powerful; All foi r j tm llifl fpiritusl qualities are quick and powerful: Before the foul partakes of it, a man is nothing and can do nothing; He hath no power againft fmnes and temptations, no power to do good,or to wi'l it: like a dead man who is without all ftrength, but as foon as fpiritual life enters into the foul, there is a power comproduced with it, which the foul never enjoyed before: for the Spirit of Chrift is* Spirit of might, Efay 11. 2, and of power, iTim. 1.7 There is a power to grieve forfinne: when the Spirit of grace was poured out upon them, then they hid a po^er to motirne, Zach. 12.1 e. the heart was hardened before. A power to hate finne : when the new heart was given and the Spirit of life put into their hearts,then they were able to rzmem* her their evil wayes^nd to loath them,Ezck. 36. 31. A power to for fake ftnne ^ They that are thrifts have crucified the p[b with the fiffllions and taftj thereof Gal. 5,24. JYbofoever is borne of God doth not commit ftnne, and he cannot fw^ becaufe he it borne of <jod, I John 3. p, How fhall we that arc dead to(tnne y live any

R r r 2 longer

£ i6 Signesof a fpiritual life. Chap. 15

longer tberein>Rom.6.2. A poster to refifl finne j What have I

to do any more uith idols? Hofea 14 8. How can 1 do this great

Wickcd»c[f t andfi» again-ft God} Gen.5 9.9. A porter to minae good:

(they that are after the Spirit d* minde the things of the S t irit ,

Rom 8.5.) To dtfire good, Othat m) WjyesVcere diretied to

keep thy Statutes, with my [out have I defired thee. To Vei/I

isprefent with me , faid Paul, Rom. 7.18, Whom have 1 in he**

•ven but thee, a\ aethere isnone on eAtththat I defire be files thee}

Pfalme73. 25. a power to do good, Ezek. 36. 27, To delight in

good ( 1 de'ight to do thy wiH (faid David,) Pfalme 40.8. 1 delight

in the Law of God after the in^ard.man^ laid Paul , Roni. 7.22.)

and to Voalkjn neftneffe of life.

O Sirs ! there is a wonderful power let in , when fpiritual life is let in to the foul: J can do all thirgs through Cfaift which firengthens me , Phil.4 13. what a wonderful power was this? whatfoever is borne ofGodcvercometh the world , ijohn 5.4. What a wonderful power is this? I hate every evil way, faid David, Pfalme i(p*io4« What a power was this ? I count not my life dear unto my felf , faith Paul, A&szo. 24. What a wonderful power was this? To be able toforfakeyour dear-eft luft , to renounce your fweeteft life , and to deny your ielvc;, ad to love Jefos Chrift above all, and to chufe all the wayes of God, and ail the fervices of Chrift, and all the conditions of Chrift, to exercife our felves unto godlinefle, to make repenting, and believing, and newnefle of obedience &c. To be the workof ail our lives, &c This fhews the power which comes with fpiritual life. 4. 4.You may know whether fpiritual life be let in to your fouls

Sj th properties by the properties of that life : which arc,

*i iuch f * u f e 1. Manifeftation : Life cannot be hid , it will

MamWmon. manjfcft it fc , fe< Emy kindc of ljfe doth fo morc Qr

leffe.

Treftrvitiw, 2. Prefervation : It is natural to life to intend its own prefer-vation , and the grea eft care of life is to defend and prefcrve life: A man will tat up himielfe to pre ervc his life, and he will lole all that he hath to favc his life, and he will lofc every member of his body toprefeve life.

nutrition. 3. Nutrition: There is a naturall appetite which at«

tends

tends life. An hunger and thirft to carry us out far food fie fjr life.

4. Growth: living children are growing and increafing till Growth* they come to fuch a meafure.

All thefc will be found in yon, if your foules pinakc of fpi-ritual life.

1. This life will put out (elfin fpeech , in converfation , Taulsfpirit wasftirred. Spiritual life is mod atfive , grace cannot be hid, it will be breathing and doing: We cannot. but Jpeak the things Which fte have feene and heard , hid*Peter t Alls 4. 20. It is compared therefore to fire, and to light, and to ointment, &c. It will break out in actions futable to a (phi* tual nature, and to the Spirit of Chrift.

2. Of all things that you enjoy, you will be moft tender and careful ro preferve the Spirit of Grace, and life in your fouls, left that be offended, impaired, and endangered, you will look to your faith, and to your love, and to your holi-neffe.

3. Your fouls muft have futable food to nourifh a fpiritual life (fpiritual food) As new-borne babes dejire the Jincere milit^ of the Word that ye may grow thereby , I Pet. 2. 2. you will feed on Chrift, on promifes, on Ordinances, &c. And you will grow in Chrift, be changed from glory to glory.

SE C T. VI.

—■>

SHall the foul live that comes to Chrift? 0 what comfort is Vfe $. this unto tbofe who are come to Chrift: when Chrift faid Comfort to tbofj to the Nobleman (who befeeched him for his dying fonnc, S»^" ecQm n come down ere my chid die , John 4. 49.J1 Go thy way , thy fonne< liveth % vtrfe 50. what a comfort was this unto him > And fo when the Prodtgal child returned to his father, there was much joyj U wo* meet that we fhotsld mak? m^rry , and be glad , for this thy brother was dead , a*;d is alive againe, Luke i>. 32. H^wdotb David bleiTe the Lord, for redeeming his life from* detfrHelton , Pfil, 103*4. and delivering his foul

from

from death,Vfo\. 316 8. And f<> Ue^ltiah^ Ihon hail in loi* to my [oul delivered it from the fit of corruption , Ifa. 38. 17. We value and rejoyce in the life of our fnends, and of ourchil-drcn, and of our parents, of our husbands, of our wives, and a-bove all, in the life of our felves; But what are cheir lives, and what arc our own lives, in companion of the life of our fouls ? That your fouls are alive, is caule of great joy. There is a difference \wixt a marriage-feaft,and a funeral feaft, ac a funeral fea.Ct there is a large provision made, but there is no joy-; and at a marriage-feaft there is nothing but joy, becaufe all are alive: Though a manenjoyes all the world, yet he hath not caufeof joy and comfort, becaufe the matter of the houfe is dead, his foul is dead ; but when the foul is alive, now there is great caufeof rejoycing, for all is alive; if the foul be alive, all isfafe, if thatbelafe,all is well and alive , if the foul be well and profpers. comforts from I w ^ deliver out unto you (who have hearkned to Chriir, this ,/ hit our and are by Faith come in unto him) fome comforts from this, foiUcs Live. Th A t jour fouls do live ; And thele comforts are either general or particular. Qenerilcom , T fo gg mra i comforts.

