Eighteen sermons preached in Oxford 1640 of conversion, unto God. Of redemption, & justification, by Christ. By the Right Reverend James Usher, late Arch-bishop of Armagh in Ireland. Published by Jos: Crabb. Will: Ball. Tho: Lye. ministers of the Gospel, who writ them from his mouth, and compared their copies together. With a preface concerning the life of the pious author, by the Reverend Stanly Gower, sometime chaplain to the said bishop.

Speedy Conversion the onely means to prevent imminent Destruction . Heb. 4.7 . Again he limiteth a certain day , saying in David , to day after so long a time , as it is said , to day if you will hear his voice , harden not your hearts .

I Have enter'd on these words in the other Vniversity on a day of Publique Humiliation , as being suitable to the occasion , the chief matter of them being the Doctrine of the Conversion of a sinner .

Forasmuch as Gods judgments are abroad upon the earth , and hang over our heads , the only means to prevent and remove both temporal and eternal , is our speedy conversion and return unto God . Else he will whet his sword , bend his bow , and make it ready to our destruction , Psal. 7.12 . God did bear a deadly hatred against sin in the time of the Psalmist , and so he doth still , for his nature cannot be changed . If we return not , we are but dead men . The eternal weight of Gods wrath will be our portion , both here and in the world to come , if we repent not .

In the words there are three observable Points .

Obs. 1. Continuance in sin brings certain death . Or , For sin Gods judgments are on particular Nations and persons .

Obs. 2. If particular Nations or persons turn away from their evil courses , no hurt shall come near them .

God takes no delight in the death of a sinner , nor that he should despair of his mercy : but would have us turn out of the broad way which leads to destruction .

Obs. 3. It behooves every one speedily to set about the work of conversion .

Nor esteem this a vain word . I bring you those things whereon your life depends . Obeying it you are made for ever , neglecting it you are undone for ever . Unless you embrace this message , God will bend his bow , and make ready his arrows against you . Know therefore 1. That continuance in sin brings certain death . There will be no way of escaping but by repentance , by coming in speedily unto God .

The words of this Text are taken from Psal. 95. Harden not your hearts as in the provocation , and as in the day of temptation in the wilderness . If when God calls us either to the doing of this , or leaving that undone , yet we are not moved , but continue in our evil wayes . What 's the reason of it ? It 's because we harden our hearts against him . The Word of God which is the power of God to salvation , and a two-edged sword to sever between the joynts and the marrow . The strength of the Almighty encounters with our hard hearts , and yet they remain like the stony and rocky ground : whereon though the Word be plentifully sown , yet it fastens no root there , and though for a season it spring , yet suddenly it fades and comes to nothing . We may have a little motion by the Word , yet there 's a rock in our souls , a stone in our hearts , and though we may sometimes seem to receive it with some affection , and be made as it were Sermon-sick , yet it holds but a while , it betters us not : why ? because it 's not received as an ingrafted word . Therefore saith St. James , Receive with meeknesse the ingrafted word , Jam. 1.21 . Let the word be ingrafted in thee ; one sprig of it is able to make thee grow up to everlasting life . Be not content with the hearing of it , but pray God it may be firmly rooted in your hearts ; this will cause a softning . To day if ye will hear his voice , harden not your hearts against Almighty God . If you do , expect him also to come against you in indignation . Hearken what he saith by his Prophet . I will search Jerusalem with candles , and punish the men that are setled on their lees , that say in their heart the Lord will not do good , neither will he do evil , Zeph. 1.12 . Mark , I will search Jerusalem , and punish those that are setled on their lees . When a man is thus setled and resolved to go on in his sins , to put the matter to the hazard come what will come , there 's a kind of Atheism in the soul. For what do's he but in a manner reply , when God tells him by his Minister that he is preparing the instruments of death against him , do you think us such fools to believe it ? What does this but provoke God to swear that we shall never enter into his rest . What 's the reason of this ? It 's because men are not shifted , they have no change , they are setled on their lees . Moab hath been at ease from his youth , he hath been setled , and hath not been emptied from vessel to vessel , neither hath he gone into captivity , Jer. 48.11 . Consider we whether our security comes not from the same cause : We have not been emptied from vessel to vessel , we have alwayes been at rest . Why have we so little conversion ? There are two things hinder it : the hardening of a mans heart against the Word , and our setling our selves on our lees . When we we have no change in grace , we are secure , we never see an evil day . And this is that which slays the foolish person . Wo to them that are at ease . It were better for thee to be emptied from vessel to vessel , to go into captivity . For as long as a man continues thus in an unregenerate condition , he can look for ●othing but troubles ; certain judgments must necessarily follow , and as sure as God is in heaven , so sure may they expect misery on earth : and they shall receive the eternal weight of Gods wrath treasured up against the day of wrath : Therefore there is a necessity of our conversion if we will keep off either temporal or eternal wrath . Our Saviour makes it the case of all impenitent sinners to be liable to wrath : One judgment befell the Galileans , an other those on whom the Tower of Siloe fell : But what saith our Saviour , Suppose you that these were greater sinners above all the men of Jerusalem ? I tell you nay , but except you repent you shall all likewise perish , Luk. 13.3 . All , every mothers son here present , if you turn not from your sinful courses , God will meet with you one time or other , if you harden your hearts against him be sure . Who ever hardned his heart against God and prospered ? As long as a man is in this condition , his state is woful . As many as are in the state of unregeneracie , are under the power of Satan , 2 Tim. 2.25 , 26. Mark the Apostles words , In meekness instruct those that oppose themselves , if God peradventure will give them repentance to the acknowledging of the truth . And that they may recover themselves out of the snare of the Devil , who are taken captive by him at his will . The state then of the hardned & setled on their lees , is as a bird in a cage , taken alive at the will of the Fowler . So is it here , as long as we continue obstinate and hardned , we are taken alive at Satans will , we are at his disposing . While we are at liberty , we are way laid by his nets and traps , and taken we are at his pleasure : As long as we are hardned in heart , we are in the Devils cage : true repentance is that whereby alone we purchase our freedome , whereby we recover our selves ; and therefore in Rom. 2.5 . Hardness of heart and impenitency signifie the same thing . After thy hardned and impenitent heart thou treasurest up unto thy self wrath against the day of wrath . Mark then : what 's a hard heart ? It 's an impenitent heart . Dost thou harden thy heart ? then know that for the present thou art a dead man . If notwithstanding all Gods threats out of his word thou art not a jot moved , thou art dead whilst alive , as the woman that lived in pleasure . And if thou continuest so , thou treasurest up wrath against the day of wrath , and the just revelation of Gods judgments . Gods Word is the especial meanes to recover thee . A man that is in a swoun , they rub him to recover him , because there 's life in him ; but if dead , strong-waters , or any thing else cannot restore him . Examine thy self then , does the working of the Word rub and gall thee ? it's a sign there is life in thee ; but if it make no impression , it moves thee not , it 's a sign of a dead heart . Consider then the danger of this condition for a man to resolve on his evil courses , never purposing to alter matters . It exceedingly hastens Gods judgments .

But leaving this , I proceed to the second point , which is to direct us how to work our escape . Though God threaten us , yet if we have but the grace to look about us , and remember our selves : If God do but cause us to consider we have to deal with a merciful Father , and make us meet him by humiliation , then though our sins were as scarlet , yet submitting our selves to our Judge , living as obedient subjects , the storm shall passe from us : So that this is the 2d . point .

2. Notwithstanding God threatens us , yet if he gives us but grace to repent , and bethink our selves , let our sins be never so great , we may be sure of mercy .

O that we could see with what a gracious God we have to deal ! Canst thou but humble thy self ? all these things shall speak peace unto thee . As an impenitent sinner is under the power of Satan , and liable to all misery : So contrariwise whoever returnes and seeks the Lord , is sure to be under his wings , and free from all evil . Thinkst thou that God makes use of threatnings for thy hurt ? No , he deales not with us as an angry Judge , but as a compassionate Father ; men will take an enemy alwayes at an advantage , when they may do him most hurt . Gods terrors overtake us , he threatens us that he will do this and this , that we may prevent it . He knows that unless his terrors awake us , we will rest secure . Before he smites us he tells us . I will whet my sword : He hath bent his bow , and made it ready : He hath prepared his instruments of death , Psal. 7.12 , 13. He could shoot thee presently , and instantly run thee through , but he threatens thee , that so he may not strike thee . See what the Prophet Amos denounces from the Lord , Cap. 11 , 12. I have given you cleannesse of teeth , I have with holden rain , v. 6 , 7 , 8. I have smitten you with blasting and mildew , v. 9. I have sent amongst you the Pestilence , v. 10. yet have you not return'd unto me . Therefore thus will I do unto thee O Israel , and because I will do thus unto thee , prepare to meet thy God O Israel , v. 12. What judgments have befallen us , have befallen us for our own use , if so be we will be warned by them . The reason why God saith he will overthrow us , is not because he meanes to do it , but that we may prevent him by repentance . Look into Jer. 3.1 . and see what wonderful passages are to this purpose : Ther 's a Law-case . If a man put away his Wife , and she go from him , shall he return unto her again ? shall not that land be greatly polluted ? But thou hast plaid the harlot with many lovers . And in the 20 v. As a wife treacherously departeth from her husband , so have you dealt treacherously with me , O house of Israel . And yet see Gods unspeakable mercy . Return again unto me . And 23. v. Return ye back-sliding children , and I will heal your backsliding : turn to me , and I le not cause mine anger to fall upon you . Only acknowledge thine iniquity that thou hast transgressed against the Lord thy God , v. 13. See God makes us the worst and vilest of all , and yet as it were intreats us to return . See then the Conclusion of the second Point ; how , if God give us but grace to repent , let our former evils be what they will , the danger is past .

But I leave this and come to the Third , for which I chiefly chose this Text. You have seen how dangerous a thing hardness of heart is , how it brings certain death : and that if we have the heart to repent , we are safe . As to make it appear in an instance . It 's not the falling into water , but the lying under it that drowns a man . Art thou faln into sin ? only lift up thy head : if thou canst be but thus happy , the promise of salvation belongs to thee . The main thing then is this .

3. It behooves us to set about the work of repentance presently .

God is angry with us , and we know not whether God will execute his judgments on us this day or no , therefore go about it presently . God will remove all our adulteries , and put away all our sins , if we will come to him within a day . Now what madness is it to neglect it ? After a certain time ( saith the Apostle ) according to that in the Psalmist , Psal. 95. God hath limited a certain day : Thou hast provoked the Holy Ghost , and now he limits thee a day , Heb. 3.7 . Wherefore ( saith the Holy Ghost ) to day if you will hear his voice . Now is it safe think you to pass this day ? A hard heart is a provoking heart , and as long as it continues hard , it continues provoking God , and despising the Holy Ghost . To day therefore hear his voice , that is , this present day . But which is that day ? It 's this very time , wherein you stand before God , and in which you hear me . If you embrace the opportunity , happy are you ; if not , you shall give as dear an account as for any thing you ever heard in your life . There is no dallying with God , take his proffer , take him at his word in a matter of salvation . He calls to thee to day , peradventure he will speak no more , therefore Heb. 3.13 , we shall find it 's a limited day . Exhort one another to day , whilst it 's called to day , lest any of you be hardned through the deceitfulness of sin . While it is called to day , that is , stay not till to morrow , but embrace the present opportunity : This day God holds out the golden Scepter , and my life for yours if you accept it you will be saved . If you take it not to day , your heart will be more hardned to morrow ; and so it may be you will never touch it ; your hearts will be like stones , and you 'l be uncapable of yeilding . God is angry with us , Psal. 7.11 . Why ? He is our adversary , because we bear arms against him , and will try the mastery with him . We oppose him in hostile manner as long as we continue sinful against him . What 's the best counsel in this case ? Agree with thine adversary quickly while thou art in the way with him . It 's wisedome to do that soon , which must of necessity be done . If it be not , we perish for ever . Kisse the Son , lest he be angry , and thou perish from the right way , Psal. 2. ult.

Obj. Obj. But what needs such haste , I may do it hereafter , when I come to my journeys end ?

Sol. Sol. There needs haste . The day is limited . A thousand to one , if God be angry , but we perish from the way . I have heard thee in an accepted time , and in the day of salvation have I succoured thee , behold now is the accepted time , now is the day of salvation , 2 Cor. 6.2 . It 's a day of salvation , and would not we be glad to know this time ? Behold this is the accepted time . Seek the Lord while he may be found , call on him while he is near . This is the accepted time , this is the day of salvation , Esa. 49. Embrace this time , for now he may be found ; this instant is the time , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the present now . God at this time stirrs the waters , if now thou wilt step in and close with God , casting down thy weapons , then this will be the day of thy salvation ; this is call'd , as Gods day , so our day : O Jerusalem , Jerusalem , if thou hadst known in this thy day the things that belong unto thy peace , but now they are hidden from thine eyes , Luke 19.42 . Mark , If thou hadst known in this thy day : So that if we pass by in this acceptable time those things which belong to our peace , they will be hidden from our eies . Therefore should the enemies of Jerusalem lay her even with the ground , because she had neglected this opportunity , the day of Gods visitation . Wilt thou be so hard-hearted as to put from thee Gods grace ? If thou findest now that Satan hides this from thee , and perswades thee to do it to morrow , and to take a day of thine own , neglecting Gods day , Know and remember that he is a lyar from the beginning .

Give me leave to presse this to you , for nothing more brings destruction , then this putting from us the proffers of Gods grace ; unlesse we return to the Almighty , humbling our selves , there will be bitterness in the end . There 's the matter , whether God must wait on us , or we on him ? This is the day of salvation , saith God , and we must take time to think of it , whether it be seasonable or no. Alas

1. By this means we incur the highest presumption : and this is no light thing inconsiderately to be passed over . Shall God offer you such a proffer , and you be so presumptuous as to think such a one more seasonable ? It 's high presumption for thee to make thy self wiser then God , to neglect that he prescribes , and that with a promise too ; as if thou hadst God at command . If thou resolve to take to morrow , it is requisite that thou have 1. Space to repent , and

2. Grace to do it . Now neither of these are in thine own hands , if they were , thou hadst ground for a farther delay . If thou hadst power to say , I will live so long , or could by thine own might prolong thy life , it were something , but it 's otherwise . In refusing Gods proffer , thou refusest him that hath thy life in his hand . What high presumption is this ? See it in Jezabel , Rev. 2. I gave her space to repent , but she repented not . As if God should have said , it 's I gave it her , I gave her time to live , I might have cut her off in the midst of her whoredomes . Observe here by the way the reason why God gives us this space ; it is to repent . What presumption must that be , when we will go quite contrary to God ? and because we have space , therefore we will not repent . Why does not God smite thee from heaven , when thou thus audaciously settest thy self against him ? Why do's he not strike thee with a thunderbolt ? Sure he gives thee this space not to spend it idly , but to another end ; not to follow our lusts , neglecting Gods call , but that thou mayst remember thy self , and return with all thy heart . Remember those words of the Prophet , My times are in thy hands , Psal. 35. He said not , my times are in mine own hands ; for he knew it was grand presumption . Why then should any challenge that to himself , that belongs to God , as if he were the lord of his own life , supposing Gods call unseasonable , and that he may think on it better hereafter ? May not a young man die soon ? now an old man cannot live long . Many strong and lusty m●n are brought to the gr●ve as well as the weak and feeble . And why should we suffer Satan to abuse us thus ? Thy space then is preserved in Gods hand , and therefore thou mayst not be Lord and Master of it . But admit God grant thee space , yet thou mayst not have the grace to do it . What was Jezabels case , Rev. 3. Though God gave her space , yet she repented not . What canst thou tell what may then become of thee ? perchance thou mayst live long , yet mayst thou never find as much as thy thoughts on repentance , much less the grace to do it : thou mayst not have a desire that way , much lesse perform it . Repentance is not a thing at our own command . In meeknesse ( saith the Apostle ) instruct them that oppose themselves , if God peradventure will give them repentance to the acknowledgment of the truth , 2 Tim. 2.25 . If God will give it them . It 's a thing then it should seem in Gods hand , it 's his proper gift . Mark , the Apostle would have Gods Ministers to be humble and meek ; but how many are of other spirits ? If anothers opinion be contrary to theirs , they are in a heat presently , as if a man were master of himself and of his own heart , to believe what he would . No , no , Repentance is a grace out of our reach , it 's not in a mans own power . Be meek therefore in instructing . What needs passion ? that helps not the matter . The opening of the eies of the blind is in Gods hands ; thank him for what thou seest , and know that 't is his gift , Acts 5.31 . The Apostle speaking of our Saviour Christ , saith , Him hath God exalted with his right hand to be a Prince and a Saviour , for to give repentance to Israel and forgiveness of sins . The grace of repentance then is no herb growing in our own garden , it 's a gift of Gods bestowing . And to this purpose is Acts 11.18 . When they heard these things , they held their peace , and glorified God , saying , then hath God also to the Gentils granted repentance unto life . As God grants life , so repentance unto life . I have heard Ephraim bemoaning himself thus , saith the Lord , Thou hast chastised me , and I am chastised as a bullock unaccustomed to the yoke , turn thou me , and I shall be turned , Jer. 31.18 . And to the same purpose , Lam. 5.21 . Turn thou us unto thee , O Lord , and we shall be turned . As if Zion should have said , we are no more able to turn our selves then a dead man . After that ( saith Ephraim ) I was turned , I repented , and after I was instructed , I smote upon my thigh : I was ashamed , yea even confounded . See then what an high presumption it is for a man to presume he hath this grace of God at command : But as it is high presumption , so

2. It 's the highest contempt and despising of the grace of God , Rom. 2.4 . Despisest thou the riches of his goodness , and forbearance , and long-suffering ? Thus is it here . God gives thee space : thou hast it , but imployest it not in what God gave it thee for . Thou deferrest the main businesse ; and the Apostle accounts it no better then despising the proffers of Gods grace and goodnesse . Dost thou think God will take this at thy hands ? wilt thou despise him , and think he 'l not despise thee ? With the froward he will shew himself froward . God will come on a suddain , if thou makest not use of thine opportunity , and take all away from thee . The threatning is plainly laid down , Rev. 3.3 . If thou shalt not watch , I will come on thee as a thief , and thou shalt not know what hour , I will come on thee . It 's spoken to us all , and therefore concernes us all : Whoever hath an ear to hear let him hear . They are Gods words I have spoken to you this day , and you shall be accountable for them : let not the Devil steal this from you , hold it fast , this is your day : If thou shalt not watch , I le come on thee suddenly as a thief . It 's the heaviest judgment can come on unconverted persons , irregenerate soules , not to awake till God comes on them , never to bestir themselves till hell rouze them up . Thus will it be with us , unlesse we awake by repentance , God will come stealing on us as a thief by suddain death , and speedily cut us off .

To pray against suddain death , and not to fit thy self for it , is to add contempt to thy presumption and rebellion . The wise man tells us , That man knoweth not his time , as the fishes that are taken in an evil net , and as the birds that are caught in the snare , so are the sons of men snared in an evil time , when it falleth suddenly upon them , Eccles. 9.12 . Mark , when it falls suddenly , at unawares , here 's thy wisdom then to provide that thou mayst not be taken suddenly . If the good man of the house knew at what time the thief would come , he would have watched , and not have suffered his house to have been broken up . And therefore Christ counsels us to watch , since we know not the day nor hour when the Son of man cometh . Here 's the difference then between wisedom and folly . Hereby may we know whether we are wise men or fools , if we foresee this day , and provide for it , it 's an argument of wisedome , if we watch so as that when it falls , it may not fall on a sudden on us . If we are negligent of this day , and suffer our hearts to be dead as Nabals , like a stone , 1 Sam. 25. He had a great time of repentance , ten daies , yet repented not , for his heart was dead , and like a stone ; and this may be thy case , if thou despisest the day of thy salvation , Gods day , and thine own day too , thou mayst be a Nabal , no more moved then a pillar in the Church , as I have found by experience .

But you may reply , I suppose God will not take me at an advantage , I trust I shall have life and space , and not Nabals condition ; I hope I shall have my wits about me to be able to cry , Lord have mercy upon me .

But suppose God give thee a tender heart , and thou are sensible of thy danger , that so thou call and cry earnestly to God for mercy , yet this is a miserable condition . Thou shalt find it will not be enough to cry Lord be merciful to me . If thou neglectest him here , he will cry quittance with thee on thy death-bed : Nor do I speak this of my self ; no. Look what Wisedome faith , Because I have called and ye refused , I have stretched out mine hand and no man regarded , but set at nought all my coun●el , and would none of my reproof , I also will laugh at your calamity , I will mock when your fear cometh , Pro. 1.24 , 25 , 26. As if he had said , you refused me on my day I call'd & cry'd unto you , but you set at nought my words , and rejected my counsel , and were wiser then I , therefore will I laugh at your destruction : when you are in miserie I will mock and deride , in stead of succouring . A terrible thing will it be , when in stead of hearing our cries to answer them , he shall deride us , and laugh at our folly and madness : And in the 28. verse , Then shall they call upon me , but I will not answer , they shall seek me early , but they shall not finde me . See what folly then it is to let slip this time . This is the acceptable day , Esay 55. Seek the Lord while he may be found , call on him while he is near . When a man refuses Gods day , God will not hear his prayer , all his sighs and sobs , his groanes and cries , shall not prevail , Esay 66. I will choose their delusions , and will bring their feares upon them ; because when I called , none did answer ; when I spake , they did not hear . When men will needs be choosers of what God would not have , God will have his choise too , and it shall be that which will be displeasing to them . I will choose their delusions , and will bring their feares upon them .

Heb. 4.7 . Again he limiteth a certain day , saying in David , to day after so long a time as it is said , to day if you will hear his voice , harden not your hearts .

THe last day I entred on the opening of the place , and shew'd .

How the Lord had proposed a limited time for our conversion unto him , in which we should hear and obey his voice .

We shew'd farther how it was Satans policie to make men seem wiser then God , that when God proposes a certain time , and limits us a day wherin he will be found , we will not have his , but our own . True , say we , God calls on us , and it 's fit and convenient to hearken unto him ; but yet I le stay for a more seasonable opportunity . There is nothing provokes God so much against us , as when we will thus scorn that acceptable time he hath proposed : Nor can there be a greater hinderance to repentance , then to stop our eares at his counsels , and to suffer him to call and cry unto us so long , and yet to abuse his patience by a foolish neglect . It accuses us of rebellion and high presumption , on such infirm grounds to put from us the day of salvation . Folly it is in the highest degree to trust on the future , when as in our own hands we have neither space nor grace for such a businesse . God is the Lord and owner of them both , and will not part with his Prerogative . Go to , you that say to day or to morrow we will return unto the Lord . You adde to presumption both folly and rebellion . Jezabel had space to repent , yet she repented not , for she had not the grace ; that without this will not benefit .

Seeing then these are not in your power , harden not your hearts as in the provocation : Nor offer despight unto the Holy Ghost , by whom you are sealed to the day of redemption . If we embrace not Gods day , we despise the riches of his goodnesse , long suffering and patience . Rom. 2. Despisest thou the riches of Gods grace , not knowing that the long-suffering of God leadeth to repentance ? There can be no higher presumption then this , to bid defiance to the Spirit of God : Nor can there be greater contempt of mercy , then to set light of the time of our repentance , and returning unto God , making that the greatest argument of our delay , which God uses to draw us to him . God gives us space , that we may repent , and we repent not , because he gives us space : He gives us life , that with fear and trembling we may set about the businesse of salvation , and we through strong delusions put from us the proffers of his grace , as if they were unseasonably offer'd . What madnesse is it to frustrate the Almighty of his ends and purposes ? The Lord is not slack touching his promise . It 's a great stop and hindrance to our progesse in goodnesse and the work of repentance , when we distrust God , and take him not at his word . He sends abroad his Embassadors , who proclame , This is the accepted time , this is the day of salvation , to day if ye will hear his voice , harden not your hearts ; yet we put this day from us , and say hereafter is a more acceptable time . I have this delight , this pleasure to take first in the world , I am not so weaned from it as I would be . As if God would take it well from our hands that we should then return to him when there is no remedy . I le fi●st use all the pleasure the world affords me , and then Lord have mercy on me will serve the turn . This is the very stifling of the beginnings and proceedings of Christianity . Let this be well and speedily weigh'd , as we tender our good and comfort .

Obj. Obj. But may some say , what needs this haste , may we not use leisure ? soft and fair goes far .

Sol. Sol. True , soft and fair goes far , if a man goes fairly in the way . In this case , though thou go but softly , thou mayst come to thy journeys end ; but the doubt remains stil , there is a question whether thou art in the way or not . Happy are we if we are , although we can but halt & limp on in this way : although this should be no ground for us to content our selves therewith . We must not trifle in the wayes of holinesse . It 's that concernes our life , and must be seriously thought on , and that speedily too . Agree with thine adversary quickly while thou art in the way with him . God is thine adversary , unlesse thou agree with him speedily , his patience will break forth into fury . Kisse the Son lest he be angry , and thou perish from the right way . Thou hast no assurance of thy life , thou mayst be snapt off whilst thou thinkest it time enough to repent and return . As long as we go out of the way of repentance , we are in the way to hell , and the farther a man goes in a wrong way , the nearer is he to hell , and the greater ado to return back : and i● this regard soft and fair may goe far ; but 't is far out of the way , far in the way to perdition and destruction . As long as we are out of the right way to heaven and happinesse , we are in the path that leads directly to the chambers of death .

But let me in this particular unrip the heart of a natural man . What 's the reason , that when God gives men a day , and cries out , This is the day of salvation , this is the accepted time , what in the name of God , or the Devils name rather , should cause them to put salvation from them ? to defer and desire a longer time ? Thus a natural man reasons with himself , I cannot so soon be taken off from the profits and pleasures of the world ; I hope to have a time when I shall with more ease and a greater composednesse of mind bring my self to it : or if it be not with so much ease , yet I trust in a sufficient manner I shall do it : wherefore for the present I le enjoy the profits and delights of the state and condition wherein I am ; I will solace my self with the pleasures of sin for a season , I hope true repentance will never be too late .

This is well weigh'd ; but consider whether these thoughts which poise down our hearts , be not groundlesse ; see whether they will hold water at the last ; and whether in making such excuses , to great presumption we add not the height of folly . To pretend for our delay the profits and pleasures of sin , and yet hope for heaven at the last , as well as the generation of the righteous ; it 's but a meer fallacy and delusion of Satan , to fill our hearts with such vanities . Can it be expected that we should have our good in this world , and in the world to come too ? This is well , if it might be .

But let us try the matter , and begin with your first branch .

You are loth to part with your profits and pleasures .

But consider what a grand iniquity this is . Can you offer God a greater wrong and indignity ? Do you thus requite the Lord you foolish and unwise ? Dost thou think this the way to make thy peace with God whom thou hast offended , as long as thou mayst to be a rebel against him ? What an high dishonour is it to him , that thou shouldst give him thy feeble and doting old age , and the Devil thy lively and vigorous youth , thy strength and spirits ? Dost thou think he will drink the dregs , and eat the orts ? will he accept thee in the next world , when thou thus scornest him here ? If you offer the blind for sacrifice , is it not an evil ? If you offer the lame and sick , is it not evil ? Offer it now unto thy governor , will he be pleased with thee , or accept thy person , saith the Lord of hosts ? Mal. 1.8 . But mark how he goes on , v. 14. Cursed be the deceiver , which hath in his flock a male , and voweth & sacrificeth unto the Lord a corrupt thing . Mark , God accounts such service a corrupt thing . Never look for a blessing from God in heaven , when thou sacrificest to him such corrupt things . We are to offer and present our selves a living sacrifice , holy and acceptable unto God , Rom. 12.1 . Now judge whether they offer God the living , who say , when my doting days come , my lame days , that I cannot go , my blind dayes , that I cannot see , I le offer my self a sacrifice to God , Will this be acceptable to him ? Is not this evil , saith the Lord , to offer me such a corrupt thing ? Nay more , he 's accursed that offers such an offering , such a polluted sacrifice . God will not like with it , when we serve our selves first with the best and choise ? Do you thus requite the Lord ? do you think he will accept it at your hands ? Go offer such a gift to thy Ruler , to thy Prince , will he accept it , or be pleased with it ? No , a Landlord will have the best and the choise ; and it must needs provoke God , when we give him the refuse . I am King of Kings , saith the Lord , my name is dreadful , and I will look to be served after another manner . Let no man then thus delude himself with vain hopes , but let him consider how dishonourable a thing it will be to God .

2. And how unprofitable to him , whoever thou art .

1. It 's the ready way to thy destruction . Heaven , and happinesse , and eternal life , are laid up for those that embrace the acceptable time ; death , horrour , and eternal misery for those that refuse it ; and wilt thou hazard soul and body on this ? Moses , on this ground , did rather choose to suffer affliction in this world with the people of God , then to enjoy the pleasures of sin for a moment . When these things are past , what profit will you have of those things whereof then you will be ashamed ? When a man comes to see truly and throughly into himself , he will find no profit of such things as these : death will certainly follow us , both temporal and eternal , if we repent not the more speedily , that 's all the profit we shall find .

2 : But suppose thou prevent everlasting death by repentance , yet what profit is there of those things whereof we are now for the present ashamed ? The best can come is shame .

3. Thou art loth to part with the pleasures of sin for a season , and hereafter thou thinkest thou canst amend all . But consider the particulars , and then shall you see how you are befool'd in your hearts and soules . Believe it for an undoubted truth , there 's nothing in the world by which Satan more deludes a man , then by this perswading him to neglect his day , and repent well enough hereafter . That you may expel this suggestion out of your soule , pray unto God that he would go along with his Word , and cause you to lay this to heart , that by his Spirit your understanding may be enlightned to see the truth . Though I make this as clear as the Sun , that it is a false supposition and meer folly on which we build , in deferring our return to God , yet God from heaven must teach you , or you will be never the wiser . Know therefore that this very day God reaches out the golden Scepter to thee , and what folly were it to neglect it , since thou knowest not whether he will ever proffer it thee again : And assure thy self that he is a lyar that tells thee thou mayst as well repent hereafter as now : and this will appear whether we consider , the order of outward things in the world , or the nature of sin .

1. Order of outward things . 1. For external things , every Age after a man comes into the world ( if he embrace not the present opportunity for repentance ) is worse then other , and are each of them as so many clogs which come one after another to hinder it . As for thy childish Age , that 's meer vanitie , and thy riper Age will bring many impediments and hindrances that youth never thought of . Thou art then troubled about many things , and perplexed how to provide for maintenance ; in the midst whereof know that thou hast not a body of brass , but a corruptible and fading body : and yet such is the folly of the heart of man , that the less ground he hath to go , the fewer dayes to spend , the more he often provides , and is the more covetous . Consider that the wisest of men gave thee this counsel , Remember thy Creator in the day of thy youth , before the evil dayes come , wherein thou shalt say thou hast no pleasure in them . Here we find it 's a youthful thing , and should be a young mans practice : not according to that devilish saying , A young Saint , and an old Devil : but Remember thy Creator in the dayes of thy youth . The more sin thou committest , the more unapt thou art to repent . Custome in sinning makes thee a Lot ; the elder thou growest , the more loth to go out of Sodom . Besides ,

2. The nature of sin . 2. Consider what sin is in its nature . It is a weight , Heb. 12.1 . Let us lay aside every weight , and the sin which doth so easily beset us . Sin is then a weight , and so an heavy thing ; but add sin to sin , a weight to a weight , and it becomes heavier and heavier . A man that is in the state of impenitencie , hath this weight laid on him , and is subject to the Devil , in a state of rebellion against God . A man now in this estate is weigh'd down , what will he be six , seven , or ten years hence , going on in his impenitency ? How will he then shake that off , which now he cannot free himself of ? He must hereafter buckle against it with a great deal of disadvantage , and wrestle with more difficulty : One sayes well , that if we consider of sin aright , it 's like the rising of water , over which a man being to passe , and finding it higher then it was wont to be , he stayes a while , and then tryes again , and finds it higher then before : he stayes yet longer , till it become unpassable , so that he may not adventure without great disadvantage . Thus it is with sin : now peradventure the waters of iniquity are passable , if thou wilt , thou mayst go over , but if thou delayest the adventure , the streams of sin will run together into one channel , and be more difficultly passed .

Take another Metaphor from the Scripture : The Scripture compares sin to cords , Sin is compared to cords . which are instruments of binding , and therefore the mystery of the Gospel is expressed by binding and loosing ; Whose soever sins you shall bind on earth , they are bound in heaven , but whose sins ye remit , they are remitted . Every sin thou committest is a bond , and binds thee hand and foot against the judgment of the great day . Therefore it 's said , His own iniquity shall take the wicked , and he shall be bound and holden with the cords of his sins . Now consider what folly it is , when a man shall say , though my sins are so many cords difficult to be broken , yet I le not trouble my self about it in my younger days , but I le stay till my old age , and then I hope I shall be the better able to break these bonds , and cast all these cords from me ; when as every iniquity I commit is as a new cord , which binds me faster and faster . Is not this madnesse it self to think so , that in our younger yeares being scarce able to break one of them , in our dotage we shall be able to break ten thousand together ? And certainly this is the disposition and nature of sin .

3. But add hereto the Argument in the Text : To defer repentance hardens the more To day if ye will hear his voice , harden not your heart ; but repent while it is called to day . Shewing that if we passe this day , we shall be harder and harder . Wherefore , saith the Apostle , Exhort every one another daily while it is called to day , lest any of you be hardened through the deceitfulnesse of sin , Heb. 3.13 . As if he had said , if thy heart be hard to day , it will be harder to morrow . Custome in sin hardens the heart , and takes away the sense of it . Wherefore , saith the Apostle , I speak after the manner of men , because of the infirmitie of your flesh . For as ye have yeilded your members servants to uncleannesse and to iniquity unto iniquity , even so now yeild your members servants to righteousnesse , unto holinesse , Rom. 6.19 . So that we see if a man once give himself up unto sin , he will not be satisfied therewith , but will give himself up to iniquitie unto iniquitie . What 's the meaning of that ? It 's as if he had said if we give our selves up to iniquity , we will not rest there , but we 'l add iniquity unto iniquity , sin unto sin : we will be brought to such a custom in evil , as that it will be easier for a black-moor to change his skin , and a leopard his spots , then for those that have been accustomed to do evil , to learn to do well , Jer. 13. It will be to as much purpose to wash an Aethiopian , as to go to put off that ill custome , and shake off that second nature . Sin is a hammer , and sin is a nail too . Every sin strikes the former sin home to the head , that whereas before it might easily have been drawn out , it roots it in so fast , as that it can very hardly be plucked out . Mark how the Apostl● describes this cursed nature of sin : Having eies full of Adultery , and that cannot cease from sin , beguiling unstable soules , a heart they have exercised with covetous practises , 2 Pet. 2.14 . What makes a man prompt in any thing but exercise ? When a man is exercised in sin , see the event of it : it brings him to that vicious habit , as that at length he cannot cease from sin . If a man deal with a young twigg , it will bend and break at his pleasure ; but when it comes to full growth , it 's past his strength . So fares it with sin : if thou dealest with it whilst thou art young , and it in thee , before it hath taken ●oot , thou maist easily wield it , at least with more facility then otherwise thou couldst ; but if thou let it run on to confirmed habits , it becomes immoveable . Wherefore , saith the Apostle , Heb. 12.1 . Let us lay aside the sin which doth so easily beset us . The reason is evident , because else we shall be so hardned , as that we shall not be able . A man that hath a green wound , if he 'l seek for his cure betimes , it may be quickly and easily remedied ; but through delay it begins to fester , and must be lanced to the quick , not without great pain and anguish to the Patient . Sin is such a wound ; if it be let ●lone , it corrupts ; and proud flesh the more grows up , the longer the cure is delayed . This ●herefore should be a chief thing we should take heed of , how we put from us Gods time , and the proffers of mercy till another day .

2. But there are another sort as greatly be●●ol'd as these , yea more , if more may be : The folly of those that defer their repentance till death . and ●●ose are they who put it off till the hour of 〈◊〉 death , till the last gasp , as if they desired t●●ive God as little of their service as possibly th●y might , who think if they can but cry Peccavi , and Lord have mercy on me , when their breath departs their bodies , they shew a good disposition , and perform such acceptable service , as that God cannot chuse but grant them a pardon : But think not all will be well if thou shalt shake hands with God at thy journeys end , when thou hast not walked with him all the way .

Obj. Obj. But did not the thief repent at the last on the Crosse , and why may not I on my death bed :

Sol. Sol. This is no good warrant for thy delay , for Christ might work this miraculously for the glory of his Passion . Trust not therefore on this , nor content thy self with good intentions , but set about the businesse in good earnest and presently . Our death-beds will bring so many disadvantages , as will make that time very unseasonable : whether we respect .

Impediments to repentance on our death-bed . 1. External hindrances , such as are pangs and pains in thy body , which must be undergone : and thou shalt find it will be as much as thou well canst do to support thy self under them . Every noise will then offend thee ; yea thou wil not be able to endure the speech of thy best friends . When Moses came to the children of Israel , and told them God had sent him to deliver them , what acceptation found this comfortable message ? The Text saith , Exod. 9.6 . They hearkned not through anguish of their spirits . Trust not to death-bed repentance . See here the effects of anguish and grief : Moses spake comfortably , but by reason of their pains they hearkned not unto him ; they were indisposed to give attendance . So shall it be with us on our death-beds , through the anguish of our spirits we shall be unfit to meddl● with ought else ; especially when the paines of death are upon us , the dread whereof is terrible : how will it make us tremble , when death shall come with that errand , to cut off our soules from our bodies , and put them into possession of hell , unlesse we repent the sooner . Now thou art in thy best strength , consider what a terror it will be , what a sad message it will bring , when it comes not to cut off an arm or leg , but soul from body . Now then make thy peace with God : but that these men are fooles , they would through fear of death be all their life-time in bondage . It 's the Apostles expression , Heb. 2.15 . The consideration hereof should never let us be at rest till we had made our peace with God ; it should make us break our recreations and sports . The considerations of what will become of us , should put us in an extasie . Nor are these all our troubles , besides these , outward troubles , when a man is to dispose of his wife and children , house and lands , so that he must needs be very unfit at this time for the work of rep●ntance . These things will cast so great a damp on his heart , as that he shall be even cold in his seeking after peace with God .

2. But suppose these outward hindrances are removed , that neither pain of body , nor fear of death seize on thee , neither care of wife nor children , houses nor lands distract thee , but that thou mightst then set about it with all thy might , though thou wert in the most penitent condition that might be to mans seeming , yet where 's the change or new nature should follow thy contrition , unlesse we see this in truth , we can have but little comfort . Shall I see a sinner run on in his ill courses till the day of his death , and then set on this work , It will be hard to prove death-bed repentance to be ound . I could not conclude therefore the safety of his soul , because it 's the change of the affections , not of the actions , that God looks after ; for the fear of death may extort this repentance , where the nature is not changed . Take an example of a covetous man , which dotes on his wealth more then any thing else in the world ; suppose him in a ship with all his riches about him , a tempest comes and puts him in danger of losing all , both life and goods , in this strait he sticks not to cast out all his wealth , so he may preserve his life ; and shall we therefore say he is not covetous ? No , we will account him neverthelesse covetous for all this , nor that he loved his goods the lesse , but his life the more . It 's so in this c●se when an impenitent person is brought upon his death bed 〈…〉 to cry out in the bitternesse of his soul , If God will but grant me life ; and spare me now , I le never be a drunkard , swearer , or covetous person more . Whence comes this ? Not from any change of his nature , and loathing of what he formerly loved , but because he cannot keep these and life together : fear alters his disposition , the terrors of the Almighty lying upon him . I have my self seen many at such a time as this , that have been so exceeding full of sorrow and penitent expressions , that the standers by have even wished their souls to have been in the other souls cases , and yet when God hath restored them , they have fallen into their former courses again ; And why is this ? but because when repentance comes this way , it alters only the outward actions for the present , not the sinful dispositions , things that are extracted from a man , alter the outward appearance not the nature . Therefore saith the Lord , I le go and return to my place till they acknowledge their offence , and seek my face : In their affliction they will seek me early , Hos. 5. last . Mark , when Gods hand is on them , they will seek him : and as in the 6. Chap. 1. v. say one to another , Come let us return unto the Lord , for he hath torn and he will heal us , he hath smitten and he will bind us up : How penitent were they when Gods hand was on them : but let it once be removed , and hear how God presently complaines of them : O Ephraim , what shall I do unto thee ? O Judah , what shall I do unto thee ? for your goodness is as a morning cloud , and as the early dew it goeth away . Mark , thy goodness is as a morning cloud , such a goodness as is extorted , that is as temporary as earthly dew ! Another considerable place we have in the Psal. 78.34 . When he slew them , then they sought him , and they returned and enquired early after God . Was not this a great conversion ? When they were in this dismal condition , they were not troubled with cares , for Wife or Children , Houses or Lands , how can we think but that these men died in peace , that were in so good a humour ; yet see what followes , verse 36. Nevertheless they did flatter him with their mouths , and lied unto him with their tongues .

Besides , consider the unworthiness of it ; I le forsake sin , when sin forsakes me : We leave it , when we can keep it no longer : Thank you for nothing , may God say , if you could you would sin longer , this is that folly which deferring our repentance brings us to .