The life that is come into the foul by coming unto (Thrift, it

hath all the perfection of life in it., and reafons of comfort in

it: As it was faid of Job, There vp<u no man lt\e him in all the

f . earth; that 1 fay of this fpirirual life (derived into your fouls

^/xrcfptfs'! byChrift) there is no life whatever like unto it, or to be

compared with it: Infix refpedtoyou ihallfecthe furpafiing-

nefTe of this life.

T \ 1. It U life indeed: This is your life, your finful life is but

■It h life wlced. a death, y 0Ur natural life it is- what is it? But a poor

breath, an empty vtpour, a fliadow of life, a dying life, there is more of death in m?ns life, then life -.every day of that life we are flipping inro our graves, and towards our graves : but fpiii. tual life is li'e indeed . when our fouls are quickned by Chrift, then is it the time of life with us : None lives till his foul lives. 2. 2. It id the highefl life : There is the vegetative life in plants,

it U the btghft ?nd ihejenfitive m bcafts, and the humane life in men, and there

wv. '; k

is the §mtm\ life in the fouls of men.this life is the chiefeft of al J fcs; it is called r£<? life of Chr\fi^ and /£* life of God y and *£* life ef the bletfed , and a ble(fedlife t and eternal life.

5. 7* /* r&<? facetejl life: Soul- life is foul -joy, and foul-jay -^

and delight: fpiritual life is a fpiritual heaven ; It is a life made lt $ r ^ ' up of every thing which is life and happinefle : God is mine, fiveetefl life, and Chrif>,&r, The foul and God are reconciled, and iten-joyes him in his gracious prefence, &c. And befides that ic fweetensall our temporal life unto us, ail our earthly com-forrs are like To miny trees of lite, fet by the river of life; any one part or degree of this fpiritual life, is filled with joy, and peace, and confolation, ic cannot be your burden, you cannot be weary of it.

4. It is the freefl life: Our natural is filled with troubles, .4* . as the fea iswith waves, and with crofTes, and with fickneffis^V^ * re€i and with vexations, and hazards: lam weary of my life, faid J '

Job, Dcur. 2%. 66*' Thy life [ball hang in doubt before thee, and thou jhak fear day and night , and (halt have no afjttra'*ce of thy life. But this fpiritual life frees you from all thefe , or bears you up under all thefe, there is no mifery in it, nor fear of death.

5. /* is the longeft life: The natural life if it could be free,

and fweet, yetit wiilandmufl bevaine, and (hort; Howfud- . ,'•_

deniy is that flower cropt?doth that grafle wither ? Is that race fy* *' c & e <

at an end? The fword may cut off that thread of life : The

malice of men nuy blow out us candle, ficknetfes and difeafes;

a thousand accidents, as fire, water, griefs, &c, death will puc

an end to it: But fpiritual life is immortal life 3 it is an endlejfe

life, is is life for evermore .• Nothing can puc an end unto ic,

death ic felf cannot puc an end unto the fpiritual life. The foul

that lives this lire,, uves forever; mencannoccuticoff , death

cannot cut it off, ic lafts as long as eternity lafts. ^;

6. It U the muji ferviceable life : God hath no glory by It is the mofi any man deftitute of this life, the unregenerate mans life is fcnketble tifc buc^acourfeof finning,and therefore buc a courfe of diiho^

nooring of God ; Onely rhe fpiritual life which makes you co referable Godi makes you ferviceable in all yourwayes to the glory of God.

2,Ths

Particular com 2 . Tbe particutAT comforts for believers from all the parts

ritiui'iifi. l - From /A* /;/> */ jujrtficathH • As it takes in theremiii>

i, on of their finnes, 3nd therighceoulnefleof Chriftmade theirs. From the life of I. 7"^ remijjion of all jour finnes : David faith, that mania Juflifcdticn. blejfed rvbofe itdqmkiu are forgiven, Pi'al. 3 2. I. "1 hat this is a Fr ° l ? the f rc ' furp3iling comfort; confider a few thing*, r.~f l« fftaf « dc«f «&*« GW forgiies our finnes ? when God

/« ibujonfidcr, forgives ail our finnes, He doth therein utterly remove ail chc Ji'rjit U done effectual or redounding guilt of our finnes, fo that they fhall nc* rvhcnGodfor- V er bring us unto wrach and condemnation : He doth likewife lives our fins. uttcr jy remove the offence, fo that heisnolongeroftcnded with the pardoned perfon for any fin which formerly he hath committed againfl him ; But looks on him as if he never had offended him ; His anger is turned away, He doth in forgive-nes clafp tr e pardoned perfon with unfpeakablc love & favor. O what comfort ? what joy is this ? to have all guile removed? and all wrath? and all condemnation ? That divine juftice will never fue the (inner, nor queftion him for any injury or offence ? That a poor (inner may look on all his fins , as Mofes and the Ifraelues did on all their enemies drowned in the red fed f fo he fees all his finnes drowned in the blood of Chrift, and in thedeprhs of mercy I And God to look on him , and to love him, and co deale with him as if they had never been enemies, as ifGodhadneverbeen dishonoured and diipleafed by the (inner.