But to draw to a conclusion : God hath set us a certain day , and if we pass the time woe be to us . For though he is full of mercy and patience , yet patience hurt oftentimes harmes , and provokes the Almighty to fury . God will not alwaies strive with man , Gen. 6.3 . but his daies shall be an hundred and twenty years , if he convert in that space , and return , well , if not , he shall be swept away . And to this purpose is that parable , Luke 13.6 . A certain man had a fig-tree planted in his vineyard , and he came and sought fruit thereon and found none , Then said he unto the dresser of his vineyard , behold these three years I came seeking fruit on this fig-tree , and find none : Cut it down , why combreth it the ground ? There is an appointed time then fore-ordained by God , wherein he offers us grace . Let it alone , saith the dresser one year more : it may be seven years , or ten , it may be but two hours for ought thou knowest , that God may offer thee longer this space . No man knowes the time , and its continuance , but he that hath appointed it to this purpose : which is a point I thought not to speak of , but now I will .

You hear much talk of Gods eternal , & everlasting election , and we are too apt to rest on this , that if we are elected to salvation we shall be saved , and if not , we shall be damned ; troubling our selves with Gods work of Praedestination , What use to make of Election and Reprobation . whereas this works no change in the party elected , until it come unto him in his own person . What is Gods election to me , that he chooses the godly , and refuses the wicked ? It s nothing to my comfort , unlesse I my self am actually elected . We are to look to this actual election . The other is but Gods love to sever me . But what is my actual election ? It s that , when God touches my heart , and translates me from the death of sin , to the life of grace . Now there are certain times which God appoints for this election , wherein he uses the means to work on us , and of which he can say , what could I do more then I have done ? Now if it be thus in the point of election , what must we think of the point of reprobation ? May there not be actual rejection as well as actual election ? And mayst thou not fear since thou hast lived thus long under the means of grace ; That God hath waited these , not only three but many years , the dew of heaven continually falling on thee , and that yet thou shouldst remain unfruitful . Doest thou not fear , I say , that dismal sentence , cut it down , why combreth it the ground ? Gods grace is not to be dallied with , as Children doe with their meats , if we do thus slight him , he may justly deprive us of all . See a terrible place to this purpose , Heb. 6.7 , 8. The earth which drinketh in the rain that cometh oft upon it , and bringeth forth herbs meet for them by whom it is dressed , receiveth blessing from God ; but that which beareth thornes and briers , is rejected , and is nigh unto cursing , whose end is to be burned . Consider these places , God calls us where the droppings of his grace are ; consider then , do we bring forth that fruit which is meet for the dresser , answerable to those continual distillings and droppings on us ? If our consciences witnesse for us , happy are we , but when there have been these showers of grace out of Gods Word flowing down upon us , and yet we have received so much grace in vain ; O what can we then expect , but a curse in this life , and eternal death in the world to come ? What can we look for , but the fig-trees curse which was barren ? The tree was not cut down but withered : We are near the same curse , if we answer not Gods grace . When we have had so long a time , the Ministery of the Word , and yet suffer it to be lost , through our barrennesse , our condition is sad and woeful ; we can look , for nothing but withering . It 's our wisdom to arm against Satans fallacy , and hearken to God in his accepted time . But beloved , I must hope better things of you , and such as accompany salvation : Labour therefore to prevent , and arm your selves against this suggestion and fallacy of Satan , and resolve to hear God in this acceptable time , now to set to the work , which if we do , all will be well . God will be gracious to us . If otherwise , we are undone for ever . Till you have learned this lesson , you can go no further . Wherefore let not Satan possesse you with that madnesse , to cause you to passe and let slip this golden opportunity , through a false conceipt , that you may have a more seasonable day of your own for repentance hereafter .

Gal. 6.3 , 4. For if a man think himself to be something , when he is nothing , he deceiveth himself . But let every man prove his own work , and then shall he have rejoycing in himself alone , and not in another .

HAving entred on the Doctrine of the conversion of a sinner , in that Text , Heb. 4.7 . upon which depends our everlasting salvation . I laboured to perswade you of the necessity of taking the accepted time , of embracing the proffers of Gods grace , and of the necessity of doing it speedily .

I shewed you that there is a certain time in which God will be found , and that this time was the present time .

I declar'd unto you the great danger that would follow , if we took not God at his word , but refused his day for a day of our own , as if we were wiser than he ; If when God calls , and holds out the golden Scepter , we refuse to draw neer and touch it : Also what danger there is of being deluded by Satan , and our own hearts .

I shewed you farther , that the work was half done if this were done , if we could but learn this lesson .

And now all that I shall speak will be to little purpose , if this be not first wrought . If it be already wrought in us blessed are we . Our condition were thrice happy , would God now strike in , and cause us to return to himself . It 's not good to dally with God , the time will come when it will be too late , when we shall wish we had done otherwise , and taken the accepted time .

Now I will go on to a farther point , which is this , When Satan cannot prevail with a sinner , to say to his soul , or to think with himself , I will do it hereafter , or I will at the day of death , when he cannot prevaile with him to defer it and leave it quite undone for the present : then he will give way to his doing a little to it , but it shall be so superficial , and on such false grounds , that he had as good leave it undone ; For Satan makes him thus conclude with himself , well , since I see it is a duty so necessary , I will not defer , I will not put it off to an hour , but yet I see no such matter required in conversion , no such great need of being new moulded . But now in the point of conversion , there are two things to be thought on .

1. First what estate the sinner is in for the present , and then when he hath made search , and found it to be amisse , then the next thing is , he must turn unto God , and resolve to amend .

I shall not now stand to speak of that common aspersion cast upon Religion , and the wayes of God ( that men must sail to Heaven by the gates of Hell ) of which many are so much afraid : But yet we must not think that our Saviour came to heal those which are whole already ; he 's a God of wisedom , and the Physician of the soul ; he comes to find that which is lost : So that we must be lost in our own apprehensions , if we will be found as David was , Ps. 119. ult. He first saith , I have gone astray like a sheep that is lost , then seek thy servant . If now we are once lost , we are lost for ever if he seek us not ; therefore we should first consider with our selves what estate we are in now , how the case stands with us at present , that if God should come and strike thee with death , if thou wert now to come to Judgment , what would trouble thee most , what couldst thou then answer him ? Therefore since it is uncertain how soon God may deal thus with thee , it is wisedom to be always ready . Lam. 3.40 . Let us search and try our wayes , and turn again unto the Lord . Let us first try how the matter stands with us at the present , let us examine our selves and our ways , and see if all be well , and then may we go on with comfort in the way wherein we are .

But when we have searched , and find things not to goe as well as they ought , or that we are not in a right way , then after our searching we must

Turn unto the Lord : Thus the Prophet did , Psal. 119.57 . I thought upon my wayes , and turned my feet unto thy testimonies . First he thought on his wayes , he considered whither he was going , whether to Heaven or Hell ; then when he had thus thought , he made haste and turned his feet unto Gods testimonies : Here are both put together : first he made haste and thought on his ways , and then he turned .

I took this Text to shew that one of these is as dangerous as the other , and how men are apt to deceive themselves in their search and examination . 'T is as dangerous not to prove our wayes , as to put off and defer our turning to God . This is a dangerous disease , that when men come to examine and try their spiritual estates , they have false weights and unequal ballances to prove themselves by : they are very willing to save themselves the labour , though they be deceived . A man is loth to be cozened by another , but here is his folly , that he is willing enough to deceive and betray himself . Such fools the Devil makes many men , because they take not right glasses to look on themselves in , and so they deceive themselves . For if a man think himself to be something when he is nothing , he deceiveth himself ; but let every man prove , &c.

In the words here are , 1. The Disease . 2. A Remedy .

1. The Disease is in the 3d. v. If a man think himself to be something when he is nothing , &c. this is a common and dangerous disease ; and a disease which is both common and dangerous is the more to be feared , the more care●ul must the Physician be . This is the most common disease , for there is not a man but finds a snatch of it in his own heart . And it is the more dangerous ; for who is in more danger then he that is blind and will be blind ? that is willing to be cheated by Satan and himself . This is the patient . Now what his disease is , and the dangerousnesse of it , the Apostle tells us : He thinks himself to be something , and is nothing . This is the patient to be cured , and that is his disease , then which none more common : for there is not the worst of men but will say , I thank God I am something , and I am not half so bad as the Preacher would make me , I have some good thing in me .

Now this his disease stands in two things .

1. That he is nothing . 2. That he thinks himself to be something .

1. He is nothing . And for a man to be brought before Gods Judgment-seat , and have nothing to answer , how will it fare with him then ? but yet this man cannot but think he is something : well then something he is , but nothing to the purpose : As we say of an Idol , An Idol is nothing in the world : that is , Nothing that can help or succour those that bow to them , and adore them , nothing that they should have in them . An Idol is something indeed , for it is silver , or gold , or brass , or stone , &c. but it 's nothing , that is , is nothing to the purpose , nothing that can plead for a man when he holds up his hand at Gods bar .

2. He thinks himself to be something , though he be nothing : He thinks he shall come to Heaven , though he be not in the way ; as the foolish Virgins , that thought they should be let in , feared not the contrary , till they came there : So these men walk in their way all their life , and yet fear not entrance into Heaven , till they receive sentence to the contrary . If these men knew themselves to be nothing , they would seek something for themselves ; but now they are nothing , though they think themselves something . This is the Disease .

2. The Remedy is in the next verse , Let him pro●e his own work . Let him look himself in a true glasse , and that is the point we shall insist on . If then Satan shall not delude us in deferring and putting off our repentance ; so let him not deceive us with a false conceit of our wayes and estate ; that we may not make our selves something , when we are nothing . Therefore let us see what false glasses they are that men get to themselves . If Satan bring us to have a good opinion of our selves , and our condition , and perswade us that it is not with us as precise Preachers tell us ; that it 's no such matter to go to Heaven , but that it may be done with lesse paines and more ease : when , I say , Satan lulls a man asleep with such plausible things as these , he hath him where he would have him . Why then no marvel if this man like his ways , when he looks upon them with false glasses .

1 Glass . Self-love . 1. The first false glass is self-love , and the property of love is to make the good things in the party it loves very great , and the vices very little . Self-love represents nothing in it's true shape . The Apostle speaking of the later dayes , 2 Tim. 3. saith , There shall be perillous times : And wherein lieth the peril ? Men shall be lovers of their own selves . As if he had said , that is one of the worst perils , for a man to have a great conceit of himself . If one be sick of this disease , it will so blind him , that he shall never see a thing in its right place : we may see it by the contrary in the want of love . Suppose to a neighbour , for example ; he that is full of malice and envy towards his neighbour , ( consider what a false glasse this is ) the man that wants love , see how the good and bad deeds of his neighbour shew themselves to him : when he looks on the good actions of his neighbour , they appear but very small , he is alwayes abridging and contracting his vertues and good things , making them seem lesse then they are . On the other side , all things he sees amiss in him , this want of love makes them far greater then they are . Love breeds the contrary ; when a man loves himself , his good things seem very great , and his evil things very small , those he abridges and contracts ; and hereupon is that instance brought of the Jewes , Rom. 2.3 . Thinkest thou O man that judgest them them that do such things , that thou shalt escape , &c. When such a man looks upon his own sins , they appear small to him ; but when on the infirmities of others , they seem very great . With one eye he looks on himself , with another on his neighbour . This man perchance is drunk as well as his neighbour , covetous as well as him , yet he concludes them great evils in his neighbour , but extenuates them within himself : self love causes this difference . As long as this sways us , that we love things because they are our own , we shall never be able to guesse at our own condition . If another man should look on you both , would he not account thee partial ? If a man hath a son or a daughter , though they be not so wise or beautiful as another mans , yet he delights in them as much , he loves them because they are his own . Let a man be born in a barren Countrey , he will praise it most , not because there is none so good , but because he loves it best , it is his own Countrey . Thou wilt never be a good Judge of thine own estate if thou viewest thy self in this false glasse , for it will easily deceive a man .

True , I know self-love is a deceitful glasse , and looking therein , a man will be favourable to himself , and so deceive himself , for it renders things in a bigger shape then they are . But

2 Glass . Others good opinion . 2. I thank God my neighbor also , and all others that know me speak well of me . I have not only a good conceit of my self , but every man about me can speak well of me , cannot say , black is mine eye . I have a good report of all men . But if this were enough and sufficient to assure thee of the goodnesse of thy estate , it were well , but it is not enough . True it is , a good report from men for fair and honest dealing is not to be despised ; yet it will do no good unlesse thou have it from God . It was one of the happinesses of our Saviour that he was in favour with God and men ; it was with God too as well as men . When both meet together it 's well indeed . Demetrius in John 3.12 . we read , had a good report of all men , and of the truth it self . To have a good report from men , and also from the truth , is an happy thing : but having it not from the truth , Woe to us when all men speak well of us . What folly is it to rest upon a good report from men , when I have it not from the truth ? The like madnesse it is , as for a man to trust in the absolution of his fellow-prisoner , when the Law of the Land condemnes him . Shall a sick man be so mad as to say he is well , because others say so ? As if we should seek our selves out of our selves , and not within our selves . No , Let every man prove his own work , and then shal he have rejoycing in himself , and not in another . Rom. 2. ult. He is a Jew which is one inwardly , whose praise is not of men but of God . Not as if this did dis common , or turn out the praise of men ; but it is comparatively spoken , and it 's meant , whose praise is not so much of men as of God . So that this is the second false glasse , when a man concludes himself to be in a good estate because men praise him , thinks it well with him because others think so , and say so . He hath a good opinion of himself , but that 's not all , other men give him a good report too . And this follows the former : a man needs never fear flattery from others , that doth not flatter himself .

But these are not my onely grounds that I have so good opinion of my self , and that others speak well of m● , but when I compare my self with my self , I find wherein I may rejoyce . So that this is the

3. 3 Glass . When a man compares himself with others . 3. Third glasse , when a man compares himself with others and himself .

1. When he compares himself with others . I thank God , saith he , I am better then twenty of my neighbours ; I know this man follows such courses , and another lives in such a foul sin . Sure , saith he , I am not such a sinner as these , therefore I am happy , and I doubt not of room in Heaven . This is the cause that the Pharisee went home unjustified , because looking on other men , he justified himself . God I thank thee I am not as other men , no extortioner , &c. This fellow is so far from begging any thing of God , that he fills up his time with thanksgiving , he thinks he wants nothing , and that is his error ; he looks on other men , and compares himself with them , and thence concludes he is well enough , because he is not so bad as this or that man . This is the common deceit , when men take this for a rule , that because they are not so bad as the off-scouring of the world , but are better then the ordinary sort of men , therefore they suppose they are very well , or as well as they need to be : As if a sick man should say , I am not so sick as such a man who is at the point of death , therefore I am very well . I would desire such men , that as they look on those that are under them , so they would a little cast up their eyes on those that are above them . When you look on the Publican , this and that man , and blesse your selves because you are not so bad as these , who perchance are before you in points of morality : If you stand on comparisons , look on those that are above you , that go beyond you in grace and zeal , and look not so much on the sins of others as your own : Another mans sins may condemn him , they cannot save thee . When a Thief and a Murtherer are both arraign'd at the Bar for their lives , will the Thief say to the Murtherer , thy sin is greater , thy fault is of an higher nature , therefore I shall be saved , because mine is not so hainous , when they both are punishable with death . The fault of another will not make thy case the better . It 's no point of Justification thus to deceive thy self , and to conclude because another is worse then thee , thy estate is blessed . So we see the degrees of false glasses . Self-love : or self-conceit : then a good opinion of men : and conferring a mans self with some others . He 's better then they , therefore his estate is good . An absurd conclusion ; the Devil will mightily insult over such as he can so easily deceive .

But this man goes farther : I not onely compare my self with others , but my self too , and find good ground to conclude the safeness of my condition . I remember a time , when I was vain and idle , when I ran in a way contrary to God . But now I have sowed my wilde oats ; and whereas before I was loose and dissolute , I have care to do my duty , to serve God , &c. I am not so profane as formerly , my estate must needs be good . This is a very dangerous thing to say , that because I am not as bad as I was , I am therefore good : It is as if a man had a debter , a slack paymaster , to whom the Creditor calls earnestly to pay the debt , the best answer the debtor gives is this , I am sure there are many worse paymasters in the world then I am , and I my self have been a worse , and more flow paymaster heretofore then I am now . Well , because there are worse paymasters , and he himself hath been a worse , doth this make him a better now ? And shall this serve to excuse thee , by comparing thy self with others that are worse ? and with thy self , that because thou hast mended thy self in some particulars , therefore thou art in the way to Heaven ? It is a false and foolish Conclusion .

4 Glasse . Partial Obedience· 4. Now we come to the main thing , another false glasse , which we call Partial obedience , when a man goes further , looking upon the letter of the Commandement onely , saying , I thank God I forbear many sins , and do many duties , I am not a thief , nor a murtherer , swearer , drunkard , or covetous person : I doe not take Gods name in vain ; I have not broken the Sabbath , though I doubt whether it be moral or no. I have served God in coming to his house , given obedience to my Parents , &c. and looking on this he concludes , doubtlesse all is well with him : As when I have a thousand thornes in my feet , and have three or four taken out , will this help me ? because I have not the stone or the gout , shall I conclude I am well , as if I could not be sick without this or that disease . Because I do something that God requires , shall I think I do as much as I need ? No , we must take heed of that , God will not be contented with partial obedience , He will have the whole heart or none .

Obj. Obj. But mine is not partial obedience , I doe my endeavour , as far as I am able to do , what God requires : Here comes in natural reason , and saith , I thank God I do what I can , and I see no reason why more should be required . I conform my self as I am able , and I see it needful , to the greatest duties of Christianity ; I lead such a blamelesse life , that no man can tax me in any particular what God hath enabled me to do ; and according to moral Philosophy , I know not how more can be required : I go as far as Seneca's rules , and somewhat farther , and sure this is not partial obedience .

Sol. Sol. I speak not against Morality . But yet let me tell thee , if thou hast no more then Morality , it will not bring thee to Heaven . Not but that a morall man is an excellent stock , whereon to graft grace and virtue , it 's a good help to Heaven , yet it comes far short of bringing him thither . Natural reason was once a full and fair glass , till it was broken by the fall : but now it is insufficient . The Tables in Moses hands were excellent things , God made the first Tables with his own hand , and perchance they may be therein typical ; when these were broken , Moses makes the second , these not so excellent as the former , though I should esteem a peece of these more excell●●t , then all the reliques of the Papists , for there was something of the first in them , God writes them with his own singer . This glass which then was so perfect , is now broken , and is not so perfect as it was , though there be something yet remaining in it ; We may see something of its ancient lustre in the Gentiles , for these having not a Law , are a Law unto themselves . There are practical principles y●t remaining in the Tables of our hearts , so that they that care not for the Law , shall be judged by that natural light which is in them . We have a conscience to difference between good and evil . This is the truth . It 's a part of the Image of God implanted in us , which we are not to despise lest we be judged with those that hold the truth in unrighteousnesse : The truth is the principals of difference betwixt good & bad : the soul was to have a seat as a Queen to rule all our actions ▪ But ●ow this Queen is taken captive , & all is lost : Morality and in ward prncipals are to be much esteemed , as things which God at first planted , yet do they comeshort of bringing a man to Heaven . The young man in the Gospel had a good esteem of himself , and was doubtlesse esteemed of others , and did many things : but yet our Saviour tells him , how hard a thing it was to come to Heaven : Although he thinks himself well enough , though he were rich , our Saviour tells him of the commandements : all these , saith he , have I kept from my youth , a good moral man indeed that had done so much , but this was not enough , one thing lacked : go and sell all that thou hast , &c. Yet because there was so much in him , we read Mark 10.21 . Jesus loved him : he sheweth that his cause was heavy , that going so far he should not attain his end : but this was not to be despised , for this Jesus loved him . So 1 Kings 13.13 . He onely of Jeroboams shall come to the grave , because in him are found some good things . If there are but some good things in a man , they remain of Gods work , and God loveth his own work ; Here 's the point then , Morality is good , and natural reason is good : it remaines in us since the state of our first creation ; This was a pure and a full glass , made by God himself , but since the fall , is much darkned : If we consult with natural reason and Moral Philosophy , it will discover many things : yet this comes short . There are abundance of things that it cannot discover , manifold defects . The Apostle saith in the Romans , I had not known sin but by the Law . I had not known lust to have been a sin , had not the Law said , I shalt not lust . We have many sins we cannot know but by the Law , yea such secret sins as must be repented of . Our Saviour overthrew the tables of the money-changers , and would not suffer them to carry burthens through the Temple , though for the use of those that sacrificed , a thing which had some shew of Religion in it . He whipt both out , not only those that had residence there , but those that passed through : he would suffer none but those that could justifie what they did by the Law . Now , as God would not have sin lodge & make its abode in the soul , so he would not have it made a thorow fare for sin : he would not have vain thoughts come up and down in the hearts . Now , By the Law comes the knowledge of these secret sins . Reason is a glasse much to be esteemed for what it can shew , but it is not a perfect glasse ; sometimes it shewes a sin , but m●ny times diminishes it , that we cannot see it in full proportion . The Apostle makes this use of the Law , that by it sin became exceeding sinful . Thou mayst see sin to be sin by natural reason , but to see it exceeding sinful , this morality comes short of , thou must have this from the Law of God .

Another false Glasse .

The Devil transforms himself into an Angel of light .

5. There is another false glasse , when the Devil transforms himself into an Angel of light , when he preacheth Go●pel to a man . Beware of ●he doctrine when the deceiver preacheth . This may be his doctrine , He that believeth and is Baptized shall be saved . From this , by Satans cunning delusion , the natural man thus concludes : A meer heathen shall be shut out of Heaven gates , but I believe in the Father , the Son , and the Holy Ghost , therefore I am in a good condition . Why then should I trouble my self any further ? there is no man can accuse me , and my own good works will testifie unto me that I do enough . Str●ctnesse in Religion is troublenesse , and it is an unreasonable thing to do more : but this is but a meer delusion of Satan , for there is nothing more quiet , and satisfies a man , then Religion ; there 's nothing in the world more reasonable then the service of God . First then know thy disease , and then apply those sweet balms . It is no easie matter for a man to believe : we block out the strait wayes of God , if we think it an easie matter to believe of our selves . It must be done by the mighty power of God : It 's as great a work of God , as the Creation of the world , to make a man believe : It 's the mighty power of God to salvation . Such a one must not receive Christ as a Saviour , but as a Lord too . He must renounce all to have him must take him on his own terms . He must deny the world and all , looking before hand what it will cost him . Now for a man to take Christ as his Lord , denying himself , the world , and all , to resolve to pluck out his right eye , cut off his right hand rather then to part with him , and account nothing so dear to him as Christ , is no small matter . Thou canst not be Christs Spouse , unlesse thou forsake all for him . Thou must account all things as dung and drosse in comparison of him : and is not this a difficult thing ? is this an easie task ? Easily spoken indeed , not as easily done : it must be here as in the case of mariage ; a man must forsake all others , yea the whole world , else Christ will not own him . Observe the speech of the Apostle , Eph. 1.19 . What is the exceeding greatness of his power to us ward that believe , &c. Mark , is to believe so easie a matter think you ? why , unlesse the mighty power of God be engaged for it , with that strength as it was engaged in raising Christ from the dead , it cannot be . When thou art to believe , and be united unto Christ , the agreement is not that thou shalt take him as thy wife , and thou shalt be his husband : No , he must be thy husband , and thou must obey him . Now for a man to be brought out of his natural condition , and to take Christ on any termes , so he may be saved by him in the end , is not so easie . Canst thou think there is no more required but onely the outward Baptism , or that there is no more in Baptism but the outward washing of the flesh ? No , He 's not a Jew that is one outwardly , neither is that circumcision which is in the flesh ; but he 's a Jew that is so inwardly , and circumcision is that of the heart . Thou then entrest into Gods livery . Mark this , for by it I strive onely to bring thee back to thy self . Thou entrest into covenant with him ; thou bindest thy self to forsake the world , the flesh , and the Devil ; and we should make this use of Baptism , as now to put it in practice . When we promised , there were two things in the Indenture ; one , that God will give Christ to us , the other , that we must forsake all the sinful lusts of the flesh : this is that makes Baptism to be Baptism indeed to us . The other thing required , is , that we forsake all , Rom. 6.2 . It is not confined to the very act , but it hath a perpetual effect all the dayes of thy life . I add , it never hath its full effect till the day of our death , till the abolition of the whole body of sin . That which we seal , is not compleat till then , till we have final grace . The water of Baptism quenches the fire of Purgatory ; for it is not accomplished till final grace is received . We are now under the Physicians hands , then shall we be cured . Baptism is not done onely at the Font , which is a thing deceives many ; for it runs through our whole life : nor hath it consummation till our dying day , till we receive final grace : the force and efficacy of Baptism is for the washing away of sin to morrow as well as the day past : the death of sin is not till the death of the body , and therefore it s said we must be buried with him by Baptism into his death . Now after death we receive final grace ; till when , this washing and the vertue thereof hath not its consummation .

Let no man therefore deceive you with vain words ; take heed of looking on your selves in these false glasses , think it not an easy thing to get Heaven , the way is strait , and the passage narrow . There must be a striving to enter ; there must be an ascending into Heaven , a motion contrary to nature : And therefore it 's folly to think we shall drop into Heaven , there must be a going upward , if ever we will come thither .

EPH. 2.1 , 2 , 3. And you hath he quickned who were dead in trespasses and sins , where in times past you walked according to the course of this world , according to the Prince that ruleth in the Aire , the Spirit that worketh in the children of disobedience : Amongst whom also , &c.

THe last time I declared unto you the duty that was necessarily required of us if we look to be saved , that we must not onely take the matter speedily into consideration , and not be deluded by our own hearts and the wiles of Satan ; but that we must not do it superficially or perfunctorily , but must bring our selves to the true touchstone , and not look upon our selves with false glasses , because there is naturally in every one self-love ; and in these last and worst times men are apt to think better of themselves then they deserve . If there be any beginning of goodnesse in them , they think all is well , when there is no danger in the world then being but half Christians . He thinks that if he hath escaped the outward pollutions of the world through lust , and be not so bad as formerly he hath been , and not so bad as many men in the world are , therefore he is well enough : whereas his end proves worse then his beginning . Superficial repentance will not change the nature of man . No morality , nor external change of life will do , without quickning grace and a new life wrought . This superficial repentance is but like the washing of a hog , the outside is onely wash't , the swinish nature is not taken a way . There may be in this man some outward abstaining from the common grosse sins of the world , or those which he himself was subject unto ; but his disposition to sin is the same , his nature is nothing changed : there is no renovation , no casting in a new mould , which must be in us . For it is not a little reforming will serve the turn , no , nor all the morality in the world , nor all the common graces of Gods Spirit , nor the outward change of the life : they will not do , unlesse we are quickned , and have a new life wrought in us ; unlesse there be a supernatural working of Gods Spirit we can never enter into Heaven . Therefore in this case it behooves every man to prove his own work , Gal. 6. A thing men are hardly drawn unto , to be exact examiners of themselves . Coelo descendit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Heathen himself could say , to know a mans self is a heavenly saying ; and it 's an heavenly thing indeed if we have an heavenly Master to teach us . The Devil taught Socrates a lesson that brought him from the study of natural to moral Philosophy , whereby he knew himself ; yet the Devil knew morality could never teach him the lesson indeed . All the morality in the world cannot teach a man to escape Hell : we must have a better instructer herein then the Devil or our selves , the Lord of Heaven must do it , if ever we will be brought to know our selves aright . St. Paul was brought up at the feet of Gamaliel , one of the learnedst Doctors of the Pharisees , and yet he could not teach him this . When he studied the law , he thought himself unblameable , but coming to an higher and better Master , he knows that in him , that is , in his flesh dwells no good thing , Rom. 7. By self examination a man may finde m●ny faults in himself , but to find that which the Apostle afterwards found in himself , to see the flesh a rottenness , the sink of iniquity that is within him , and to find himself so bad as indeed he is , unlesse it please the Lord to open his eyes , and to teach him , he can never attain it .

Now we come to this place of the Apostle , wherein we see the true glasse of our selves , the Spirit knows what we are better then our selves , and the Spirit shews us that every man of us either was or is such as we are here set down to be . We are first natural before we can be spiritual , there is not a man but hath been , or is yet a natural man , and t●●●efore see we the large description of a natural man before he is quickned , before God which is rich in mercy enlivens him being dead in sins , and saves him by grace in Christ . Thus is it with us all , and thus must it be ; and we shall never be fit for grace till we know our selves thus far , till we know our selves as far out of frame , as the Spirit of truth declares us to be . In this place of Scripture consider we

1. Who this carnal man is ; what they are which the Apostle speaks of , to be dead in sins : and that walk after the course of the world , led by the Devil , and have their conversation after the flesh , children of wrath . These are big words and heavy things : Consider therefore first the subject ▪ of whom this is spoken .

Then follows the P●aedicate , or

2. What th● till newes is which he delivers of them . We begin with the first .

1. Who they are of whom this is spoken : and that is ( you ) You hath he quickned who were dead : and ( ye ) ( in the words following ) that in times past walked after the course of the world : and in the third verse more particularly : Among whom we had our conversation also in times past . He speaks now in the first person , as before in the second , so that the subject is we , and ye all . Not a man in this Congregation , but is or was as bad as the Holy Ghost here makes him . But

2. To come to that which is delivered of him : he is one not quickned , dead in sins : no better then nature made him , that corrupt nature which he hath from Adam , till he is thus spiritually enlivened .

Now he 's described ,

1. By the quality of his person .

2. By his company . Even as others . Thou mayst think thy self better then another man , but thou art no better ; never a barrel the better herring ( as we say : ) Even as others , thou art not so alone , but as bad as the worst , not a man more evil in his nature then thou art . When thou goest to hell , perhaps some difference there may be in your several punishments , according to your several acts of rebellion : but yet you shall all come short of the glory of God , And for matter of quickning you are all alike .

1. First then concerning their quality : And this is declared

1. By their general disposition , they are dead in trespasses and sins . Dead , and therefore unable and indisposed to the works of a spiritual living man : Besides , not onely indisposed and unable thereto , but dead in trespasses and sins . He lies rotting in his own filth , like a rotten carkasse , and stinkking carrion in the nostrils of the Almighty , so loathsome is he : all which is drawn from original sin . Not onely dis-enabled to any good , but prone to all sin and iniquity .

2. By his particular conversation : And that appeares in the verse following . Where in times past ye walked . How ? Not according to the word and will of God , not according to his rule , but they walked after three other wicked rules . A dead man then hath his walk you see : a strange thing in the dead , but who directs him in his course ? these three , the world , the flesh , and the Devil , the worst guides that may be ; yet if we look to the conversation of a natural man , we see these are his Pilots , which are here set down .

1. The World . Where in times past ye walked after the course of the world . He swims along with the stream of the world . Nor will he be singular , not such a precise one as some few are , but do as the world doth , run amain whither that carries him . See the state of a natural man . He 's apt to be brought into the slavery of the world . This is his first guide . then follows

2. The Second , which is the Devil . The Devil leads him as well as the World : According to the Prince of the power of the Aire , the Spirit that now worketh in the children of disobedience . In stead of having the Spirit of God to be led by , he 's posted by the Spirit of Sa●an , and the works of his Father the Devil he will doe , He hath not an heart to resist the vi●est lusts the Devil shall perswade him to . When Satan once fills his heart , he hath no heart to any thing else , then to follow him .

3. There remains the Flesh , his guide too , and that 's not left out , v. 3. Amongst whom we had our conversation in times past in the lusts of the flesh , fulfilling the desires of the flesh and of the mind . So that you see the three guides of a natural man ; and he is as bad as these three can make him : and till the stronger man comes and pulls him out , in this condition he remains , and in this natural estate , he is a son of disobedience . We see then the state of disobedience described to be wretchednesse .

3. This further appeares by that which must follow , which is cursednesse . Rebellion and wretchednesse going before , cursednesse will follow . For God will not be abused , nor suffer a Rebel to go unpunished : Therefore saith the Apostle , We are by nature the children of wrath . Being the natural sons of disobedience , we may well conclude we are the children of wrath , If we can well learn these two things of our selves , how deep we are in sin , and how the wrath of God is due to us for our sins , then we may see what we are by Nature . Thus much concerning the quality of a natural man . Next follows

2. His company . Even as others . By nature we are the children of wrath even as others . That is to say , we go in that broad wide way that leads to damnation , that way we all naturally rush into : though we may think it otherwise , and think our selves better , yet we are deceived . For it is with us even as with others . Naturally we are in the same state that the worst men in the world are ; so that we see the glasse of a natural man , or of a man that hath made some beginnings , till Christ come and quicken him .

Q. Quest. See we then who it is spoken of to be dead men , that are rotten and stinking , as bad as the world , the flesh , and the Devil can make them : Who should these be ?

A. Ans. I answer , it 's you : you hath he quickned . And ye , wherein ye walked , &c. But who are they ?

The Ephesians perhaps that were in times past heathens : I hope it belongs not to us . They were Gentiles and Pagans that knew not Christ , v. 12. Aliens to the Commonweal of Israel , strangers to the covenant of promise , having no hope , without God in the world . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Text renders it , Atheists , and therefore they might well be so . But I hope it 's not thus with me , I was never a Pagan or Heathen , I was born of Christian Parents , and am of the Church .

But put away these conceits . Look on the 3d. v. Amongst whom we also had our conversation : and wherein ye your selves , &c. It 's not onely spoken of you Gentiles , but verified of us also : As if he had s●id here as Gal. 2. We who are Jewes by nature , and not sinners of the Gentiles . He paints out no● onely you the Gentiles in such ugly colours , but we Jewes also , we of the Commonwealth of I●rael . We , before we were quickned , were in the same state that you are described to be in .

Obj. Obj. Oh but the Apostle may do this out of fellowship , and to avoid envy , as it were making himself a pa●ty with them , as Ezra did cap. 9. that included himself in the number of the offenders , though he had no hand in the offence : O our God ( saith he ) what shall we say ? Our evil deeds , &c. and how shall we stand before thee because of this ? making a particular confession , whereas he was not accessory to the fault , but to sweeten it to them .

Sol. Sol. But here the Apostle doth not so , he was not thus minded , but it 's we all , he puts universality to it : So that it 's clear , that before conversion and quickning by grace from Christ , we all , all of us are in as foul and filthy a condition , as this which is here described and set down : So that this is the point , that it is not spoken of some desperate sinners , but that it is the common state and condition of all the sons of Adam .

Doct. Doct. All men , every man and woman in this place , either is or hath been in the state that here the Apostle describeth him to be .

Therefore we have all need to examine our selves , whether we yet remain in that condition or not . The Apostle brings this description to testifie the truth of the point , Gal. 3.22 . The Scripture hath concluded● all under sin . The whole current and course of the Scripture shewes the universality of it , that it 's true of all . See , the Apostle speaking of himself and the rest , Tit. 3.3 . saith , We our selves also , not onely you of the Gentiles , but we our selves also were foolish , disobedient , &c. but after the kindnesse of God towards man appeared , &c. that is , before the day-star of grace did arise in our hearts , there 's not the best of us all but have been thus and thus .

Rom. 3.3 . There the Apostle insists on the point expresly , that every mouth might be stopped ; to shew the state of all men naturally , having laid down a large beadrole of the iniquities of the Heathen , cometh afterward to convince the Jews . What are we better then they ; no , we have proved that all are under sin : there is none good , no not one .

Obj. Obj. But though you bring many places to prove that all are sinners , yet I hope the Virgin Mary was not .

Sol. An inch breaks no squares , but All are sinners . There is none righteous , no not one . The drift of the Apostle in this , is to shew that these things are not spoken of some hainous sinners onely , but there 's not one to be exempted ; and therefore in his Conclusion , v. 19. he saith , That every mouth may be stopped , and all the world become guilty before God : and that by the deeds of the Law no flesh can be justified from sin .

So that now having proved this so clearly to you , consider with your selves how needful it is to apply this to our own souls . Many men , when they read such things as these in the Scripture , read them but as stories from strange Countries . What , are we dead in sins , not able to stir one foot in Gods wayes ? bad we are indeed : No natural man doth judge himself so bad as he is : but dead , rotten , and stinking in sins and trespasses ? what , as bad as the world , the devil , and flesh can make us ? what , children of wrath ? firebrands of hell ? few can perswade themselves that it is so bad with them . Therefore take this home to your selves ; think no better of your selves then you are : for thus you are naturally . Therefore consider , if thou wert now going out of the world , what state thou art in , a child of wrath , a child of Belial , or the like . Set about the work speedily , goe to God , pray , and cry earnestly : give thy self no rest , till thou know this to be thy condition : Let not thy corrupt nature deceive thee , to make thee think better of thy self then God saith thou art .

Now that we may the better know to whom these things belong , know it is thou and I , we all have been or are in this estate , till we have supernatural grace ; and therefore we are declared to be children of wrath , and children of disobedience , till regenerated . Why ? It 's because it 's thy nature , it belongs to all . Now we know the common nature alwayes appertaines to the same kind : There 's nothing natural but is common with the kind . If then by nature we are children , then certainly it belongs to every Mothers son of us , for we are all sons of Adam . In Adam we all die , Rom. 5. That 's the fountain whence all misery flowes to us . As thou receivedst thy nature , so the corruption of thy nature from him ; for he begat a son in his own likenesse . This therefore is the condition of every one . The Apostle in 1 Cor. 15. speaks of two men , the first was from the earth , earthy , the second was the Lord from heaven . What , were there not many millions and generations more ? True , but there were not more men like these , men of men , two head men , two fathers of all other men . There were but two by whom all must stand or fall , but two such men . By the fall of the first man we all fell ; and if we rise not by the second man , we are yet in our sins . If he rise not , we cannot be risen . We must rise or fall by him . He is the Mediator of the second Covenant . If he rise and we are in him , we shall rise with him ; but if not , we are dead still . So it is in the first Adam , we all depend on him , he is the root of all mankind . It 's said in Esay 53. Our Saviour should rejoyce to see his seed . His seed , that is to say , he is the common father of all mankind , I mean of all those that shall proceed from him by spiritual generation . He shall present them to his father , as when one is presented to the University : Behold here am I , and the children that thou hast given me . So in Adam , he being the head of the covenant of nature , that is , the Law , if he had stood , none of us had fallen ; if he fall , none of us all can stand He is the peg on which all the keyes hang : if that stand , they hang fast ; but if that fall , they fall with it . As we see in matter of bondage ; if the father forfeit his liberty , and become a bondman , all his children are bondmen to a hundred generations : here is our case . We were all once free , but our father hath forfeited his liberty ; and if he become a slave , he cannot beget a free-man . When our Saviour tells the Jewes of being free-men : We were never bond-men , say they , though it be false ; for even Cicero himself could tell a Jew that he was a slave , genus hominum ad servitium natum , although they had a good opinion of themselves : But our Saviour saith , you are bond-m●n unto sin and Satan . For till the Son make you free , you are all bond-men : but when he makes you free , then are you free indeed . So that we see our condition here set down .

1. We are dead in trespasses and sins ; that is , there is an indisposition in us to all good works . A dead man cannot walk , or speak , or do any act of a living man ; so these cannot do the actions of men that are quickned and enlivened , they cannot pray with the spirit , they cannot love God , &c. they cannot doe those things that shall be done hereafter in heaven . There 's not one good duty which this natural man can do . If it should be said unto him , Think but one good thought , and for it thou shalt go to heaven , he could not think it . Till God raise him from the sink of sin , as he did Lazarus from the grave , he cannot doe any thing that is well-pleasing unto God . He may do the works of a moral man , but to do the works of a man quickned and enlightned , it 's beyond his power . For if he could do so , he must then have some reward from God ; for however we deny the merit of good works , yet we deny not the reward of good works to a man that is in Christ . There 's no proportionable merit in a cup of cold water and the Kingdom of heaven , yet he that gives a cup of cold water to a Disciple in the name of a Disciple , shall not lose his reward . Here then is the point . The best thing that a natural man doth , The best works of a natural man cannot please God . cannot so relish with God , as that he should take delight in it , or reward it : whereas the least good thing that comes from another root , from a quickned spirit , is acceptable and well-pleasing to him . Consider for this end that which is set down , Prov. 15.8 . Take the best works of a natural man , his prayers or sacrifice , and see there what is said . The sacrifice of the wicked is an abomination to the Lord . It is said again , Prov. 21.27 . where there are additions , The prayers of the wicked are an abomination to the ●ord : how much more when he brings it with a wicked mind ? Suppose there should come upon this man a fit of devotion , where he hath or should have some good motions , is it then accepted ? no , it is so far from being accepted , that it is an Abomination to God , how much more then if he brings it with a wicked mind ? That is , if he bring it not with a wicked mind , it is an abomination , how much more with it ? See the case set down in Haggai 2.12 , 13 , 14. If one bear holy flesh , &c. shall he be unclean ? And the Priest answered , no. Then said Haggai , if an unclean person touch any of these , shall it be unclean ? And he said , it shall be unclean . Then answered Haggai , so is this people , so is this nation before me , saith the Lord , and so is every work of their hands , it is unclean . A man may not say prayer is a sin , because it is so in them ; no , it 's a good duty , but spoil'd in the carriage . He marrs it in the carriage ; and therefore in stead of doing a good work , he spoils it ; and so in stead of a reward , must look for punishment , 1 Tim. 1 5. The end of the Commandement is love out of a pure heart , a good conscience , and faith unfeigned . Let the things thou doest be according to the Commandement : look what thou doest be according to the middle , end , and beginning of the Commandement . If wrong in all these , then though the work be never so materially good , being faulty in the original , middle , or end , it 's so far from being a good work , that God will not accept of it , and thou mayst rather expect a plague for spoiling it , then a cure .