2. What comes in upon this forgivcnelTe ? peace, joy, con. npotforTivncfi ^ence, no P e I Hence comes that peace Vphtch paffetb all understandings Rom. 5.1. Hence comes that joy Which id unjpeal^ able and full of glory : Hence comes that confidence and boldnefs §f accejfe unto the throne of grace : Hence comes that hope of c. temal happineffe. If finnes be pardoned, God is at peace with you , and confeience will be at peace with you, they have nothing to lay againft you^And we joy in God through our Lord jeftu Chrift, by whom Vre have now received the attonement^Rom.]. 11. And nothiog (lands in your way ; If your finnes be pardoned, your persons are accepted, and if your perfons arc accepted , your petitions and fervicss are alfo accepted, and your (ouls (hall be faved, i.The

Chap.13 *Ufe the mednes of life. $ 2

2. The rigbteoufneffe of forty (in which you are interefted, 2 • .

and which is the life of your i u!sj doth alio aford unto y°* tcotfne% Jf* ' mod admirable comforts, u<, cJbri^r

1. /# *&« r/£ hteoufneffe there is enough tofa! ufie the righteous In this rigbte-of God s This rightcouineffe of Chrift which upon belecv- onfneffe there is ing is yours, and your life ; is fo perfeS:, fo full, fo fully facisfy* ™*J tof * u * m ing, as that the juftice of God doth reft fully contented,I have ^ €t enough, and I require no more; I have found a ranfome, and I

am pacified to wards you.

2. This rigbteoufneffe of .Chrift t ikes away all our unrigh eoftfi .

nefle ; cancels every bond,*akes away all iniquity* and anfwers a iVrm\iih-for all our (ins: Lord i thefe,and thefe,and thefe are my (innes, : t couf?ifffe. but the righteoufneffe of Chrift hath aniwered for them all.

3. This righteoufneffe of Chrty prefents tu perfeBly tf&l^^ffi^i* in the fight of god. It is pure linnen, and glorious Without ffot or fJ^ } ng ' 3 ' wrinkle, by i eilon of which Chrift faith of his Church, thou

art all fair my love\there is no {pot i»/£*?,Cant.4 7, And to pre-fent m holy and unbUmeable^ and unreptovable in the fight of God, Col. 1.21,

4. This r ighteoufine fti of Chrisl anfwers all the fears of' ottr^isanfwers fouls : How (hall 1 look up to God ? How (hall I d/e ? How ^^ °f (hail I appear before God ? what (hall I anfwer Mm? what™"'

(hall I bring before him ? how (hall I (hand in the day of judgment ? the anfwer is in the righteoufnefTe of Chrift.

5. It is thy purchafe of heaven, and the fare title for it ) The L,. .

Lord our rigbteoufne feithis is our life,and this is our anfwe^md cbafeVb'fvte this is our comfort, and this is our confidence, this is our plea, this is our all.

2. From the life of fanftification, or holinefle which the foul From ^uf c hah bv coming unto Chrift. There are many excellent com* offinttificmon forts flowing in and unto you. this life of

1, Thie life of holme fe it is the feale of your eternal efeftion : / ;o / 7 -, /c /ft

the counterpawre as ic were of that gracious love, good will is the fed of our and eternal intention and purpofe of God, Ephef. 1.4. He hath election, chofen Hi in him he fore the fofwdat ion-ofthe World- that we fboula\ be holy: You need not go up to heaven, Iook what is wirten in your hearrs ahd that ill tell you what is written in heaven.

2, This life of holinefTe, It a the immediate fruit and evidence

Is the imrnedi- ofyont real tinion ftitk Cbrift for being in Chlift, Cbrifl is made Ate fruit ofw f an £lificationuntoH4,\ Cor.I.30.

CbriST 3 ' This ^ e ° f holincflV > lt * the nliY f ef 1 °f * n < xc »fi»£ <»<*

Is tbe'nurferj rejoy ring confeience: T huts our rejoycing^ that in god I] fine er it y tf an exciting we have had our convirfation^ 2 Cor. 1. 12. And rejoicing ^ % jhe life of holinefle, Is the Witneffe of our effectualvoca-confcicriLC. .^ . ^ % y ^ y^ ca fcjy ou u fal* f 0 y s y e ^qU j n a /j wamer

Tbervitncfie of -: , '»' * . J

ourcffittU of conversion, I Pet. I ; 15.

cilling. 5- 1 bis hfe of ho line fie is the fure earneft and patvne of glory.

The fure eirncfi Q 0 ^ kath chofen yon to [alvatton through fanclification of)he Spirit , of glory. 2 Thcf. 2. 13. foi John 2.2. tvben he fia!l appear, *>e (f? a !l b e

like him^ for we /hallfee him as he is> verfe g • And every man that hath this hope in f. im purjfieth himfelf even as he is pure, Matth. 5.8. Blejfed are the pure in heArt ', for they fh all fee God The beginning $ 9 This life of holineflfe, It is the beginning of your bappineffe, of our btppinefs the firft ([ ^ t hc pre f em entrance into the Kingdome of God, you arc in heaven already. 3. 3. From the life of glory } which the foul fhalllive that comes

Trom the life of to Chrift:: Admirable comforts do ariie unco you : re Joyce and £brj. be exceedingglad, for great is jour reward in heaven, Matth.5.12,

We rejoyce in the hope of the glory of God, Rom. 5, 2. When yott come to that heavenly life ofglory,

1. All your troubles (ball be at an end.

2. And all your (ins, and all your temptations.

3. And all the promifes (hall be perfectly fulfilled.

4. And all that Chrift harh purchaled for you (hall be enjoyed by you, with him elf and his Father and your Father.

5. All in heaven is heaven, nothing but love, favour, joy.

6. All there is in its height of perfection.

7. Communions there are not onely bltfled, but bleffcdnefs,

8. And all this is meafured by eternity which never hath an end, continual vifion, joy,&c.

SECT. VII.

V e '^' C Ha!1 * e ^ Iive tnat hearkens and comes to Chrift ? Then towh'cbn M ^ ^ e a( * vl * c d co "(' f be means by which yon may be enabled to l wnQ }9li hearken

hearken to Ckrift, and to come to Chrift., that your fouls may alfo m ) beenibtci* f*''\ ■ .■ to hearken unto

I have read the ftory of one (but I know not whether it be u * m real) who offered thrice his weight in filver, twice his weight in gold, once in pearle, to redeemer's life; and that life was but his natural life: And will we offer nothing for the life of our immortal fouls ?

Do not fay that you are dead, and what can the dead do > Object. 1. Though the naturally dead can do nothing, yet the fpiri- f*% tuallydeadcandofomething; But take me right, they can do fomething as to the ufe of means for life, though indeed they are nothing, and can do nothing as caufes of that life.