See then the beginning of a good work , Look to the oginal of duties . it must be from a pure heart . A man not ingrafted into Christ , is a defiled , polluted person , his very mind and conscience are defiled . The conscience is the purest thing a man hath , it holds out last , and taketh part with God , that as Jobs messenger said , I onely am escaped to tell thee : so conscience onely remaines to declare a mans faults to God , and to witnesse against the man ; and yet this very light , the eye of the soul , is defiled : therefore if thou have a corrupt fountain , if the heart be naught , the fountain muddy , whatever stream comes from it , Look to the end of duty . cannot be pure .

Again , the end of it is love . Consider when thou doest any duty , what puts thee on work . Is it love doth constrain thee ? If love do not constrain thee , it is manifest that thou dost not seek God but thy self , and art to every good work a Reprobate ; that is , thou art not then able to do any thing that God will accept ; the best thing thou doest wil not relish with God . A hard estate indeed , that when a man shall come to appear before God , he shall not have one good thing that he hath done in all his life that God will own . Some there be that take a great deal of paines in coming to the word , in prayer publique and private , in charity and giving to the poor : Alas , when thou shalt come to an account , and none of these things shall stead thee , not one of them shall speak for thee , but all shall be lost , How heavy will thy ease be ? 2 John 8. Look to your selves , that you lose not the thing that you have wrought : By being indisposed to doe the works of a living man we lose all ; that is to say , God will never own nor accept them : we shall never have reward for them . So that here is the case , thou being dead , unable to perform the works of a living man , canst have no reward from heaven at all , until a man is quickned , and hath life from Christ . Without me , saith our Saviour , you can doe nothing . St. Austin on this place observes that Christ saith not , Without me ye can doe no great matter : no , but unlesse you be cut off from your own stock , taken from your own root , and be ingrafted into me , and have life from me , and be quickned by me , you can do nothing at all : Nothing , neither great nor small , all that you do is lost . So that if there were nothing but this being dead , you could do no good action . I know that in me , that is , in my flesh ( saith St. Paul ) there dwelleth no good thing : that is , nothing spiritually good , nothing for which I may look for a reward in heaven . The Lord will say of such a man , thou hast lived ten , twenty , forty , or it may be fifty yeares under the Ministry , and yet hast not done a good work , or thought a good thought that I can own . Cut down this fruitlesse tree , why cumbers it the ground ? And this is the case of every man of us while we continue in our natural condition : till we be ingrafted into Christ , and live by his life , God will own nothing we do .

But now we are not onely dead , and indisposed to the works of a living man , though this be a very woful case , and we need no more misery ; for this will bring us to be cut down and cast into the fire , if we continue so : But this is not onely the case of a natural man , but he 's very active and fruitful in the works of darknesse , the others were sins of omission . Here he is wholly set upon the commission of sins and trespasses , Heb. 6.7 . He not onely brings not forth meet fruit , or good fruit , or no fruit , but he brings forth thorns and briars ; and is therefore rejected , and nigh unto cursing , whose end is to be burnt . Thou art not onely found a barren tree , and so deservest to be cut down ; but thou bringest forth thorns and briars , and deservest to be burnt ; not onely no good fruit , but noxious , bad and poyson'd fruit ; and this doth mightily aggravate the matter . Now for us that have lived so long under the Ministry , and the Lord hath watered , and dressed , and hedged us , do we think the Lord expects from us no good fruit ? Had we lived among heathens , or where the word is not taught , then so much would not be expected ; but we have heard the word often and powerfully taught , and therefore it is expected that we should not onely bring forth fruit , but meet fruit , answerable to the means . Where God affords greatest means , there he expects most fruit . If a man live thirty or forty yeares under powerful meanes , the Lord expects answerable fruit , which if he bring forth , he shall have a blessing from the Lord . But when a man hath lived long under the meanes , and brings forth no fruit pleasing to God , but all Gods cost is lost , when notwithstanding the dew and the rain which falls oft upon him , he brings forth nothing but thorns and briars , he is rejected , and nigh unto cursing , whose end is to be burnt . The earth which drinketh in the former and the latter rain , &c. if it bring not forth fruit answerable to the labour of the dresser , it 's nigh unto the curse .

Now if we consider but the particulars , and search into Gods testimonies , we shall see how bad this man is .

But who should this man be ?

We have Gods own word for it . It 's men , generally all men , Gen. 6.5 . God saw the wickednesse of man was great in the earth , and that every thought and imagination of his heart was onely evil continually . Every word is as it were a thunder-bolt : and was it not time , when it was thus with them for God to bring a flood ? The thoughts are the original , from which the words and actions do usually proceed . Now all their thoughts were evil : What , was there no kind of goodnesse in their thoughts ? no , they were onely evil continually : and that was the reason the flood came . Well , but though it were so before the flood , yet I hope they were better after the flood . No , God said again after the flood , cap. 8. The thoughts of the hearts of men are evil , &c. Like will to like . Men are all of one kinde , till they receive grace from Christ . We are all of one nature , and naturally all the thoughts and imaginations of our hearts are onely evil continually .

See it in the understanding , 1 Cor. 3.14 . The natural man perceiveth not the things of the Spirit of God , neither can he know them , for they are foolishness unto him &c.

Look upon his will , Rom. 8. It is not subject to the will of God , neither indeed can it be . Our Saviour , Mat. 15.8 . doth anatomize the heart of such a man . Those things that come out of the mouth come from the heart , and they defile the man , for out of the heart proceeds evil thoughts , murthers , adulteries , &c. these are they which defile the man , because they come from his heart from within . If a man go by a house , and see great flakes of fire come out of the ●himney , though he see not the fire within , yet he cannot but know there is fire within , because he seeth the flakes without . I am not able to see the heart of any man , and to declare to you what I have seen with mine eyes ; but yet if I see such flakes to come forth , as murther , thefts , blasphemies , lying , and the like . I may say there is hel-fire in the heart ; thy heart is a little hell within thee , these manifestations from without make it appear to be so . The words of this man are rotten words and stinking words , and his heart is much more . So , this is the point , we are utterly indispos'd , aliens to all good , and bent to all evil . I am carnal ( saith the Apostle ) we are sold under sin , slaves unto it ; sin is our Lord , and we its slaves . We have generally forfeited our happy estate , and are servants to Satan , whom we obey . Therefore this is a thing not easily to be passed over ; this is our condition , of which if we were once truly perswaded , we would never give our selves any rest till we were got out of it .

If the party that goes to the Physician , could but know his disease , and cause the Physician to know it , and the causes of it , whether it came from a hot cause or a cold , it were easily cured , it were as good as halfe done : That is the chief reason why so many miscarry , because their disease is not perfectly known . That is the reason we are no better , because our disease is not perfectly known : That is the reason that we are no better , because we know not how bad we are . If we did once know our disease , and knew our selves to be heart sick , and not like the Laodiceans , which thought themselves rich and wanted nothing , when they were poor , blind , and naked , then we would seek out , and were in the way to be cured . So much for this time , but we will have another Lecture on this point .

GAL. 3.22 . But the Scripture hath concluded all under sin , that the promise by faith of Jesus Christ might be given to them that believe .

YOu see in this excellent portion of Scripture the two Covenants of Almighty God : to wit , the Covenant of Nature , and the Covenant of grace . The first of Nature , which was written by God in mans heart , and this is the holy Law of God , by vertue whereof a man was to continue in that integrity , holinesse , and uprightnesse , in which God had first created him , and to serve God according to that strength he first enabled him with , that so he might live thereby .

But now when man had broken this Covenant , and enter'd into a state of Rebellion against God , he 's shut up in misery , but not in misery for ever , as the Angels that fell were , being reserved in chaines till the judgment of the great day : No , the Lord hath shut him up in prison , only for a while , that so he may the better make a way for their escape and deliverance , and for their entrance into the second Covenant of grace : that so making him see his own misery , wherein by nature he is , and cutting him off from his own stock , he may be ingrafted into Christ , draw sap and sweetnesse from him , and bring forth fruits to everlasting life . And this is the method the Scripture useth : It concludes all under sin , that so the promise by faith of Jesus Christ might be given to them that believe . It 's no new Doctrine devised by us , but it 's the course and method of the Scripture : for it begins in this great work with imprisoning and shutting up . The Law is as a Justice of Peace , that by his Mittimus commands us to prison : It 's a Serjeant that arrests a man , and carries him to the Gaole : But why does the Scripture do thus ? It 's not to destroy you with famine ; the Law sends you not hither to starve you , or to kill you with the stench of the prison , but thereby to save and preserve you alive , and that you may hunger and thirst after deliverance . So that we find the reason added in the Text , The Scripture concludes all under sin , why ? It 's that the promise by faith of Jesus Christ might be given to them that believe . You are shut up as prisoners and rebels , that having found the smart of it , seen your misery , and learn'd what it is to be at enmity with God , and the folly to make your selves wiser and stronger then God , you may submit your selves casting down your plumes , and desire after Christ with an hungry and thirsty appetite , for not only a Priest to sacrifice himself for you , and a Prophet to teach and instruct you , but a King to be swayd by him , earnestly craving from thy soule to be his subject , and to be admitted into the priviledge of his subjects in the Commonwealth of Israel , and esteem it our greatest shame that we have been aliens so long , so long excluded . The Scripture then concludes you under sin , and shut up by it , not to bring you to despair , but to bring you to salvation : As a Physician , which gives his Patient bitter pills , not to make him sick , but that so he may restore him to health : or as a Chirurgion , that layes sharp drawing plaisters , and cuts the flesh , not with an intent to hurt , but to cure the wound .

This is the Scriptutes method , it concludes all under sin , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hath shut up all . The Text saith not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not all men in the masculine gender , but all things in the neuter . And it is all one as if the Apostle had said , The Scripture arrests not onely thy person but thine actions : The Scripture layes hold not onely of the man , but of every thing in him . This word ( all ) is a forcible word , and empties us clean of every thing , that we may truiy confesse with the Apostle , In me , that is , in my flesh dwells no good thing , Rom. 7.18 . It 's impossible a man should by nature think thus of himself , that there is no good in him ; or that he should by asking others finde himself half so bad as the Law makes him to be , by shutting up a man under sin , and all things in a man , yea all good whatsoever is in thee .

And this it doth that thou mayst come to Christ : as it is enlarged in the 2. verses following . Before faith came ( saith the Apostle ) we were kept up under the Law , shut up unto the faith , which should afterward be revealed : wherefore the Law was our Schoolmaster to bring us to Christ , that we might be justified by faith . Before the time then thou hast faith , ( which is the day salvation comes to thine house ) thou art kept under the Law . Thou art not assured of salvation , nor canst thou expect till then that God should shew thee mercy . We may have a conceit , that though we are never transplanted , nor cut off from our own stock , yet God will shew us mercy : But we shall beguile our selves to hell therein ; for we are kept under the Law till faith comes , that so we may know our selves . We are kept , &c. ( Kept ) It 's a Metaphor drawn from Military affairs , when men are kept by a Garrison , and kept in order . Now the Law is Gods Garrison , which keeps men in good awe and order . The Law doth this not to terrifie you too much , or to break your minds with despair , but to fit you for the faith : It 's a shutting up till that faith which should afterward be revealed . He 's a miserable Preacher which ends with preaching of the Law ; the Law is for another end , it 's to fit us for faith . It 's our Schoolmaster to bring us to Christ We thunder not the Law to make men run away from God , but to bring them home unto him . The Schoolmaster by the smart of his rod makes the child weary of his bondage , and desire earnestly to be past his non-age ; and this is his end , not that he delights to hear him cry . Thus are we beaten by the law , not that God delights or loves to hear us sigh or sob , but that we may grow weary of our misery and cruel bondage , may desire to be justified by faith . The Law then is so a Schoolmaster , as that by making us smart , it might bring us home . We see then the course & method of the Scripture , it hath concluded all under sin , that the promise by faith of Jesus Christ may be made to them that believe .

Now because men like not this kinde of Doctrine , to begin with Preaching of the Law , and therefore think there may be a shorter and nearer way , to preach Christ first , I will therefore make known unto you this method of the Scripture , and I will justifie it unto you .

There must be this Preparative , else the Gospel will come unseasonably . If before we are sowred by the leaven of the Law Christ be preached , he will be but unsavoury & unpleasant to us .

It 's necessary to preach the Law before the Gospel . 2. Does God at the first Preaching of the Gospel begin with Adam by Preaching Christ , before he saw his sin and wickednesse ? No , he said not to him presently , assoon as he had sinned , Well , Adam , thou hast sinned , and broken my covenant , yet there is another covenant , thou shalt be saved by one that comes out of thy loynes : But God first summons him to appear , he brings him out of his shelters and hiding places , tells him of his sin , and saith , Hast thou eaten of the tree which I forbad thee to eat of ? But the man shifts it off , and the woman also to the serpent : The Serpent beguiled me , and I did eat : Yet all this will not excuse him , Gods judgments are declared , his sin is made apparent , he sees it : Then being thus humbled , comes in the promise of the Gospel , The seed of the woman shall break the serpents head . This is the 1 Instance . Be ye open then ye everlasting doors , and the King of glory shall come in .

2 Instance . 2. John the Baptist , who was the Harbinger to prepare the way for Christ , Preaching to the Scribes and Pharisees , warned them , O generation of vipers . He came to throw down every high hill , and to beat down every mountain : calls them serpents . This was his office , to lay the Axe at the root of the Tree .

3 Instance . 3. And Christ himself coming into the world , and Preaching to Nicodemus , begins : Vnlesse a man be born again , he cannot enter into the Kingdome of God , John 3. A man in his natural condition can never enter into Heaven , for he is wholly carnal . That that is born of the flesh is flesh , and that that is born of the Spirit is Spirit It 's carnal , and must be born again . A little patching will not serve the turn . Thou must be new born , new moulded , a little mending is not sufficient : A man must be a new creature , and new made . So that this is the substance of this doctrine of Christ , that if thou be no better then moral vertue , or civil education can make thee ; if thou hast any thing lesse then Regeneration , believe me thou canst never see heaven . There 's no hope of heaven till then , till thou art born again : till then our Saviour excludes all false fancies that way .

5. The Apostles began to gather the first Church after Christs resurrection , Act. 2.23 . They doe not begin to preach Christ first , his vertue and efficacie ; but first they tell them of their great sin , in crucifying the Lord of life , viz. Whom with wicked hands you have taken and crucified . But what was the end of their doing thus ? It 's set down v , 37. They were pricked to the heart , and then they cried out , Men and brethren , what shall we do to be saved ? See , this was the end of all , the humbling of them , that by declaring what they had done , they might be pricked at the heart ; so that now they see if it be no better with them then for the present , it 's like to go ill with them . This makes them cry out , What shall we doe ? Then ( saith Peter ) repent and be Baptized , and you shall receive the gift of the Holy Ghost . After he had told them their own , and had brought them to their search , which is their first work , then comes the promise of Christ . Observe the Apostles method in the Epistle to the Romans : which book is a perfect Catechism of the Church , which containes these three parts of Divinity , Humiliation , Just●fication , and Sanctification . See how the Apostle orders his method . From the first Cap to part of the third , he treats all of the Law , and convinces both Jew and Gentile , and all of sinne . Then 3 Cap. 19. mark his Conclusion : that every mouth may be stopped . When he had stopped every mouth , cast down every strong hold which listed it self up against God : when he had laid all at Gods feet , and left them bleeding , as it were , under the knife of God , then comes he to Christ , Rom. 3.21 . The righteousnesse of God without the Law is manifested . He had done his first businesse in humbling them , in shewing them their sins by the Law : and assoon as that was done , when every mouth was stopped , then comes he to the promise by faith in Jesus Christ to all them that believe .

You see then the method of the Scripture is first to conclude all under sin , and so to fit men for the promise of Jesus Christ Know therefore that the law is the high-way to the Gospel , the path that leads to it , that way which must be trodden in : we are still out of our way , till we have begun our walks in this path : And if thou art not terrified by the Law , and the sight of thy sins , been at thy wits end as it were , weary of thy condition and bondage , thou art not in the way yet . Our sowing must be in tears . And it is said , that in the Church Triumphant all teares shall be wiped away from our eyes . That 's a promise : But is it possible that teares should be wiped from our eyes before we shed them ? Shall we look to goe to heaven in a way that was never yet found out ? Shall it be accounted a point of precisenesse to walk in this way , or a soul-torturing doctrine to preach it ? This is the way that all our Forefathers have both preached and gone . This is that time of sowing spoken of in Psal. 126.5 , 6. They that sow in teares , shall reap in joy . It brings us joy in the end , to begin our sowing in teares . It waters that precious seed , and makes it bring forth joy unto us in abundance , yea such as no man can take from us .

So then having laid this point for a foundation , we now will come to the next .

That until we come to Christ , the Law layes hold of us . Till Christ come , we are shut up under the Law , kept under it . And if there were nothing else in the world ro make a man weary of his condition , this were enough . Until a man hath given over himself to Christ , and renounced his own righteousnesse , he is subject to the Law , kept under it , not under grace . It brings a man only to the place where grace is . Put this therefore close to your consciences , and jumble not these two together . First Nature cometh , and whilst you are under that , you are under the Law . Never think you are under the Covenant of Grace , till you believe ( of which belief we shall speak more hereaftet . ) Whilst you are under the Law , you are held under it : Whoever is under the Law , is under the curse .

Now that I may unfold it , and shew what a fearful thing it is to be under the Law , to be held under it ( although many think it no great matter ) hearken what the Apostle saith of it : Cursed is every one that continueth not in all things that are written in the book of the Law to doe them , Gal. 3. Well then , art thou under the Law ? then never think of being under grace at the same time : not but that we may hope to be under grace afterwards : By this Law we must be judged , and the judgment of the Law is very severe : It requires not onely that thou doe this or that good thing ; but if thou continuest not in every thing that is written therein , it condemns thee .

Strange conceits men have now adayes , and strange Divinity is brought forth into the world : That if a man does as much as lies in him , and what he is of himself able to doe ? nay farther , though he be a Heathen , that knows not Christ , yet if he doth the best he can ; if he live honestly towards men , according to the conduct of his reason , and hath a good mind towards God , it 's enough , he need not question his eternal welfare . A cursed and desperate Doctrine they conclude hence : Why ( say they ) may not this man be saved as well as the best ? But if it be so , I ask such , What is the benefit and advantage of the Jew more then the Gentile ? What is the benefit of Christ ? of the Church ? of Faith ? of Baptism ? of the Sacrament of the Lords Supper ? This ground of Pelagianism , is that for which the Church abhors us : when we shall undertake to bring a man to salvation without Christ : whereas if he be not under grace , under Christ , he is accursed . If thou wilt be saved by the Law , it is not thy endeavour or doing ; what lieth in thee that will serve the turn ; every jot and tittle that the Law requires , must be fulfilled . What would be thine estate , if thou shouldst be examined according to the strict rigour of the Law ? Not the least word or thought that is contrary to it , but thou must give an account for . If thou standest upon thine own bottom , or lookest to be saved by thine own deeds ; not one vain word which thou speakest , but thou shalt be questioned for , cast , and condemned . Consider then the great difference of being under Christ and grace , and of being under the law . When we are under Christ , we are freed from a great deal of inconvenience : we are not liable to answer for those evil things which we have committed ; as in that comfortable place of Ezekiel , All his iniquities that he hath done shall not be mentioned unto him . When a man is come to forsake his old way , his evils are cast out of mind ; a marvellous comfort to a Christian : whereas if a man be not in Christ , every idle word he must be accountable for ; if in Christ , the greatest sin he ever committed he shall not hear of . All they that stand on Gods right hand , hear onely of the good things they have done , you have fed , cloathed , and visited me : But they on the left hand hear not a word mentioned concerning the good they have done , only their evil deeds are reckoned up .

Now that I may declare to you the difference between the Law and the Gospel : I will difference it in three particulars .

1. The law rejects any kind of obedience besides that which is thorough , sound , full , and perfect , without any touch of the flesh . It rejects all crackt payment : it will take no clipt coyne . That obedience which hath any imperfection joyn'd with it , will not be accepted : But here I must not speak without book . See Rom. 7.14 . We know that the Law is spiritual , but I am carnal . And then concludes , O wretched man , &c. The Law is spiritual . What 's that ? We may know the meaning of it by the particle ( but ) but I am carnal . The Law is spiritual . That is , it requires that all our works be spiritual , without any carnality , or touch of the fl●sh . If in any point of our obedience there be a smell of the cask , it is rejected . If the beer be never so good , yet if it have an evil smatch , it will not relish . Let our services have this savour of the flesh , and they will not relish in Gods nostrils . And thus the law is spiritual , but we are carnal . Now it is otherwise here in the state of the Gospel : Alas ! we are carnal , it 's true . The Apostle himself complaines , That there is a law in his members rebelling against the law of his mind , and leading him captive , &c. Yet notwithstanding the Gospel accepts our obedience , though the Law will not . What 's the reason of this ? why , it 's plain . When the Law comes , it looks for justice , it puts a strict rule to us ; it requires we should be compleat : But now the Gospel doth not so ; it requires not justification of our own , but looks that being justified by Gods free grace , we should shew forth our thankfulnesse , and express that we are so in heart , by our obedience to our utmost power . Here 's all the strictnesse of the Gospel . If there be a willing mind , it is accepted according to that a man hath , and not according to what a man hath not , 2 Cor. 8.12 . God takes well the desires of our mind . This is then our blessed condition under the Gospel : it requires not perfect obedience , but thankfulness for mercies received , and a willing mind . Suppose we cannot do what we would , that 's no matter . God looks to our affections , and the willingnesse of our minds ; if it be according to the strength that thou hast , it is received with acceptance . Here then arises the second point of difference , and that is ,

2. The Law considers not what thou now hast , but what thou once hadst . If thou say , I have done my best ; and what , would you have a man doe more then he can doe ? The Law heeds not that : it considers not what thou doest , but what thou oughtst to do . It requires that thou shouldst perform obedience according to thy first strength , and that perfection once God gave thee , that all thou doest should have love for it's ground : that thou shouldst love the Lord thy God with all thy soul , mind , heart , and strength . Here the Law is very imperious , like those Task-masters in Egypt , that laid burthens on the Israelites too heavy for them to bear . They had at first materials , and then they delivered in the full tale of bricks : But when the straw was taken from them , they complain of the heavinesse of their burthen . But what 's the answer ? You are idle , you are idle , you shall deliver the same tale of bricks as before . So stands the case here . It 's not enough to plead , Alas ! if I had strength , I would doe it ; but I have not strength , I cannot doe it . But the Law is peremptory , you must doe it : you are compell'd by force , you shall do it . The impossibility of our fulfilling it , does not exempt us , as appeares by comparing Rom. 8.3 . with Rom. 7.6 . although it be impossible , as the case stands , for the Law to be by us fulfilled , yet we are held under it , as appears plainly thus . If I deliver a man a stock of money whereby he may gain his own living , and be advantagious to me ; and he spend it , and when I require mine own with increase , he tells me , True Sir , I received such a summe of money of you for this purpose , but I have spent it , and am disinabled to pay . Will this serve the turn ? will it satisfie the Creditor , or discharge the debt ? No , no , the Law will have its own of him . If thou payest not thy due , thou must be shut up under it . It 's otherwise under the Gospel : that accepts a man according to what he hath , not ▪ according to what he hath not . And here comes in the third point .

3. Under the Gospel , although I am fallen , yet if I repent , the greatest sin that is cannot condemn me . By repentance I am safe . Let our sins be never so great , yet if we return by repentance , God accepts us . Faith and Repentance remove all . The Law knows no such thing . Look into the lawes of the Realm . If a man be indicted and convinced of Treason , Murther , or Felony ; though this man plead , True , I have committed such an offence . but I beseech you Sir , pardon it , for I am heartily sorry for it : I never did the like before , nor never will again . Though he thus repent , shall he escape ? No , the rigour of the law will execute justice on him : there is no benefit had by repentance , the law will seize on him , he should have looked to it before . If thou committest Murther , or Burglary , it 's not enough to put one good deed for another ; to say , I have done thus and thus for the King ; I kept such a Fort , or I won such a Town : this will not serve thy turn , it will not save thy neck : the law takes no knowledge of any good thing done , or of any repentance . This is thy estate . Consider then what a case they are in that are shut up under the Law : until a man hath faith , it admits no excuse , requires things far above thy power to perform ; it will accept no repentance : And therefore we may well make this Conclusion in the Galathians , As many as are under the law , are under the curse , as it is written , cursed is every one that continues not in all things that are written in the book of the law to do them .

But now , where are we thus shut up ? It 's under sin , as the Apostle tells us . For the Law discovers sin to be sin indeed : that sin by the commandement may become exceeding sinful , Rom. 7.13 . The Law makes us see more of it then we did , or possible could come to have seen , Rom. 3.20 . By the Law cometh the knowledge of sin : I had not known sin but by the law . Yes , peradventure I might have known Murther , Adultery , &c. to have been sins ; but to have known them to have been exceeding sinful , I could not but by the law . To know what a kind of plague sin is in it self , so as not to make a game of it , or a small matter , as many usually make it ; to see the uglinesse of it , I cannot without the law . But that we may know what sin is , and that we may see it to be exceeding sinful , I here bring you a few Considerations , which I would have you ponder on , and enlarge them to your selves when you come home .

1. Consider the basenesse of him that offends , and the excellency of him that is offended : You shall never know what sin is without this twofold Consideration : lay them together , and it will make sin out of measure sinful . See in David , The drunkards made songs and ballads of him He aggravates the indignity offered him , in that he was their King , yet that those wretched and filthy beasts the drunkards made songs of him . See it likewise in Job , Cap. 29. when he had declared unto them in what glory he once was , that he was a King and Prince in the Countrey . Then see Cap. 20. They that are younger then me have me in derision , whose fathers I would have disdain'd to have set with the dogs of my flock . He aggravates the offence . First , from the dignity of the person wronged , a King , and a Prince . Then from the baseness and vileness of those who derided him , They were such as were younger then he , such as whose fathers he would have disdain'd to have set with the dogs of his flocks . A great indignity , and mightily aggravated by these circumstances , that a King should be abased by such vile persons . Now some proportion there might be between David and the drunkards , Job and these men ; but between thee and God what proportion can there be ? Who art thou therefore that darest set thy self in opposition and rebellion against God ? What , a base worm that crawleth on the earth , dust and ashes , and yet darest thou thy Maker ? Dost thou ( saith God ) lift thy self up against him before whom all the powers of Heaven do tremble ? whom the Angels do adore ? Exaltest thou thy self against him who inhabiteth Eternity ? What , oppose thy self , a base creature , to Almighty God thy Creator ? Consider this , and let the basenesse of the delinquent , and the Majesty and Glory of that God against whom he offends , be the first aggravation of sin , and thou shalt find sin out of measure sinful .

2. Consider the smalnesse of the Motives , and the littlenesse of the inducements that perswade thee so vile a creature , to set thy self against so glorious a God . If it were great matters set thee a work , as the saving of thy life , it were somewhat : But see how small and little a thing does usually draw thee to sin . A little profit it may be , or pleasure : It may be neither of these , or not so much . When thou breathest out oaths , and belchest out fearful blasphemies against God ; when thou rendest and tearest his dreadful and terrible name : what makes such a base and vile villain as thou thus to fly in Gods face ? Is there any profit or delight in breathing forth blasphemies ? Profit thou canst take none , and if thou take pleasure in it , then the Devil is in thee : yea then thou art worse then the Devil himself . This is the second Consideration which may make us to see the vilenesse of sin , and abhor our selves for it : to wit , the slenderness of the temptations , and smalnesse of the motives to it .

3. Adde what strong helps and meanes God hath given thee to keep thee from sin . As , I say , thou shouldst consider the basenesse of the delinquent , the glory of the offended , the mean motives which cause so base a creature to do so vile an act ; so also consider the great means God hath given thee to keep thee from sin .

He hath given thee his Word , and this will greatly aggravate thy sins , to sin against his word , Gen. 3.11 . When God convinces Adam , he proceeds thus with him : Hast thou ( saith he ) eaten of the tree whereof I commanded thee that thou shouldst not eat ? What , hast thou done it , as if thou wouldst do it on purpose to cross God ? God hath given thee an express command to the contrary , and yet hast thou done this ? Hast thou so often heard the Law , and pray'd , Lord have mercy on me , and incline my heart to keep this law , and yet wilt thou lye , swear , commit adultery , and deal falsly , and that contrary to the command of God , obstinately disobey him ?

Now God hath not onely given this great meanes of his Word and Commandement , but great grace too . Where understand that there is not onely final grace , but degrees of grace : else the Apostle would not have said , receiv'd not the grace of the Lord Jesus Christ in vain . Consider then how much grace thou hast received in vain . How many motions to good hast thou rejected ? Perhaps thy heart is touched at this Sermon , though it is not my tongue , nor the tongue of the most elegant in the world that can touch the heart , but the Spirit that comes along with his word . Now when thou findest with the Word a Spirit to goe with it ▪ it is a grace . If thy conscience be enlightned , and thy duty revealed to thee , so that it tels thee what thou art , what thou oughtst to doe , and not to doe , it is a grace . Now if for all this thou blindly runnest through , and art never the better , but obstinately settest thy self against God , and doest many things which others that have not received the same grace would not have done , know then that thou receivest this grace in vain , and thy case is lamentable .

4. Consider Gods great goodnesse towards thee .

1. First , his goodnesse in himself . There 's nothing but goodnesse , infinite goodnesse in him , and canst thou find in thy heart to sin against so good a God ? To offend and wrong a good disposition'd person , one of a sweet nature and affection , it aggravates the fault , 't is pity to wrong or hurt such a one as injures no body . Now such a one is God , a good good , infinite in goodness , rich in mercy , very goodnesse it self ; and therefore it must needs aggravate the foulnesse of sin to sin against him : But now he is not onely thus in himself , but

2. Secondly , He 's good to thee , Rom. 2. Despisest thou the riches of his goodness and forbearance ? &c. What hast thou that thou hast not received from his bountiful hand ? Consider of this , and let this be a meanes to draw thee off from thy sinfulnesse . When David had greatly sinned against God , and when God bring● his murther home to him , he pleads thus with him : When thou wert nothing in thine own eyes , I brought thee ( saith God ) to the Kingdome , I took thee from the sheepfold , and exalted thee , and brought thee to a plentiful house . And may not God say the like to us ? and doe you thus requite the Lord O you foolish people and unwise , that the more his mercy and goodnesse is to you , the higher your sins should be against him ?

5. Besides , Consider more then all this , we have the examples of good men before our eyes . God commands us not what we cannot doe : If God had not set some before our eyes that walk in his wayes , and doe his will , then we might say that these are precepts that none can perform : But we have patterns , of whom we may say , such a man I never knew to lye , such a one never to swear , and this should be a means to preserve us from sinning , Heb. 11. Noah was a good man , and being moved with fear , set not at nought the threatning of God , but built the Ark , and thereby condemned the world . His example condemned the world , in that they followed it not , although it were so good , but continued in their great sins . So , art thou a wicked deboist person ? there is no good man but shall condemn thee by his example . It 's a great crime in the land of uprightnesse to doe wickedly : to be profane , when the righteous by their blamelesse lives may teach thee otherwise .

6. And lastly , Adde to all the consideration of the multitude and weight of thy sins . Hadst thou sinned but once or twice , or in this or that , it were somewhat tolerable . But thy sins are great and many : they are heavy , and thou continually encreasest their weight , and addest to their number . Jer. 5.6 . A lyon out of the forrest shall slay them , and a wolf of the evening shall spoile them , a leopard shall watch over their Cities , and every one that goeth out thence shall be torn in pieces . Why ? Because their transgressions are many , and their back-slidings are encreased . If thou hadst committed but two , or three , or four sins , thou mightst have hope of pardon ; but when thou shalt never have done with thy God , but wilt be still encreasing , still multiplying thy sins , How can I pardon thee ? ( Thus David sets out his own sins in their weight and number , Psal. 38.4 . ) Mine iniquities are gone over my head , as an heavy burthen they are too heavy for me . The continual multiplying of them adds to their heap both in number and weight .

Thus I have shew'd you what the Law does in respect of sin , the benefit of being under the Law , that it makes sin appear in its own colours , and sets it forth to be , as indeed it is , exceeding sinful . But the Law does not yet leave sin , nor let it scape thus : But as the Law discovers our sinfulnesse and accursednesse by sin , its wretchednesse and mans misery by it , till his blessednesse comes from the hands of his Jesus , so it layes down the miserable estate befalls him for it . If he will not spare God with his sins , God will not spare him with his plagues . Let us consider of this accursednesse sin brings on us : God will not let us go so , but as long as we are under the Law , we are under the curse ; and till we are in Christ , we can expect nothing but that which should come from the hand of a provoked God . Assure thy self , thou th●t pleasest thy self in thy abominations , that God will not take this at thine hands that by so base a creature as thou art , so vile a thing as sin is should be committed against him . But of the woful eff●cts of sin , which is Gods wrath , we will speak the next time .

LAM. 5.16 . Woe unto us that we have sinned .

I Declared unto you heretofore what we are to consider in the state of a natural man , a man that is not new fashioned , new moulded , a man that is not cut off from his own stock , a man that is not ingrafted into Christ , he is the son of sin , he is the son of death . First I shew'd you his sinfulnesse , and now Secondly I shall shew you his accursednesse , that which follows necessarily upon sin unrepented of . I declared before what the nature of sin is : And now I come to shew what the dreadful effects of sin are , the cause , the consequence that follows upon sin , and that is woe and misery , Woe unto us that we have sinned . A woe is a short word , but there lieth much in it .

Doct. Woe and anguish must follow him that continueth sinning against God .

And when we hear this from the Ministers of God , it is as if we heard that Angel , Rev. 8.13 . flying through the midst of heaven , denouncing , Woe , woe , woe to the inhabitants of the earth . The Ministers of God are his Angels ; and the same that I now deliver to you , if an Angel should now come from Heaven , he would deliver no other thing . Therefore consider that it is a voice from Heaven , that this woe , woe , woe , shall rest upon the heads , upon the bodies and soules of all them that will not yeild unto God , that will not stoop to him , that will be their own masters , and stand it out against him : woe , woe , woe unto them all . Woe unto us . It 's the voice of the Church in general , not of one man ; but woe unto us that we have sinned .

That I may now declare unto you what these woes are , note by the way that I speak not to any particular man , but to every man in general . It is not for me to make particular application , doe you doe that your selves : We are all children of wrath by nature : In our natural condition we are all alike , we are all of one kind , and every kind generates its own kind : 'T is an hereditary condition , and till the Son make us free , we are all subject to this woe . By nature we are all children of wrath as well as others , Eph. 2.3 . Now that I may not speak of these woes in general , I have shew'd how two woes are past , and a third woe is coming . God proceeds punctually with us . And are not our proceedings in Judiciary Courts after this manner ? The Judge when he pronounceth sentence , doth particularize the matter : Thou shalt return to the place from whence thou camest , thou shalt have thy bolts knockt off , thou shalt be drawn to the place of execution , thou shalt be hanged , thou shalt be cut down , and quartered ; and so he goes on . And this is that which is the witnesse of Justice . Thus is it here , the Spirit of God thinks it not enough to say barely , the state of a sinner is a woful estate ; but the woes are punctually number'd , and this shall be my practice . Now

1. The first thing that followeth after sin is this : After the committing of sin , there cometh such a condition into the soul that it is defiled , polluted , and becometh abominable . And this is the first woe .

2. The soul being thus defiled and abominable , God loaths it ; for God cannot endure to dwell in a filthy and stinking carrion-soul , he startles as it were , and seems afraid to come near it , he forsakes it , and cannot endure it . And that 's the second woe : First sin defiles it , then God departs from it , there must be a divorce .

3. When God is departed from the soul , then the Devil enters in , he presently comes in and takes up the room , there will be no emptinesse or vacuum . And this is a fearful woe indeed : for as soon as God is departed from a man , he is left to the guidance of the Devil , his own flesh , and the world . There will be no emptinesse in the heart : no sooner God departs , but these step in and take Gods place .

4. Then in the fourth place , after all this is done , comes sin and cries for its w●ges , which is death . That terrible death which comprehends in it all that beadroll of curses which are written in the Book of God ; and not onely those ▪ but the curses also which are not written , Deut. 28. which are so many that they cannot be written . Though the Book of God be a compleat Book , and the Law of God a perfect Law , yet here they come short , and are imperfect : For the curses not written shall light upon him , which are so many as pen and ink cannot set down , nay , the very pen of God cannot expresse them , so many are the calamities and sorrows that shall light upon the soul of every sinful man .

Now let us take these woes in pieces one after another .

1. The first woe is the polluting and defiling of the soul by sin . A thing it may be that we little think of ; but if God once open our eyes , and shew us what a black soul we have within us , and that every sin , every lustful thought , every covetous act , every sin sets a new spot and stain upon the soul , and tumbles it into a new puddle of filth , then we shall see it , and not till then ; for our eyes are carnal , and we cannot see this . If once we did but see our hateful & abominable spots , that every sin tumbles us afresh into the mire : did we see what a black Devil we have within us , we would hate and abhor our selves as Job did . It would be so foul a sight , that it would make us out of our wits as it were , to behold it . A man that is but natural , cannot imagine what a black Devil there is within him : But though he seeth it not , yet he that hath eyes like a flame of fire , Rev. 1.14 seeth our stains and spots .

Our Saviour shewes the filthinesse of the heart by that which proceeds out of the mouth , Mat. 15.18 . Those things which proceed out of the mouth , come from the heart . And v. 19. Out of the heart proceed evil thoughts , &c. Observe . Of all evils we account evil thoughts the least . This we think strange , what , thoughts defile a man ? what , so light a matter as a thought ? Can they make any impression ? Yes , and defile a man too , leaving such a spot behind them , which nothing but the hot blood of Christ can wash away . So many evil thoughts , so many blasphemies , so many filthy things come from the heart , every one being a new defilement and pollution , that a man is made so nasty by it and filthy , that he cannot believe that it is so bad with him as indeed it is . The Apostle having shewn the Corinthians their former life , and exhorted them against it , 1 Cor. 6. goes on cap. 7. v. 1. Let us cleanse our selves from all filthinesse of the flesh and spirit . Mark then , there is a double filthinesse , a filthinesse of the flesh , and a filthinesse of the spirit . The filthinesse of the flesh , that every one acknowledgeth to be filthy carnality , Fornication , and Adultery , &c. These bestial lusts every one knowes to be unclean . But then there is a filth of the Spirit too , and such are evil thoughts . They are the filth of the Spirit . Corruptio optimi est pessima . The corruption which cleaves to the best thing is worst . The soul is the Best thing , the most noble thing ; the filthinesse which cleaves to it therefore must needs be the greatest . Fleshly filthiness , as Adultery , is filthy ; but contemplative Adultery , to dwell thereon , is worse : however such a man may be pure from the filth of the flesh , yet if he delight himself in filthy thoughts , his spirit is abominable in the sight of God : there is a stain by every one of thy impure thoughts left behind . However an actual sin be far greater then the sin of a thought , yet if that be but once committed , and these are frequently in thee ; if thou alway lie tumbling in the suds of thy filthy thoughts , thy continuing therein makes thy sin more abominable then Davids outward act which he but once committed . So that we see there is a filthinesse of the spirit as well as the flesh . In James 1.21 . we have a word sets out the filthinesse of it , which is ( Superfluity . ) Lay apart ( saith he ) all filthinesse and superfluity of naughtinesse .

First , it 's expressed by the name of filthinesse , ●hewing there 's nothing so defiles a man as sin .

Then 't is call'd superfluity of naughtinesse : But what , is there any naughtinesse to be born with ? and what exceeds that , is it superfluity ? No , that 's not the meaning of the place . By superfluity , is meant the excrements of sin : Excrements are the refuse of meat when the good nourishment is taken away from it . And 't is as if the Apostle had said , Lay aside filthy , nasty , or excrementitious sin . The word was used in the Ceremonies of the Jewes , and thereby we may see what was taught concerning sin , Deut. 23.12 , 13. Thou shalt have a place without the camp whither thou shalt goe , &c. Though the comparison be homely , yet it shews the filthinesse of the sin , that it is as a very excrement . Thou shalt have a paddle , and it shall be that when thou wilt ease thy self , thou shalt dig therewith , &c. and thou shal● cover that which cometh from thee . But what , did God care for these things ? No , it was to teach them a higher matter : As the reason following implies . For the Lord thy God walketh in the midst of the Camp . God would thereby shew them , that those things at which every man stoppeth his nose , are not so filthy to man , as sin is unto God . So that you see how the case stands with a sinful man : sin defiles him , it pollutes him .

2. And then in the next place , It makes Gods soul to hate and abhor him . It 's true , some sins there are that every man imagineth to be shameful and filthy ; but we see all sin is so to God , 't is fil●hinesse of flesh and spirit . A man may hate carnality , fleshly filthinesse ; peradventure also he may hate covetousnesse , but pride and prodigality that he may get ( as he thinks ) credit by , that he cannot maintain the reputation of a Gentleman without them . A miserable thing , that a man should account that a garnish of the soule , which doth defile and pollute it . If a man should take the excrements of a beast to adorn himself , would not we think him an ass ? Well , when we thus defile our selves by sin , God cannot endure us , he is forced to turn from us , he abhors us : And that 's the next woe .

2. When thou hast made thy self such a black soul , such a dunghill , such a sty , then God must be gone , he cannot endure to dwell there : It stands not with his honour , and with the purity of his nature to dwell in such a polluted heart , there must now be a divorce : Holinesse becomes his house for ever . His delight is in the Saints . He is King of the Saints , he will not be in a sty : When thou hast thus polluted and defiled thy soul , God and thee must presently part : God puts thee off , and thou puttest God off too . We read in that place before alledged , Eph. 2 12· that before they knew Christ , they were without God in the world , &c. Atheists , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And in cap. 4. v. 18. Having your understanding darkned , and being alienated from the life of God through the ignorance that is in them . The presence of God is the life of our soules ; and we having through sin and ignorance banish't God , we become strangers until the time of our ingrafting into Christ ; we are aliens to the life of God : whereupon comes a mutual kind of abhorring one another . God abhors us , and we vile and filthy wretches abhor God again . There is enmity betwixt God and us , and between all that belongs to God , and all that belongs to us . There 's an enmity betwixt God and us , and observe the expression of it , Levit. 26.15 . If you shall despise my statutes , or if your soules shall abhor my judgments , so that you will not doe my commandements , &c. See here how we begin to abhor God , and then for judgment on such persons , v. 30. My soul shall abhor you . We are not behind hand with God in this abhorring , Zach. 11.8 . My soul loathed them , and their soul abhorred me . When we begin to abhor God , Gods soul also abhors us . When a man hath such a polluted soul , he becomes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a hater of God , and hated of him . When thou hast such a stinking soul , God must needs loath it , as a most loathsome thing ; and so thou art not behind God neither . Thy filthinesse makes God abhor thee , and thou abhorrest him . And this is thy case , by hating , thou art hated of God .

Nor is this all the enmity . There is enmity also betwixt all that belongs to God , and all that belongs to us . Gods children and the wicked have ever an enmity betwixt them , such an enmity as will never be reconcil'd . It 's set down in Prov. 29.27 . An unjust man is an abomination to the just , and he that is upright in his way , is an abomination to the wicked . Just as it is between God and the seed of the serpent , so it is between both the seeds . A wicked man is an abomination to the just , and an upright man is an abomination to the wicked . There is a pale of abomination set between them : so that this is the second woe . We come now to the third .

3. And the third woe is that which immediatly follows Gods leaving of us . When we have polluted our selves with sin , and God by reason thereof abhors us , and turns from us , then are there others ready presently to take up the room ; so soon as God departs , the Devil steps in and becomes thy God . He was thy God by Creation , this by usurpation : He was thy Father that would have given thee every good thing ; but now thou art fatherlesse , or rather worse , thou hast the Devil for thy Father , and better is it to to be without one . When the Devil is thy Father his works thou must doe . When the Spirit of God departed from Saul , presently the evil Spirit entred into him , 1 Sam. 16.14 . If the good Spirit be gone out , the evil Spirit soon comes in : he comes and takes possession , and is therefore called The God of this world : And while we are in that state , we walk after the course of him that worketh in the children of disobedience . We would account it a terrible thing , for our selves , or any of our children , to be possessed of a Devil : But what it is to be possessed of this Devil thou knowest not . It 's not half so bad to have a Legion possesse thy body , as to have but one to possesse thy soul. He becomes thy God , and thou must doe his work ; he will tyrannize over thee . What a fearful thing therefore is this , that assoon as God departs from us , and forsakes us , and we him , that the Devil should presently come in his room , and take up the heart ? Mark that place in Eph. 2.2 . Where in times past ye walked according to the course of the world , according &c. Assoon as God leaves a man , what a fearful company assail him ? They all concur together , the world , the flesh , and the Devil : These take Gods place .

The world is like the tide ; when a man hath the tide with him , he hath great advantage of him that rowes against the tide .

But here is the Devil too . The world is as a swift current , and besides this comes the Devil and fills the heart , the Prince of the power of the aire . While thou wert carried with the world , thou went'st with the stream , and hadst the tide with thee ; but now the Devil being come , thou hast both wind and tide ; and how can he choose but run whom the Devil drives ?

But this is not all : There must be something in thine own disposition too , that it may be compleatly filled : Though there be wind and tide , yet if the ship be a slug , it will not make that haste that another light ship will : Therefore here is the flesh too , and the fulfilling the desires thereof , which is a quick and nimble vessel , and this makes up the matter . So that if we consider the wind and tide , and lightnesse of the ship , it will appear how the room is filled : And how woful must the state of that man be ? It is a fearful thing to be delivered up unto Satan , but not so fearful as to be delivered up to ones own lusts . But by the way observe this for a ground : God never gives us up , God never forsakes us till we first forsake him . He is still before hand with us in doing us good ; but in point of hurt we our selves are first . In the point of forsaking we are always before hand with God . If it should be proposed to thee , whether thou wilt forsake God or the Devil , and thou dost forsake God , and choosest the Devil , thou deservest that he should take possession in thee . When a man shall obstinately renew his grosse sins , doth he not deserve to be given up ? Observe the case in our first Parents . God told the woman one thing , the Devil perswades her another ; she hearkens to the Devil , and believes him rather then God ; and when we shall desire to serve the Devil rather then God , the God that made us , and that made heaven for us , doe we not deserve to be given up to him ? For his servants we are whom we obey . And thus we see how fearful a thing it is to be delivered up to our selves , and to the Devil , Psal. 81.11 . First they forsake God : God comes and offers himself unto them , I will be thy God , thy Father , thou shalt want nothing : yet notwithstanding Israel would not hear , they would have none of me . And then , if thou wil● have none of me , I will have none of thee , saith God . Then see what follows , v. 12. God commits the prisoner to himself : I gave them up to their own hearts lusis , &c. And there 's no case so desperate as this , when God shall say , If thou wilt be thine own Maste● , be thine own Master . Thus to be given up to a mans self , is worse then to be given up unto Satan : To be given up unto Satan may be for thy safety ; but there 's not a mountain of Gods wrath greater , then to give a man up unto himself . We would fain goe over the hedges ; but when God loves us , he hedges up our ways , Hos. 2.6 . If God love us , he will not leave us to our selves , though we desire it . But when God shall say , goe thy wayes if thou wilt not be kept in , be thy own Master , this is a most fearful thing : And this is the third woe . First the soul is polluted with sin ; it forsakes God , and God forsakes it : then the world , the flesh , and the Devil , these fill up the room ; and then what follows when these three rule within ? but all kinds of sin : And so all kinds of punishment , which is the next woe .

4. And this woe brings in all the curses of Almighty God , an Iliad of evils . Sin calls for its wages , viz. Death , Death . That 's the payment of all : The wages of sin is death . And this is the next thing which I shall open and explain .

Now in handling hereof , I will first shew how death in general must of necessity follow sin , that thou who hast forsaken the fountain of life , art liable to everlasting death . And for this see some places of Scripture , Rom. 6.2 , 3. The wages of sin is death . Consider then first what this wages is . Wages is a thing which must be paid : If you have an hireling , and your hireling receive not his wages , you are sure to hear of it , and God will hear of it too , James 5.4 . He which keeps back the wages of the labourer , or of the hireling , their cry will come into the eares of the Lord of Sabbath . As long as hirelings wages are unpaid , Gods eares are filled with their cries , Pay me my wages , pay me my wages . So sin cries , and it is a dead voice , Pay me my wages , pay me my wages , the wages of sin is death . And sin never leaves crying , never lets God alone , never gives him rest till this wages be paid . When Cain had slain Abel , he thought he should never have heard any more on 't ; but sin hath a voice , The voice of thy brothers blood cries unto me from the ground . So Gen. 18.20 . the Lord saith concerning Sodom , Because the cry of Sodom is great , and their sin very grievous , therefore I will goe down and see whether they have done according to the cry that is come up into mine eares . As if the Lord had said , It 's a loud cry , I can have no rest for it , therefore I will goe down and see , &c. If a man had his eares open , he would continually hear sin crying unto God , Pay me my wages , pay me my ●ages , kill this sinful soul : And though we do not hear it , yet so it is . The dead and doleful sound thereof fill● Heaven : it makes God say , I will goe down and see , &c. Till sin receive its wages , God hath no rest . Again , see Rom. 7.11 . Sin taking occasion by the commandement , deceived me , and by it slew me . I thought sin not to have been so great a matter as it is . We think on a matter of profit or pleasure , and thereupon are enticed to sin ; but here 's the mischie● , sin d●ceives us . I● is a weight , it presses down , it dece●●es men , it 's more then they deemed it to be . The committing of sin is as it were running thy self upon the point of Gods blade . Sin at first may fl●●ter thee , but it will deceive thee : It 's like Joabs kisse to Amasa . Amasa was not aware of the spear that was behind , till he smote it into his ribs that he died . When sin entices th●e on by profits and pleasures , thou art not aware that it will slay thee : But thou shalt find it will be bitternesse in the end . A sinner that acts a tragedy in sin , shall have a bloody Catastrophe . Rom. 6. What fruit had you then in those things whereof you are now ashamed ? Blood and death is the end of the Tragedy . The end of those things is death . The sting of death is sin , 1 Cor. 15. What is sin ? It 's the sting of death : Death would not be death unlesse sin were in it . Sin is more deadly then death it self : It 's sin enableth death to sting , enableth it to hurt and wound us : So that we may look on sin , as the Barbarians looked on the viper on Pauls hand , they expected continually when he would have swollen and burst . Sin bites like a snake which is called a fiery serpent , not that the serpent is fiery , but because it puts a man into such a flaming heat by their poyson : And such is the sting of sin , which carries poyson in it , that had we but eyes to see our uglinesse by it , and how it inflames us , we should continually , every day look when we should burst with it . The Apostle , James 1.15 . useth another metaphor : Sin when it is accomplished bringeth forth death . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith the Original , sin goeth as it were with child with death . The word is proper to women in labour , who are in torment till they are delivered . Now as if sin were this woman , he useth it in the faeminine gender . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So is it with sin , sin is in pain , cries out , hath no rest till it be delivered of this dead birth , till it have brought forth death : That is , sin growes great with child with death , and then it not only deserves death , but it produceth and actually brings forth : This is generally so .

Now consider with your selves , death is a fearful thing . When we come to talk of death , how doth it amaze us ? The Priests of Nob are brought before Saul for relieving David , and he saith , Thou shalt surely die Ahimelech . And this is your case , you shall surely die : death is terrible even to a good man . As appeares in Hezekiah , who though he were a good man , yet with how sad a heart doth he entertain the message of death ? the newes of it affrighted him , it went to his heart , it made him turn to the wall and weep . How cometh it to pass that we are so careless of death ? that we are so full of infidelity , that when the word of God saith , Thou shalt die Ahimelech , we are not at all moved by it ? What , can we think these are fables ? Do we think God is not in earnest with us ? And by this means we fall into the temptation of Eve , a questioning whether Gods threats are true or not ? That which was the deceit of our first Parents , is ours . Satan disputes not whether sin be lawful or not : whether eating the fruit were unlawful : whether drunkennesse , &c. be lawful ; he 'l not deny but it is unlawful . But when God saith , If thou dost eat , &c. thou shalt die : he denies it , and saith , ye shall not die . He would hide our eyes from the punishment of sin . Thus we lost our selves at the first , and the floods of sin came on in this manner : when we believed not God when he said , If thou dost eat thou shalt surely die : And shall we renew that capital sin of our Parents , and think if we do sin we shall not die ? If any thing in the world will move God to shew us no mercy , it 's this , when we slight his judgments , or not believe them . This adds to the heigth of all our sins , that when God saith , if thou dost live in sin , thou shalt die , and yet we will not believe him : that when he shall come and threaten us , as he doth , Deut. 29. when he shall curse , and we shall bless our selves in our hearts , and say , we shall have peace though we goe on , &c. The Lord will not spare that man , but the anger of the Lord and his jealousie shall smoke against him . It is no small sin when we will not believe God : This is as being thirsty before , we now adde drunkennesse to our thirst : That is , when God shall thus pronounce curses , he shall yet blesse himself , and say , I hope I shall doe well enough for all that . There are two words to that bargain . Then see what follows , The anger of the Lord and his jealousie shall smoke against that man , &c. We are but now entred into the point ; but it would make your hearts ake & throb within you , if you should hear the particulars of it . All that I have done , is to perswade you to make a right choise , to take heed of Satans delusions . Why will ye die ? Ezek. 33. Therefore cast away your sins , and make you a new heart and a new spirit , for why will you die ? Where the golden candlestick stands , there Christ walks , there he saith , I am with you . Where the word and Sacraments are , there Christ is ; and when the wo●d shakes thy heart , take that time , now choose life . Why will you die ? Consider of the matter : Moses put before the people life and death , blessing and cursing : We put life and death before you in a better manner : He was a Minister of the letter , we of the spirit . Now choose life . But if you will not hearken , but will needs try conclusions with God , therefore because you will choose your own confusions , and will not hearken unto God , because you will needs try conclusions with him , will not obey him when he calls , therefore he will turn his deaf ear unto you , and when you call and cry , he will not answer , Prov. 1. I presse this the more , to move you to make a right choise .

But now to turn to the other side , as there is nothing but death the wages of sin , and as I have shew'd you where death is so give me leave to direct you to the fountain of life : There is life in our blessed Saviour ; if we have but an hand of faith to ●ouch him , we shall draw vertue from him to raise us up from the death of sin to the li●e of righteousnesse , 1 John 5.12 . He that hath the Son hath life , he that hath not the Son hath not life . You have heard of a death that comes by the first Adam and sin and to that stock of original sin we had from him , we have added a great heap of our own actual sins , and so have treasured up unto our selves wrath against the day of wrath . Now here is a great treasure of happiness on the other side in Christ , have the Son , and have life . The question is now , whether you will choose Christ and life , or sin and death ? Consider now the Minister stands in Gods stead , and beseeches you in his name , he speaks not of himself , but from Christ . When he draws near to thee with Christs broken body , and his blood shed , and thou receive Christ , then as thy life and strength is preserved and encreased by these Elements , so hast thou also life by Christ . If a man be kept from nourishment a while , we know what death he must die : If we receive not Christ , we cannot have life , we know that there is life to be had from Christ , and he that shall by a true and lively faith receive Christ , shall have life by him . There is as it were a pair of Indentures drawn up between God and a mans soul : there is blood shed , and by it pardon of sin , and life convey'd unto thee on Christs part . Now if there be faith and repentance on thy part , and thou accept of Christ as he is offered , then thou mayst say , I have the Son , and as certainly as I have the bread in my hand , I shall have life by him . This I speak but by the way , that the Sun might not set in a cloud , that I might not end only in death , but that I might shew that there is a way to recover out of that death to which we have all naturally praecipitated our selves .

ROM. 6.23 . The wages of sin is death

THe last day I entred on the Declaration of the cursed effects and consequents of sin , and in general shew'd that it is the wrath of God ; that where sin is , there wrath must follow . As the Apostle in the Epistle to the Galathians , As many as are under the works of the Law , are under the curse . Now all that may be expected from a God highly offended , is comprehended in Scripture by this term Death . Wheresoever sin enters , death must follow , Rom. 5.2 . Death passed over all men , forasmuch as all had sinned : If we are children of sin , we must be children of wrath , Eph. 1.3 . We are then children of wrath even as others . Now concerning death in general , I shew'd you the last time , that the state of an unconverted man is a dead and desperate estate : He is a slave . It would affright him if he did but know his own slavery , and what it is that hangs over his head : that there 's but a span betwixt him and death , he could never breath any free aire , he could never be at any rest , he could never be free from fear . Heb. 2.15 . the Apostle saith that Christ came to deliver them that through fear of death were all their life time subject to bondage . This bondage is a deadly bondage , that when we have done all that we can doe , what 's the payment of the service ? Death : And the fear of this deadly bondage , if we were once sensible , if God did open our eyes and shew us , as he did Belshazzar , our doom written , did we but see it , it would make our joynts loose , and our knees knock one against another . Every day thou livest , thou approachest nearer to this death , to the accomplishment and consummation of it : death without , and death within ; death in this world , and in the world to come .

Not onely death thus in gross and in general , but in particular also .

Now to unfold the particulars of death , and to shew you the ingredients of this bitter cup , that we may be weary of our estates , that we may be drawn out of this death , and be made to fly to the Son , that we may be free indeed . Observe , that Death is not here to be understood of a separation of the soul from the body only , but a greater death then that , the death of the soul and body , We have mention made of a first resurrection , Rev. 20.6 . Blessed and happy is he that hath his part in the first resurrection , for on such the second death hath no power . What is the first resurrection ? It is a rising from sin . And what is the second death ? It is everlasting damnation . The first death is a death unto sin , and the first resurrection is a rising from sin .

And so again for all things the judgments or troubles that appertain to this death , all a man suffers before . It is not as fools think , the last blow that fells the tree , but every blow helps forward . 'T is not the last blow that kills the man , but every blow that goes before , makes way unto it . Every trouble of mind , every anguish , every sicknesse ; all these are as so many strokes , that shorten our life , and hasten our end ; and are as it were so many deaths : Therefore however it is said by the Apostle , It is appointed for all men once to die , yet we see the Apostle to the Corinthians of the great conflicts that he had , in 2 Cor. 11.23 . saith , that he was in labours abundant , in stripes above measure , in prisons frequent , in deaths oft . In deaths often ? what 's that ? That is , however he could die but once ; yet these harbingers of death , these stripes , bonds , imprisonments , sicknesses , &c. all of them were as so many deaths , all these were comprehended under this curse , and are parts of death ; in as much as he underwent that which was a furtherance to death , he is said to die . So we read Exo. 10.17 . Pharoah could say , Pray unto your God that he would forgive my sins this once , and intreat the Lord that he will take away from me but this death onely . Not that the locusts were death ; but are said to be so , because they prepared and made way for a natural death . Therefore the great judgments of God are usually in Scripture comprised under this name Death . All things that may be expressions of a wrath of an highly provoked God , are comprehended under this name : All the judgments of God that come upon us in this life , or that to come ; whether they be spiritual and ghostly , or temporal , are under the name of death .

Now to come to particulars , look particularly on death , and you shall see death begun in this world , and seconded by a death following , the separation of body and soul from God in the world to come .

1. First , in this life he is alwayes a dying man : Man that is born of a woman , what is he ? He is ever spending upon the stock , he is ever wasting like a candle , burning still , and spending it self as soon as lighted , till it come to its utter consumption : So he is born to be a dying man , death seizeth upon him as soon as ever it findeth sin in him , Gen. 2.1 . In the day that thou eatest thereof thou shalt die , saith God to Adam , though he lived many years after . How then could this threatning hold true ? Yes , it did , in regard that presently he fell into a languishing estate , subject and obnoxious to miseries and calamities the hasteners of it . If a man be condemn'd to die , suppose he be reprieved and kept prisoner three or four years after , yet we account him but a dead man : And if this mans mind shall be taken up with worldly matters , earthly contentments , purchases , or the like , would we not account him a fool or a stupid man , seeing he lightly esteemes his condemnation , because the same hour he is not executed ? Such is our case , we are while in our natural condition in this life dead men , ever tending toward the grave , towards corruption , as the gourd of Jonah , so soon as ever it begins to sprout forth , there is a worm within , that bites it , and causes i● to wither . The day that we are born there is within us the seed of corruption , and that wasts us away with a secret and incurable consumption , that certainly brings death in the end : So that in our very birth begins our progresse unto death : A time , a way we have , but it leads unto death . There is a way from the Tower to Tyburn , but it is a way to death . Until thou comest to be reconciled unto Christ , every hour tends unto thy death ; there 's not a day that thou canst truly say thou livest in , thou art ever posting on to death : death in this world , and eternal death in the world to come .

And as it is thus with us at our coming into the world , so we are to understand it of that little time we have above ground , our dayes are full of sorrow . But mark , when I speak of sorrows here , we must not take them for such afflictions and sorrows as befal Gods children , for theirs are blessings unto them : chastisments are tokens of Gods love : For as many as I love I chasten ( saith God . ) Affliction to them is like the dove with an Olive-branch in her mouth , to shew that all is well . But take a man that is under rhe Law , and then every crosse , whether it be losse of friends , losse of goods , diseases on his body , all things , every thing to him is a token of Gods wrath , not a token of Gods love , as it is to Gods children ; but it is as his impress-money , as part of payment of a greater summe , an earnest of the wrath of God , the first part of the payment thereof .

It 's the Apostles direction , that among the other armour , we should get our feet shod , th●t so we might be able to goe through the afflictions we shall meet withall in this life , Eph. 6.15 . Let your feet be shod with the preparation of the Gospel of peace . What , is the shooing of the feet a part of the armour ? Yes . For in the Roman discipline there were things they called Caltrops , which were cast in the way before the Army , before the horse and men ; they had three points , so that which way soever they threw them , there was a point upwards . Now to meet with and prevent this mischief , they had brazen shooes , that they might tread upon these caltrops and not be hurt : As we read of Goliah , amongst other armour he had boots of brasse . To this it seems the Apostle had reference in this metaphorical speech : The meaning is , that as we should get the shield of faith , and sword of the Spirit , so we should have our feet shod , that we might be prepared against all those outward troubles that we should meet with in the world , which are all of them as so many stings and pricks : all outward crosses I say , are so : And what is it that makes all these hurt us ? what is it that makes all these as so many deaths unto us but sin ? If sin reign in thee and bear rule , that puts a sting into them . It is sin that arms death against us , and it is sin that arms all that goes before death against us . Hast thou been crossed in the losse of thy wife , children , good friends , &c. why the sting of all is from sin , sin it is which makes us feel sorrow . What shall we then doe ? Why , get thy feet shod with the preparation of the Gospel of peace . Prepare thy self , get God at peace with thee ; and if God be at peace with thee , thou art prepared , and then whatsoever affliction cometh , howsoever it may be a warning-piece to another that Gods wrath is coming , yet to thee it is a messenger of peace . Now these outward troubles are the least part of a wicked mans payment , though all these are a part of his death so long as he remains unreconciled , whatsoever comes upon him whereby he suffers either in himself , or in any thing that belongs unto him , they are all tokens of Gods wrath , and are the beginnings of his death . In the 26th . of Levit. and the 28th . of Deut. the particulars of it are set down . But this is that I told you the last time , how that the law of God is a perfect law , and nothing is to be added to it , yet the variety of the curses belonging unto a man unreconciled are so many , that the ample book of God cannot contain them , Deut. 28.61 . All the curses which are not written , &c. We read v. 27. The Lord shall smite thee with the botch of Egypt , and with Emralds , and with a scab , and with itch . See the diversities of plagues : All these are made parts of the curse . The very itch and scab is a part of the payment of Gods wrath in hell , Lev. 26.26 . I will send a sword amongst you , which shall avenge the quarrel of my Covenant , the sword which shall destroy you , that when you shall hear of war , of the coming of the sword , ( which the children of God need not fear , all is alike unto them ) it shall be to avenge the quarrel of Gods Covenant . The Book of God comprehends not all the curses that are to light on the wicked . And therefore we find in Zachary , a Book , a great Folio-book , every side whereof was full of curses , Cap. 5.2 . He said unto me , what seest thou ? And I said , I see a flying roll , the length whereof is 20 cubits , and the breadth thereof is 10 cubits . Here 's a big Book indeed ; but mark what is in it . Sure it is not for nought that the Holy Ghost sets down the dimensions of it : there is something questionlesse in it , the length thereof is 20 cubits , and the breadth 10 cubits : a huge volume . Nor is it a Book , but a Roll , so that the crassitude goeth into the compasse , and this is written thick within and without , and is full of curses against sin . Now for the dimensions of it , compare this place with 1 Kings 6.3 . and you shall find them the very dimensions of Solomons Porch : A great place , where the people were wont to come for the hearing of the Word : and not onely in that time , but it was continued to the time of Christ and the Apostles : For we read how our Saviour walked in Solomons Porch , and the Apostles were in Solomons Porch , Acts 5. So large then was this Roll , that it agreed in length and breadth with Solomons Porch , and so many curses were written in it as were able to come in at the Church door . It is as if we should see a huge book now , coming in at the Church-door , that should fill it up . Such a thing was presented unto him , and it was a Roll full of curses , and all these curses shall come on those that obey not all the Commandements , all shall come upon them and overtake them . Cursed shalt thou be in the City , and cursed shalt thou be in the field , cursed in thy basket and in thy store , cursed when thou comest in and when thou goest forth , Deut. 28. Till a man come to receive the Promises , till he come to be a son of blessing , till he be in Christ , he is beset so with curses , that if he lie down to sleep there is a curse on his pillow ; if he put his money in his cofer , he lays up a curse with it , which as rust eats it out and cankers it ; if he beget a child , he is accursed ; there 's a curse against his person , and his goods , and all that belongs unto him , there 's still a curse over his head .

The creditor in this world by the Laws of the Realm may choose whether he will have his debtors person se●zed on , or his goods and chattels : But not so here , this writ is executed against his person , and goods , and all that belongs unto him . So that it is a fearful thing to fall into the hands of the living God If this be the condition of a wicked man , that his very blessings be curses , what a woful case is it ! There 's nothing till he be reconciled to Christ but hath a curse at the end of it .

Consider that one place in the Prophesie of Malachy , where the very blessings are accurs'd : not onely when God sends on him the itch , or botch , or scab , or sword , but in blessings , cap. 2.2 . he 's accursed . If you will not hear , and if you will not lay it to heart to give glory to my name , saith the Lord , I will even send a curse upon you . But how ? See how this curse is threatned : I will curse your very blessings , yea I have cursed them already , because you doe not lay it to heart . Mark , is it not a great blessing that God yet affords the Word , that we yet enjoy it ; but if we come to hear but formally , to hear it onely , and lay it not to heart , God curseth this blessing , yea I have cursed it already , saith the Lord . When thou prayest in hypocrisie , thy prayer is a curse to thee . If thou receive the Sacrament unworthily , the cup of blessing is a cup of poyson , a cup of cursing to thee . Stay not therefore one hour longer quietly in this cursed condition , but fly unto Christ for life & blessing : run to this City of refuge , for otherwise there is a curse at the end of every outward thing that thou enjoyest . I have cursed these blessings already . It is as sure as if already pass't on thee . What a woful thing then is it ( think you ) to be liable to the curse of God!

2. But what 's become of the soul now ? why , if thou didst but see the cursed soul that thou carriest in thy body , it would amaze thee . These outward curses are but flea bitings to the blow that is given to the soul of an unregenerate man , that deadnesse of spirit that is within : didst thou but see the curse of God that rests upon the soul of this man , even while he is above ground , it would even astonish thee .

1. Consider there are two kinds of blows that God gives unto the soul of an unregenerate man . The one is a terrible blow . The other , which is the worst of the two , is an insensible blow . The sensible blow is when God lets the conscience out , and makes it fly into the face of a man , when the conscience shall come and terribly accuse a man for wh●t he hath done . This blow is not so usual as the insensible blow ; but this insensible is f●r more heavy . But as it falls out , that as in this world , sometimes before the glory in heaven , the Saints of God have here a glimpse of heaven , and certain communion with God and Christ , certain love tokens , a white stone , a new name in graven , which no man knoweth but he that receiveth it : And this is the t●stimony of a good conscience , which is hidden joyes : Privy intercourse is between Christ and them , secret kisses : And as Gods children doe as it were meet with a heaven upon earth sometimes , and are , as we read of Paul , caught up into the third heaven , which to them is more then all the things in the world besides : So the wicked have sometimes flashes of hell in their consciences . If you had but seen men in the case that I have seen them in , you would say they had an hell within them ; they would desire rather , and they have expressed it , to be torn in pieces by wild horses , so they might be freed from the horrours in their consciences . When the conscience recoyles and beats back upon it self , as a musket o're charged , it turns a man over and over : And this is a terrible thing . This sometimes God gives men in this world : And mark , where the word is most powerfully preacht , there is this froth most rais'd , which is the cause many men desire not to come where the word is taught , because it galls their consciences , and desire the Masse rather , because they say the Masse bites not : They desire a dead Minister , that would not rub up their consciences , they would not be tormented before the time : They would so , but it shall not be at their choise , God will make them feel here the fire of hell , which they must endure for ever hereafter . This is the sensible blow , when God le ts loose the conscience of a wicked man ; and he needs no other fire , no other worm to torment , nothing else to plague him : he hath a weapon within him , his own conscience , which if God lets loose , it will be hell enough .

2. But now besides this blow which is not so frequent , there is another more common and more insensible blow . God saith he is a dead man , and a slave to sin and Satan , and he thinks himself the freest man in the world . God curses and strikes , and he feels it not . This is an insensible blow , and like unto a dead palsie : Thou art dead , and yet walkest about , and art merry , though every one that hath his eyes open seeth death in thy face . O this deadnesse , this senselesnesse of heart is the heaviest thing as can befal a sinner in this life . It is the cause the Apostle speaks of in the Rom. when God delivers up a man 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to a reprobate mind : And so in the Epistle to the Ephes. 4.19 . declares such a man to be past feeling : Who being past feeling , have given themselves over to lasciviousnesse to work uncleannesse even with greedinesse . Although every sin , ( as I told you before ) is as it were the running a mans self on the point of Gods sword , yet these men being past feeling , run on , on , on to c●mmit sin with greedinesse , till they come to the very pit of destruction , they run a main to their confusion . When this insensibleness is come upon them , it is not Gods goodnesse that can work upon them . Who art thou that despisest the riches of Gods goodnesse , not knowing that the goodnesse of God leadeth unto repentance . It is not Gods judgments that will move them , they leave no impression , as Rev. 9.20 . And the rest of the men which were not killed by these plagues , yet repented not of the works of their hands , that they should not worship Devils , &c. brass , nor stone and wood , which neither can see , nor hear , nor walk . They repented not , though they were spared , but worshipped Gods which cannot see , not hear no● speak , so brutish were they to be led away by stocks and stones : I think the Papist Gods cannot doe it unlesse it be by couzenage ; yet such is their senselesnesse , that though Gods fury be revealed from heaven against Papists , such as worship false Gods ; yet are they so brutish , that they will worship things which can neither hear , nor see , nor walk : They that made them are like unto them , and so are all they that worship them , as brutish as the stocks themselves : They have no heart to God , but will follow after their Puppets and their Idols , and such are they also that follow after their drunkennesse , covetousnesse , &c. Who live in lasciviousness , lusts , excess of riot , 1 Pet. 4.2 . that run into all kind of excess , and marvel that you do not so too . They marvel ( that ye that fear God ) can live as ye do ; and speak evil of you that be good ; call such hypocrites , dissemblers , and I know not what nick-names . This , I say , is a most woful condition ; it 's that dead blow . When men are not sensible of mercies , of judgments , but run into all excesse of sin with greedinesse : and this is a death begun in this life , even while they are above ground .

But then comes another death , God doth not intend sin shall grow to an infinite weight , His Spirit shall not always strive with man , but at length God comes and crops him off , and now cometh the consummation of the death begun in this life : Now cometh an accursed death .

3. After thou hast lived an accursed life , then cometh an accomplishment of curses .

First , a cursed separation between body and soul , and then of both from God for ever , and that is the last payment . This is that great death which the Apostle speaks of , Who hath delivered us from that great death . So terrible is that death . This death is but the severing of the body from the soul : This is but the Lords Harbinger , the Lords Serjeant to lay his Mace on thee , to bring thee out of this world into a place of everlasting misery , from whence thou shalt never come till all be satisfied , and that is never .

First , Consider the nature of this death , which though every man knoweth , yet few lay to heart . This death , what doth it ?

First , It takes from thee all the things which thou spentst thy whole life in getting . It robs thee of all the things thou ever hadst : Thou hast taken paines to heap and treasure up goods for many years , presently when this blow is given , all is gone : For honour and preferment , it takes thee from that ; pleasure in idle company keeping , it barrs thee of that . Mark , this is the first thing that death doth , it takes not onely away a part of that thou hast , but all : it leaves thee quite naked , as naked as when thou camest into the world : Thou thoughtst it was thy happinesse to get this and that . Death now begins to unbewitch thee , thou wast bewitcht before , when thou didst run after all worldly things : thou wast deceived before , and now it undeceives thee ; it makes thee see what a notorious fool thou wast , it unbefools thee . Thou hadst many plots , and many projects , but when thy breath is gone , then all thy thoughts perish , all thy plottings and projectings goe away with thy breath : A strange thing , to see a man with Job , the richest man in the East , and yet in the evening ( we say ) as poor as Job : He hath nothing left him now . Now though death takes not all things from thee , yet it takes thee from them all ; all thy goods , all thy books , all thy wealth , all thy friends thou mayst now bid farewel : now adieu for ever , never to see them again . And that is the first thing .

2. Now death rests not there , but cometh to seize upon thy body . It hath bereaved thee of all that thou possessedst of all thy outward things , that 's taken away : Now it comes to touch his person , and see what then . It toucheth him , it rents his soul from his body : those two loving companions that have so long dwelt together , are now separated . It takes thy soul from thy body : This man doth not deliver up his spirit , as we read of our Saviour , Father , into thy hands I commit my spirit , or deliver their spirits as Stephen did : But here it 's taken from them ; it 's much against his mind , it 's a pulling of himself from himself . This it doth .

3. But then again , when thou art thus pulled asunder , what becomes of the parts separated ?

1. First , The body as soon as the soul is taken from it , hastens to corruption ; that must see corruption : yea , it becomes so full of corruption , that thy dearest friend cannot then endure to come near unto thee . When the soul is taken from the body , it 's observed , that of all carkasses that are , mans is most loathsome , none so odious as that . Abraham loved Sarah well ; but when he comes to buy a monument for her , see his expression , Gen. 23 8. He communes with the men , and saith , if it be your mind to sell me the field , that I might bury my dead out of my sight . Though he loved her very well before , yet now she must be buried out of his sight . It is sown in dishonour , and it 's the basest thing that can be : Therefore when our Saviour was going near to the place where Lazarus lay , his sister saith , Lord , come not near him , for he smells . Job 17.14 . I have said to corruption , thou art my father ( saith Job ) and to the worm , thou art my mother and my sister : As in the verse before , The grave is my house , I have made my bed in the darkness . Here then he hath a new kindred ; and though before he had affinity with the greatest , yet here he gets new affini●y : He saith to corruption ; thou art my father , and to the worm , thou art my mother and my sister . The worm is our best kindred here ; the worm then is our best bed ; yea worms thy best covering , as Esay 14.11 . Thus is it thy Father , thy mother , and thy bed : nay , it is thy consumption and destroyer also , Job 26. Thus is it with thy body , it passeth to corruption , that thy best or dearest friend cannot behold it , or endure it .

2. But alas ! what becomes of thy soul then ? Thy soul appears naked , there 's no garment to defend it , no Proctor appears to plead for it : It is brought singly to the bar , and there it must answer . It is appointed for all men once to die . But what then ? And after that to come to judgment , Heb. 9.27 . Eccles. 12.7 . The body returns unto the earth from whence it was taken , but the Spirit to God who gave it . All mens spirits , assoon as their bodies and souls are parted , goe to God to be disposed of by him , where they shall keep their everlasting residence . Consider when thou hearest the bell rung out for a dead man , if thou hadst but the wings of a dove to fly , and couldst fly after him , and appear with him before Gods Tribunal , to see the account that he must give unto God for all things done in the flesh : and when no account can be given , what a state of misery and horrour wouldst thou see him in ! and this is a silent kind of judging : The last day of judging shall be with great pomp and solemnity . This is a matter closely carried between God and thy self ; but then thou must give an account of all that thou hast received : And then when thou canst not give a good account , then is thy talent taken from thee . Why , saith God , I gave thee learning , how didst thou use it ? I gave thee other gifts of mind , how didst thou imploy them ? God hath given thee wisedome , and wealth ; Moral vertues , meeknesse , and patience , &c. these are good things : But mark , whatsoever good things thou hadst in this world , is now taken from thee . If a man could but see the degrading of the soul , he should see that those moral vertues in which his hope of comfort lay , even these , though they could never bring him to heaven , yet they shall be taken from him . As when a Knight is degraded : First his sword is taken from him , then comes one with a hatchet and chops off his golden spurs , and then go Sr. Knave : This is the degrading of the soul before the judgment is received : the moral vertues are taken from him , and then see what an ugly soule he hath : he had hope before , now he 's without hope : he had some patience in this world , but he made no good use of it , and now his patience is taken from him : And when thou shalt come to a place of torment , and thy hope and patience be taken from thee , what case wilt thou be in then ? Patience may stay a man up in trouble , and hope may comfort a man up in torment ; but both these are taken away . This is a thing we very seldome think ; but did we seriously consider of this first act of the Judgment before the sentence , we would not be idle in this world .

3. Then lastly , he is put into an unchangeable estate : So soon as ever death lays Gods Mace upon him , he 's put into an estate of unchangeblenesse . Such is the terriblenesse of it , that now though he yell , and groan , and pour out rivers of teares , there is no hope of change .

Consider now what a woful case this is . If some friend of this mans should now come to him , would he not tell him , we have often been very merry together , but didst thou but know the misery that I am in , thou wouldst be troubled for me : Half those teares that I now pour forth , would have put me into another place , had I taken the season , but now it is too late . Oh therefore doe thou make use of teares , a little may doe it now , hereafter it will be too late .

That 's the thing we should now come to speak of , the second death : But think not that I am able to speak of it now , no , that which is everlasting deserves an hour in speaking , and an Age in thinking of it . Therefore that everlasting torment , horror , and anguish which God hath reserved for those that make not their peace with him ( which is easily done God knows ) I shall speak of the next time .

REV. 21.8 . Bu●●he fearful , and unbel●●●●ng , and the abominable , and murtherers , and whoremongers , and sorcerers , and Idolaters , and all lyars , shall have their part in the lake which burneth with fire and brimstone , which is the second death .

THe last day I entred , you know , upon the miserable estate of an unreconciled sin●er , at the time of his dissolution , when his soule shall be taken from him , and be presented naked before Christs Tribunal , there to receive according to the works which he hath done in the flesh : And I shew'd that the wofulnesse of that estate consisted in two acts done upon him : The one before he comes to his place , before he is thrust away from Gods presence into hell fire ; which I shew'd you the last day , and did then promise to shew you the other , to wit , the wofulnesse of his estate , being once come into his place . The act done to the sinners soul before he is sent to hell , is the deprivation of his light , the taking away of his talent . For whilst a man is in this world , he hath many good things in him , too good to accompany him to hell . Now all these excellent gifts and natural endowments which did adorn a wicked mans soul , before the soul is hurled into hell , must be taken away from him . There is a kind of degradation of the soul , it is depriested 〈◊〉 were , and becomes lik● a degraded Knight that hath his honour taken from him . All the rich talents , and all the rich prizes that were put into the fools hand , shall be taken from him . Is there any moral vertue ? Are there any common graces and natural endowments in the miserable soul ? it shal be stript of all , and packt to hell . You that have abused your learning and gifts that God hath given you , do you think that they shall go with you to hell ? No such matter , you shall be very sots and dunces there . All your learning shall be taken from you , and you shall goe to hell arrant blockheads . He that had fortitude in this world , shall not carry one drachm of it to hell : all his courage shall then be abased , and his cowardly heart shall faint for fear . Fortitude is a great advantage to a man in distresse , but let not the damned soul expe●t the least advantage : his fortitude which he had whilst he was in the way , shall be taken from him . It may be he had patience in this world : Now patience is ● vertue unfit for hell , therefore shall that be taken from him . A man if he were in most exquisite torments , yet if he had patience , it would bear it up with head and shoulders ( as we say ) but this shall adde to his torments , that he shall not have any patience left him to allay it . A man hath perhaps hope in this world , and , as the Proverb is , were it not for hope the heart would burst ; yet even this too shall be taken away from him , he shall have no hope left him of ever seeing Gods face again , or of ever having any more tasts of his favour : And so what hath been said of some , may be said of all his graces and endowments : he shall clean be stript of all ere he be sent to hell .

I come now to speak of the place of torment it self , wherein the sinner is to be cast eternally , which is the second act . But think not that I am able to discover the thousandth part of it , no nor any man else : God grant that no soul here present ever come to find by experience what it is . What a woful thing is it , that many men should take more paines to come to this place of torment , then would cost them to goe to heaven , that men should wilfully run themselves upon the pikes , not considering how painful it is , nor how sharp those pikes are : And this I shall endeavour to my power to set forth unto you . This Text declares unto us two things .