Neither fay it is impoflible that fuch dead fouls as ours Aiould Olje&l ever live ?

For God is able to quicken the dead ; when I pajfed by thee 9 Sot.

andfaW thee polluted in thy blood, I fa\dunto thee when thou waft in thy blood, live, when thou waft in thy blood, fcve, Ecclef. 1 6 6. The hour is coming, and noto is, When the deadjhall hear the voice of the Sonne of God, and they that hear /hall live, John 5.25. Sue ft.

Bat what is to be done that we may hearken to Chrift, and fo we What is to be tome to him that our fouls my live ? done that we

I will tell you what you mart do. . mytearken

1. Come and hearken to the Word, this is one Way to hearken an tv i' , fo as to come to Chrift and live?

The word of the Gofpel is called the Word of life (holding. Cmcin ; he „ : forth the Word of life, Phil. 2.1-0. Go andfpeak^ in the Temple to \^ n t9 thtWori the people all the words of this life % Afts 5. 20 .) And it is called the minift ration of the Spirit that giveth life, 2 Cor. 3.6. The Gofpei is the power of god, and therein doth he reveal his Arme to bring in (inners to Chrift, and to give them life, £«*^. 37. 9. Frophecying to the winde 5 propbcie fonne of man, and fay to the Winde, thux faith the Lord God s comefrom the four Winds fl breath, and breath upon thefe flaine that they may live ,verfcio. So I ■prophecy ed as he commanded me, and the breath came into them y and they lived, and flood up upon their^feet : So when the Lord commands us to fpeak the Word of life, and you to hear the Word of life , come and heare ; God can ( and ordinarily doth ) fo work with that Word 3 that the

Sff 2 hearts

hearts of finncrs (haji comt in to Thrift and Jive r And therefore istheGofpel cailed a!fo the Word of Faith. Rom. 10. 8. and Faith is faid co come by hearings Faith comes by hearing , and hearing by the W^dofGod, Rr.m. 1 O. 17.) Why ?If the Gofpd be a word of Faith (chat is) ii;ch a Minifhy by which the Lord works Faith in us then m quefttonably it is a means by which we may be able to Ivearken and come to Chnft; For if faith be once wrought in the heart, the (inner preteritly hearkens, and Willingly comes to Chrift, and then his foul lives.

2. Be eamcf} in prayer unto (W,who hath power over all the 2 lrncil in ^ earts °^ men '* fy\ befeech.him to cncline year eare that you trycrToGod. ma Y hearken unto Jefus Chrift, ifa. 29. 18. In that day Jha/i the dead hear the word* of this boo\$. and the eyes of the blinde fh all fee otitofobfcuritj\andotitofdarknfffe^ Ifa. 35-5» The eyes of the blinde fb.iit be opened, and the e,xres of the dcafe fha/i be unftoffed^ Ifa. 50 4. tie W*kfneth mine eares to heare as the learned, verie 5. The Lord God opened mine ea>e y and Irvas not rebellions. If the Lord God would once give thee an hearing eare, if he would once open My hem if he would give thee an heart to hear and underltand, an heart to hear and confider v an heart to hear and perceive his infinite love, his wonderful grace and compaflion, and £rK.dirffe in Chnft,and thine eternal deliverance and hap-pin-ff in dofing with Chnft ! If he would give thceanheait todifcernethe i ear fi of a dead ioul,and the hfe of a living foul/ If he would but undertake cobowe thine own eare, Mtnd to per-fwade thy foul, then thou wouldcft hearken then thou wou'deft eDdine thine eare, and com^, then thou wouldcft fay it is good for me to come to Clirft^and it is beft for me to come to Chrift, for then my foul fhall live.

FINIS.

nto9HSp

$M :

lis

THE

TABLE

B

Pages. Buy.

Vid.M.

A.twofold Buying, p. 206

Can the Foot Buy that hath no money. Anfwered. 205

He that Buys ofChrtftfhalt in jo j andfojfefs. 208

"Encouragements f«Buy of Chrift. 216

yfc/tf/? Jinntrs do not Buy 0/ Chrift, *1 j,ton 9

The Caufes why they do not buy of Chrift. a 19. to 222

The great finne of not Buying 0/ Chrift. 2*2,22}

Try all whether we arc willing to Buy 0/ thrift. 225 fa 228

Tryall whether wee have

Bought of Chrift.11940

2}2

Arguments to prfwade fin*

T

Pages.

^ Mrs to Buy of Chrift.2$%

The excellency of the wares

Bought of Chrift, 232,

Thettecejfity of'the pttrchafe

to be Bought. 254

Thegoodnefs of him of whom

w*Buy. 235

The eafineffe of the price up ~

on which we; Buy. 2 3 5 The faimefs 0] the effort h-

nit) <?fBuying. 237 The benefit of the bargain

Bought 238

By buying of Chrift we gain,

all. 240

The lo(fe by the negletl of

Buying. 24 o

Get faith ffBuy and trade

Withal. 241/0243

Comfort for fnch as have

Bought of Chrift. 244 Hee that hath bought of

Chrift > may buy more of

him upon the fame tearms

U The

Tnc Table,

Pages. The leaft good, yon Buy of

Chrift tsfavtng. 247 All is bought of Chrift when

any one thing is bought of

him.

M7

What y oh Buy of Chrift fhal be \ refer ved vy hhm. 248

Ton have Chrift frm/elf with what you Buy of Chrift, thd.

Alt is Bought of Chrift up-ongracious terms. 251

In whatfen[e this afferticn is \ ta^n. 251,252

The gracious terms upon ,

which a finner buys of

Chnf?)dewonfirated.2'>6

to 238

Why Chrift fells, and a finner buys upon gr.c'ow terms. 258

Cofpel encouragements to

finners r*Buy of Chrift

261

7he finfulneffe of not buying upon fucb gracions terms. 26$

ISinners are doubtful they may not buy upovgraci-ow terms. 266

Choice. To come to Chrift is the left Choice. 486

Qounfelis to f»ch as bavr ['

Pages. made this hft Choice.

D

Dead

TheT*kt**ofaGeadfo*t.