1. Who they are for whom this place is provided .

2. The place it self , and the nature of it .

1. For whom the place is provided . The Text containes a Catalogue of that black Roll ( though there are many more then are here expressed ) but here are the grand crimes , the ring-leaders to destruction , the mo●●er sins . And here we have in the first place the Fearful : whereby is not meant those that are of a timorous nature ( for fear simply is not a sin ) those that are simply fearful ; but such as place their fear on a wrong object , not where it should be : that fear not God , but other things more then God . Such as if affliction and iniquity were put to their choise , will rather choose iniquity then affliction : Rather then they will have any cross betide them , rather then they will incur the indignation of a man , rather then they will part with their life and goods for Gods cause , will adventure on any thing , choosing iniquity rather then affliction ; being afraid of what they should not fear , never fearing the great and mighty God : This is the fearful here meant . See how Job expresses it , Job 36.31 . This hast thou chosen . This ( that is ) iniquity rather then affliction : to sin rather then to suffer . Christ biddeth us not to fear poor vain man , but the omnipotent God , that is able both to kill and to cast into hell . The man that feareth his Landlord , who is able to turn him out of his house , and doth not fear God , who is able to turn him into hell , this dastardly spirit is one of the Captains of those that goe to hell , those timerous and cowardly persons , that tremble at the wrath or frowns of men , more then of God . But what 's the reason men should thus stand more in fear of men then of God ? Why it is because they are sensible of what men can doe unto their bodies , but they cannot with Moses by faith see what that is that is invisible . They are full of unbelief ; for had they 〈◊〉 , they would banish all false fears . See what the Lord saith , Esa. 41 14. Fear not thou worm Jacob , I will help thee , saith the Lord . He saith not , Fear not ye men , or thou man , for then perhaps thou mightst be thought to have some power to resist , but fear not thou worm . A worm ( you know ) is a poor weak thing , apt to be crushed by every foot ; yet be this thy case , be thou a worm , unable to resist the least opposition , yet fear not thou worm . Fear not , why ? for I will help thee , saith the Lord . Couldst thou but believe in God , this would make thee bold ; and hadst thou faith , thou wouldst not fear . When word was brought to the house of Jacob , that two Kings were come up into the Land to invade it , Esay 7.2 . it is said his heart was moved , as the trees of the wood are moved with the wind . But what is the remedy of this fear ? See Esay 8.12 . Fear not their fear , nor be afraid ( that was a false and a base fear ) sanctifie the Lord in your hearts , and let him be your fear , and let him be your dread . Esay 51.12 . there is an object of our faith and comfort , and a remedy against fear proposed : I , even I , am he that comforteth thee : who art thou that shouldst be afraid of a man that shall die , and the son of man that is as grass ? What , art thou one that hast God on thy side ? how unworthy art thou of that high favour , if thou fear man ? The greatest man that lives cannot shield himself from death , and from a covering of worms , and wilt thou be afraid of a man , and forget the Lord thy Maker ? The more thou art taken up with the fear of man , the lesse thou fearest God ; and the more thou remembrest man , the more thou forgettest thy Maker .

You have seen the main , the ring ●●aders , which are these fearful , faithlesse , dastardly , unbelieving men .

Now see what the filthy rabble is that followeth after , and they are Abominable , Murtherers , &c. Abominable , that is , unnatural , such as pollute themselves with things not fit to be named , but to be abhorred , whether it be by themselves , or with others . They are the abominable here meant , such as Sodome and Gomorrah , who were set forth to such as an example , suffering the vengeance of eternal fire , Jude v. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such are abominable , being given up to unnatural lust . Let them carry it never so secretly , yet are they her● ranked amongst the rest , and shall have their portion in the burning lake .

After these come Sorcerers , Idolaters , Lyars : Though these may be spoken fairly of by men , yet cannot that shelter them from the wrath of God , they shall likewise have their part in this lake when they come to a reckoning . If there be , I say , a generation of people that worship these , say what you will of them , when they come to receive their wages , they shall receive their portion in that burning lake with hypocrites : Those that make so fair a shew before men , and yet nourish hypocrisie in their hearts , these men , though in regard of the outward man they so behave themselves that none can say to them , black is their eye , though they cannot be charged with those notorious things before mentioned ; yet if there be nothing but hypocrisie in their hearts , let it be spun with never so fair a web , never so fine a thred , yet they shall have their portion in the lake , they shall have their part , their portion , &c. Then it seems these of this black guard have a peculiar interest unto this place . And as it is said of Judas Acts 1.25 . that he was gone 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to his proper place . So long as a man that is an enemy to Christ , and yeilds him not obedience , is out of hell , so long is he out of his place . Hell is the place assigned to him , and prepared for him ; he hath a share there , and his part and portion he must have : till he come thither he is but a wanderer . The Evangelist tells us that the Scribes and Pharisees went about to gain Profelytes , and when they had all done , they made them seven times more the children of hell then themselves , filios Gehennae : So that a Father hath not more right in his son , then Hell hath in them : He is a vessel of wrath fill'd top full of iniquity , and a child of the Devils : So that as we say , the gallows will claim its right , so hell will claim its due . But mistake me not , all this that I speak concerning Hell , is not to terrifie and affright men , but by forewarning them to keep them thence . For after I have shewn you the danger , I shall shew you a way to escape it , and how the Lord Jesus was given to us to deliver us from this danger : But if you will not hear , but will try conclusions with God , then you must to your proper place , to the lake that burneth with fire and brimstone .

A Lake 't is , a River , a flaming River , as Tophet is described to be a lake burning with fire and brimstone , a Metaphor taken from the judgment of God on Sodome and Gomorrah , as in that place of St. Jude before mentioned , as also in 2 Pet. 2.6 . where 't is said God turned the Cities of Sodom into ashes , making them an example to all them that should after live ungodly . Mark the judgment of God upon these abominable men , the place where they dwelt is destroyed with fire , and the situation is turn'd into a lake full of filthy bituminous stuff called L●cus Asphaltites , which was made by their burnings . And this is made an instance of the vengeance of God , and an Embleme of eternal fire ; therefore said he , you shall have your portion with Sodome . Nay , shall I speak a greater word ( with Christ ) and tell you , that though they were so abominable , that the Lake was denominated from them , yet it shall be easier for Sodome and Gomorrah then for you , if you repent not while you may , but goe on to despise Gods grace . But can there be a greater sin then the sin of Sodome ? I answer , yes . For make the worst of the sin of Sodome , it is but a sin against nature : But thy impenitency is a sin against grace , and against the Gospel , and therefore deserves a hotter hell , and an higher measure of judgment in this burning pit .

But what is this second death ?

2. Sure it hath reference to some first death or other going before . A man would ( as it is commonly thought ) think that this second death , is opposed to that first death , which is the harbinger to the second , and separates the soul from the body ; but it 's far otherwise . That , alas , is but a petty thing , and deserves not to be put in the number of deaths . The second death in the Text hath relation to the first Resurrection , Rev. 20 : 6. Blessed and holy is he that hath his portion in the first resurrection , on such the second death shall have no power . The first death is that from whence we are acquitted by the first resurrection , and that is the death ; for that is a kind of death ( as S. Paul speaking of a wicked and voluptuous widow , saith , she is dead while she liveth ) and the time shall come and now is , when they that are dead shall hear the voice of the Son of man , and they that hear shall live . And again , Let the dead bury their dead . So that the first resurrection is , when a man hearing the voice of the Minister , is rouzed up from the sleep of sin and carnal security , and the first death is the opposite thereunto . So that the death of the body is no death at all ; for if it were , then this were the third death . For there would be a death of sin , a death of the body , and a death of body and soul : This death of the body is but a flea-biting in comparison of the other two . This second death is the separation of the body and soul from God , and this death is the wages of sin , and God must not , will not lie in arrear to sin , but will pay its wages to the full . All the afflictions a wicked man meeteth withal here , are but as Gods press money , and part of payment of that greater summe : But when he dies , the whole summe comes then to be paid : Before he did but sip of the cup of Gods wrath , but he must then drink up the dregs of it down to the bottome , and this is the second death : It 's called death . Now death is a destruction of the parts compounded : a man being compounded of body and soul , both are by this death eternally destroyed . That death ( like Sampson pulling down the pillars whereby it was sustained , pulled down the house ) draws down the tabernacles of our bodies , pulls body and soul in sunder . A thing which hath little hurt in it self , were it not for the sting of it , which makes it fearful : To die , is esteemed far worse then to be dead , in regard of the pangs that are in dying , to which death puts an end . This temporal death is in an instant , but this other eternal , whereby we are ever dying , and never dead , for by it we are punished with an everlasting 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Thess. 1.9 . and that from the presence of the Lord by the glory of his power . Then which place I have no need to adde more ; for , as much as can be s●id of men and Angels is fully comprehended in it . The Apostle terms this a fearful thing indeed , Heb. 2.15 . whereon if a man but think ( if he hath his wits about him ) he would for fear of it be all his life long subject to bondage . He would scarce draw any free breath , but would still be studying how to avoid it , and would still be in bondage and drudgery till he were delivered . Thus I have declared the nature of the place , and of this second death .

That I may now goe farther , know that this Lake and this place is the place that the Lord hath provided for his enemies : It is the Lords slaughter-house ; it s called a place of torments , Luke 16. a place wherein God will shew the accomplishment of his wrath , and revenge upon his enemies , Those mine enemies that would not have me to reign over them , bring them forth , and slay them before my face . Those vessels of wrath , those rebels ; the King is in raged , and his wrath is as the roaring of a Lyon , which makes all the beasts of the forrest to tremble , Prov. 19.12 . And where there is the wrath of such a King , the issue thereof must needs be death , Prov. 16.14 . The wrath of a King is as a messenger of death . How much more fearful is the wrath of the King of Kings . God hath sharp arrows , and he sets a wicked man as his Butt to shoot at , to shew his strength , and the fierceness of his wrath . See the expression of Job in this case , The arrows of the Almighty stick fast in me , and the venome thereof hath drunk up my spirits : In so few words there could not be an higher expression of the wrath of God . First , that God should make thee a Butt , and then that thou shouldst be shot at , and that by Gods arrows : And then they are not shot by a child , but ( as the man is , so is his strength ) by the Almighty , by his bow , wherein he draws the arrow to the head . And then again these arrows are poyson'd arrows , and such poyson as shall drink up all thy soul and spirit : Oh , what a fearful thing is it to fall into the hands of such a God! It 's a saying of Moses , Psal. 90.11 . ( for 't is Moses Psal. ) Who knoweth the power of thine anger ? the power of Gods anger is unknown . And so in his Song , Deut. 32.22 . he sets it out in some measure . A fire is kindled in mine anger , which shall burn unto the lowest hell , &c. So that the King being thus provoked , is provoked to curse thee , Mat. 25. It 's put into the form of thy sentence : this cursing shall be thy lot in hell , it shall be thy very sentence , Goe ye cursed into everlasting fire . There is nothing but cursing : As Job cursed himself and the day of his birth , so then shall cursing be all thy song : thou wilt curse thy self that thou didst not hearken to the Preacher , that thou wouldst not accept of Christ , and the meanes of mercy and grace when it was offered thee : and thou wilt curse the time thou wert acquainted with this man , and that man , and others will curse thee for drawing them to sin : God curses thee , and man curses thee ; and God curses not in vain when he curses : others will curse thee , and thou thy self and others ; and think then how cursed will be thy condition ? All the curses that can be thought on , and all the curses that cannot be thought on , shall rest on the head of an impenitent sinner , to shew Gods terrible and just indignation against him . Oh beloved , to deliver us from this curse , Christ the Son of God was made a curse for us : the curse is so great , nought else can free us from it . But now that I may rank these punishments of the damned , and bring them for memories sake into some order ( although there be no order there , for it 's a place of confusion ) you may consider that the penalties of Gods enemies are penalties partly of losse , and partly of sense .

1. Of loss . And that consists in the deprivation of every thing that might administer the least comfort to him ; and for this cause hell is termed utter darknesse . Now darknesse is a privation of all light , so is Hell of all comfort , to shew that there is not the least thing that may give thee content , nor is the poorest thing thou canst desire to be had there . Darknesse was one of the plagues of Egypt , though there were no kind of sense in it , yet we may think what a plague and vexation it was to them to sit so long in darkness . The darknesse of Hell is darker then darknesse it self . They shall not see light , saith the Scripture , they shall not have so much as a glimpse of it : To be cast into this utter darkness , where shall be nothing to administer the least comfort , what an infinite misery will that be ? Were it only the losse of the things we now possesse and enjoy , of all which death robs us , as pomp , honour , riches , and preferment , this were grievous to a wicked man : These are things death dispossesses a man of , these cannot follow him , nought but thy works accompany thee : thy friends may follow thee to the grave , but there they shall leave thee . To have been happy , and to be miserable , is the greatest woe : to have lived in good fashion , and to be wretched , is the greatest grief . How will this adde to the sinners misery , when he shall say to himself , I had once all good things about me , but have now for my portion nothing but woe : I had a bed of down , but it is now exchanged for a bed of fire : I was once honourable , but now I am full of shame and contempt ; this will greatly adde to his misery . But all this is nothing , these are but the beginnings of his sorrow in regard of losse : for a man to be rich and wealthy to day , and to morrow to be stript of all , and left not worth a groat , to have all swept away , this is a woful case .

2. But if this be so grievous , what is it to lose Heaven ? Certainly , to lose the highest and greatest good , is the greatest evil and punishment that can be inflicted upon a creature . Which makes many Divines think , that the penalties of losse are far greater then those of sense , though they seem not to make that impression . It 's another thing to judge of things by sense then by losse : As for example , a man is greatly troubled with the tooth-ach , and he thinks his case more miserable then any , and thinks no man ever endur'd so much misery as himself , he judges of his misery by sense : Another man is in the consumption , and he hath little or no pain at all ; yet if a man come with a right judgment , he will judge his condition far worse then the others . So take all the pains in Hell , though sense may say they are the greatest that can be , yet discreet judgment can say , that the losse of God the greatest good , is the worst of evils . Now ( if thou be a firebrand of Hell ) thou must be for ever banish't from Gods presence . Thou base wretch , dost thou thin● Heaven a place for thee ? not so . 'T is without are dogs and sorcerers , &c. Thou art a damned dog , therefore thou must out from God , and from the company of the blessed Saints and Angels . When Peter saw Moses and Elias with Christ in his Transfiguration , though he had but a glimpse of glory , yet he saith , It is good for us to be here : But oh how infinite good will it be to be in Heaven ? how shall we be then wrapt up with glory when we shall be for ever with the Lord , in whose presence is fulness of joy , and at whose right hand there are pleasures for evermore . On the contrary , how exceeding terrible will it be to be shut out from the presence of God ? when God shall say , avaunt hence , whip out this dog , what doth he here ? let him not defile this room , this is no place for such a filthy dog . Oh the unspeakable horrour and dread ! oh the infinite shame of that man who is in such a case ! But this is not all .

There is yet one thing more , the wicked shall not only be banished from Gods gracious presence , and cast into Hell , but this shall be done in the sight of Heaven . The glorious Saints of God have continually a sight of Gods justice upon sinners , that they may glorifie his mercy the more . The Scripture runs much to this purpose , Rev. 14.10 . If any man worship the beast and his image , the same shall be tormented with fire and brimstone in the presence of God and of his holy Angels . This in the 9th verse is the portion of them that worship the beast , that is the Pope , and receive the mark of his name . That is , if any will be an expresse publick or private Papist , if any one will be a slave to the Pope , see his portion , he shall drink of the wine of the wrath of God , and be banished from the society of holy Angels , and be tormented with hell-fire in their presence . Oh what a vexation will this be to the damned when they shall see others in heaven , and themselves shut out of door ? This will cause weeping and wailing and gnashing of teeth . It will go to their very heart , when they shall see Moses and Aaron and the Prophets and holy Saints in joy and glory , and shall consider and remember , that if they had made use of these means and opportunities of grace , they might have lived in Heaven too , whereas now they must be everlastingly tormented in that lake which burneth with fire and brimstone , and that without any hope of recovery . 2 Thess. 1.9 . Punished with everlasting destruction , from the presence of the Lord , and from the glory of his power . You know that by the Law of Moses , whensoever an offender was to receive his stroaks , Deut. 25 2 , 3. The Judge was to cause him to lie down , and to be beaten before his face , and he himself was to see it done . So when God comes to give the damned their stroaks in hell ( for hell is the place of execution , wherein he that knows his masters will and doth it not , shall be beaten with many stripes , ) he himself will see them beaten in the presence of all his holy Angels ; and if so , how shameful will their punishment be ? when there shall be so many thousand witnesses of it , when they shall be made ( as we say ) the worlds wonder . These are they that shall rise to everlasting contempt , Dan. 12. So in Esay , ult. Cap. v. ult. it 's said of the damned , their worm shall not die , nor their fire be quenched , but they shall be an abhorring to all flesh , and the holy Angels and Saints shall go forth and look upon them : those proud ones that scorned Gods people here , shall then be abhorred and scorned of them .

4. Adde to all this , that he 's not only banish't from the presence of God for a while , but from all hope of ever seeing God again with comfort . Thy estate is endless and remediless . Whilst thou art here in this life , of a Saul thou mayst become a Paul ; and though thou art not yet a beloved son , yet thou mayst come in favour : Whilst thou livest under the means of grace , there is yet hope of recovery left thee , it may be this Sermon may be the meanes of thy conversion : But then amongst all thy punishments , this will be one of the greatest , that thou shalt be deprived of all means of recovery , and this shall be another hell to thee in the middest of hell , to think with thy self , I have heard so many Sermons , and yet have neglected them : I had so many opportunities of grace , and yet have slighted them , this will make the sinner rage , and bite his tongue , and tear himself , to think how that now all meanes are past . And this is the first penalty , the penalty of loss .

That of the sense succeeds . By the former we are deprived of all the joyes and comforts of heaven & earth , of Mount Sion , shut out of the City of the living God , the heavenly Jerusalem , depriv'd of an innumerable company of Saints , of the general assembly and Church of the first-born , of God himself the Judge of all , and the souls of the Saints made perfect . This shall make a sinner curse himself .

Now follows the penalty of torments and sense . When Adam was banished out of Paradise , he had the wide world to walk in still ; but it is not so here : Thou art not only cast out of heaven , but cast into hell , and art deprived of thy liberty for ever , 1 Pet. 3.19 . It 's said Christ preached to the spirits in prison , them that in the dayes of Noah were disobedient , and for this cause are now in prison . Hell is compar'd to a prison , and a prison indeed it is , and that an odious one . For ,

1. Look on thy companions . If a man were to be kept close prisoner , it were a great punishment , but goe ye cursed , saith God , into everlasting fire , prepared for the Devil and his Angels . To be among such companions is most infinitely miserable , there is nothing but Devils and damned howling ghosts , woful companions ! If there be an house possessed with an evil spirit , a man will scarce be hired to live in it ; but here the damned spirits , the filthy and cursed host must be thy yoke-fellows : Suppose there were no torment to suffer , yet to be banished from heaven , and to be tied and yoked to wicked spirits , were a torment sufficient to make the stoutest that ever was tremble , and quake , and be soon weary of it .

2. But it 's a place of torment too , a prison where there is a rack , to which thou must be put , and on which thou must be tormented : I am tormented in this flame , saith Dives . To speak of the torments there , will be matter enough for another hour , but I delight not to dwell on so sad a subject : only this is that which prepares the way to the glad tidings of salvation , therefore I shall a little longer insist upon it . The body and soul , the whole man , shall be there tormented ; not the soul only , but even the body too after judgment . Do you think the members of the body , which have been the instruments , shall escape ? be rais'd , and cast into hell to no purpose ? Why should God quicken it at the last day , but to break it on the anvil of his wrath , and to make it accompany the soul , as well in torments as in sinning . 'T is true , the soul is the fountain of all sense , and the body without it hath no sense at all : take away the soul , and you may burn the body , and it will not feel it . Now the soul being the fountain of sense , and the body being united to it , when God shall lay his axe at this root , at this fountain , how dreadful shall it be ? how shall the body choose but suffer too ? Should any of us be cast into a fire , what a terrible torment would we account it ? Fire and water , we say , have no mercy ; but alas , this fire is nothing to the fire of hell , 't is but as painted fire to that which burns for ever and ever . The furnace wherein Nebuchadnezzar commanded those to be thrown that fell not down to the graven Image which he had set up , was doubtless at every time a terrible place . Hell is compared to such a furnace ; but what shall we think of it , when the King in his wrath shall command the furnace to be heated seven times hotter then usual ? Nay , what shall we think of hell , when the King of Heaven shall command it to be heated seventy times seven times hotter then before ? when there shall be a fire , and a fire prepar'd : for so is this fire of Tophet , it 's a pile of much wood . When the King of Heaven shall as it were set to work his wisedome , to fit it in the sharpest manner , in procuring such ingredients as may make it rage most , and be most violent : It is a fire prepared for the Devil and his Angels , the strongest of creatures , for the punishment of principalities and powers : and if it can master Angels , think not but that God hath a fire to rost thy soul. It is the soul that is in hell onely till the day of judgment , though the body be not there . A man would think that the soul did not suffer , but Philosophy tels us that the soul suffers mediante corpore , in and by the body : Therefore 't is a rule in Divinitie , that whatsoever God doth by means , he can do without means . Though the body be not there , but the soul only , yet God is able , nay doth make the soul as well feel grief without the body , as he doth by means of the body .

3. But now besides thy fellow-prisoners in that cursed Gaol , consider who are thy tormentors , thou that dost continue in impenitency . Now thy tormentors are these three .

1. The Devil . 2. Thy self . 3. God Almighty .

1. The Devil , who is thy deadly enemy , a bloody-minded adversary , a murthering and merciless-minded Spirit , a murtherer from the beginning a merciless tormentor , who being in plagues and torments , and thereby even at his wits end , would fain ease himself in tormenting thee . When the Devil , as we read , was dispossessed of a child wherein he was , he rends and tears , leaves him foaming , that there was little hope of life in him : But now when a man shall be delivered into the hands of this merciless spirit , when God shall say to the Devil , take him , do what thou wilt with him , do thy worst to him : when thou shalt be thus put into the hands of one that hates thee , and delights in thy ruine , how will he tear thee into pieces ? how will he torment thee ? in how desperate and wretched a case will thy soul and body be ?

2. But the tormentor within thee is far more heavy , painful , and grievous , that never dying worm within , the sting of a guilty and wounded conscience , this , like a sharp dagger , is still stabbing thee at the very heart . This by a reflecting act upon it self , will cause thee to revenge Gods quarrel on thy self ; and as a musket over-charged beats back on the shooter , so will it most furiously return upon thee . This is that that smote David , when 't is said Davids heart smote him . A man needs no other fire , nor other worm to torment him , then that within him : which as the worms on the carkass , gnaws on a wretched soul. But there is a greater tormentor then both these behind , and that is

3ly . God himself , he is highly offended and inraged at thee , and therefore comes and takes the matter into his own hand , and will himself be executioner of his fury . There i● a passage in the Thess. to this purpose , which me thinks is more then can be spoken by men or Angels , Epist. 2. cap. 1. v. 9. Who shall be punished with everlasting destruction from the presence of the Lord , and from the glory of his power . Mark that , God whom thou hast so highly provoked to wrath , hath a strong hand and glorious power . He shew'd the glory of his power in the making the world , and all things in it , and all that infinite power which he hath manifested in the creation of heaven and earth , shall be engaged in the tormenting of a sinner . Were there a man that should lay a target of brasse , or a target of steel on a block , and should then cleve all in sunder at a blow , this would sufficiently manifest his strength : So doth God make manifest his power in crushing thee to pieces . There are still new charges and discharges against sinners , to make his power therein manifest . What if God , willing to make his power known ( saith the Apostle Rom. 9. ) suffered a while the vessels prepared to destruction ? God will manifest his power by the strength of his stroke on those that rebel against him . Hence proceedeth weeping and wailing and gnashing of teeth , which is a Metaphor taken from one either that hath a great coldness on him , or from the symptomes of a Feaver .

Add to all that hath been said these two things .

1. The torment shall be everlasting , you shall desire to die , that your torments may have end : And here you may expect that I should say something of the eternity of the torments of the damned ; but I am not able , nor any one else sufficiently to express it : It shall continue ten thousand thousand yeares , and after that an hundred thousand times ten thousand , and yet be no nearer end then at the first beginning . Thou must think of it seriously thy self , and pray to God to reveal it to thy soul , for none else sufficiently can .

2. But besides , as it is everlasting , so is it unabateable . If a man were cast into a fire , the fire coming about him , would in short time blunt his senses , and take away his feeling , and besides , the materials of the fire would soon spend and waste : But it is not so here , here is not the least abatement of the horror , nor the least inch of torment taken away throughout all eternity . It was a poor request of Dives ( one would think ) that Lazarus would dip the tip of his finger in water and cool his tongue : A cold comfort , but one drop of water for the present , which would soon be dried , and yet that is denied him , he must have no abatement of his torment . Nor is there any abatement of thy feeling , but thou art kept in full strength , and as long as God is God shall Tophet burn , and thou feel it .

Obj. But ( may some say ) this is preaching indeed , this would affright a man , and make him out of his wits : this is the way to make him goe hang him self , sooner then be converted .

Sol. True , should God let loose the cord of our conscience , it were the way ( such would be the terrours of it ) to make a man find another cord , did not God restrain him . I desire not by this to hurt you , but to save you . I am a messenger not sent from Abraham ( as Dives entreated ) but from the God of Abraham , to forewarn you that you come not to that place of torment .

But now ( Beloved ) there is a way to escape this misery , and that is by Jesus Christ , Mat. 1.21 . He was for this end called Jesus , because he saves his people from their sins , and consequently from wrath : which how it is done I shall shew in a word , and that is 1. By Christ Jesus offered for us . And 2. By Christ Jesus offered to us .

By Christ offered for us , he must die for us , and if there be any death more cursed then other , that death must he die ; if any more painful , that must he suffer . Thus he undertakes thy cause , and suffers what for sin was due to thee .

And then being offered for us , he is offered to us , as we may see in the Sacrament , where there are two acts of the Minister , the one the breaking the bread , the other , the offering it to the people . Thou hast as good warrant to take Christ offer'd , as thou hast to take the bread and wine , which thou art commanded to receive . Thus I thought good to adde something to sweeten the rest , that I might shew that there is a way to be freed from the bitter pains of eternal death .

PHIL. 2.5 , 6 , 7 , 8. Let this mind be in you , which also was in Jesus Christ , who being in the form of God , thought it no robbery to be equal with God , but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men ; and being found in fashion of a man , he humbled himself unto the death , even the death of the Cross.

YOU have heretofore heard that point of Christian Doctrine which concerns the knowledge of our misery , and wretched estate by nature . The substance of all is , That we are the Children of wrath and disobedience as well as others . You see then in what state every man stands , before he hath made his peace with God : as long as he stands on terms of Rebellion . You see what the Holy Ghost saith , They are the sons of disobedience , and Children of wrath as well as others . This I tell you ( as hath often been declared ) not to discourage a sinner , or to drive him to desperation , but because it 's fit he should know his estate in which he is . If they will try conclusions with God , if they oppose him , the Lord cometh with a Bar of Iron , and will break them in pieces like a Potters vessel . Those mine enemies that will not have me to raign over them , bring them , and slay them before me . It is fit every man should know this ; This part is only for this end , that it may awaken us , otherwise to what purpose do we preach unto you ? Till the Law awaken us , we sleep securely in our sins , till the dreadfull Trumpet of mount Sinai comes with thundring and lightning ; as Eph. 4. Awake thou that sleepest , &c. Unless this awaken us , in what case are we ? Men as sleepers , that are a dreaming , as the Apostle speakes , Jude 8. A sleeping sinner will be a dreaming sinner : he never sees things as they are in their proper shape : but he thinks with the Church of Laodicea , That he is rich , and wants nothing , when as he is poor , miserable , blind and naked . He thinks he shall be admitted into heaven as soon as the proudest : but this is a dream : Isa. 29.8 . As the hungry man dreameth , and behold he eateth , but when he awakes , behold he is empty ; or as a thirsty man that dreams he drinketh , but awake , and behold he is faint . Thus it is with us , we think we are entring upon the suburbs of heaven , and yet we are but in a dream , and in a sleep .

Now being thus awaken , consider with thy self what thou hast to do , when the dreadfull trumpet of the Law hath aw●kened thee : consider thy state ; if thou sleepest this night , Hell-fire will be thy portion . It were better for thee therefore to awake before the flames of hell-fire awake thee . Consider likewise that thou must not be led by thy self : thou must renounce thine own will . Our Estates may be pleasing unto us , to enjoy in a dream our hearts lusts here on earth ; but consider , unless thou cross thy Will here , it shall be crossed hereafter : yea it shall be the main cross a man shall have in hell , ( besides the eternal weight of Gods wrath ) that he can will or desire nothing , but he shall be crossed in it : not the least thing he desires , but he shall have the contrary world without end : Learn then what a wofull thing it is to be our own lords , to follow our own lusts and pleasures , see what we shall gain by it : No●e Well . never shalt thou enjoy the least portion of thy will in the world to come ; if thou wouldst have but a drop of cold water , thou shalt be crossed in it . Nothing thou desirest , but thou shalt have the opposite to it .

Thus having truly and plainly shewed our Sinfulness , Wretchedness , and Cursedness by nature , I come unto the second part which I proposed ; to wit , Our Remedy , or our Redemption by Christ Our Remedy , or , our Redemp●ion by Christ . And God forbid that he should create man the best of his Creature for destruction . What gain and profit is there in our blood ? Psalm 30.9 . God is full of Grace and Compassion , and he considers that we are but dust . And happy are we that we are but dust . Had we been more glorious Creatures , as Angels , we had not had the benefit of a Saviour . When they rebelled , God considered their mettal : And as with an high hand they rebelled , So the Lord reserved them in everlasting chains under darkness unto the Judgement of the great day , Jude 3. 1 Thes. 1.10 . They fell without a Redeemer ; It is well for us that God considereth that we are but dust ; For by Jesus Christ he saveth us from the wrath to come . It had been better for us never to have been born , then to be born fire-brands of hell . But now the point is , that we are Brands pluckt out of the fire , Zach. 3.2 . It is fit therefore we should know who is our Redeemer .

Now as I have shewed you the last day it is Jesus Christ : And here consider ,

1. Christ Jesus offered for us for the satisfaction of Gods Justice , and this is his priestly office .

2. As there was no Remission without shedding of blood , therefore after the blood is shed , and the Priest offered himself , there comes a second thing , else we are never the better : and that is Christ offered to us : This makes up our comfort . Many talk of the extent of Christs Death and Passion , saying , he dyed sufficiently for us , which is an improper speech : For what comfort were this , that Christ was offered for us , if there were no more ? A bare sufficiency in Christ serves not the turn : this were a cold comfort : As if a man that were in debt , & afraid of every Serjeant , & every Sheriffe should be told : Sir , there is money enough in the Kings Exchequer to discharge all your debts . This is very true , but what is that to him ? what comfort hath he by it , unless the King make him an offer to come , & take freely for his discharge ? And a cold comfort were it to us to know Christ to be sufficient for us , unless he invite us to take freely of the waters of life . Ho , every one of you that thirsteth , come you to the waters , &c. Isa. 55.1 . Thus unless Christ be offered to us , as well as for us , we are never the near .

Now to make this appear : Observe that in every Sacrament there are two acts of the Minister . The one hath Relation to God , a Commemoration of the Sacrifice , in which respects the ancient Fathers called it a Sacrifice : the other , the breaking of the Bread , and pouring out of the Wine : wherein there is a Commemoration of the body broken , and the blood shed , not as they are concomitants , the Wine in the bread , as the foolish Papists dream , for that were rather a commemoration of his life then of his death , when the blood runs in the veins . The commemoration of Christs death is made by separation of the blood from the body , and as there is one Act of the Minister in cons●crating by breaking the body , and pouring out the blood , so there is a second Act which is ministerial . When the Minister saith , Take , eat , This is my body ; as if Christ were present , and said , Come , Take my body , thou hast as free an interest to it , as when thou art invited to thy friends table thou hast right to the meat before thee . So that as Christ is offered for thee , so he is offered to thee : And what now should hinder thee , unless thou art one that will obstinately oppose thy own salvation , and say , I will not have this man to rule over me , thou canst not miscarry . But if thou wilt be thine own lord , perish in thine infidelity . Here be the keyes of the Kingdom of Heaven given unto Gods Ministers , unless thou wilfully oppose thine own salvation , and shut that door of salvation which Christ hath opened so wide for thee . See the ways of God are plain . Christ hath paid a great price for thee , and then , as great as it is , he offers it to thee .

Now for the former of these , which is Christs satisfaction made unto the Father for us , I made choice of this place of Scripture , which sets it out particularly . Herein two things are to be observed .

1. The person who it is that will thus humble himself : the Apostle grounds his Exhortation on the fourth verse , where he tels us , We ought not to look every man on his own things , but every man on the things of others . Let this mind be in you which also was in Christ Jesus . If Christ had looked only on his own things , he might have saved himself a great deal of labor and pains . He being the Son of God , might as soon as he was born have chalenged a seat with God in Glory : He need not go per viam , He might be Comprehensor in meta : but he would pass on to his journeyes end in a thorny and troublesome way : Let then the same mind be in you which was in Christ Jesus , who minded not his own things , but the good of others .

2. What it was wherein he humbled himself , he took upon him the form of a servant , and was obedient unto the death of the Cross. The highest humiliation that can be , that he who is above all praise , whom Angels adored , that he should be brought from heaven to earth ; and not only be a pilgrim there , but have a sorrowfull and pittifull pilgrimage ; and at last to be cut off by a shamefull death from the land of the living : this humiliation hath no parallel .

The depth of the humiliation consists in the height of the person thus humbled ; and were not he so high , it could have done us no good . It 's no small satisfaction that can appease Gods wrath , therefore the Apostle to the Hebrews speaking of Melchisedeck , the type of Christ , concludes , how great this man was .

Consider the invaluable price , how great he was , who being in the form of God , he who was fellow , and fellow-like with God , as good as himself , as great as himself , was thus humbled : It was the second person in the Trinity , he , and no other that was thus humbled for thee ; He was weary for thee , and reviled for thee , sweated and fainted for thee ; hungred for thee , and was buffeted for thee . It was he , the second person of the Trinity , in proper speech , without either Trope or Figure , shed his blood for thee , died for thee , and suffered all these things in his assumed nature , taking on him the form of a servant , though not in his divine . He remaining God alone , could not die , but yet die fain he would for thee , therefore he took thy nature on him , that he might die for thee in the assumed nature . He took not on him the nature of Angels , but the seed of Abraham . He being the fountain of life , and the Prince of our life , ( and without sheding of blood no Redemption could be wrought ) having not blood to shed as God , therefore took our nature on him , as it is ; Heb. 10.5 . Sacrifice and offering thou wouldst not , but a body thou hast prepared me , then said I , Io , I come , in the volumn of thy book it is written of me , to do thy Will O God . As if he should have said , Lord , I am not able to accomplish thy Will , or to be subject to thee in thy nature , therefore thou hast made me a man , that in the form of a servant , I might shew obedience , which I could not while I was in nature equal unto thee . Now consider how great this person is that hath suffered all for thee . Rev. 1.5 . Jesus Christ who is the faithfull witness , the first begotten of the Dead , and the Prince of the Kings of the earth : to have a great Prince bound like a thief , araigned , and executed , the consideration of this state of the person , would move a stony heart . Rev. 17.14 . He is the Lord of Lords , and King of Kings .

Amongst men the Father is more honourable then the Son , and the Son is but a servant , untill he be emancipated , but it is not so in the Divinity ; but the Father and the Son are both alike honourable .

Among men the Son hath the same specifical nature with the Father , but not the same individual : but it is not so in the Divinity : the Father and the Son there have the self same individual nature . I and my Father are one , therefore there must be an equality . The Pharisees themselves could draw this conclusion , that if he were the Son of God , he was equal with God . John 5.18 . Therefore the Jews sought the more to kill him , because he said , God was his Father , making himself equal with God : A man would think how could that follow ? He was but Gods Son : but Gods Son must be equal to the Father . In making himself Gods Son , he made himself equal with God : and therefore know upon this , and by this stands the point of our Redemption . If a pure and holy Angel had suffered never so much , it would not have availed for our Redemption . It is a price no man , nor Angel must meddle with all : It will require a greater Price . It was God himself that suffered in his assumed nature : He , and no other person : ( for we must understand , though Christ took on him the nature of a man , yet not the person of a man ) here stands the point , the second person in the Trinity is the Suppositum of all this humiliation : and therefore observe when the point of suffering comes , there 's a remarkable speech . Zach. 13.7 . Saith the Son to the Father , it was against his heart to smite him : the expression is a lively one , it went to his heart to smite one that was his equal , that did him no wrong , Awake , O sword , against my Shepherd , and against the man who is my fellow . You know of whom it is spoken by M●thew , Mat. 26.31 . I will smite the Shepherd , and the sheep of the flock shall be scattered . The Lord is ready to break him , Isa. 53. The sword was as it were unwilling to smite . The man that is my fellow ? A blow lighting on Gods fellow , equal with God , of what value is it ? Consider the difference betwixt a man and a man ; The State of a Prince makes great odds between that is done to him , and that is done to another man . When David would adventure himself into the battel : Thou shalt , say they , go no more with us , least they quench the light of Israel , 2 Sam. 21.17 . and more fully , 2 Sam. 18.3 . Thou art worth ten thousand of us : they would not hazzard the person of the King in the battel , Why ? because thou art worth ten thousand of us . The dignity of a Prince is so great , that ten thousand will not countervail the loss of him . If this be the esteem and worth of David , what is the worth of Davids Prince ? If thus with a King ▪ what with the King of Kings , and Lord of Lords ? This is a great ground of the sufficiency of Christs suffering . Heb. 9.13 . If the blood of Buls and Goates sanctifie to the purifying of the flesh ; how much more , verse 14. shall the blood of Christ , who through his eternal Spirit , offered himself to purge your Consciences from dead works to serve the living God ? It is not the offering of the body only , but he did it through his eternal Spirit . When the Martyrs and Saints offered themselves a sacrifice , they offered it through the flames of their love , and therefore embraced the stake ; and love is described as strong as death : but Christ did not offer his sacrifice with the flames of his love , though love was in him the greatest that ever was , but with the everlasting flames of his God-head and Deity , with that fire from heaven which is a consuming fire ? He did the deed that will purge our Consciences from dead works . Act. 20.28 . Take heed unto your selves , and to the flock , over which the holy Ghost hath made you oversee●s , to feed the Church of G●d which he hath purchased with his precious blood : God hath purchased the Church with his own blood : Who 's blood ? Gods blood . The blood of God must be shed . He who thought it no robbery to be equal with God , must shed his own blood : As Zippora saith to Moses , A bloody husband hast thou been to me , Exod. 4.25 . So may Christ say to his Church , a bloody Spouse hast thou been to me , that my blood must be shed for thee : 1 Cor. 2.8 . Had they known , they would not have crucified the Lord of Glory , that is , they would not have crucified God . He that was crucified , was the glorious Lord God . Acts 3.15 . You denyed the holy one , and killed the Prince of life . Here 's the matter , unless the Prince of life had been killed , thou couldst not have life . This the Apostle sets down as the ground of all before ; he comes to the particularities of his humiliation : and sets down , who it was who was thus humbled : He whom the Heaven of Heavens could not contain , he must descend unto the lower-most parts of the earth : that 's a descent indeed : His Humiliation appears in this , that he who was thus high , became a man , and being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the Cross. In this humiliation consider , I say , these two Points .

1. The person who was humbled .

2. The point of his humiliation . Christs humiliation in life and death . Some things hath regard to the whole course of his life , others to the conclusion or period of his life . All his life from his incarnation to his passion , was a continual thred of humiliation from his Cradle to his Cross , from his womb to his Tomb : so here is set down the humbled life of our blessed Saviour . For I would not have you think his humiliation consisted only in coming to the Cross , when they so mercilesly handled him : it cost him more then so : as sinners have the curse of God on them in their life , as well as in their death , so Christ must have a miserable life as well as an accursed death . Though the heat came at the end of the Tragedy , yet his whole life was a continual suffering . Consider the degrees of it .

1. He made himself of no Reputation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he emptied himself : It was the second person in the Trinity that thus humbled and emptied himself , ( not in his divine nature , but his assumed , ) of all his transcendent endowments .

Consider the particulars of it , he took on him the form of a servant ; Was not this a great humiliation ? That the second person in the Trinity should stoop so low as to take on him the nature of one who is not worth the looking on ? that he should take dust and ashes upon him . Psalm 113.5 , 6. Gods greatness is thus expressed , Who is like unto the Lord our God , who dwelleth on high , who humbleth himself to behold the things in heaven , and in the earth : What Humiliation is that ? compare these two humiliations together . It is but an humiliation to cast but his eye upon the heavens , to look upon the most glorious of all his works , to look upon the Angels but what is man that thou so regardest him ? that thou shouldst not only look upon him , but take him up , & make him an inmate under thine own roof ? this is a greater abasement , but here 's a further degree , Christ during the time of his pilgrimage was content to deprive himself of his Glory , that he now enjoyes , by reason of his Hypostatical Union with the God-head , he deserves all honor and glory , When he brought his first begotten into the world , he saith , And let all the Angels worship him . Heb. 1.6 . Every knee bows to him that is thus highly exalted . We see Christ crowned with glory and honor , all Dominion and Power being made subject unto him , yet he for thirty three years and an half was content to be exiled from his Fathers court . John 17.5 . Glorifie thou me with the glory I had with thee before the world was ; which is expounded in the Proverbs , where the Wisdome of God was shewn before the world was framed . Prov. 8.30 . Then I was by him as one brought up with him , and I was dayly his delight , rejoycing always before him ; this was the work before the foundation of the world which God was doing , the Father was glorifying the Son , and the Son was glorifying the Father . The Father took infinite delight in the Son , and the Son took infinite delight in the Father , and the Holy Ghost in them both . To be deprived of such a sight , and such a glory as this , and for thy sake to be banisht from that high Court ; where not to enjoy that fulness of joy , was an emptying of himself : yet all this he did for thee .