Delight,*/*/. Good. ' ' Six things in Chrift very

Delightful,*/ Theperfon of Chrift. 461 The love of Chrift. 4 64 The Furchtjes of Chrift. ' 455 The workj of Chrift. 4.66 The prefent enjoyments rve have by Chrift. A 6 7r The fweet tafte by Chrift

4<5S Defires.

// ourfpir/tHM/DdlYcstee Mfatupedy the fan It is o»r owtt^ 4,2

Doubtful.

Poor finners are Doubtful! of the peculiar intentions of Chrift , andofhi> gracious capitulations. i65^ 26 j

Enmity,

A*

The Tabic,

Pages. An Enmijy **U Ufa o fign

of a dead foul. J11

Afxfold Enmity im every

dead (eft/. ibid

Faith. vid.Gracios..

The necejfttjt o/Takh, if we

wiHtra de withChrift.Z^l

What is the Wiiki of fditb.

495496

Foiiy. The Folly officers who will not came to Chrift.

211

Three notorious Follies in J*ch firmer s. 2 12

Six properties of a Fool, 184 Free.

Free Receipts what they bind us to. 276

Gairu

The Gain by thepurchafe of

Chrift.. 238

By it wee Gain Lojfes^ 238

By it we Gain «r (elves.

By it wee Gam our Souls.

#7 ft we Gain *#. 240

Good. What Good *tytfjJ «*/ £'* had in Chrift t 20J

^iy/good neseffsry to the$i-

. ,a • ^ -Pages.

r hum being ofour fouls .203

All- Good neceffary to our

comfortable being, 204

All Good fAdf concerns our

fpiritual being as long as

- wee live. ibid

KH Good neceffary to make

tif an eternal happinefsfor

*s--, 205

Enjoyment offpiritualGood

limited to eomming to

Chrift. ''"ibid.

How Good is Chrift. 210

Chrift aims at our Good in

our obedience to his call 427

Good*p/# certainly come to

usfiy hear tying untoChrift

This Good i* Good indeed^ real and fubslantialgood

43 * What Good is to bee had by camming unto Chrift. 43 a All this Good is a real good demonftrated.tf i.to 435 This Good hath all the ingredient f of Reality in it.

All that come to Chrift tn-

joy this realGoodidemon-

ft rated. 436

The unhappims ofthofe who

iff joy not this Good>bti*g

out of Chrift. 437

It isfoolifo to be content frith • Good not real. 438

What this Good " that they

T.tc 2 #*;*/

ThcTable.

Pages. injoy nho come toChrift^l It k a f roper Good. ibid. It it the higheft and btft Good. 44*

It is a full and large good. ibid. It is a ftrorg *nd efetlual jiood. -443

It is a\ pUafing and delighting gtfod. ibid, h is art advancing goodi

444 It U a permanent and lifting

good. I I 445

It is ever lofting good, ibid.

Jfjots hit h..ve goodJndeed,

then makj in to ( hrift.

4*5 "4# 1 here, is good enough in

Qhrifttofatisfy us. 45^

V rove a by ten Arguments.

TheTitlesof this good.451

The ingredienti ofthugood

ttV*Ntf

Ihe nature of this Good.

455*" 457

Good enough in Ltrift te delight us. 458

Proved by Scripture in ft an? ces. 458 4SP

By comporifons. 460

3y enumeration of particulars. 46c, + 6i

Caufes why thk Good doth not allure ta, ^ 9

The J(td audit ion of fuck 04 Tifufte th* good ,480,481

Pages;

Ton may come to thrift for

that good which is c-

uougb. 485

Glory.

Comforts from the life of

Glory. 521

There is a life of glory for

bim that comes toQhnft.

493.'? 4*7

GofpeJ. Many men antemn tit go(-pel, as they who contemn the LMimftirs of thego(-pel. p.25 8. and the mint/}rations of the Gofpef. ibid, and they who are wea>y of the G off el. ibid, and they who have a low opinion as to the Gofpel. p.2^8,299. and they who tire dtjc bed tent to the gof-

pcl. *99

Grace* 7he foulthnt comes to Qhrifr ft)all live the life of grace-

49»,493 "497 Gracious, vid. Buy^ Cod U gracious todiftreffed fouls. 41

Gracioufucfs of Ch'ift jhou/d bee admired, 1 7 1 , 27* Chrifts gracious way of trading* brings in tuft**, tnerstohtm. 258'

Chrifts gracious way oftrs* ding r fit J upChr'tflalone* a*4

The Tables

Pages.

and pulls down the finncr.

259

Chrift s gracious terms *re

the way to breed and efta-

Ui(h faith. a6o

Submit j to this gracious

way of trading, 374

Grounds df hope from the

graciouihefs ofGhrift.zji

H

Hearken.

What it is to hearken dill*

gently Unto Chrifi.19%. to

402

How it appears that Qhrift

is importunate with tuto

hearken unto him ,40 zjto

406

WhyChrift is fo importunate

with us to hearken unto

him. 406.^411

The miferable condition of

fuch who refufeto hearken

unto C hrift. 41 r. f 0 41 tf

Many /inners ^<?»«*fheark

&} unto Chrift.. 412.. to

414 Whence it is that (inners do \

not hearken unto Chrift. !

414

What things within them hinder from hearkning to Chrift.. 415

What things without them,

Pages.

&/W*r/r*«*.hearkniug to Chrift 416

Troubled (inners advifed to Hearken unto Chrift, 418 Proud,/inners advifed to hearken untoQhrtft. 420 The evidences of a finncr that hath hearkned to Chrift, 425 7he efeels and fruits of hearkning unto Chri(f t 425 Comforts for fash as have? indeed hearkned unto Chrift. 4-2 $

It is not only a duty^ but * reafonable^andmoft reafo* noble duty to hearken unto Chrift v 427

Holinefle. Comforts from the life of Holinefle. 520^21

Hot>e. Grounds of Hope for di-ftrejfed/inner s t 27 2,273)

L,

Life. What that Life u^foulfhaU live by comming unto* Ghrisi. 49 a

The foul that comes toChrlfl Jball Live. Demonftratedo*

494-" 499-The fad condition of then*

I wh&willnot come to Chrift t

Tttj fa

TheTable.

for Lite. 499 .to 502.