2. He minded not his own things , if he had , The second degree of his humiliation , that he might become a servant . he might have presently sat at Gods right hand , where is fulness of joy for evermore : but his bowels yearned on us , and took upon him the form of a servant , and was found in shape of a man , that is , as an ordinary man : We know what the nature of servitude is . Every man naturally desires liberty , but Christ that he might make thee free , was content to be bound as an Apprentice , and endure a servile estate . Christ both in respect of God and man took on him the form of a servant .

1. For him to be Gods servant was an Humiliation , though for us it be the greatest honour to be Gods servants . Saint Paul makes it his prime Epithite , Paul a servant of Jesus Christ . And David calls himself the servant of the Lord , O Lord I am thy servant , truly I am thy servant . But it was an Humiliation for Christ to become Gods servant . For him who thought it no robbery to be equal with God to become Gods servant , and to take a nature on him , that he might say , My Father is greater then I ; behold my Father and I were one , but now taking on me a humane nature , I am made inferior to my Father , I am become his servant : Behold my servant in whom I am well pleased ; Isa. 53. By his knowledge shall my righteous servant justifie many : there is much difference in servants . A free servant & a bond servant . A very bond-man doth Christ make himself , being man , and accounts it as great honour as may be , not only to be his Fathers servant , but his bond-man . Can I shew that there is any such humiliation as this ? Look on Heb. 10.5 . Sacrifice and burnt offerings thou wouldst not , but a body hast thou prepared me , these words have relation to that of the Psalmist , Psalm 40.6 . Sacrifice and burnt offerings thou didst not desire , but mine ears hast thou opened ; it is in the margent , mine-ears hast thou digged , or hast thou bored . The boring of the ear was an expression of everlasting servitude . Another servant that had not yet his ear bor'd , might be free at the year of Redemption , at the seventh year : but if not , his ear was bored that he might be a servant for ever according to that , Exod. . 21.4 . He that loved his service so well as to have his ear bored , is a servant for evermore . Mine ear Lord hast thou bored , I will be thy servant for ever . Christ took on him the form of such a servant ; nay , Christ was more then an ordinary slave : he was one b●und to an everlasting slavery , for he was the Son of an hand-maid : Now the Children of an hand-maid w●re not to go forth at the year of Jubilee . Exod. 21. The wife and her Children shall be her Masters , and he shall go out by himself : meaning thus , he that was the son of an hand-maid , must be bound . Partus sequiter ventrem . Now that Christ was the son of an hand-maid , we have Maries own confession , Behold th● hand-maid of the Lord , and he hath looked upon the low estate of his hand-maid , Luke 1. Hence David saith , Psal. 116.16 . O Lord I am thy servant , and the son of thine hand-maid : I am not only thy servant , but thy bond-servant : I am he who was born in thy house : and out of thy house I will never go . Thus is Christ a servant in respect of God .

But it is not only thus , he is not only a servant in regard of God , but he took on him the form of a servant in respect of men too . Look what relations are between men that have superiority , and Subjects , Christ , who was born a free child , yet made himself a servant unto man : he had a reputed father , but a true , and a natural mother : from the twelft year of his age till the thirtieth , he went with them , and was subject unto them , Luke 2.51 . No Apprentice was more subject to his Master in his Trade , then he was to his reputed father ; he kept him close unto his Trade . Look on him out of the family , in the Common-wealth : He paid Tribute . He might stand upon his priviledge : Of whom do the Kings of the earth exact Tribute ? &c. they answer , Of strangers : Then are the Children free . If the son of a temporary Prince be free , how much more shall the Son of God be free ? But yet it behoves us to fulfill all righteousness . He would be a subject unto Caesar , and in recognition of his subjection he would pay Tribute , though he fetched it out of the fishes belly . Hence the Apostle tells us , Rom. 13. For this cause you pay Tribute to testifie your subjection . Neither was Christ only a servant to them who were in some Authority , but generally among men he was in the state of a servant . Mat. 20.28 . The son of man came not to be ministred unto , but to minister , and to give his life a ransom for many . Not to be a Master to command , and have others to attend him ; but he came to be a servant ; see in what esteem he was had . We account a servant in the next degree unto a beast ; for liberty is that whereby a man bre●●hs , and a man were better be dead , then have his liberty took from him ; and so Christ was not only a bond-man in regard of h●s Father , Christ accounted as a b●ndman . but in regard of men . In the estimation of men he was vilified for a bond-man : and that will appear by the price for which he was sold. It was thirty pieces of silver . To consider what the price was , is a considerable part of his passion . There is a Prophesie cited out of Jeremy in your books , but it is Zachary , though I have seen some copies which mentioned neither , but only , according to the words of the Prophet , it is Zach. 11.13 . Cast it unto the potter , a goodly price that I was prized at of them . He speaks it with disdain , And I took the thirty pieces of silver , and cast them to the potter in the house of the Lord . Exod. 21.32 . There is a place parallel to it , which will expound it clearly , If an Ox shall push a man-servant , or a maid-servant that he die , the Owner of the Ox shall give to the Master of the servant thirty shekels , and the Ox shall be stoned . It was the very price that was paid for a slave : Thirty shekels , which is 3 l. 15 s. in our money . A base estimation they had of Christ , as if he were a bond-man ; the same price that was given for a slave that was killed by an Ox , for this same price was he sold. In the second book of Josephus , cap. 12. Exam. Joseph for the calcu . 14400000. drachms . When Ptolomaeus Philadelphus would redeem all the Jews which were bond-men : It s set down what he paid for a slave . There is set down a great summ of money , and the number of the (x) (x) Which were , 120000. slaves : Here stands the valuation , divide the number of Drachms by the number of slaves , and you shall (z) (z) Have the quotient 120 Drachms . Four Drachms went to a Shekel : so divide 120. by 4. your quotient is 30. shekels for each man , which was the ordinary rate , &c. find the quotient for every man 120 drachms ; four Drachms make a shekel , thirty shekels was the ordinary rate cryed in the Market for the price of a bond-man . Thus Christ took on him the form of a bond-man , not only Gods bond-man , but in the estimation of men so despicable , that they valued him at no higher rate then thirty pieces of silver . This is but the beginning and entrance on Christs humiliation , to be made in the similitude of sinfull flesh , and in the verity of true flesh . Christ had all infirmities , as weariness , hunger , thirst , which follow a sinfull man , which were not sinfull : such a nature he took upon him , and then he became obedient both by active and passive obedience . That which remains of the pains of his life to the passage of his dolefull death , we will speak of the next time .

FINIS .

PHIL. 2.8 . And being found in fashion as a man , he humbled himself , and became obedient unto the death , even the death of the Cross.

IN these words , and those that went before , you see there is delivered unto us the point of the humiliation of the Son of God . It stands in this .

1. That he took upon him the form of a servant , and was made in the likeness of man . God the Son , the second person in the Trinity did assume our dust and ashes , unto the Unity of his own sacred person .

2. This humane nature being thus assumed , he was content to deprive himself a long time of that beatifical vision , which he might have still enjoyed , & in that time was as obedient , as the meanest and poorest servant of his Father . Nor was he only actively , but passively obedient ; He was obedient unto the death : he was content to lay down his life for our Redemption . And it was not every death that would serve the turn , but it must be the death of the Cross , the most accursed , shamefull and painfull death , that death which was most suitable , and best able to answer the wrath of God .

First , He humbled himself by taking our nature upon him : He that thought it no robbery to be equal with God , took upon him the form of a man . If it were an abasement for God to look upon heaven the most glorious of his works , how much more to take upon him a clod , or peice of this earth , and unite it to his own sacred person for ever . This was a descending indeed , he descended first that he might ascend . Eph. 4.9 . Now that he ascended , what is it , but that he descended first into the lower parts of the earth ? That is , he descended into the womb of the Virgin ; and it was a great abasement indeed for him thus to descend : Wherefore the Psalmist speaking of the wonderfull framing of the Babe in the womb , saith , Psalm , 139.15 . My substance was not hid from thee , when I was made in secret , and curiously wrought in the lowest parts of the earth . So that we see God descended into the lowermost parts of the earth , and there was he fashioned . A great humiliation it was for him to be thus inclosed . Thus did he humble himself in taking our nature . Had he taken the form of a King upon him , it h●d been a great humiliation ; how much more , when he took on him the form of a servant ? He came not in state to be ministred unto , but to minister , as we shewed the last day . Nor was he only his Fathers servant , but a servant of servants , Gen. 9.25 . and therein underwent Canaans curse : A servant of servants shalt thou be . Our Saviour became such a servant . He which was the Author of freedom . John 8.26 . If the Son make you free , then are you free indeed . He , I say , who was the Kings son and so the most free , the Author of it to all that enjoy any spiritual freedom , became a servant , that we which were servants might be made free .

But besides this , it s added here , that he humbled himself . Having taken on him the form of a servant , he humbled himself . Where we may observe what made the suffering of our Saviour so meritorious : It was because it was active , free and voluntary . Our Passions are contrary to our Will : We are drawn to it , as it is said of Peter , When thou art old , they shall lead thee whether thou wouldst not , John 21.18 . Peter dyed the same death our Saviour did , according to the external Passion : but they led him whether he would not . Our Saviour was an Actor in it ; Humbled himself . A bare suffering God regards not so much , but when it is done willingly , and in obedience to God . And as he was obedient in his death , so also in his other passions . John 13.21 . In the Gospel , according to St. John , whereas the Text reads , he was troubled ; the marginal note hath it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he troubled himself : he was the Author of his own sufferings , John 10.17 . He was not humbled as a meer patient ; but he humbled himself , and so it is said in Scripture oft , He gave himself for us , and in all his passive obedience he had an eye to do the Will of God . The merit of his passive obedience ariseth from a mixture with his active . This was a great part of his Priest-hood , his humbling . And how doth he take his Priest-hood upon him ? it was by his Fathers call . He was cal'd unto it as was Aaron . Heb. 5.4 . No man , saith the Apostle , taketh this honor upon him , but he that is called . Now Christ being called to it , he did it to follow his call . And thus he did it actively : it was not a bare suffering as those in hell suffer , but according to his Fathers call . Observe , Heb. 10.9 . That place taken out of the Psalm , I am come to do thy Will O God , &c. What , was it only in his active obedience ? No , it was thy Will that he should suffer : as the words following in the tenth verse import , By the which Will we are sanctified , and by the body of Jesus Christ once offered : so that Christ offered up himself to do his Fathers Will , so that his passive obedience was in his active . So John 10.17 . Therefore doth my Father love me , because I lay down my life , that I may take it up again ; no man taketh it from me , but I lay it down . Our Saviour when he laid down his life , put it off , as a man that puts off his cloak , and layes it from him . They wondred that he was dead so soon , it was because himself laid down his life . His soul then was not drag'd or forced out of his body . It was not only passive , but active obedience . No man taketh it from me ; I have power to lay it down , and I have power to take it up . This had I from my Father . They are grosly deceived then , that say Christs active obedience was not free and voluntary , because he was commanded : for as well may they say , his passive is not voluntary , and so not meritorious , because it likewise was commanded , which none can deny . Thus Christs offering was a free-will offering , though it was a most bitter one ; yet this being a part of his Fathers Will , he went as voluntarily to the pains of the Cross , as thou dost to thy dinner when thou art throughly hungry . For his meat and his drink was to do his Fathers Will , Jo. 4.34 . And this makes it of such worth and efficacy , that he did it willingly : See it in the type that went before him , in Isaac ; Isaac was grown up , he was no Babe , he was able to carry wood enough to burn himself when he went to be sacrificed , and therefore sure he had strength ; if Isaac had pleased , he might have ran away from the old man his Father ; yet he suffers himself to be bound , and to be laid upon the wood ; a true type of our Saviour , his also was a free-will offering , and so a sweet smelling sacrifice unto God . It being the highest active obedience , it presently pacifieth the wrath of his Father . He humbled himself , and became obedient . This obedience of our Saviour is the matter and ground of our Justification . Rom. 5.18 . As by the offence of one , Judgement came on all unto condemnation ; so by the righteousness of one , the free-gift came on all to Justification of life . Now this Obedience is two fold , 1. Active . 2. Passiv● . By the obedience of this blessed Saviour many are made righteous ; so that now our Saviours obedience followeth next .

Now this obedience is double . Active or Passive .

1. Active , And this was that whereby he did all the Will of his Father . The reason why he came into the world , if we look the place before alledged , will appear , Heb. 10.5 . Wherefore when he cometh into the world , he saith , Sacrifice and burnt-offering thou wouldst not have , but a body hast thou prepared me . In burnt offerings and Sacrifice for sin thou hast no pleasure , then said I , Behold I come , in the volum● of thy book it is written of me that I should do thy Will , O God . When he cometh into the world , saith he , Lo , I come , For what ? to do thy Will , O God . The reason why he came into the world , was , that he might be obedient unto his Father . Thus it behoveth us ( saith he to John ) to fulfill all Righteousness . John wondred that he that was pure and spotless , should come to him to be baptized . He knew Baptism presupposed some sin or blot , some stain or corruption to be washed off , and therefore it s said . Mark 1.5 . That there came unto him all the Land of Judea to be baptized , confessing their sins . And sure if one should come to John , and say , he had no sin , and yet desired to have been baptized by him , he had no right to Baptism : yet our Saviour saith , Let alone , let it be so , that we may fulfill all Righteousness . I have no need indeed in regard of my self : but I have taken upon me the form of a servant , and therefore what the lowest of them must do , that must I do : therefore was I circumcised , and therefore am I baptized . I came not to destroy the Law , but to fulfill it . And he fulfilled it to the utmost , both in his active and passive obedience .

Now for his active Obedience , it had a double 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or consummatum est . First , For his active Obedience in the whole course of his life . 1. For his active obedience in the whole course of his life .

I have glorified thy name , and finished the work that thou gavest me to do . Would you know what it is to glorifie God in this world ? It is to finish the work which he giveth us to do . Art thou a Minister ? 2. For his active Obedience after his Death . if thou wouldst glorifie God , finish the work he gave thee to do ; then mayst thou say , Glorifie thou me with thy Glory , &c. But now Christs work was not ●ll ended when he said , he had finished it ; the greatest part was behind , to wit , his Passive obedience : All the works of his life were done ; of which actions , there Christ is to be understood : but then cometh his Passion , and that being finished , there is something to do yet after that : for he was to rise again to our Justification : but for the oblation of the sacrifice it was fully finished . If we look upon our blessed Saviour in the whole course of his life . For ,

1. Though he lived in a whole world of sin , yet he was free from all manner of sin .

2. He was inriched with all manner of good works , graces and vertue . Chrst had both of these . He was free from any spot of sin , though in the midst of a wicked world : and there was nothing in him which could expose him to any temptations . He was continually assaulted , and yet he was spotless . The Prince of the world came , and yet he found nothing in him . Satan could find nothing in him whereon to fasten any temptation . Such a Priest it became us to have , who was holy and harmless . Heb. 7.16 . Vndefiled , separate from Sinners .

There is the purity of his nature , he is holy , and in his carriage , harmless ; he did no man hurt· Undefiled , a pure , and innocent Lamb , a lamb without blemish , separate from sinners , and could not contract any guilt of sin . Though he conversed with Publicans and sinners at the Table , yet they could not infect him . He knew no sin , neither was there guil● found in him , 1 Pet. 1.19 . Therefore we see when it comes to the point that the Devil would tempt him , yet he himself must needs say , What have I to do with thee thou holy one of God ? He is forced to acknowledge him to be so . And so if we look on the place , where he saith , I do the Will of my Father alwayes , there likwise he shews himself the holy one of God . In a word , as he was thus obedient unto God , so was he subject to men too ; to his Father in the family , and to Caesar in the Common-wealth : As he t●ught , he did : subjection towards Governors was his Doctrine , & rather then he would not pay Tribute , he would have it out of the fishes belly : To shew a Recognition of his subjection unto higher powers , the text tels us , He went about doing good . This man , say they , hath done all things well : and at the last cast , when all the quarrels and Accusations were brought against him , they could bring nothing that could hold water : that he could boldly challenge them all , as it were , Which of you can accuse me of sin ? You that pick so many holes in my coat , come forth , spare me not , accuse me ; yet at the last he is accounted a just man . Judas himself could acknowledge him to be blameless , and that he had sinned in betraying his innocent blood . Pilates wife could say to her husband , Have thou nothing to do with that just man : and Pilate himself washed his hands , and would be free from the blood of that innocent person . The thief crucified with him , acquits him ; his whole life was a perfect obedience to the Law of God . Christ is the end of the Law that the Righteousness of the Law might be fulfilled in us , not by us , we are not able to fulfill the Law : but in us , Christ did it for us ; and the Father is better pleased with the thirty three years hearty obedience of his Son , then if Adam , and all his posterity had been obedient throughout the whole course of the world ; So acceptable was this obedience to God . And thus much of his active Obedience .

2. Now for his passive obedience , his suffering . If our Saviour will be a sacrifice , he must be used like one ; he must be slain , if he will make satisfaction to his Father for us . He must for our eating sower grapes , have his own teeth set on edge . Consider his humiliation both in life and death ; if we look on the service of Jacob , under his Uncle Lakan , his service was an hard service , twice se●en years did he serve the drought consumed him by day , and the frost by night , and the sleep depar●ed from his eyes ; twenty years hard service ; fo●rteen y●ars for his two wives , and six years for his cattle , G●n. 31.41 . Our Saviour spent thirty three years in ●is hard s●rvice ; and full oft did the sleep depart from his eyes . When Israel came to appear before P●a●ao● ; My dayes , s●ith he , have been 130 years : few and e●il have the days of thy servant been . The true Israelite might say more . Jacobs days were few , but as few as they were , they were 130 years ; but if we look upon our Saviours dayes , they were scarce a quarter so many .

And th●t is a part of our Saviours humiliation , that he was cut off in the mid●l of his dayes . If we look into the Psalm , we shall find it a curse on the bloody and deceitfull man , that he shall not li●e out half his dayes . The livelie part of a mans age , ( from Moses his time to this day , in that Psalm of Moses , Psalm 90. ) is ●hreescore years and ten ; half this is thirty five years ; and our Saviour is taken off before this thirty five is expired . He was to take on him all the curses due to sinners , to the bloody and deceitfull man : he is cut off and cropt off in the midst of his vigour : he that is that Melchisedeck , ●hat hath nei●her beginning , nor end of days , was cut off as a branch , lopt off as a ●wig from the land of the li●ing , I●a . 53. He 's ●ul'd cut , so his days were few , far fewer th●n Jacobs : he was not suffered to live out half his days : yet if we look upon his days they were evil too : evil enough as few as they were : full of trouble , and full of misery : from his first coming into the world to his last going out .

1. When he did descend into the lowermost part of the earth , He was nine moneths in the womb of his mother : and if we take the opinion of the Schoolmen , he had his full understanding and Judgement all that time , the free use of sense and reason , though I do not aver it to be a truth ; only I say , if it be so , it makes his humiliation insupportable . What an extream burthen would it be to us to be so long in the womb , and in ripe understanding ? therefore there was somewhat in that : But now :

2. Look at his coming forth into the world : though his mother were in her own City , yet he was so despicable , that there was not room for them in the Inn. Our Saviour , that should , one would think , have been brought into a stately Palace , was fain to have his lodging among the beasts , and a Cratch for his Cradle . The wise men when they came to worship him , found him in no better case : and what a disgrace was it , instead of a Palace , the Kings of the East should find our Saviour in a Cratch .

3. And now when eight days are over , he must have his skin cut off , he must be circumcised , and give the first payment or earnest of his blood . How painfull and irksom a thing Circumcision was , appears by that story in Gen. 34 where the sons of Jacob offering the Shechemites the condition of Circumcision , and they accepting it , it was so troublesome a thing , that by reason of their soreness and weakness by it , two of the sons of Jacob , Simeon and Le●i , slew a whole City . The pain was so great that they could not manage their weapons , therefore two men slew thousands of them . Our blessed Saviour was thus served , when the eight dayes were over he was thus made sore , and this was the first effusion of his blood .

4. After the eight days are over , then come the forty days , and then he must be carried a long journey to be offered up to the Lord , and his mother , as if she had brought an unclean and impure thing into the world , must be cleansed and purified . And then she came to offer a sacrifice according to the Law of the Lord . Luke 2.24 . A pair of turtle doves or two young Pigeons : But was this the Law ? it were good if the Law were looked into . See Levit. 12.8 . The Law is this , She shall bring a Lamb , or if she be not able to bring a Lamb , then two Turtles , or two young Pigeons . If she be not able ; but the margent hath it , If her hand cannot reach to a Lamb , if she be so poor that she cannot offer a Lamb. As if the Text should have said , Alas poor woman , poor Lady , all she had was not able to reach to a Lamb , so poor was she : Doubtless her heart was as large as anothers but she was not able to offer a Lamb , and is therefore content with two Turtles .

5. Hence we may conceive in what state our Saviour lived till he came into the Ministry : questionless in a poor house : and he made many a hungry m●al , when his mother was not worth a Lamb. All that they had , must be by hard labor .

6. Now our Saviour , notwithstanding after he had travelled that weary journey to Jerusalem , must return again , and be subject to his Parents : but how ? even as a servant in his Trade . They had not bread to spare , but what was gotten by hard laborious work . At his Fathers Trade , I say , for so it s said of him , Is not this the Carpenter ? It s put in the nominative case , The Carpenter . Mark 6. And whereas this is cast as a curse on our first parents , and their seed . Gen. 3.49 . That in the sweat of their brows they should eat their bread . Our Saviour must undergo this curse too : he must work hard for his living : with his own hands he must get a living for himself , and his poor mother by a laborious Trade . No wonder if he went many a morning without his break-fast , and made many a hungry meal , that lived in so poor a house , and by so poor a Trade .

7. If we come now to the time he lived after he came from his Father and Mother , that same three years when he shewed himself more publickly in the world , and you shall find him subject to those dangers , di●ficulties and distresses which accompany evil dayes . He was a Pilgrim , and had no abode . The Foxes ha●e holes , and the birds of the air , nests , but the Son of man had not where to lay his head . He was a diligent Preacher of the Gospel , although he had neither Prebend , nor Parsonage ; he had nothing of his own , but was relieved often by the Charity of certain devout and religious women .

2. Besides all the reproaches that could be cast on a man , were laid on him ; This man is a Wine-bibber , and a Glutton ; a friend of Publicans and sinners . And again , Do we not say , well , thou art a Samaritan , that is , a Heretick ? He was a caster out of Devils ; and therein they denyed not , but he did good , but see the villany of it : he was a good witch , as we call them , and though he did good , yet it was by the help of Belze●ub : when he drew near his death ; see Mark 12. the Text saith , They accuse him of many things . Few things are expressed , yet a great many comprehended in these words : those that are expressed , are hainous and notorious crimes . First , Against the first Table , they accuse him of Blasphemy , and therefore condemn him in the Ecclesiastical Court : Do you hear his Blasphemy ? say they . Then against the second Table , they post him to the civil Court , and there they lay to his charge high Treason against Caesar : for he , say they , That maketh himself a King , is an enemy unto Caesar ; and yet the innocent Lamb for all this opened not his mouth . Insomuch that Pilate wondred he spake not a word in his own defence ; and the reason was , because he came to suffer , and to have all these slanders and reproaches put upon him , not to excuse himself .

3. He led a life subject to dangers , when he went amongst his own people , to preach the acceptable year of the Lord , they bring him upon an high hill , to the brow thereof , with a purpose to cast him down , and break his neck . Others threaten to kill him too . The Devil here follows him with temptations , even to Idolatry it self . Ma●. 4.6 . The Devil himself tempts him forty days , and then left him : not as if he would return and tempt him no more , but as St. Luke renders it , The Devil left him for a season , Luke 4. not as if he intended to leave him quite , but to come and try him again . The Scribes and Pharisees they tempt him too , and prove him with hard questions , which if he could not answer , they would proclaim him an insufficient man , and all the people would have laugh'd him to scorn . Nor was this all his Ministry . All his life was as it were paved with temptations , every step was as it were a gin and trap to ensnare him .

4. Add to all this , that he was not like us , He knew when , and by what death he should die : He knew in all the time of his suffering what he should suffer , and what should come upon him at his death . If any of us should know that he must die a cursed , shamefull , and painfull death , and knew when it should be , it would marr all our mirth , and put us to our dumps in the midst of our jollity . Our Saviour in the midst of all his joy on earth , saith , I have a Baptism to be baptized with : he knew the cruel death which he should suffer on the Cross. And how is he pained , till it be accomplished . The pains of it run through all his life , and might well make his whole life uncomfortable unto him . In the twelft of John 23. a little before the Passover , saith he , The hour is come that the Son of man shall be glorified : and then verse 27. Now is my soul troubled , and what shall I say ? Father , save me from this hour . When the time was drawing nigh , some five or six days before , the consideration of it troubled him , though he knew he should be glorified , yet the fright of it enwrapt him with fear . Now is my soul troubled ; what shall I say , Father , save me from this hour . Such a kind of life did our Saviour lead : few but evil were his dayes . As evil as few , he had no comfort in them .

Come we now to the point of his death , the last thing ; and those things that did touch him therein , are the Curse , Shame , and pain of it . If there were any death more accursed , he must die that death : If any death more shamefull , or more painfull then other , he must die that . All these do concur in the death of our Saviour which he suffered , in that death of the Cross. It was the most accursed , most shamefull , and most painfull death as could be devised .

First , For the Accursedness of it , there was no death that had a more peculiar curse on it then this . Howsoever all deaths are accursed when they light on one that is without Christ ; but this death had a legal Curse : for as there was a legal uncleanness , so there was a legal Curse , and this was the curse annexed to the Cross ; a type of that real Curse . Now the type of a real Curse , Was hanging on the tree : Thou shalt bury him that day , for he that is ha●ged on a tree is accursed by God , Deut. 21.23 . so the Son of God was made a Curse for us , alluding unto this , Galat. And here we see the blessed Son of God , he in whom all the Nations of the earth are blessed : the fountain of all blessedness : We see him stand in so cursed a condition , to be made as it were as an Anathema , the highest degree of cursing that may be .

Secondly , Consider the shame of it there is a place in the best of Orators that expresses the destableness and shame of this death of the Cross. Facinus , &c. see what a gradation there is , it is hardly to be expressed in English . It s a great fault to bind a Citizen of Rome and a Gentleman , what is it to beat him ? what to crucifie him ? His Eloquence failed him there , as being not able to express the detestableness of it , and therefore the chief Captain was afraid that he had bound Paul , after he had heard he was a free-man of Rome , but then it s worse to beat him ; but what was it to crucifie him ? Our blessed Saviour went through all these indignities . First they come against him with swords and with staves , as against a thief . They sold him for a base price . They beat him with rods , pricked him , and after all , they crucified him . Consider then the shame of it : he that was to be crucified , was stripped naked , as naked as ever he came out of his mothers womb : However the Painters may lie in it . And was not this a shame thus to be stripped before thousands ? Wherefore it was a custome among the Romans , that the greatest King , if he were baptized , was to be stripped naked , which they did as a memorial of the shame of our Saviour . So shamefull a thing it was that they thought him unworthy to suffer within the wals . Christ that he might sanctifie the people , suffered without the walls . Let us go with him out of the Camp bearing our reproach . He was as a man unfit to suffer within the walls . Pilate thought he would meet with them when they were so violent to have him crucified , and therefore he joynes Barabbas with him , the vilest thief in the Countrey , and a Murtherer : so that Peter cast this in their teeth , That they preferred a Murtherer before him . He was reckoned with the Transgressors , as it was prophesied of him before . Isa. 53. They crucifie him between two thieves , as if he had been the Captain of them .

Thirdly , Consider the Pain of the Cross , whom God raised up , having loosed the sorrows of death : not meanìng there were sorrows that Christ endured after his death , but it s meant of the sorrows that accompanied his death . It was the most dolorous death that ever could be endured . We scarce know what Crucifying is . The Christian Emperors in honour of our Saviour banished that kind of suffering , that none after him might suffer it : but yet it is fit we should know what it was , since it was so terrible a thing . And here , as the Apostle said to the Galathians , Suppose you see Christ crucified before your face at present . The manner of it was thus .

First there was a long beam , on which the party was to be stretched , and there was a cross-beam on which the hands were to be stretched : they pul'd them up upon the Cross before they fastened them ; they pul'd him to his utmost length . And this is that the Psalmist speaks of , Psal. 22.17 . You might tell all my bones . His ribs were so stretched , as that they even pierced the flesh : Conceive him now thus stretched with his hands and feet nailed to the wood : the stretching of Christ on the Cross , was such a thing as the working of the racke . Imagine him before your eyes thus represented . Your sins crucified him : being thus stretched upon the Cross to his full length , the hands and the feet were fastned and nailed to the wood . It s no smal torment to have the hands bored , especially if we behold the place , it was through the lower part of the hand where the veins and sinnews all met together : It 's a place that is full of sence , Consider withal the bigness of the nayles : Psal. 22. They have digged my hands to shew the bigness of the spikes : for the original beares it , They dig'd him . Beleeve not the paynters : Our Saviour had foure nayles : Not one through both feet as they describe it , but two through his hands , and two through his feet : And that you may the better comprehend it , you must know that toward the lower part of the cross , there went along a ledge or thre-shold whereto his feet were nayld , otherwise the flesh would have rent by reason of the nails , if hee had hung by the hands alone .

Then comes the lifting up ; as the serpent was lift up , so must Christ be lift . As when a man is stretched to the full length , and should be with a girk put up ; it s like a strapado , as it were the unjoynting of a man ; and this is that the Psalmist speaks of , All my bones are out of joint . Consider withal the time how long it was . St. Mark saith , cap. 15.25 . It was the third hour , and they crucified him . In St. John it is the sixt hour , but the ancient and best Copies have the third hour , and so hath Nonus . The ninth hour he gave up the Ghost : so that it was six long hours by the clock that our Saviour did hang upon the Cross. And it was not with him as with other men , in whom extremity of pains disanul sense , and blunts pains , because they have not a perfect apprehension ; but Christ was in his perfect sense all the while . All that the Jews could do , could not take away his life from him , till he would himself : and therefore it is said in Mark , That immediately before he gave up the Ghost , that he cryed with a loud voice , whereas others are wont at that time to be so weak that they can scarce be heard to groan : but never was Christ stronger , nor never cryed louder , than when he gave up the Ghost , Marke 15.35 . this of it self made the Centurion assoon as he heard it , conclude , certainly this man was the Son of God . How doth he gather this from his crying ? thus ; For a man to be in his full strength , and cry out so strongly , and immediately to give up the Ghost , this is a great Miracle : Truly this man was the Son of God . This adds unto the greatness of his torment , that he had his full and perfect sense : that he was six full hours thus on the Rack , and the extremity of pain took not away his sense . He was as strong at the last , as at the first .

These things seriously weighed , Oh! how do they aggravate the depth of his humiliation ? Seriously weigh them : they are miserable , and lamentable matters ; yet in these lie our comfort . Through these words is there a passage open for us into the Kingdom of Heaven : When he had overcome the terrors of death , he opened the Kingdom of Heaven to all Believers : these were now but the out-side of his sufferings which did belong to man for his sins . He suffered not only bodily sufferings , but sufferings in soul , and that he did in a most unknown and incomprehensible manner ; But now may some say ,

Object . Did Christ suffer the pains and torments of Hell ?

Sol. No , He suffered those things that such an innocent Lamb might suffer , but he could not suffer the pains of Hell . The reason is , because , one thing which makes Hell to be Hell , is the gnawing worm of an accusing conscience . Now Christ had no such worm . He had so clear a conscience , as that he could not be stung with any such evil .

Another great torment in Hell is Desperation , arising from the appprehension of the perpetuity of their torments , which makes them curse and blaspheme God , and carry an inexpressible hatred against him ; but Christ could not do so ; he could not hate God : God forbid that Christ should be lyable to these Passions .

But it is certain God the Father made an immediate impression of pains upon his soul ; his soul did immediately suff●r : Look on him in the Garden , he was not yet touched , nor troubled by men , and yet he fell in a sweat : Consider the season of the year ; this was then when they that were within doors were glad to keep close by the fire , he thus did sweat in the garden , when others freez'd within ; this was much : but to sweat blood , thick blood , clotted , congealed blood ( for so the words will bear it ) not like that in his veins : and yet it came through his garments , and fell to the ground : this is a thing not to be comprehended . Our blessed Saviours encountring with his Father , he falls a trembling , & is overwhelmed as it were with the wrath , beseeching God intensively , saying Father , if it be possible let this cup pass from me ; thou mayst give free pardon : which affections in Christ are such a thing , as pussels us all : we must not say Christ did forget for what he came : but he did not remember : these words proceeded from the seat of passion , which while it is disturbed , reason suspends its Acts. Christ had Passions , though no impurity in them . As take a clean Vial full of pure water from the fountain , and shake it , it may be frothy , yet it will be clean water still . Christ did not forget only he had the suspension of his faculties for a time . As a man in a sleep thinks not what he is to do in the morning , and yet he is not said properly to forget . He cryed , My God , my God , why hast thou forsaken me ? He was contented to be forsaken for a time , that thou mighst not be forsaken everlastingly , and this was no faint prayer : if you read the place in the Psalm , He cryed out unto God : And Heb. 5.7 . It s said , Who in the days of his flesh when he had offered up prayers and supplications with strong cries and tears . He cryed to the Almighty : he made Gods own heart to pity : He would break , Isa. 53. yet his heart is repenting , and rolled together , so that he sent an Angel to support and comfort him . Psal. 27. those strong cries are expressed with a more forcible word , My God , my God , why hast thou forsaken me , why art thou so far from helping me , and from the words of my roaring ? Consider how it was with Christ before any earthly hand had touched him , when he beseeched God for his life : this shews the wonderfull suffering of Christ ; and for that point , Why hast thou forsaken me ? Consider it was not with Christ as with the Fathers , they suffered a great deal of punishment and taches , and would not be delivered , yet Christ was more couragious then they all . He had a spirit of fortitude , he was anointed above his fellows , & yet he quivers . Our Fathers cryed unto thee , they trusted in thee , and were not consumed ; they were delivered : but I am a worm , and no man . I can find no shadow of comfort . Lord , Why art thou so angry with me ? this speech came not from the upper part of the soul , the seat of reason , but from the lower part , the seat of Passion : My God , my God , these were not words of desperation . He held fast to God ; Why hast thou forsaken me ? these are words of sense : thus you see the price is paid , and what a bitter thing sin is . God will not suffer his Justice to be swallowed up by Mercy . It must be satisfied ; and our Saviovr , if he will be a Mediator , must make payment to the uttermost farthing : Consider what a time this was when our Saviour suffered : The Sun with-draws her beams , the earth shakes and trembles : What aileth thee , O thou Sun to be darkn●d , and thou earth to tremble ? was it not to shew his mourning for the death of its Maker ? The soul of Christ was dark within , and its fit that all the world should be hung in black for the death of the King of Kings . But mark , when he comes to deliver up his life , and to give up the Ghost , the vail of the Temple rent in twain , and that was the ninth hour ; which in the Acts is called the hour of prayer ; it was at three a Clock in the afternoon . Hence it is said , Let the lifting up of my hands be as the evening sacrifice . The Priest was killing the Lamb at that time , there was a vail that severed the Holy of Holies , it was between the place of oblations , nnd the Holy of holies , which signifies the Kingdom of Heaven . Assoon as Christ died , the vail rent , and Heaven was open , the Priest saw that which was before hidden . Our Saviour , saith the Apostle , entred through the vail of his flesh unto his Father , and fit it was , that the Vail should give place vvhen Christ comes to enter : But vvhat becomes of Christs foul novv ? his soul and body vvere pul'd assunder , and through the vail of his flesh , as it vvere vvith blood about his ears he entred the Holy of Holies unto God , saying , Lord , here am I in my blood ; and here is blood that speaks better things then the blood of Abel , that cries for vengeance , this for blessing and expiation of our sins .

FINIS .

JOHN 1.12 . But to as many as received him , to them gave he Power to become the sons of God , even to them that believe on his Name .

HHaving heretofore declared unto you the wofull estate and condition wherein we stand by nature , I proceeded to the Remedy , that God of his infinite Mercy hath provided for the recovery of miserable sinners from the wrath to come . And therein I proposed two things , that our Saviour that was to advance us , and raise us out of this condition , when we had lost our selves in Adam ; We having eaten sowre grapes , he was to have his teeth set on edge ; we accounted him smitten of God , and buffeted ; but we had sinned , and he was beaten . That when the Lord in his wrath was ready to smite us , he underwent the dint of Gods sword , and stood betwixt the blow and us ; the blow lighted on him that was equal with God , and deserved not to be beaten . Awake O sword against my shepherd , and against the man that is my fellow . The sword was unwilling to strike him ; and thus being smitten he became a propitiation for our sins : The chastisement of our peace was on him . He offered himself a sacrifice : Here are two things considerable ; 1. How Christ was offered for us . 2. How he is offered to us .

First , For us , and so he offered up himself a Sacrifice , a sweet smelling Sacrifice unto God . Mark the point is , he is not only the Sacrifice , but the Sacrificer . He offered up himself , saith the Apostle ; He was the Priest , and it was a part of Priest-hood to offer up himself . The Sacrifices in the old Law that typified him , were only sufferers . The poor beasts were only passive : but our Saviour he must be an Actor in the business . He was active in all that he suffered : He did it in obedience to his Fathers Will , yet he was an Agent in all his Passion . John 11.33 . He groaned in Spirit , and was troubled ; the Greek is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or ( as it is in the Margent ) He troubled himself . With us in our Passions it is otherwise : we are meer sufferers . Our Saviour was a Conqueror over all his passions , and therefore unless he would trouble himself , none else could trouble him : unless he vvould lay down his life , none could take it from him ; unless he vvould give his cheek to be smitten , the Jews had no power to smite it . Isa. 50.6 . I gave my back to the Smiters , and my cheek to them that pluckt off the hair , and hid not my face from shame and spitting . In all these we should consider our Saviour , not as a Sacrifice only , but a sacrificer also ; an Actor in all this business : their wicked hands were not more ready to smite , then he was to give his face to be smitten , and all to shevv that it was a voluntary Sacrifice . He did all himself ; He humbled himself unto the death . And now by all this we see what we have gotten : vve have gotten a Remedy and satisfaction for our sins . That precious blood of that immaculate Lamb takes avvay the sins of the world , because it is the Lamb of God , under which else the World vvould have eternally groaned .

Object . But doth this Lamb of God take away all the sins of the world ?

Sol. It doth not actually take avvay all the sins of the vvorld , but virtually , It hath povver to do it , if it be rightly applyed , the Sacrifice hath such vertue in it , that if all the World vvovld take it , and apply it , it vvould satisfie for the sins of the vvhole World : but it is here , as with medicines , they do not help , being prepared , but being applyed ; Rhubarb purgeth choller , yet not unless applyed , &c. Exod. 39.38 . there is mention made of a Golden Altar . Christ is this Golden Altar , to shew that his blood is most precious : We are not redeemed with silver and gold , but with the precious blood of Jesus Christ He is that golden Altar mentioned in the Revelation , vvhich stands before the Throne . He was likevvise to be a brazen Altar ; for so much vvas to be put upon him , that unless he vvere of brass , and had infinite strength , he vvould have sunk under the burthen . Its Jobs Metaphor : Job in his passion saith , Is my strength the strength of stones ? or is my flesh brass ? Job 6.12 . If Christs flesh had not been brass : if he had not been this brazen Altar , he could never have gone through these : now he is prepared for us a sacrifice for sin . Rom. 8.3 . For what the Law could not do , in that it was weak through the flesh , God sending his own Son in the likeness of sinful flesh , and for sin , ( for sin ) make a stop there , condemned sin in the flesh . This same ( for sin ) hath not reference to ( condemned ) To condemn sin for sin is not good sence ; but the words depend on this ( God sent his Son ) that is , God sent his Son to be a Sacrifice for sin , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the word is translated . Heb. 10.6 . a sacrifice for sin . It was impossible the Law should save us : not because of any transgression , or failing in the Law , but because our weakness is such , as that we could not perform the conditions : therefore God was not tyed to Promises ; by reason then of the weakness of our flesh , rather then we should perish , God sent his own Son in the likeness of sinful flesh , & in that flesh of his , condemned all our sins ; we need not look that sin should be condemned in us , when he bare our sins on the tree , then were our sins condemned ; therefore it s said , Isa. 53. When he had made his soul an offering for sin : that is in the Original ( when he had made his soul , sin ) then he saw his seed , Isa. 57.