He*rh» to Chrift that your

foulsmoy Live. 503

Confi derations tt inforce it,

503.^506

///* of the foul. 505

J«^ ^ j^ r inter eft" in

Cw*fa 4) your interefi in

Life. . 507

7V tc^ns offtiritual life.

512

7fo manner of the convey-

anceif this Life. 51 2,51 3

7fo quality of this L ifc. 513

7he powerful operations of this Life, 5i5,5i*,

The properties of this Life.

Comforts from this that

our fouls Live. 517

iV* Life //^ flUf *'* fix re-

fpeEls. 5 i 75lr8

rfcthe means that you may Live. 522

ffW ii to bee done that our fouls may Live. 522,

Love. fiO The Love of Chnft is great to firmer s, 3$^

M.

) Merchant •#*# *r$ tic w>Jeft Me r .

.

chants." 2&I

AtetterMxch binders from clofingwithChrift. 300

Means. Three properties in the ufe '/"Means. a f 4

Merciful.

ChrtflH very Mcfdful to

finners. 3?4

Miniftcrs.

Mimacrsjhouldtervuchiu preachtng Chrift. ^

Money.

What is meant hy him that

hathnoMoncy. 81.^84

W* #* Money. 84. to

87

yeonrs,tiUv>cfee that w c have no Money of our own

8?

N

Need. The principal Good things which a [inner Needs. 2 u

255

o

Offers. U>rlfi, Often «/*/y 4*4 (leir\)t(d h fnM men.

_

The Tabic.

Pages,

This is demonftrated>%%Q>.to

2S3

fVhyfinners refufe the gra-ctqus Offers of Chrift.

283

£x amine our pelves whether wefietght Chrifts offers. t

Divers things fremifed concerning onr refufingChrifts Offers: 287.^290

Sleighttng of Chrifis Offers a hainous and danger ohs fin. 290 Proved by fundry Arguments 291.to 296 Sleighing Chrifts Offers is a fin univerfaRy c&n~ traryto the Mercy-feat , and to the throne ofgrace^ 291 It is afurpaffing proi ocAtlon. 292 It is a]ufi forfeiture, ibid. It is the bond of all our guilt andmifery. 293

It renders fa Iv At ion impojf. -ble. 294

It breeds dreadful fears in the conference when once awakened. 294,295

Tryal whether we flelght Chrift in his Offers. 296 Some diftinBtons about it frem.fed. ibid

Pofitive charAclers of our refufaUfQhnfts Offers

Pages, 297.^304

Negative Qhara&ers of our refufalofChriftsc&ctSy 305^0312. as the weep-ingtye. p, 306. The fad complaint. p. 307. The fretiom thought. ibid, 1 be ready conquered will^ p. 308, The panting heart P. 3&?. 7 he importunate cry.Z0Q^\c. Theatre*-tive ear.?. 3 fo, The dilh gent fear ch.^. 310, The only dif-fati/fattion, p, 311. The beftdzltght, p.312. 7 he joyful-news, y.$l2,Theperfectly reft-dug and quiet center, ibid.

Refufe Qhrifs Offers no longer. 315

Arguments to enforce it.y 14

Refufing Chrifts Offer under light , bath a deep guilt in it, 314

Chrift Offers ail unto you , though y.,H have refufedm

Former [ieightings frail bee fardoijedjfjou'ivtll accept />* Offers, 317

You cannot bee better offered. 318 Tou cannot but be loft^if you refufe bisQKcw .« 3 20 ; Chrtfts Offers cannot bee ton?, wi&<todJteS'#lwaies ..

The Table-

Pages.

It had been better never to have had the O&cr^then to fleight it. ibid

I) tr ell ion if hat courfe to take to bee free d fronwreffifing Chrifts Offers. 321 CetthefAd fight, ibid. The wounded fyirit. p. 3 2J. 7he right farvey of our fouls y and what wtU become of them. p. 3 27. The goodly glafs in which we may fee m^hriftsOSaiSj The deepeft pitty-> The loweft condcfccntion, The fre eft offers, Thefweet-eft mercy fhefuEeft good-\ neffe* the only hapfine'fe. P V9> ll°> The renewed ieart.p. $$l.The bended k$<c. ibid. One. Jf there be but one exception we cannot clofe with Chrtft 301

Patient.

thrift is of a wjr patient

nature. 385

Poor. W. waits.

The j^ooreft fnner may

CutnetoChrift. 80

Jtiow it may appear that the

Pooreft fnr.tr may come

toQhrft, 8;

Pages. Four Arguments to demon-ft rate it. %%.to$o

Iryal whether wee be fpiri-tually Poor. Arguments toperfwade to it. $o,to p8 Evidences of fuch as are Jpiritualiy Poor. p. pp. to fuch the Gofpc^Audgof-pcl way of falvatiom it pretions. ibid, fuch build upon Qhrift alone, p. loo, 101. fuch aremoftjeri-,fl» and earnest beggers. rj.ioi.fucb will humbly and patiently wait at the . door of mercy.y.ioiJuch are of all others moft thankjut. ibid.

Arguments to perfwade them that are t has Poor 5 tocometoChrift. 104 The Poor mans condition is bipeful. 112

It it an infinite mercy to bee mjde fpiranally Poor.i 15 The means of fpiritual^Q-verty which muft be ufed. 116 Poffeffor. If he aye the fur eftpoQcffois 245 Power. Chrtft puts forth a fivefold Power j when he makes a fnner hearken to him.

1 Piomifcs.

Chrifts

The Tablt<

Pages. Ckrijts encouragements are

Promifes. 427

fVhyChrifi deals with [invert

by Promifes. 428

R Remiflion. Rcmiffion of fin comforts from thence. 519

Renew. Chrifi femetimes renews his gracious offers.Proved 380 3j ScriftHre^.1%1 ,*ndby Arguments. $& 2

Why ChrifiKcnzV/shis gracious offers. 384 Inferences from Chriftstc-ncwal of his gracious offers. - 388 Chrifi s renewed offers muft he considered* 3.91 live things to be confidered in them. J92 Renewed tfersfhos^dmake Mentions. - 393 Renewed offers fhould bee eiccepted. 395

Rich.

ChrifiisKich. ■ ^69

The Riches of Chrifi dc-

monfirated. 109,210

RighteoufnefTe.