We come now to the second thing , if Christ be offered for us , yet unless he offer himself to us : unless any man may have interest in him , it s nothing worth . Here then stands the Mystery of the Gospel , Christ when he comes to offer himself to us , he finds not a whit in us that is to be respected ; nothing . And that is the ground of all disturbance to ignorant consciences ; for there is naturally in men pride and ignorance , they think they may not meddle with Christ , with Gods Mercy ; unless they bring something , unless they have something of their own to lay down . This is to buy Christ , to barter betwixt Christ and the soul : but salvation is a free gift of God . As the Apostle speaks , Christ is freely given unto thee , when thou hadst nothing of worth in thee . Faith when it comes , empties thee of all that is in thee : To whom be the Gospel preached ? to the dead . Now before Christ quicken thee , thou art stark dead , rotting in thy sins . Here 's the point then , when there is no manner of goodness in thee in the world . In me , saith St. Paul , that is , in my flesh there is no good thing . When I have been the most outragious sinner , I may lay hold on Christ . Christ comes and offers himself to thee .

Now when Christ offers , the other part of the relation holds , we may take . We have an interest to accept what he proffers . Consider it by an example : If one give me a million , and I receive it not , I am never the richer : and so if God offer me his Son , and with him all things , I am nothing the better , if I receive him not . That he is born and given , what 's that to us ? unless we can say , To us a child is born , to us a Son is given , Isa. 9.6 . Faith comes with a naked hand to receive that which is given ; we must empty our selves of what is in us . Consider thy estate , the Lord sets down how it is with us , when he comes to look upon us . Ezek. 16.6 . And when I passed by thee , and saw thee polluted in thy blood , I said unto thee , when thou wert in thy blood , live . Why is this set down ? It s to shew how God finds nothing in us when he comes to shew Mercy . He finds nothing in us that is lovely ; when he comes to bestow his Son upon us . For it s said , Rev. 1.5 , That Christ loved us , and washed us from our sins in his own blood . He doth first cast his love upon us when we are unwasht , as I may say unwasht and unblest : When no eye pittied thee , and thou wast cast out in the open field ; when thou wast in thy blood , I said unto thee , live ; when he comes to m●king up of the match , verse 9. Then I washed thee with water , yea , I throughly washed away thy blood from thee , and I anointed thee with oyl : I clothed thee also with embroydered work , and shod thee with badgers skins , &c. that is , when Christ comes to cast his affections on us , and to wed us unto himself , he finds us polluted , not with a rag on us . Full of filth , just nothing have we , he takes us with nothing ; nay , vve are vvorse then nothing : so that here is the point , what ground is there vvhereby a man that is dead , and hath no goodness in him , ( make him as ill as can be imagined , ) what ground hath he to receive Christ ? Yes , To as many as received him , to them he gave the power to become the sons of God . First , The receiving of Christ , and then comes Believing . It is the receiving of this gift , that is the means vvhereby Christ is offered to us . The Apostle joyning the first and second Adam together , makes the benefit vve have by the second to lie in the point of receiving . Rom. 5.

Object . If it be a free gift why is faith required ?

Sol. Because faith takes away nothing from the gift . If a man give a begger an Alms , and he reach out his hand to receive it , his reaching out the hand makes the gift never the lesse , because the hand is not a worker , but an instrument in receiving the free gift . Rom. 5.15 . If through the offence of one many be dead , much more the grace of God , and the gift by grace hath abounded unto many in Jesus Christ And verse 17. If by one mans offence death raigned by one , much more they that receive abundance of grace shall raign in life by one Jesus Christ : here 's the point then , God is well-pleased , and therefore sends to us . Wilt thou have my Son ? with him thou shalt have abundance of Grace , and everlasting life , and my love too . There 's no Creature in this place , but this shall be made good unto , if he can find in his heart to take Christ ; thou shalt have a warrant to receive him . Now to receive Christ , is to believe in his name , and to draw near unto him ( The word Recei●ing ) is a t●king vvith the hand with free entertainment ; as verse 11. immediately before the Text. Its not so properly Receiving as Entertaining . He came to his own , and his ovvn received him not ; they vvere like the foolish Gaderens , that prefer'd their pigs before Christ ; they would rather have his room then his company : and so when Christ comes , and thou hadst rather be a free-man , as thou thinkest , and wilt not have him to raign over thee , then thy case is lamentable : Then self-will , self-have . The only point is , whether we come to Christ , or he come to us , there is a drawing near . If thou comest to Christ he will not put thee back ; if Christ come to thee by any good motion , if thou shut not the door against him , thou shalt not miss him . Rev. 3.20 . Behold I stand at the door and knock , If any man here my voice , and open the door , I will come in unto him , and sup with him , and he with me . The Lord by the knock of his mouth , by the sword that comes out of his mouth , would fain come in , and be familiar with thee , and be friends with thee . If thou wilt not let him in , is it not good reason that ( as in the Canticles ) he with-draw himself ? If he see thy sins , and would fain come in , what an encouragement hast thou to open ? John 6.37 . He that cometh unto me , I will in no wise cast out . Canst thou have a better word from thy Prince then this ? When he holdeth out his golden Scepter , if thou takest hold on it , thou art safe , otherwise thou art a dead man : thou canst not have a greater security , all the point is , Faith is a drawing near unto Christ , and Unbelief is a going from him . The Gospel is preached to those that are a far off , and to those that are near . Eph. 2.17 . He came and preached peace to you that are a far off , and to them that are nigh . Who were they that were a far off ? they were those that had uncircumcision in the flesh , without Christ , Aliens to the Common-wealth of Israel , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those that had no hope ; to these Christ came , these that were a far off , by faith drew near : that expression is a singular one . Heb. 10.38 . Now the just shall live by faith ; What is that ? but if any man draw back , that is , if any man be an Unbeliever , my soul shall have no pleasure in him . Faith makes a man come , & draw near to Christ . It s a shamefast bashfulness that makes a man draw back ; its unbelief , if any draw back , and to believe is to go on with boldness ; We are not of them which draw back unto perdition , but of them , &c. What an excellent encouragement is this , to come with boldness unto the Throne of Grace ▪ that we may find help in time of need ? So that now let thy estate be what it will : if thou wilt not hold off , but dost entertain Christ , though thy sins be as red as scarlet , be not discouraged , they shall be made as white as wool . The very sinner against the Holy Ghost is invited ; and why is that unpardonable ? Can any sin be so great as to over-top the value of Christs blood ? there is not so much wretchedness in the heart of man , as there is Grace , Goodness and Merit in Christ ; but then it is unpardonable , Why ? because it s the nature of the disease that will not suffer the plaster to stick on . It counts the blood of the Covenant , wherewith we should be sanctified , an unholy thing : if this sinner would not pluck off the plaster , and tread it under foot , he should be saved ; but this is it when God is liberal , and Christ is free , we have not the heart to take him at his word , and come , to open this Word , this is the point of all , this is the free preaching of the Gospel indeed , when a man hath nothing desirable in him , but is stark naught , and stark dead , and is not worth the taking up ; that yet he may challenge Christ , and be sure of all . Unless thou hast Christ thou hast nothing by Promise , not so much as a bit of bread by Promise ; if thou hast it , it is by Providence . All the Promises of God are in him , that is , Christ , yea , and Amen : Ye are the Children of the Promise in Christ , but you have nothing till you be in Christ .

The Question is , What must I do in this case , what incouragement shall I have in my rags ? when I am abominable , worth nothing .

There are certain things that are preparations to a Promise , such as are Commands , Precepts , Intreaties , which incourage them to it , and then comes a proposition : I being a Believer shall have eternal life ; If Christ be mine , I may challenge forgiveness of sins , the favour of God , and everlasting life : But how is Faith wrought ? believe not that foolish conceipt that is too common in the world , that faith is only , a strong perswasion that God is my God , and my sins are forgiven : this is a foolish thing , a fancy ; a dream , unless it be grounded on the Word of God . It s but a dream , else that will lead thee unto a fools Paradise : Nothing can uphold faith but the Word of God : here 's the point , I being as bad as bad can be , what ground have I out of the word of God , of an Unbeliever to be made a Believer ? Now we must not take every Text , but such only as may be appliable to a dead man , one that hath no goodness in him , that is yet out of Christ : we were all swimming at liberty till this word catched us in : we never thought of the business before , till we were thus taken . Now there are certain degrees to get faith in us .

1. The first word is a general proclamation ; whereby Christ gives any one leave to come and take him . Christ is not only a Fountain sealed , as in the Canticles , but a Fountain open for sin and for uncleanness , as in Zachary : so that now when he keeps open house , he makes proclamation , that none shall be shut out . He puts none back ; sins , not the greatest that can be , can keep thee back : this is the first thing , and to confirm it , we have our Saviours own proclamation . Isa. 55.1 . Ho! every one that thirsteth , come you to the waters , and he that hath no money , come , buy , and eat : yea , come , buy wine and milk without money , and without a price . A strange contradiction , one would think ; What! buy , and yet without money , and without price . The reason is , because there is a certain thing which fools esteem , a price which is none . Rev. 3.18 . I counsel thee to buy of me gold tryed in the fire : Why ? How must this be done ? Truly thus ; whensoever a sinner comes to Christ to have his sins pardoned , and to be a subject of Christs Kingdom , thou must not then be as thou wast , but thou must be changed . Thou must not live as thou didst before in the state of rebellion . Now to leave sin is not worth a rush , it s not a sufficient price ; but yet wee see a fool will esteem his own bables : I must lay down my lusts , I must lay down my covetousness , intemperance , &c. and a man thinks it a great matter thus to do : and to leave the freedom he had before , though it be a matter of nothing . When a rebel receives his pardon , is the Kings pardon abridged , because he must live like a subject hereafter ? Why should he else seek for the benefit of a subject ? This is said in respect of the foolish conceit of man , who thinks it a great price to forsake his corruptions . Again , John 7.37 . with the same loud voice , Christ cryed when he offered himself a Sacrifice for sin : he cryed at the time of the great feast , that all should come . In the last day , the great day of the feast , Jesus stood , and cryed , saying , if any man thirst , let him come unto me and drink . In ult. Rev. there is a quicunque vult , that is it I pressed : It s a place worth gold . And these are the places which being applyed , make you of strangers draw near : but now these are not appliable to a man before he hath grace : every one cannot apply them . Never forget that place while you live : it s the close of Gods H. Book , and the sealing up of his Holy Book : What 's that ? It s in Rev. 22.17 . And the Spirit and the Bride , say , come , and let him that is a thirsty come , and drink of the water of life freely . Whosoever will let him come , what wouldst thou have more ? Hast thou no Will to Christ ? No Will to salvation ? then its pity thou shouldst be saved . No man can be saved against his Will , nor blessed against his Will : If thou wilt not have Christ , if thou wilt try conclusions with God , then go further , and fare worse : but whosoever will , let him come . Oh! But I have a Will : Why , then thou hast a warrant , take Christ :

Object . But O Sir , you are a great Patron of free-will : What ? doth it all lie in a mans Will : Will you make the matter of taking Christ lie there ?

Sol. I say , if thou seest thou hast a Will , then thou hast a warrant : I say , not that this Will comes from thy self . It s not a blind faith will do thee good ; the Word of God works faith in thee ; thou hast not a Will to it born in thee . It is not a flower that grows in thine own Garden ; but is planted by God : John 6.44 . No man can come unto me , except the Father which hath sent me , draw him . What ? Will Christ offer violence to the Will , and draw a man against his Will ? No , there 's no such meaning . It s expounded in the 65. verse , No man can come unto me , except it were given him of my Father . By this Christ sheweth what he meant . If thou hast a Will to come , thank the Father for it ; for of Him , as in the Philippians , we have both the Will and the deed . Take for example that general proclamation in the book of Ezra , VVhatever Jew would might be free , Ezra 1.3 . So said the King that had power to make them free , Who is there among you of all his people , his God be with him , and let him go up to Jerusalem which is in Judah , and build the house of the God of Israel . Then we read , verse 5. Then rose up the chief of the Fathers of Judah and Benjamin , and the Priest , and the Levites , and all them whom the Spirit of God had raised up to go up . Observe here , though the proclamation were general , yet the raising up of the Will was from the Spirit of the Lord . We must not by any means take our will for a ground ; the Will cometh from God : but if thou hast a Will , thou hast a warrant . Who ever will let him take the water of life freely without covenanting : say if thou had but a measure of faith , and such a measure of humiliation ; for that were to compound with Christ : away with that , Whosoever will , let him come . Christ keeps open house , Whosoever will , let him come : whosoever comes to him , he will not shut out . John 6. If thou hast a heart to come to him , he hath a willing heart to receive thee ; as it was with the Prodigal son , the Father stayes not till he comes to him , but runs to meet him : he is swift to shew Mercy , and to meet us , though we come slowly on towards him . But this is not all , there is a second gracious Word that is preacht to a man , not yet in the state of Grace . A man that keeps open house , he seldom invites any particularly , but if he come , he shall be welcome . Christ he keeps open house , but some are so fearfull , and so modest , that unless they have a special invitation , they are ashamed to come to Christ ; they reason thus , if my case were an ordinary mans , I should come , but I am so vile and wretched , that I am ashamed to come ; my sins have been so many , and so heavy , that I am not able to bear so great a weight , they are more in number then the hairs of my head ; and yet alas they are crying ones too : But hearken here a second word ; Dost thou think thy case more heavy because thou art out of measure sinfull . Lo , it pleaseth God to send thee a special invitation , who findest thy self discouraged with the great bulk and burthen of thy sins . It pleaseth God , I say , to send thee a special invitation . See Mat. 11.28 . Though all apply it not to this use , Come unto me all you that labour , and are heavy laden , and I will give you rest . You of all others , are they that Christ looks for . Those that can walk bolt upright in their sins , that desire to live and die in them : they will not look upon me , and I will not look upon them ; they scorn me , and I scorn them : but you that are heavy laden , and feel the burthen of your sins , are invited by Christ . Let not Satan then couzen you of the comfort of this word ; that which Christ makes the latch to open the door to let himself in , we do usually by our foolishness make the bolt to shut him out . Let thy wound be never so great , thou hast a warrant to come , and be cured : be of good comfort then , as it was said to blind Bartemeus , so is it to thee , Loe , he calleth thee . When Christ bids thee come , and gives thee his Word that he will heal thee , Come , let not the Devil or thy corruptions hinder thee , or make thee stay back : hast thee to this City of Refuge : he hath engag'd his Word for thee , and he will ease thee : But now after all this there is a

Third Word , that though Christ keeps open house , so that who will , may freely come , and though he sends special invitations to them that are most bashfull , because their case is extraordinary : What do you think now , that Christ will come with his souldiers , and destroy those that do not come in ? He might do it when he is so free , and invites thee , and thou turnest it back again into his hand : but yet here 's another Word of comfort , Christ doth not only send a Messenger to invite thee , who hast no goodness in thee , but he falls to beseeching and intreating thee , and that 's a third word whereby faith is wrought in an Unbeliever . 2 Cor. 5.10 . Now then we are Embassadors for Christ , as though God did beseech you by us ; observe the place , We pray you in Christs stead be reconciled unto God . This is the most admirable word that ever could be spoken unto a sinner : Alas ! thou mayst say , I am afraid that God will not be friends with me ; why ? he would have thee to be friends with him ; do not then with the Papists make such an austere God , as though he might not be spoken unto , as though thou mightst not presume thy self , but must make friends unto him . We have not an high Priest that is not touched with our infirmities . Will the Papists tell me , I am bold if I go to God , or lay hands on Chrst ? I am not more bold then welcome . Let us go with boldness to the Throne of grace . We are commanded to do it : do not think but that he had bowels to weep over Jerusalam , and he carried the same with him into heaven , when thou liest groaning before him , he will not spurn thee . We pray you , and beseech you to be friends ; therefore in this case make no doubt , its Gods good pleasure to entreat thee , and therefore thou hast warrant enough . Christ wept over Jerusalem , and he is as ready to embrace thee . You have now three words to make a man of an Unbeliever , a Believer : Is there , or can there be more then these ? Open house-keeping , special invitations , Entreaties and Beseechings ? yet there is more then all this ; which if thou hast not a heart of stone , it will make thee believe , or make thee rue it . And that is ,

4. When God seeth all these things will not work with us , but we are slow of heart to believe , then he quickens us ; and there comes a word of Command . God chargeth , and commands thee to come ; and then if thou breakest his Command , be it to thy peril . It is the greatest sin that can be committed . Thou wilt not draw near to God because thou art a sinner : thou now committest a greater sin then before : thou returnest back , Christ unto God : thou bidst him take his commodity into his hand again : thou wilt not believe : and this is an hainous crime . John 16.8 , 9. And when the Spirit shall come , it shall reprove the world of sin , of righteousness , and of judgement : of sin , because they believe not in me : this is that great sin he shall convince the world of , because they believe not in him . Of all sins , this was the most notorious : this makes us keep all other sins in possession : It is not only one particular sin , but it fastens all other sins upon us , be they never so many . When faith comes , it will out them , but till then they remain in thee ; where there is no Commandment there is no sin . How could it be a sin in not believing , if I were not commanded so to do : but you shall here more then so . When the Apostle speaks of excluding Rejoycing under the Law ; Rom. 3.37 . Where is boasting , then saith he , it is excluded : By what Law ? by the Law of works ? No , but by the Law of faith : there is a Law of works , and a Law of faith . God doth not only give thee leave to come , and take him , and draw near unto him : but he commands thee , there 's a Law : by the breach of that Law of faith thou art made guilty of a high sin . There 's a full testimony of this . 1 John 3.23 . And this is the Commandment , that we should believe in the name of his Son Jesus Christ If a man should ask , may I love my Neighbour ? would you not think him a fool ? because he must do it , he is commanded . So should a poor soul come , and say to me , may I believe ? thou fool , thou must believe . God hath laid a Command upon thee , it is not left to thy choice : The same Commandment that bids thee love thy brother , bids thee to believe on Christ . To entreaty is added Gods Command , and therefore if thou shalt argue , what warrant have I to believe ? Why , God injoyns it thee , and commands it . As the impotent man said , so mayst thou ; He that healed me , said unto me , take up thy bed , and walk : This is the very Key of the Gospel , and this is the way to turn it right . When being thus clean n●ked , we have as it were a Cable put into our hands to draw our selves out of this flesh and blood .

5. The last thing is , if keeping open house , special Invitations , Entreaties and Commands will not serve the turn , then Christ waxeth angry : What , to be scorn'd , when he profer'd Mercy , and as it were invite all sorts , and compel them to come in by his Preachers , and by a peremptory Command ? Then he falls a threatning , We are not of those which draw back unto perdition ; if thou wilt not come upon this Command , thou shalt be damned . Mar. 16.16 . He that believed not , shall be damned . Christ commands them to go into the world , and preach the Gospel to every Creature , unto every soul this Gospel which I speak : If you will not hear , and believe , if you will not take God at his Word , you shall be damned . John 3. He that believeth not , shall not see life , but the wrath of God abideth on him . Here 's an Iron scourge to drive thee , thou that art so flow of heart to believe . In Psalm 78. where is set down Gods Mercy unto the Is●aelites : afterwards comes one plague upon another ; verse 22. it is said , They hardened their hearts as in the day of provocation . This is applyed in Heb. 3.12 . to Unbelievers . The Lord heard this , and was wrath , a fire was kindled against Jacob , and against Israel . Why was this ? because they believed not in him , because they trusted not in his salvation . Nothing will more provoke God to anger , then when he is liberal and gracious , and we are straitned in our selves , hearden our hearts , and not trust him : never forget this Sermon while you live , this is the net which Christ hath to draw you out of the world . I shal hereafter tell you what faith is , which is to receive Christ , and to believe in his name ; but that will require a more particular explication : and on that I shall enter the next time .

FINIS .

EPHE. 1.13 . In whom ye also trusted after that ye heard the Word of truth , the Gospel of your salvation ; In whom also after you believed , you were sealed with the Holy Spirit of Promise .

THE last time I entred on the declaration of that main point , and part of Religion , which is the foundation of all our hopes and comfort , namely , the offering of Christ unto us ; that as he did offer himself a Sacrifice to his Father for us upon the Cross , so that which is the basis , ground and foundation of our comfort , he offereth himself unto us . And here comes in that gracious gift of the Father which closes in with God : That as God saith , To us a child is born , to us a Son is given , &c. so there is grace given us to receive him . And as the greatest gift doth not enrich a man , unless he accept it , and receive it ; so this is our case , God offers his Son unto us , as an earnest of his love ; if we will not receive him , we cannot be the better for him : If we refuse him , and turn Gods Commodity which he offers us back upon his hand , then Gods storms , and his wrath abides on us for evermore . That it is his good pleasure that we should receive Christ , it is no doubt , we have his word for it : all the point is , how we may receive him , and that is by Faith .

And in this Text is declared , how Faith is wrought , and that is by the Word of truth ; In whom also you trusted , after you had heard the Word of Truth . Now after this Faith , there cometh a sealing by the Spirit of God ; In whom also after you believed , you were sealed by the Holy Spirit of Promise . Now lest a man should through ignorance and indiscretion , be misled and deceived , there is faith , and there is feeling . Where this is not , I say , not that there is no faith ; No : for feeling is an after thing , and comes after Faith . If we have Faith , we live by it ; But after you believed , you were sealed . You see then Faith is that whereby we receive Jesus Christ , and to as many as received him , to them he gave power to become the Sons of God , to as many as believe on his name . The blood of Christ is that which cureth our souls , but ( as I told you ) it is by application . A Medicine heals not by being prepared , but being applied : so the blood of Christ shed for us , unless applied to us , doth us no good . In Heb. 12. It s called the blood of sprinkling : and that in the 51. Psalm , hath relation to it , where he saith , Purge me with hysop . In the Passover there was blood to be shed , not to be spilt , but to be shed : and then to be gathered up again , and put into a Basin , and when they had so done , they were to take a bunch of Hysope and dip and sprinkle , &c. Faith is this bunch of Hysope that dips it self as it were into the Basin of Christs blood , and our souls are purged by being sprinkled with it . In Levit. 14.6 . There was a bird to escape alive ; but see the preparation for it , You shall take it , and the scarlet , and the Cedar wood , and the Hysop , and shall dip them , and the living bird in the blood of the bird that was killed , &c. and then you shall sprinkle on him that had the leprosie seven times , and shall pronounce him clean , and shall let the living bird loose into the open field . We are thus let loose , cleansed and freed ; but how ? unless we are dipt as the living bird was in the blood of the dead bird , there is no escaping , unless we are dipt in the blood of Christ Jesus this dead bird , and sprinkled with this Hysop , we cannot be freed .

So that now to come to that great matter , without which , Christ profiteth us nothing , which is Faith . The Well is deep , and this is the bucket with which we must draw . This is the hand by which we must put on Christ ; As many as are baptized put on Christ : thus must we be made ready : we must be thus clothed upon , and by this hand attire our selves with the Son of Righteousness . Wherefore I declared unto you that this Faith must not be a bare conceipt , floating in the brain ; not a device of our own . The devil taking hold on this , would soon lead a man into a fools Paradise . To say , I am Gods Child , and sure I shall be saved , I am perswaded so : this the Devil would say Amen to , and would be glad to rock men a sleep in such conceipts . Such are like the foolish Virgins , That went to buy oyl for their Lamps ; and were perswad●d they should come soon enough to enter with the Bride-groom ; but their perswasion is groundless , and they are shut out . So such groundless perswasions and assurances in a mans soul , that he is the child of God , and shall go to heaven , is not Faith ; thou mayst carry this assurance to hell with thee : This Faith is not Faith ; For faith comes by hearing , and that not of every word or fancy , but by hearing the word of Truth . Faith must not go a jot further then the Word of God goeth . If thou hast an apprehension , but no warrant for it out of the Word of God , it is not faith , for it s said , After you heard the Word of Truth you believed . So that we must have some ground for it out of the Word of Truth , otherwise it is presumption , meer conceipts , fancy , and not Faith .

Now I shew'd unto you the last time how this might be ; for while a man is an Unbeliever , he is wholly defiled with sin , he is in a most lothsom condition , he is in his blood , filthy , and no eye pities him . And may one fasten comfort on one in such a condition , on a dead man ? And this I shew'd you was our case : When Faith comes to us , it finds no good thing in us , it finds us stark dead , and stark nought : yet there is a Word for all this to draw us unto Christ , from that miserable Ocean in which we are swimming unto perdition , if God catch us not in his Net . Hearken we therefore to Gods Call : there is such a thing as this Calling . God calls thee and would change thy condition , and therefore offers thee his Son . Wilt thou have my Son ? Wilt thou yield unto me ? Wilt thou be reconciled unto me ? Wilt thou come unto me ? and this may be preacht to the veriest Rebel that is . It is the only Word whereby faith is wrought . It is not by finding such and such things in us before-hand , No , God finds us as bad as bad may be , when he proffers Christ unto us . He finds us ugly and filthy , and afterwards washes us , and makes us good . It is not because I found this or that good thing in thee , that I give thee interest in my Son , take it not on this ground . No , he loved us first , and when we were defiled , he washt us with his own blood , Rev. Now there is a double love of God towards his Creatures .

1. Of Commiseration . 2. Of Complacency .

That of Commiseration , is a fruit of love which tenders and pities the miserable estate of another .

But now there is another love of Complacency , which is a likeness between the qualities and manners of persons : for like will to like : and this love God never hath but to his Saints after Conversion , when they have his Image instamped in them , and are reformed in their Understandings and Wills , resembling him in both , then , and not till then bears he this love towards them . Before he loves them with the love of pity : and so God lov'd the world , that is , with the love of Commiseration , that he sent his only Son , that whosoever believed in him might not perish , but have everlasting life .

Now we come to the point of Acceptation : the Word is free , and it requires nothing but what may consist with the freest gift that may be given . Although here be something that a man may startle at .

Object . Is there not required a condition of faith , and a condition of obedience ?

Sol. Neither of these according to our common Understanding , do hinder the fulness and freedom of the Grace of the Gospel .

1. Not Faith , because Faith is such a condition , as requires only an empty hand to receive a gift freely given . Now doth that hinder the freeness of the gift , to say , you must take it ? Why , this is requisite to the freest gift that can be given . If a man would give something to a Begger , if he would not reach out his hand and take it , let him go without it , it s a free gift still ; so that the condition of Faith requires nothing , but an empty hand to receive Christ .

2. Obedience hinders it not . I am required , may some say , to be a new man , a new Creature , to lead a new life : I must alter my course : and is not this a great clog and burthen ? and do you account this free ? when I must crucifie lusts , mortifie Passions , &c. Is this free when a man must renounce his own Will ? Yes ; It is as free as free may be ; as I shewed you the last time . The very touching and accepting of Christ implies an abnegation of former sinfulness , and a going off from other courses that are contrary to him . If the King give a pardon to a notorious Rebel for Treason , so that now he must live obedient as a Subject , the King need not in regard of himself to have given the pardon ; if he give it , it takes not from its freeness , that he must live like a Subject afterwards ; the very acceptance of the pardon implies it .

But now to declare Faith , and to open the Mystery thereof . Faith is a great thing : it is our life ; our life stands in the practise of it : that as in the offering of Christ for us , there is given him a name above every name , That at the name of Jes●s every knee shall bow : As , I say , in the purchasing of Redemption , so in the point of acceptation ; God hath given unto this poor vertue of faith a name above all names . Faith indeed , as it is a vertue , is poor and mean , and comes far short of love : and therefore by the Apostle , love is many degrees prefer'd before faith , because love fills the heart , and faith is but a bare hand , it lets all things fall , that it may fill it self with Christ . It s said of the Virgin Mary , That God did respect the low estate of his hand-maid : So God respects the low estate of Faith , that nothing is required , but a bare empty hand , which hath nothing to bring with it , though it be never so weak , yet if it have a hand to receive , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a like precious faith , that of the poorest Believer , and the greatest Saint .

Now that we may come unto the point , without any more going backwards . In the words read , there is the point of faith , and a thing God confirms it withal , a seal : In whom also after that you believed , you were sealed . Faith is of it self a thing unsealed : the sealing with the holy Spirit of Promise is a point beyond faith ; it s a point of feeling , and not only of believing of Gods Word , but a sensible feeling of the Spirit : a believing in my soul , accompanied with joy unspeakable , and full of glory : of which sealing we shall speak more hereafter . Observe for the first .

1. The Object of it , In whom you trusted . We speak of Faith now as it justifies , as it apprehends Christ for its Object : for otherwise Faith hath as large an Extent as all Gods Word . Faith hath a hand to receive , whatsoever God hath a mouth to speak . What is the Object ? He in whom you trusted . It is a wonder to see how many are deceived , who make the forgiveness of sins to be the proper Object of faith . A man may call as long as he lives for forgiveness of sins , yet unless there be the first Act to lay hold on Christ , in vain doth he expect forgiveness of sins . Untill thou dost accept Christ for thy King and Saviour , thou hast no promise . We are never Children of the Promise till we are found in him . The proper and immediate Object of Faith is , first Christ , and then God the Father by him : for Faith must have Christ for its Object . I must believe in none else but God , in , and through Christ . Now that this is so , we may see in that famous place . 1 Pet. 1.21 . When he had spoken of the precious blood of Christ , the Lamb without blemish , he goes on , and shews , that he was manifested in those last times , for you , who by him do believe in God , that raised up Christ from the dead , and gave him glory , that your faith and hope might be in God . There is no true believing in God the Father , but by the Son . The proper Object of Hope and Faith is God , and he that doth believe , or hope , or trust in any thing else , there is Idolatry in it ; we believe in God by him : so that the primary Object of Faith is Christ . Gal. 3.26 . Ye are all the Children of God by Faith in Jesus Christ What 's my Faith then ? If thou wilt be the Child of God , receive , hold Christ Jesus , accept him for thy Saviour , and for thy Lord : He is the proper Object of thy Faith . Again , you must have Christ Jesus , and him crucified , that should be the highest knowledge in our account , To know Christ , and him crucified , and by it to accept him . Hereupon the Apostle to the Romans , when he speaks of faith , makes the Object of it Christ , and Christ crucified . Rom. 3.25 . Whom God hath set forth to be a propitiation through faith in his blood ; to declare his Righteousness for the remission of sins that are past , through the forbearance of God . Whatsoever then thou findest in Christ , is an Object of thy Faith . John 6. The point is , He who eats my flesh , and drinks my blood , that is , he who receiveth me , and makes me as his meat and drink , shall be partaker of me . Compare this , Rom. 3.25 . with Rom. 5.9 . for its worth comparing . We are said to be justified by his blood , Rom. 5.9 . By faith in his blood , Rom. 3.25 . Now both these come to one , and they resolve the point , and clear the Question , whether Faith in it self as a Vertue doth justifie , or in respect of its Object ? surely it s in respect of the Object . You that have skill in Phylosophy , know , that heat if considered as a quality , its effects are not so great ; but considered as an instrument , it transcends the sphere of its own activity ; it doth wonders ; for its the principle of generation , and many other strange effects . So here take faith as a Vertue , and it s far short of love : but consider it as an instrument whereby Christ is applyed , and it transcends , it works wonders beyond its proper sphere : for the meanest thing it layes hold on , is the Son of God . He that hath the Son , hath life , &c. Some would think this an hard kind of speech , when we are justified by faith , we are justified by Christ , apprehended by faith : and yet that place is cleer to be justified by his blood : and faith in his blood becomes one faith . As if a man should say , I was cured by going to the Bath : so faith comes unto me ; faith is the legs . A man is not said properly to be cured by going to the Bath , nor justified by coming to Christ by the legs of faith : but the applying of the Bath , the coming to Christ , and applying his vertue , to make him the Object of my faith , this is the way to be justified . As it is not the makeing and preparing of a plaister that cures , but the applying it ; so that this concludes this point , that the true Object of faith is Christ crucified , and God the Father in , and by him . Here then is the point , thou must not look for any comfort in faith , till thou hast Christ ; and to think thou shalt ever have any benefit by God till thou hast Christ , thou deceivest thy self . It is impossible for a man to receive nourishment by his bread and drink , till he partake of it in the substance : so thou must partake of Christ before thou canst receive any nourishment by him . Christ saith not thou must have forgiveness of sins , or thou must have my Fathers favour , but take my body and blood , take me crucified . Buy the field , and the treasure is thine : but thou hast nothing to do with the treasure , till thou gettest the field . This is preferment enough , to have the Lords Promise to Abraham , I am thy exceeding great reward : I am my wel-beloveds , and my wel-beloved is mine . There is a spiritual match betwixt Christ and thee : there are many who are matcht with Christ , and yet know not how rich they are : when a man reckons of what he shall get by Christ only , when all his thoughts are on that , he marrieth the portion , and not the man : thou must set thy love on Christs person , and then having him , all that he hath is thine : how rich Christ is , so rich art thou : he must first be thine . He that hath the Son hath life , but the Son must first be had . Is there any now in this congregation who is so hard-hearted , as to refuse such a gift as this ? When God shall give thee his Son , if thou wilt take him , is there any so prophane , as with Esau to sell his birth , &c. to pursue the poor pedling things of this life , and refuse salvation , so high a gift ? A gift which is not given to Angels , they think it an honour to wait at the Lords Table : they have not this precious food given to them ; they never taste it ; and therefore many Christians on serious consideration would not change their estate for the estate of Angels . Why ? because hereby Christ is my husband , I am wedded to him , he is bone of my bone , and flesh of my flesh , which the Angels are not capable of . Our nature is advanced above the Angelical nature : for we shall sit and judge the world with Christ , judge the twelve Tribes of Israel : And what an high preferment is this ? Nay , observe this , and take it for a Rule . Never beg of God pardon for thy sins , till thou hast done this one thing , namely , accepted of Christ from Gods hands . For thou never canst confidently ask any thing till thou hast him : For all the Promises of God are in him , yea , and Amen . This may serve for the Object of faith : to shew that the primary Object , is Christ crucified , and God by him . We come now to declare ;

2. The Acts of faith what they are , and there is some intricacy in that too : There is much ado made in what part and power of the soul faith is : We must not proportionate the Act of faith according to our own fancy . For it s no faith , but as it hath relation to the Word : now look , how is the Word presented . After you heard the Word of Truth , the Gospel of your salvation . Now the Word is presented under a double respect .

1. It s presented Sub ratione veri ; After you had heard the Word of Truth ; and there comes in the Understanding .

2. Then Sub ratione boni , as a good word , that so we should lay hold on it , and here comes in the Will. For the Will , we say , challenges that which is good for its Object : Now the Gospel of salvation is a good Word , its glad tidings worthy of all acceptation , that Christ Jesus came into the world to save sinners . And now as the Word is presented as a good Word , so must my Act of faith be answerable unto it . See in Heb. 11.13 . The act of faith answering hereto , These all died in faith , not having received the Promises . What did their faith to them ? It made them see the Promises a far off , and they were perswaded of them , and embraced them , and confessed that they were strangers and pilgrims in the earth . So that by comparing place with place , it appears that first this Gospel was presented as the Word of Truth , they were perswaded of it . It is the first Act of Faith , to perswade men of the truth of the Word : and then as it is a good word , they embraced it : these are the two arms of faith : as true , it perswades me , as good , I embrace it . We must not now be too curious in bringing in Philosophical Disputes , whether one Vertue may proceed from two faculties ; whether Faith may proceed from the Understanding and the Will. The truth is , these things are not yet agreed upon ; and shall we trouble our selves with things not yet decided in the schools , as , whether the practical Understanding and the Will be distinct faculties or no ? The Word of God requires that I should believe with my whole heart . Act. 8.37 . As Philip told the Eunuch , if thou believest with all thy heart , thou mayest : If with the heart : but with what faculties may you say ? Why , I tell thee , believe with thy whole heart : and what ! shall I peece and devide the heart , when the whole is required ? Now to come to these two : The Word is presented , 1. As a true Word . 2. Then as a good Word ; a word like Gospel , like salvation .

1. As a true Word . And the Act of faith answering thereto , is called in Scripture 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Knowledge and Acknowledgement , 1 Titus 1. 1 Peter 3.

1 Knowledge , that 's a thing requisite : Why ? because if there be a Remedy able to cure a mans disease : if he do not know it , what is he the better for it ? Knowledge is so essential unto Faith , that without it there can be no faith . In John 17.3 . the terms are confounded , the one put for the other : This is life eternal , to know thee to be the true God , and whom , &c. to know thee , that is , to believe in thee , because knowledge is so essential to belief , as one cannot be without the other : thou canst not believe what thou hast never heard of : I know , saith Job , that my Redeemer liveth , that is , I believe he liveth : and hereupon it s said in Isa. 53. By his knowledge shall my righteous servant justifie many : Knowledge is an Act primarily requisite to Faith ? to be justified by his knowledge , is to be justified by faith in his blood ; this then is the first thing , that I know it to be as true as Gospel : then comes the acknowledgement .

2. The Acknowledgement . Joh. 6.69 . We know , and are assured that thou art that Christ This is an assurance : I say , not the assurance of my salvation : for that is another kind of thing : but an assurance that God will keep touch with me , will not delude me , but that if I take his Son , I shall have life ; I shall have his favour . When God illuminates me , I find all things in him , when I have him , I am made . When the Understanding clearly apprehends this , then comes the next word , it is the Gospel of salvation , there being a knowing and acknowledging the Act of the Understanding : then comes the Will , and it being ,

2. Propounded as a good word , then follows , 1. Acceptation . 2. Affiance .

1. Acceptation , which receives Christ . 1 John 12. As many as received him , to them he gave power to become the sons of God , even to as many as believed on his name . Then a man resolves , I will take God on his word , and thereupon follows .

A resting or relying on God , which is a proper act of faith . I need no other place then Rom. 10.13 . Whosoever shall call on the name of the Lord shall be saved : But how shall they call on him on whom they have not believed ? that is , on whom they have not reposed their confidence . Mark the ●postle , How shall they call on him , on whom they have not believed ? That Faith which was in the antecedent must be in the conclusion : therefore our faith is a relying on God : and so in this place this trust is made the same with faith ; as it is in the Text , in whom you trusted , after you had received the word of Truth : for our trust and belief there is the self-same word , — Nimium ne crede colori : this ( Credo ) is to have a great confidence in fleeting and fading things ; and so it is in justifying faith . If I have a knowledge of God , and acknowledgement of him , and from my knowing , my will is conformed to accept Christ ; and if when I have accepted him , I will not part from him ; this is faith , and if thou hast this faith , thou wilt never perish : suppose thou never hadst one day of comfort all thy life long , yet my life for thine thou art saved . Perhaps by reason of thy ignorance thou hast no feeling , yet if thou consent , thou art justified ; it s the consent makes the match . If thou consent to the Father , and take Christ the Son , know it , or know it not , thou hast him ; though thou knowest not whether thy sins are forgiven ; yet as long as thou keepest thy hold , all the Devils temptations shall never drive thee from him : thou art justified , and in a safe case , though ignorance and other things in thee cause thee not to feel it , if thou layest hold on him for his sake , thou art apprehended .

Object . Now then this is an easie matter , you will say .

Sol. Not so easie a matter as you guess it to be . It were easie indeed , were there nothing but saying the word to make man and wife ; there are terms and conditions to be agreed upon . God casts not his Son away , he looks there shall be conditions on thy side ; he must be thy King and Head , if thou wilt have him to be thy husband . But what shall I get by him , then saith the wife ? Get ? there is no end of thy getting . All is thine , Paul , Apollos , Cephas , Life , &c. Thou art Christs , and Christ is Gods . Every man will take Christ thus for the better : but there 's somewhat else in the match . If thou wilt have him , thou must take him for better , for worse , for richer , for poorer . Indeed there are precious things provided for you . It s your Fathers good pleasure to give you the Kingdom ; you shall be Heirs with Christ , but for the present , while you are in the Church Militant , you must take up your Cross ; you must not look for great things in this world : In this world you must have tribulation , you must deny your selves , and your own Wills . What ? would you have Christ the wife , and you the husband ? No , If you think so , you mistake the match . Christ must be the Husband and the Head ; and as the wife promises to obey her husband , to stick to her husband in sickness and in health , and to forsake all others ; so Christ asketh , wilt thou have me ? if thou wilt , thou must take me on these terms , thou must take my Cross with me , thou must deny thine own Will , yea , it may be thine own life also . Let a Christian consider all these things , these are the words , and these are the benefits and then compare them together , & then if he can say , I will have Christ how●ver , for I shall be a saver by him , I 'le take him with●ll faults , & I know I shall make a good bargain , therefore I will have him on any terms come what will ; when a man can have his will so perpendicularly bent on Christ , that he will have him , though he leave his skin behind him , there 's a true acceptation of him . We must not here distinguish with the Schools about Velleities , a general wishing and woulding , and true desires after Christ : Wishers and Woulders never thrive ; but there must be a resolution to follow Christ through thick and thin , never to part with him : a direct Will is here required . And therefore Christ bids us consider before — hand what it will cost us . If any man come to me , and hate not Father and mother , wife and children , and his own life also , he cannot be my Disciple . Do not think that our Saviour here would discourage men from love . Doth the God of love teach us hatred ? The phrase in the Hebrew is loving less , as it is said , Jacob have I loved , and Esau have I hated ; that is , loved less . If a man hath two wives , one beloved , and the other hated , and they have born Children , both the beloved and the hated . By hated is not meant , that the man hated one wife , but less loved her then the other ; so if any man come to me , and hate not father and mother , and that is , if he love not all less then me ; and that it is so , we may see it expounded by our Saviour . Mat. 10.37 . He that loveth father or mother more then me is not worthy of me . There Christ expounds it . He that will follow Christ in calm weather and not in a storm , is not worthy of him . Luke 14.28 . Which of you intending to build a Tower , sitte●● not down first , and counteth the cost , whether he have sufficient to finish it ? What is that to the purpose ? See verse 33. So likewise w●osoever he be of you , that forsaketh not all that he hath , cannot be my Disciple . It s a small matter to begin to be a Christian , unless you consider what it will cost you . Do you t●●●k it a small matter to be the Kings son ? think not on so great a business without consideration what it will cost you . It will be the denying of your own wills . You must be content to follow naked Christ nakedly : follow him in his persecution and tribulation , in his death and suffering , if thou wilt be conformable to him in glory . When this case comes , it makes many draw back , as the rich man in the Gospel , when he must forsake all , he drew back . When troubles arise , many are offended ; so when it comes to a point of parting , they go back .