Comforts frem the rightc-

oufneffe oi Chrifi. 520

Jhere is the life of rightc-

oofeefle for him that

\

comes to Chrifi. 491 ^%

S

Sale, Comfort sfrom this that a U the Tales of Chrifi are free, 26% Satisfy, fid. good. Sdl.vid.Buv, I The terms ufon TohicidSArifi fells.. J %Oj

Chrifis felling encouragement tobuj* 214 Love Qhnfi r»hsf.(dk aliuf-on gracious termi. I75 Self. Self enough hinders from* clofivg with Qhrtft^ 303 Seafoa. Th ere are fever aI. \ feafon* forfinners to come i0 Chrifi

Senfible. Scafibk fwncrs advifedta

come to Chrifi. 485

Encouragements to fenhbls

{inners to come to Chrifi.

Qhrifl hath^moMgh to help

•/^xfenfiMfc. finntoi'a*

3 come unto him* - v, 4S4

ztksvi Shifts ' ;

*T*h'ng Ghrift )in a meer

> fhift htndersfiomatr&c

I tlifingwiti Chrifi 0 , 303

SilU-T : : • <

. v4 fourfold {or*? officio

ThcTablc.

Pages. trbenSlnraJgnt. 5^i

Sinners. No finncr hath any thing of ■ his ovrn to help kimfelf.43 Sinners arc d»llandfiow of heart. 4:6

Sinners are carehjfe. 407 Sinners arc unteachable. 407 Sinners are backyard to bear k** unto Chnft. 38?, 408 Sinners are very ferverfe and dejpertte, 408

Qhrifi takes not aB advantages againft Sinners. 390 Chriftu better to dinners than they deferve, 390 Sinful. Sinful men are ignorant men

283

Sinful men are foolijh men.

2S4

Sinful men are enraged men

ibid.

Sinful men are dejperate

men. 185

Sinful men are deluded men.

, tbid

sinful men are nnthankJuU

men, ibid.

Sinful men arc prejudiced

men. 186

Sinful men are unbelcevmg

men. ibid,

SouI k

Qhrifikno** *t>t rtcrtb of

Pages. our SoUIS.p. 409. and the loft condition of our fouls p.4.10, and the future wrath upon difobedient fouls, ibid, and the difficulty of winning fouls. p. 411. and what \ower S fit an hath with our fouls tbid.

Our Souls the moft confidc-rable Jewels. 505

Our all to all eternity de~ pend< upon our fouls. 504

AH that concerns thefa\\is weighty. ibid.

No good fo proper for the foul as life. ibid.

Tafte.

What are the fweet Taftes vrehavc by Qhrift. 46 a. t&

477

A Tafte of all the good in all

the attributes of God^6p

A Tzftcofallthegoodinatl

the Vecrees of Gtd. 470

. A Tafte of all the good in

the loving klndueffe of (jod.

A Tafte of all t hegcod in the Covenant of God, Afll

A Tafte of all the good in the providential dealings of God. 474

A Tafte of all the wood in the

The Tabic,

Pages. tht ordinances cf Chnft,

474

A Tafte of aU the good from

thefpirtt ofChrift. 475

A Tafte ofaU the good tn a

peace* fpeakjng Cwfcier.ee.

ibid

A Tafte of aU good in

fpiritual communion with

God and hi* people. 476 A Tafte of all the good tn the

aecomphfbment of defires

and prayers. 477

A Tafte of aft the good tn

the Creatures,. 477

A Tafte of aH the glorious

happineffe hereafter, ibid Thirfr. vid. Waters. Qualities of a fpiritual

Thirfh. 5

Thirfty Sinners need mofi

encouragement to come to

Chrifi. 7

And are moft fit to come to

Cbrifl. *

Some finner snot Thirfty at

aU y and who they be. 9

Some thinks they arefpiriiu-

*#T Thirfty, but are not,

and who they be, 10

Some ere really thirfty, the

evidences thereof, 1 2,to 15 Comforts for Thirfty ftmers

15 Scruples about cur thirft-

ings. as they are net right

tmrftings^nfwered, \6

Paces

Our thirftings are notftrong

and vehement, Anfwered %

Our Thirfts are net fe vehement as before, Anfwered.

1*

There 14 not a cor.frant equality in our xhkCxs>ar?fwered 20 If our thirftings had been right,God would Uvefa-tufiedthem % Kxfwered, 22

Cod answers my thirfty/**/ bnt rvith little , a*f wt red.

The caufesofwant of fpiri-tual thirft, 24

Motives to fointud thirft e -

a8 Helps to fpiritual Thirft,

A thirfty;Wr hath not of his ofrntofatisfy. 4^

t/i Thirfty condition is * hopeful condition. 44

There is a ntcefftyfor thirty finner s to cometoQhriCt ibid

Thirfty finners hardly per-fvra'ded to come to thrifts why I q 9

Cautions for Thirfty finner s

.57

Directions for Thk&yfin-ners, tfo

Vv

v »

Trade;

The Tabic.

Pages.

Trade*

It is labour loft to trade

with any thing he fides

C brift for falvation 362

Seven things befides Chrift

with which men trade for

falvation. ibid

Tbe fruitlefneffe of this

Trade, p roved by Serif -

ttsre and by arguments,

l6+.to 368

Vain.

T A\l things btfides Chrift and his offers are vain and unprofitable. 334

Sinful objects are vain. 334

Worldly objetts are vain.3 3 5

Other wayes of falvation are vain. 336

Sinners purfue vain things when Qhrtft is offered,de-ntonftrated. 337

Why fmners purfue vain things. 3 38

Thus to purfue vain things is cxtream foolifhneffe^ fro-ved,by

The difference of the objefis, p. 347. The [implicity of theele8scn.r>.l47- The trays and terms of enjoyment.y. 343. The condition of the foul. ibid. The

Pages.

gains and tbe loffes. p.344 Tbe prefem incomes by the one y and by the Qtker, p.345. Tbefuturt ac-compts and ^efults.^^S The contingency of pof-Jejfion. " 347

Tryaiwhether wee do prefer vain things before the great offers of Chrift.^. 347, which ts difcovered by the Mint of our cares p. W%.Thc'cHirentofour defres.1p.149. Thepre-fent mat cv.%50.Thc great faradife of our delight, 351. The bufy trade which we drive. ibid

The gnat eft burden, p. 3 5 x the very cor foal and fuffi-cing portion. ibid

Wee ypould bee humbled for this folly inpHrfui»gvdL\[\ things. 353

Bee more wife than to ft* rfue vain things and neglttb Chri(h. p. 354. becaufc Chrift offers the beft thifigs^ better things then the world c,\n afford. 355 Ibe things which Chrift doth offt r are better for us p. 3 5**. rou mght have thefe worldly things upon better terms. 359

Vocation.

Mfin) refufe tlx offers of drift

The Tabic:

Pages.

Chrifi becaufe of their

ineffectual vocation: 199

What is required to effectual

vocation. *99

W

Wants, Every man in this life is in fpritttalwsLntSy 104

Spiritual wants a reef*U 0-thersthegreateft. lOJ

Nofitxe offpiritual wants an infallible tefiimony of all wants. ibid.

They who are in greateft wants are leaflfenfible of them. 105,106

The foundation for heaven is lowyin the fenfe of wants

Men -mil never feek^ afup-

fly offpiritual w4nts f till

they bee fiiritually poor.

ic6

Few finners under ftnfib/e Wants? andw by pi

Two forts of wants. 108

A poor finner cannot fupply

hit own wants, 108 No fupply of wmis but in

and from Qhrifi. 110

Chrifi ts able and willing to

fupply our wants. 111

The principal things 4 finner

wants. 2J4

Waters. v/VJ. Thirft, What is meant by waters in

Pages. the Text. 34

The fir earns of precious Wa-* ters providedfor/Inners in Chnfl. 55

Why Christ and the benefit* by him are compared to water. $6

Why thirfiy pnners mufi come to theje wi ters. 3 8

Encouragements for thirfiy finners to come to thefe waters. 4*

How a thirfiy finner may know that he hath drunk^of thefe waters. 68

The vertue of thefe waters,

7*

InftruBions for fuch as

have d%unkj>f thefe waters

, 73

Comfort for fuch as have

drunks of thefe waters.

V Way.

To labour in any other way

for falvation then what

Christ propounds is fruit-

leffe. 368.^373

How it may appear we fct up

fomeother way for falvation

374 How it may appear we [et up

Chrtfis way alone for falvation. 377

Vvv 5

Willing

The Table,

Pages. Willing. Chrift is willing to do go&d tofinners. 388 ? 2So

r Will. Six f operties tf the will fhew a wan is no refufer of Chrift. 308

Work. The fill} of trading with onr own works. 165

Pages. There is a profenfi$n in fin* nersto trade with their own works. 265,266 The Reafous of it, 767,26% The way of trading with our own works U impofftble, p. 269. and contrary, 270 fruitlefs .p.270. Perplexing, p. 271, and perniti-OH4, 271

tfjfu tMf? if&fj $0f&

Books Printed, and arc to bee fold by Adwi-ram By field, at the Bible in Popes-head

Alley, neer unto Lnmbard Street.

' A Commentary upon the three firft Chapters oiGtne-ilf/, by that Reverend Divine Mr. John white, late Preacher ot Gods Word, at Vorchefter in folio.

An Exposition upon the fixth > feventh, eighth, ninth, tenth, eleventh, twelfth-and thirteenth Chapters ot Exekjcl* by Mr. William Greenhi tf,being the fecond Volumn,

in 4 0 . „

An Expofuion upon the fiftcenth,fixteenth,feventeenth, #ightcenth,and nineteenth Chapters oi Ez>cks*l > by the fame Author, the third Vol. 4 0 .

The humbled firmer refolved what hee fhould do to bee (ived, or faith in the Lord JcfusChrift, theonely way of folvation, by Mr. Obadiah Sedgwirk in 4 0 .

The Kichcs of Grace dilplayed, in the offer and tender of falvationto poor fiuners,upon Rev.s.io. byihe fame Author in 12°.

A fhort Catechifmc by the fame Author.

x nc

=^=

The Reafons of the Aflembly of Divines concerning Tresbyterial Government? 4°.

The Affemblies larger and leiTer Catechifme, in 4 0 .

The tenth Mufe, feveral Poems, by Mas. Anne\Br*l-fireat in 8°« Hidden

Hidden Manna, or the Myftcry of Saving Grace, by Mr. WilJenner, in 12V

Safe Conduit, or the Saints Guidance to Glory, at the Funeral of Mris. Thomafin Barnardifto* y by [Mr, Ka/fh Robinfon, 40.

The Sts, longing after their heavenly Country, a Sermon by the fame Author in 40. A Sermon at a Fall: by Mr. Nath.wardt A full Difcovery and Confutation of the wicked and damnable Do&rines ot the Quakers : As alfo a plain Vindication and Confirmation ot fundry Fundamental points of theChriftian Religion, denied, or corrupted by the enemies of the Truth in thefe times. W hereunto is annexed an excellent Difcourfe, proving that finging of Pfalms is not onely lawful, but an Ordinance of God, by Mr. Jonathan Clafham^m 4 0 .

Mofes his Death; opened and applied in a Sermon at Cbrift-Church, Londen&t the Funeral of Mr. Edward Bright Minifter there, by Mr. Samuel Jacomie , M. A. Paftor of M^rj Woolnoth^ London, in 4 0 .

Alhort and plain Catechifme, inftruSing a Learner of Chriftian Religion, whathee is to beleeve, and what hee is-to practice, with the proofs thereof out of the Scriptures in words at length.

The Hypocritical Nation deferibed in a Sermon preached at St, Maries in Cambridge, upon a day of publike laf-ting, with an Epiftle prefixed by Mr. Samuel Jacombe,

A Sermon of the baptizing of Infants preached in the t^bbji.hurch at Weftminfter, by Mr, Stephen lA*r\hal> in 4°.

The Unity of the Saints withChriffrfie head, and especially with the Church, the body, with the Duties thence arifing, are endeavoured to bee cleared, tending to heal our rents and divifions, in a Sermon at the Spittle, bv Mr; Stefhen Marjkal in 4 0 .

FINIS.