Now we come to speak one word of the sealing in the Text. After that ye believed , ye were sealed with the holy Spirit of Promise . This sealing , which is a point of feeling is a distinct thing of it self from faith ; no part of faith . If I have faith , I am sure of life , though I never have the other : these are two seals . VVe put to our seals to the counter-part that is drawn betwixt God and us .

The first seal is our faith . I have nothing but Gods VVord , and indeed I have no feeling , yet I venture my salvation , and trust God upon his bare VVord . I will pawn all upon it : He that believeth , saith John , hath set to his seal that God is true . If men doubt , and trust God no further then they see him , it is not faith . But when God gives me a good word , though I am in as much distress as ever , yet I trust , though it be contrary to all sense , or outward seeming , yet I put to my seal , and trust him still .

Then comes Gods counter-part . God being thus honoured , that I believe his Word , though contrary to all sense and feeling , even his bare Word ; then God sets to his seal , and now the Word comes to particularizing . Before it was in general , now it comes and singles out a man , Say thou unto my soul , that I am thy salvation , Psalm 35.3 . that is , as I did apply the generality of Gods Word unto mine own case to bear me up against sense and feeling : then comes the Spirit of God , and not only delivers generalities , but saith unto my soul , I am thy salvation . This is called in Scripture a manifestation , when God manifests himself unto us ; as in Isa. 60.16 . Thou shalt suck the milk of the Gentiles , and shalt suck the brest of Kings , and thou shalt know that I the Lord am thy Saviour and thy Redeemer , &c. that is , when we have made particular application by Faith , God will put to his seal , that I shall know that God is my strength and my salvation : I shall know it . John 14.21 . He that loveth me shall be loved of my Father , and I will manifest my self unto him . Christ comes and drawes the Curtains , and looks on with the gracio●s aspect of his blessed countenance . When this comes , it cheers the heart , and then there are secret love-tokens pass betwixt Christ and his beloved . Rev. 2.17 . To him that overcometh will I give to eat of the hidden Manna , and will give him a white stone , and in the stone a new name written , which no man knows , save he that receives it , that is , there is a particular intimation that I shall know of my self more then any other ; more then all the world besides . It s such a joy as the stranger is not made Partaker of : such joy as is glorious and unspeakable ; such peace as passeth all understanding . One minute of such joy overcomes all the joy in the world besides .

Now consider , sure there is such a thing as this joy , or else do you think the Scripture would talk of it , and of the Comforter , the Holy Ghost , by whom we know the things that are given us of God . There is a generation in the world that hath this joy , though you that know it not , do not , nor cannot believe it , there is a righteous generation that have it ; and why dost thou not try to get it ? do as they do , and thou mayst obtain it likewise . The secrets of the Lord are revealed to them that fear him : These are hidden comforts ; do you think God will give this joy to those that care not for him ? No , The way is to seek God , and to labour to fear him . The secrets of the Lord are revealed to such , and such , only as fear him ; do as they do , and follow their example , and thou mayst have it likewise .

Object . Many have serv'd Christ long , and have not found it .

Sol. It s long of themselves ; you are straightned in your own bowels , or else , Open your mouths wide , and God will fill them . No wonder that we are so barren of these comforts , when we be straitned in our selves . There is a thing wondrously wanting amongst us , and that is Meditation . If we could give our selves to it , and go up with Moses to the Mount to confer with God , and seriously think of the price of Christs death , and of the joyes of heaven , and the Priviledges of a Christian ; if we could frequently meditate on these , we should have these sealing days every day , at lest oftner . This hath need to be much pressed upon us ; the neglect of this makes lean souls . He that is frequent in that , hath these sealing days often . Couldst thou have a parle with God in private , and have thy heart rejoyce with the comforts of another day , even whilst thou art thinking of these things , Christ would be in the midst of thee . Many of the Saints of God have but little of this , because they spend but few hours in Meditation . And thus as this hour would give leave , have we proceeded in this point .

FINIS .

1 COR. 11.29 . For he that eateth and drinketh unworthily , eateth and drinketh Damnation to himself , not discerning the Lords body .

I Have heretofore declared unto you the ground of our salvation , and have represented unto you , first , Christ offered for us , and secondly , Christ offered to us . Now it hath pleased Almighty God , not only to teach us this by his Word ; but because we are slow of heart to believe , and conceive the things we heare , it pleases his glorious Wisdom to add to his Word his Sacraments , that so what we have heard with our ears , we may see with our eyes , being represented by signs .

There is a visible voice whereby God speaks to the eyes : and therefore we find in Exod. 4.8 . God bids Moses that he should use signs , saying , It shall come to pass , if they will not believe thee , neither hearken to the voice of the first sign , that they will believe the voice of the latter sign . Signs you know are the Object of the eye , and yet see , they have it as it were a visible voice , which speaks to the eye . Now God is pleased to give us these signs for the helping .

1. Of our Understanding : The eye and the ear are the two learned senses , as we call them , through which , all knowledge is conveyed into the soul : and therefore that we may have a more particular knowledge of Christ , God hath not only by his Ministry given us audible voices , but visible also in his Sacraments , by which , as by certain glasses he represents to us the Mystery of Christ Jesus offered for us , and offered to us . And hence is it that Paul calls the eyes to witness , as well as the ears , Gal. 3.1 . O ye foolish Galathians , who hath bewitched you that you should not obey the Truth , before whose eyes Christ hath been evidently fet forth crucified amongst you ! that is , before whose eyes Christ hath been crucified , not by hear-say only , but evidently before your eyes , not in any foolish Crucifix , with the Papists , but in the blessed Sacrament , wherein he is so represented , as if his soul were before our eyes poured out to death : so that by these Sacraments , heavenly things are as it were clothed in earthly Garments , and this is the first reason , viz. to help our Understandings : but besides this he doth it .

2. To help our Memory ; we art apt to forget those wonderfull things Christ hath wrought for us . And therefore , verse 24. and 25. Of this Chapter we are bid To eat his body , and drink his blood in remembrance of him . To take the signs as tokens of him ; the Sacrament is as it were a monument and pillar raised up to the end , that when ever we see it , we should remember the Lords death untill he come . It s said , 2 Sam. 8.18 . That Absolon in his life time had taken , and reared up for himself a Pillar which is in the Kings dale ; for he said , I have no son to keep my name in remembrance . He would fain be remembred , but he had no Child whereby he might live after he was dead : therefore he raises it , and calls it after his own name , Absolons place , as it is this day : that so as often as any came that way , they might remember him . Christ doth thus by his Sacrament , and erects it as a Monument for the remembrance of his death , and as it were calls it by his own name , saying , This is my body , and this is my blood : that when ever we see them , we may call to mind , Christ offered for us , and to us . But that I may apply this my Doctrine to the ears also , know that ,

3. These signs are for the strengthning of our faith , and therefore it is considered as a seal . Rom. 4.11 . Abraham received the sign of Circumcision , as a seal of the righteousness of the faith which he had , yet being uncircumcised . It helps our understanding by being a sign , and is a confirmation , as a seal : by vertue whereof Christ is passed , and made over to us , so that we have as true an interest and right to him , as to our meat and drink : yea , hereby he becomes as effectually ours for every purpose in our spiritual life , as our meat and drink doth for our corporal . To which end these Elements are changed spiritually in their natures ; not in substance , but in use : so that which was but now a common bread , becomes as far different as heaven is from earth , being altered in its use . For instance , the wax whereby the King passes over an inheritance to us , and by which conveyances of our estates are made , that wax is but as another piece of wax differing nothing from that which is in the shop , till the King hath stampt it with his Seal : but being once sealed , one would not give it for all the wax in the Kingdome , for now it serves to another use ; so is it here in these elements ; but still know the difference is not in the matter or substance , but in the use . And this is the reason why this blessed bread and wine is termed a communion , namely , because it is an instrument whereby Christ instates me into himself , and whereby I have fellowship and communion with him .

In the words then we have these particulars , viz.

1. A sinne . If any man shall presume to eat that bread , or drink that cup unworthily . It s a dangerous thing , a great sin to eat and drink at the Lords Table in an unworthy manner .

2. A punishment . He eats and drinks damnation , or judgement unto himself . So that now what was ordained to life , and appointed to be a seal and confirmation of Gods love and favour , is now changed and become a seal and confirmation of Gods anger and indignation . The unworthy receiving of it makes it prove cleane contrary to what it was intended .

3. A reason , because he discernes not the Lords body , but takes them as ordinary things , deeming the elements not different from the bread and wine which we have at our Tables , not knowing that they are the dishes wherein Christ is served in unto us , that by these the greatest gift is given us , and nourishment conveyed for the maintenance of our spiritual life . This life was given us in baptisme , but in and by these signes is conveyed spiritual nourishment for the continuance and maintenance of it , for the strengthning of our faith , and making us daily stronger and stronger to fight the Lords battles : Now when we discern not this , nor by the eye of faith see Christ Jesus crucified for us , and by these elements conveyed unto us , but take them hand over head without any consideration , we receive them unworthily , and a fearful indignity is offered unto Christ , which he will certainly revenge . I 'le then 1. Shew in general what it is to eat unworthily . 2. What it is to eat judgement ; and then 3. I 'le come to the particulars , how this sin may be avoided , and what the particulars are wherein the sin consists .

1. Concerning the first , What it is to eat unworthily .

Obj. And here may some say , is there any of us who can avouch that he eats and drinks at the Lords Table worthily ? is any so presumptuous to say , that he is worthy to eat Christs flesh , and drink his blood ? As for bodily food and entertainment , the Centurion could say , I am not worthy that thou shoulds come under my roof ; How then comes this to passe , that he which eats and drinks the Lords body unworthily , eats and drinks damnation to himself ?

Sol. But here understand what is set down ; worthiness is not always taken for a matter of merit , or proportion of worth between the person giving and receiving ; but in Scripture it 's often taken for that which is meet , fitting , and beseeming ; And in this sense the Apostle uses it , 1 Cor. 16.4 . If it be meet that I go also , they shall go with me . If it be meet : the word in the Original is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or worthy , which is here rightly translated meet ; so in that Sermon of Saint John Baptist , Mat. 3.8 . bring forth fruits meet for repentance ; that is , fruits beseeming amendment of life . And in this sense are we said to walk worthy of God , who hath called us to his Kingdom and glory . VVorthy of God , that is , worthy of that calling God hath imparted to us , 1 Thes. 2.12 . And therefore to use the similitude as I have elsewhere , If the King should vouchsafe to come into a Subjects house , and finde all things fit and beseeming so great a Majesty , that Subject may be said to give the King worthy entertainment ; not that a Subject is worthy to entertaine his Prince : but the meaning is , he provided all things which were meet and fit for the entertainment of him . So is it here : if we prepare our selves with such spiritual ornaments to entertain the King of glory , as are requisite for those who approach his Table , though our performances come far short of the worth of his presence , yet we may be said to eat his body , and drink his blood worthily . When the King in the Gospel had prepared his feast , two sorts of guests there were who were unworthy .

1. Those that made light of the invitation , who had their excuses when they should come to the feast ; One must go to his farme , another to try his Oxen , Luke 14.18 .

2. Others there were who came , and yet were unworthy guests , for coming unpreparedly ; for in the midst of the feast the King comes in to view his guests , and beholds a man that did not refuse to come , but yet came without his wedding garment , and so came unworthily for not coming preparedly . Yea see then there may be an unworthinesse in those that do come , since they come unfitted and unbeseeming such a banquet . They are unworthy receivers of the Lords body , and he accounts it an irreverent usage of him . In like manner may some say touching the Ministry of the Word ; May not I read a good Sermon at home with as much profit ? what needs all this stirre ? Why , here 's the advantage and priviledge you get in the publick Ministry of the Word : God himself comes down as a King amongst us , he views his guests , and considers who comes with his wedding garment , who comes preparedly . Christ comes and looks on us , and where two or three are gathered together in his name , there he hath promised to be in the midst of them : He walks in the midst of the golden Candlesticks : the Ministers of his Word ; he takes a special view of those that come and frequent his Ordinances , and to reward them . You see then what it is to eat worthily , it s to do it with that reverence that is requisite where the King of heaven is the Master of the Feast . Now this being the sin , unmannerliness , and unprepared approaching his Table ; we come to the second thing , viz.

2. The punishment : and that 's a terrible one : He that eats and drinks unworthily , eats and drinks damnation to himself : damnation , that 's somewhat hard , the word in the Margent is better , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , judgement . True , there are such as so come , that they deserve to eat condemnation to themselves , as openly profane ones , in whom it's high treason , being Gods vowed enemies , to take his Privy Seal , and put it to so vile a use : this I say deserves damnation ; but then others there are that have faith and repentance , and a portion in Christ , yet coming unworthily to this feast , eat judgement to themselves : that is a judgement of chastisement . There is a twofold judgement .

1. One of revenge : for those that put Gods Seal to a wrong evidence , having no faith to make Christ his portion : in such a one its high treason to put forth his hand to this tree of life .

2. Another of chastisement , for such a one as hath repentance , and yet comes too unmannerly , and carries himself too carelesly at the Lords Table : at this the Apostle aims in the Text ; not at that judgement of condemnation , but at a judgement to prevent damnation ; And this appears in the words following , where we shall finde the Apostle recounting up the particulars of this judgement of chastisement , For this cause many are weak and sickly among you , and many sleep , ver. 30. Mark what 's the judgement he eats : why this ? he 's cast upon his bed of sicknesse into a Consumption perchance , or some other corporal disease ; a cause Physicians seldome or never look into : they look to Agues , Colds , or the like ; they never once conjecture that their unworthy eating at the Lords Table , cast them into the disease , and was the principal cause of the malady . Nay death it self too often is the punishment of such bold attempts , so that all the Physicians in the world cannot cure them . And thus God inflicts temporal judgements to free them from eternal , as appears farther in the 32. ver. When we are judged , we are chastned of the Lord , that we should not be condemned with the world , that is , we undergo a judgement of chastisement , to prevent the judgement of condemnation : which though it be a sharp and bitter pill , yet by the mercy of God we eat that whereby damnation is prevented . This judgement of condemnation is the portion of the profane person , who dares to meddle with that belongs not to him , against whom the Angel of the Lord with a flaming sword stands to keep the way of this tree of life . Those that come that have faith , yet coming unpreparedly , they eat judgment too , yet by Gods mercy it 's that which preserves them from the damnation of the soul.

Now before I come to the particulars , note how careful God is , that spiritual exercises should be spiritually performed . He 's very angry when he sees a spiritual duty carnally undertaken . For this cause many are sick , &c. that is , because you that are believers , have faith , repentance , and a portion in your Saviour come irreverently , come unpreparedly , perform a spiritual work so carnally . We have presidents hereof in Scripture● ▪ and chiefly two : First , for circumcision , Exod. 4.24 . At the 21. v. God sent Moses on a Message into Egypt , and in the 24. vers. the Text saith , It came to pass by the way in the Inne , that the Lord met him , and sought to kill him . This is very strange , this hath no dependance on that which goes before : a strange accident , God sought to kill him , although he but a little before had sent him into Egypt , and told him he would be with him . Why ? what should we do then ? how should the message be done , and fulfilled ? But what was the reason hereof ? It 's not expressed , yet we may gather from the following words , that it was by reason his sons were uncircumcised , for vers. 25. Zippora took a sharp stone , and cut off the fore-skin of her sonne , and cast it at his feet , and said , surely a bloody husband hast thou been unto me : God would have smitten him for the neglect of the Sacrament of Circumcision . Another instance we have for the Passover in Hezekiahs time . 2 Chron. 30.17 , 18. A multitude of the people , yea many of Ephraim and Manasseh , Issachar and Zebulon had not cleansed themselves , yet did they eat the Passover otherwise then it was written . There were many likewise in the Congregation that were not sanctified ; and therefore God punished them . It 's not set down in what manner God punished them , yet by the consequent it may be gather'd that it was by sicknesse , for the next words are to that effect : Hezekiah prayed for them saying , the good Lord pardon every one that prepareth his heart to seek God , the Lord God of his Father , though he be not cleansed according to the purification of the Sanctuary , and the Lord hearkened to Hezekiah , and healed the people . So that you see for this God smites a person , and it 's to be feared least judgements temporal fall on the whole Nation for this fault , that he even smites a people to death . But we passe from this and come to the particulars .

3. The particulars of this offence , and wherein it consists that a man comes unworthily , that so we may know whether we are guilty of the crime . Know therefore that there are two sorts that come to the communion .

First , those to whom the businesse doth not belong , that have nothing to do with the thing as openly profane ones .

Secondly , such as have interest in the matter , but yet come unpreparedly , and in an unbeseeming manner ; the former take part in the signe , but enjoy not the thing signified , and the latter coming unpreparedly depart without the comfort which otherwise they might have . Now mark to whom Christ would say , if he were now coming to judgement in the clouds , to whom I say , if he were now coming in the clouds , he would say , Come ye blessed of my Father , inherit a Kingdome prepared for you from the beginning of the world ; to them he would likewise say , Come to my Table , come to this banquet , partake of my body and blood , and to as many as he would say , Depart from me you cursed into everlasting flames , to so many would he say , go you from my Table , come not near .

Now there are two sorts of people , to whom , if the Lord Jesus were coming in the clouds to Judgement , he would say , Depart into everlasting flames ; and those are those that know not him , and obey not the Gospel of Jesus Christ , 2 Thes. 1.8 . Now to these two sorts of people , Christ would say , if he were on earth , Depart from my Table , meddle not with those Mysteries : And they are ,

1. Those that know not God : and indeed it is a most unworthy thing for an ignorant man to come to Gods Table . Know whoever thou art , that art such an one , that it belongs not to thee , it was appointed for an understanding people . The Lord invites not fools and block-heads to his Mysteries . God will not know them that know not him . If thou knowest not what the signs are , or the relation of them to the thing signified , hast no insight or understanding of the Mysteries : Know that its to no other purpose to thee to come to the Sacrament , then if thou wentest to a Mass , to see a Mass , to see the Gesticulations , Elevations , or if thou wentest to see a play , not knowing to what end and purpose it was done . Such a one is not a friend of God , but an enemy that shall be destroyed in everlasting fire that knows not him . Deceive not then your selves , but seriously weigh it , and consider what a Judgement falls on us for this . What an unworthy thing is it , when as in one moneths space , or less , if a man had any care , he might learn as much as would bring him to heaven . What saith the Apostle ? 1 Cor. 15.34 . Some have not the knowledge of God , I speak this to your shame . And a shamefull thing it is indeed , when the knowledge of the Principles of Christian Religion may be had in so short a space , to be so grosly ignorant as commonly many are . It s a most unworthy , and a shamefull thing to think the knowledge of Christ not worth thus much pains . Thou that carest not for the knowledge of Gods wayes , what hast thou to do to take his Word into thy mouth , to tread in his Courts ? I doubt not but very many here too are but Babes in Christ . An ignorant person then cannot possibly come worthily ; for we are to come with faith ; and Faith cannot be without knowledge . And hence are they joyned both together : By his knowledge shall my righteous servant justifie many . Isa. 53.11 . By his knowledge , not subjective , but objective , , the knowledge of him : if thou knowest not him , his Nature , and Offices , the end of his offering himself , and will be still a meer Ignoramus , come not to Gods Table , go to Nebuchadnezzar , and feed with him amongst the beasts , thou hast nothing to do here . This is the first sort .

2. The second are those that obey not the Gospel of Jesus Christ They have wit enough , and can talk of Religion fast enough ; but where is the obedience is required ? I know Christ gives me the proffer of Christ Jesus ; Can I cast down my own proud Will , and submit it , lay down my stately plumes , and take him not only as my Priest to sacrifice himself for me , but as my Lord , and my King to be guided , governed , and ruled by him ? when such a one comes that hath not the power of grace in him , who is filled with nothing , but Rebellion and profaneness ; when such a one comes , and presumes to sit down at Gods Table , it is a most unworthy Act ; It s more fit that such a one should feed amongst the swine , then eat the body , and drink the blood of his Saviour . Nor is it an unworthy Act for these only , but also for civil honest persons , though civility be a good stock whereon the sience of grace may be grafted : but if a man had nothing besides what nature & Education can teach , what moral Phylosophy can store us with , we have nothing to do at this Table of the Lord . How can I dare presume to eat Christs body , and drink Christs blood , that am not acquainted with God , know not the Principles of Religion , and will not be swayed by him , nor be obedient unto his Gospel ? These are the particulars then which make a man an unworthy Receiver , when he is an ignorant person , and will not obey the Gospel of Jesus Christ , such persons are to be discarded and casheer'd ; they eat the Judgement of condemnation unto themselves .

But there are ( as I shew'd you ) a second sort that come that have interest in the business ; such as have Knowledge , Grace and Faith in Christ , and shall taste of the new wine with Christ in the world to come , and be with Christ , which notwithstanding may eat and drink unworthily , and come unpreparedly , and irreverently : whereby they lose that comfort that otherwise they might have : and these , though they eat not the Judgement of condemnation , yet they do the Judgement of chastisement : they put Gods seal to a blank , but the former sort put it to a false instrument , they put it to a blank , I say , and by that means loose much comfort , yea , life it self too perchance . They eat a Judgement of Chastisement ; by putting it thus to a blank they taste Gods displeasure in sickness , weakness and death : but I will shew you how you may avoid this : why ? come worthily . Fit your s●lves to the purpose , set to it , and thou shalt see , one Communion will even bring thee to Heaven . I say , if that thou couldst but one Communion fit thy self to come worthily , thou wouldst find exceeding comfort in it . Try the Lord once , and see what a mighty encrease of grace this will bring unto thee . That you may know how you may come worthily , there are three things requisite to every worthy Receiver at the Lords Table :

1. Some things are requisite before the Action be enterprized , or else I shall come very unworthily .

2. Some at the time , and in the very act of Receiving .

3. Others after the Communion is ended . Many will be perswaded that there is some preparation to be used before hand , but never do as much as dream of any after : whereas if a man neglect this , the Lords meat is as it were lost in us .

1. As for those things which are requisite before we come to the Lords Table , they are these .

1. A Consideration what need I have of the Sacrament . Is there any such necessity of it ? Examine then , what need have I to eat my meat and drink ? When we see God brings this before us , let us reason thus with our selves ; it is as needfull for the nourishment of my soul to receive the Sacrament , as for my body to take meat and drink . This is that whereby we are spiritually strengthned and enabled to hold out to the last . And here I 'le not stand to dispute the case , whether a man may fall from Grace or not . And no doubt but he may : yet I say , not that he doth . I say , no doubt but he may ; and why ? there is such an opposition and antipathy betwixt the flesh and the spirit , that did not God refresh the spirit now and then , it might be overborn by the bulk of our corruptions . Now Gods Ordinances are appointed to keep it in heart , and refresh it , as the sick spouse was staid with Apples , and comforted with flagons . And God hath appointed his Sacrament of the Lords Supper to strengthen and continue that life which we received in Baptism as by spiritual nourishment . In Baptism our stock of life is given us , by the Sacrament is confirmed and continued . If a child be born only and after birth not nourished ; there is none but will know what a death such a soul will die . So it is here , unless Christ be pleased to nourish that life which he hath breathed into me in baptism , and by his Ordinances to give me a new supply and addition of grace ; I am a dead man , I am gone for evil upon this ground , therefore upon examination being conscious , and privy to the weakness of my faith , to the manifold imperfections of my spirit , to my want of knowledge , the frailty of my memory , my often doubtings , the dangers of relapsing and falling back in my Christian progress , I cannot but apprehend that it is no needless thing for me to come preparedly to the Lords Table .

2. The next action requisite before my comming to the Sacrament , is the whetting of my appetite , and preparing of my stomack ; I must come with an hungry desire , as a man that comes to his meat that would live and be strong : we think meat very ill bestowed on him that hath no stomack : Unless we eat Christs body , and drink his blood , we can have no spiritual life . All the question , and the main business is , whether I come thirsty or not , as an hungry and thirsty man with an Appetite after his meat and liquor ; longing after Christ , as the Hart after the water brooks . When a man comes dully , and as Children that playes with their meat , cares not whether he eats or not ; when a man comes , I say , without an appetite , its time for God to take it away from him . It s an unworthy comming to come with an unprepared stomack , and without whetting our faith to feed on Christ Jesus crucified .

3. The third action requisite to a worthy Commer , is cleansing of himself . I would fain come , may a man say , to the Lords Table , having such need of it , as I have , and having such an appetite and desire to feed on Christ ; but I am to come before a great King , therefore I must wash mine hands in innocency . In the Gospel according to Saint Mark , the Jews found fault with Christs Disciples , because they came with unclean or common hands : For so the word signifies , and is so used by the Apostles as equivalent thereunto . I have learned to call nothing common or unclean . Now when I come to meet the Lord in his Ordinances , I must put off my shooes from off my feet , for the place where I stand is holy . Wash your hands you sinners , and purifie your hearts you double minded . The purifying of the soul is that which is required of every worthy Communicant . We come now not to receive life , but strength , and that it may strengthen us , we must of necessity clense our selves . A stomack over clog'd with choler what ever meat be taken into it , it turns it into its own nature : so is it here , unless the vessel be clean , Quodcunque infundis , acessit . Christ Jesus the purest thing in the world is to come into my soul , as into a sanctuary , and shall not I fit , trimme and garnish it to receive him , but leave it as a Pig-stie ? Know therefore that thou comest unworthily when thou comest with unwashed hands . The people were to be sanctified when they came to receive the Law . And so must we if we will receive the benefit from the business in hand : But I cannot stand on all . I pass from this therefore to the second thing I proposed , and that was ;

2. Those things which were required of us in the action . And there we have the acts of the Minister in the administration : I must not look on these as idle Ceremonies , but as real Representations , otherwise we take Gods name in vain . I must look upon the Minister who represents the person of Christ , and by the eyes of faith see Christ himself offered for thee , when thou seest the bread broken , the wine poured out . Behold him offered to thee when the Minister bids thee take and eat , take and drink . And when the Minister bids thee take , know that in as good earnest as the Minister offers thee the bread and wine , the Lord offers thee his sonne Christ Jesus . Take Christ my son dead and crucified for thee . Consider when thou seest the Minister set the bread and wine apart , how God from all eternity set apart his son for us . If we have not done this , we must do it . Exod. 12.3 . See the manner of the setting apart of the Lamb , which was a Type of Christ ; In the tenth day of the moneth they shall take to them every man a Lamb , according to the house of their Father : This Lamb was to be set apart , and taken out of the flock . And in the fifth verse , It must be a Lamb without blemish : then you shall keep it untill the fourteenth day of the same moneth . From the tenth day to the fourteenth it was to be kept : This typified that Lamb of God that was so set apart . Then was the Lamb to be killed : By whom ? Verse 6. by all the Congregation of Israel , And thus was Christ to be singled out , and to be slain : Every mothers son had a hand in killing this Lamb of God . He is set a part to suffer for sinners , picked out as a singled dear : which being desinged to the game , the hounds will follow only , and no other . Thus was Christ hunted to death by one sorrow after another , till he gave up the Ghost upon the Cross. In the Gospel according to Saint John , we read how the people took branches of Palms trees , and went forth to meet Christ , cap. 12.12 . and that was the day the Lamb was set apart , and he was so set apart till the Jews Passeover . This concerns me , saith Christ . Christ saw himself typified in the Lamb that was set apart : Observe then on that very day , Fathtr , saith he , Deliver me from that hour . On that very day in the Lamb he saw himself to be sacrificed by all the Congregation of Israel . We were all of us actors in the business ; not one here but had a hand in the offering up of the son of God , in killing Christ Jesus .

Thus for these actions of the Minister , the setting apart of the bread and of the wine ; Then follows the Breaking of the bread , and the pouring out of the wine . At the breaking of the bread , consider Christs flesh torne assunder , all the lashes which made such scratches in his flesh , the ruptures which were made by the nails , and the spear that pierced his side : The breaking of him by his Father , the word signifies , crushing him to powder : God would break him , saith the Prophet , even to powder . At the consideration hereof how should our faith be stirred and set awake ! Thou takest Gods name in vain , if with a dull eye thou canst see these things , and not take it to heart .

The next action , is The pouring out of the wine : This is my blood , saith Christ , Drink you all of this . Dost thou see the wine poured out ? at that very instant , consider how much blood Christ spilt , how much he poured forth : and that not only in the very time of his passion , when he hung upon the Cross , when the spears peirced his sides , when the nails bored , and digged his hands and feet : But that which he shed in the garden in the cold winter time when he shed great drops , great clots of blood , thickest blood that pierc'd his garment , and ran down upon the ground . Consider how much blood he lost when he was whipped and lashed : when the spear came to the very Pericardium ; thus let us weigh his torments , and it will be a means to make us much affected with his sufferings for us .

But this is not all , there is another thing yet in the blood : this was but the outward part of his sufferings . Yet some there are who are against Christs sufferings in his soul ; If it were so , say they , then something either in the sacrifices of the old Testament , or in the new Testament , should signifie it . What ever such persons object against it , I am sure there was as much in the sacrifices of the old Testament , as could possibly be in a Type to signifie it . Now that I may make this to appear , know that in every sacrifice , there were two parts , or two things considerable , and those were the Body and the Blood : the whole was to be made a sacrifice , viz. both Body and blood ; the body was to be burned , the blood to be poured forth : Now nothing in a beast can signifie the sufferings of Christ in soul , better then the pouring out of the blood . Lev. 17.11 . The blood was the life , and this is that which had a relation to the soul , and was therefore , as in the same place appears , poured out as an attonement for the soul : And to this in our common prayers , there is an allusion , viz. Grant us gracious Lord so to eat the flesh of thy dear son Jesus Christ , and to drink his blood , that our sinful bodies may be made clean by his body , and our souls washed through his most precious blood . And in Isa. 53.12 . The Metaphor holds , He poured out his soul unto death for us . So that whatever some have fondly thought , its evident and manifest that Christ suffered both in soul and body : both soul and body were made an offering for sin , who knew no sin . I should have gone further , but the time cuts me off .

FINIS .

HEB. 4.16 . Let us therefore come boldly ùnto the throne of grace , that we may obtaine mercy , and finde grace to help in time of need .

IN handling heretofore the Doctrine of the conversion of a sinner , I declar'd and shew'd you what mans misery was , and what that great hope of mercy is that the Lord proposeth to the greatest sinner in the world . I shew'd unto you the means whereby we may be made partakers of Christ ; and that was by the grace of faith , which doth let fall all other things in a mans self , and comes with an open and empty hand , to lay hold on Christ , and fill it self with him . I shew'd you also the acts of Faith as it justifies .

And now because it is a point of high moment , wherein all our comfort stands , and in which it lies , I thought good to resume it all again , so farre as may concerne our practice , that we may see what the work of Gods Spirit is from the first to the last , in the conversion of a sinner from the corruptions and pollutions of the flesh in which he wallowed ; and to this purpose have I chosen this place of Scripture , wherein we are encouraged by Gods blessed Word , that what ever we are , though accursed , and the greatest sinners in the world , and that whatever we want , we should come to Gods throne of grace .

And we are to think that whatever sinnes are or have been committed , and though our sinnes are never so great , yet that they are not so great as the infinitenesse of Gods mercy ; especially having such , not only an Intercessor , but Advocate to plead the right of our cause , so that Christ comes and he pleads payment ; and that however our debts are great , and we runne farre in score , yet he is our ransome ; and therefore now Gods justice being satisfied , why should not his mercy have place and free course ? This is the great comfort that a Christian hath , that he may come freely and boldly to God , because he comes but as for an acquittance of what is already paid : As a debtor will appear boldly before his creditor , when he knows his debt is discharg'd , he will not then be afraid to look him in the face . Now we may come and say , Blessed Father , the debt is paid , I pray give me pardon of my sinnes , give me my acquittance . And this is that boldnesse and accesse spoken of , Rom. 5.2 . In whom we have accesse by faith .

Now that I may not spend too much time needlesly , come we to the ground and matter in the words : Wherein there is 1. A preparative for grace . 2. The act it self whereby we are made partakers of the grace of God .

First , the preparatives are two , The law and the Gospel , and wrought by them .

The first preparative .

1. Wrought by the Law . The Law works in a time of great need ; this is the first preparative , for a man to be brought to see he stands in great need of Gods mercy and Christs blood , so that the sinner cries out , Lord , I stand in great want of mercy . His eyes being thus opened , he is no longer a stranger at home , but he sees the case is wondrous hard with him , so that he concludes , Unlesse God be merciful unto me in Christ , I am lost and undone for ever : This is the first preparative ; and till we come to it , we can never approach the throne of grace . The second is ,

2. Wrought by the Gospel : I see I stand in great need ; but by this second preparative we see a Throne of grace set up , and that addes comfort unto me : If God had onely a throne and seat of Justice , I were utterly undone ; I see my debt is extreme great ; but the Gospel reveals unto me , that God of his infinite mercy hath erected a Throne of grace , a City of refuge , that finding my self in need , my soul may flie unto .

And now to fit us for this , Gods blessed Spirit works by his Word , to open unto us the Law and our wants ; to enlighten our understandings that we stand in great need ; to win our affection , and open the Gospel and its comforts .

Therefore first for the time of need , the Law reveals unto us our woful condition , to be born in sin , as the Pharisee said , and yet not able to see it . Every man may say in generalities , I am a sinner ; yet to say and know himself to be such a sinner as indeed he is , to stand in such need , that he cannot do . This one would think to be a matter of sence , but unlesse Gods Spirit open our eyes , we can never see our selvs to be such sinners as we are ; or else what is the reason that the child of God cries out more against his sinne and the weight thereof , after his conversion than he did before ? What , are his sinnes greater or more than they were formerly ? No , but his Light is greater , his eyes are open'd , and now he sees more clearly what sinne is . When the Sunne shines , and its rayes come in , what a number of motes do we discover , which before we saw not ? Not as if the Sunne-beames made them , or the Sunne raised the dust ; no , there are here as many motes , and as much dust flying about as if the Sunne shined here : What 's the matter then ? Why this : the Sunne discovers them to us . So that here 's the point , Our sinnes in our souls are as motes in the ayre , and are not more than they were before conversion , but we cannot see them till the glorious beams of Gods Spirit shine upon us . The sight of sinne , and of the danger that comes by it , is the work of Gods Spirit . The Spirit discovers sinne unto us , John 16.8 . When the Spirit cometh , he shall convince the world of sinne , the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Spirit shall convince them ; and the same word is used ; Heb. 11.1 . where Faith is said to be the evidence of things not seene , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Heretofore we had a slight imagination of our sinnes , but to have our mouth stopped , and to be convinced , is not a work of flesh and blood , but of Gods Spirit , Rom. 3.19 . Till we are awakened by his Spirit , we cannot see nor feele the mountains and heaps of sinnes that lie upon our souls . Thou art dead in sinne , Rom. 8. Thou art in bondage ; and to know it is a work of the Spirit , not of nature . The spirit of bondage , what is that ? Why , however we are all bondmen , untill the Son hath made us free ; in a woful estate , slaves to sinne and Satan : yet till Gods Spirit convince us , and shew it us , and make us know it , we sleep secure , are not afraid , but think our selves the freest men in the world , and see not this to be a time of need : This therfore is the first preparative , when God brings his people by Mount Sinai , Heb. 12.18 . For you are not come unto the Mountain that may be touch't , and that burned by fire , nor unto the blacknesse and darkness , and tempest : so Gal. 4. Mount Sinai is made a figure of the Law , which begets bondage . Not that Mount which might be touch't , and that burnt with fire , where was the sound of the Trumpet , and voice of words , such a sound as never before was heard , nor never will be till one day we shall hear the same . The sound of the Trumpet which sounded at the delivery of the Law , Exod. 19.19 . where it is described ; for when the voice of the Trumpet sounded long , and waxed louder and louder , that Moses heard , it was such a noise , a great noise at first , but it grew higher and and higher , and at last it came to that heighth that it was almost incomprehensible ; then Moses spake : And what spake he ? The Holy Ghost sets not down what he spake in that place . Look in Heb. 12.21 . So terrible was the voice , that Moses said , I exceedingly fear and quake : Such a kind of lightning and loud voice this was ; the Lord commands such a voice as this , Esay 58.1 . Cry aloud , spare not , lift up thy voice like a Trumpet , and shew my people their transgression , and the house of Jacob their sins . When God shall sound with the voice of the Trumpet of his holy Word , of his Law , and shew thee that thou art a trayterous Rebel , and that there is an Execution gone out against thee , body and goods : when God sounds thus to the deaf ear of a carnal man , then cometh the spirit of bondage of necessity on him , which shews that we have a time of need . The Law must have this operation before thou comest to the Throne of grace . None will flie to the City of Refuge , till the revenger of blood be hard at his heels : Nor any to Christ till he sees his want : Thus the Lord makes us know our need by turning the edge of his Axe towards us . Offenders when they are brought to the bar at Westminster for Treason , have the edge of the Axe turned from them ; but when they have received the sentence of condemnation , and are carried back to the Tower , the edge of the Axe is turned towards them . Thus is it here ; The Law turns the edge of Gods Axe towards us ; and therefore it 's said of St. Peters hearers , Acts 2.38 . That they were pricked to the heart . The Law puts the point of Gods sword to our very brests as it were , and brings us to see that we stand in great need of heaven . This is the first preparative ; when God enlightens our minds to see our dangerous estate ; and then there must of necessity follow fear , and desire to be rid of this condition ; for the will and affections alwayes follow the temper of the minde : And hence , when a man hath a false perswasion that he is in a good case , that he is safe and well , what works it but pride , presumption , confidence and security ? So on the contrary , contrary effects must follow . If a man be in health and jollity , and on a sudden be proclaimed a Traytor , that he must lose his life and goods , is it possible it should be thus , and he not wrought on , nor have any alteration ? So when news comes from the Law that thou art a dead man , and everlastingly must perish , the Law then works wrath , that is , it manifests unto us the wrath of God . When it is thus , there follows a shaking and a trembling , and it 's impossible but with Moses thou shouldst exceedingly quake and tremble .

2. For all this , there is a Throne of grace erected ; God hath not forgotten to be merciful , though thy sins be never so great : This is the next preparative for faith , namely , the discovery and acknowledgement of the Gospel of Christ Jesus ; We see in Ezra 10.2 . We have trespassed against our God , and have taken strange wives of the people of the Land ; yet now there is hope in Israel concerning this thing ; we have trespassed ; What then ? must we be the subjects of Gods wrath ? No : Yet notwithstanding though we have committed this great offence , there is hope in Israel concerning this thing . What though we have provoked God to indignation , must we be the matter for his wrath to work on ? No : There is balme in Gilead , Jer. 8. ult. Is there no balme in Gilead ? Is there no Physitian there ? Why then is not the health of the daughter of my people recovered ? What though then we are sick to death ? yet there is an help in time of need . And this knowledge of the people , that there is a Throne of grace , is the first comfort comes to a miserable and sinful soul. A man that hath a deadly disease , though the Physitian do him no good which he hath made use of , yet this he comforts himself in , when he sees a Physician that hath cured the same disease , he sees then there is some hope . Thus it is with a sinful soul. When the welcome news of the Gospel comes , after the Law hath discovered his disease , and says , Be not discouraged , there is a Throne of grace prepared for thee : God hath a seat of justice to deal with Rebels and open Traytors ; but if thou art weary of thy estate , if thou wilt submit to God , take Christ for thy King , and cast down all thy weapons , if thou wilt live like a subject , he hath prepared a Throne of grace for thee . Christ is thy Atturney in the Court to plead for thee ; he is not as the Papists make him , so stout , and one that takes such state on him , as that a man may not come near him . This is the highest injury that can be offered to Christ , to think that any creature hath more mercy and pity than he hath : It is to rob Christ of the fairest flower in his garden , when we rob him of his mercy and pity . Mark that place in Heb. 4.15 . that we may not think him austere , We have not an High Priest that cannot be touch't with our infirmities , with the feeling of our infirmities . Christ is no hard-hearted man ; when you were his enemies he loved you , insomuch that he humbled himself ; and suffered death , even the death of the Crosse for you . And he hath the self-same bowels in heaven that he had on earth ; he wept over Jerusalem , and the self-same weeping heart carried he to heaven with him , the self-same weeping eyes : Believe not then the Papists , that he is so hard-hearted or so stately , and that his mother is more ready to speak for us than he ; fie on it . This is to pervert the Gospel , and make Christ no Christ . We have not an High Priest that cannot be touched with the feeling of our infirmities , Heb. 2.17 . In all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful High Priest , &c. Alas poor soul , saith Christ , what the malice of the Divel is , I know by mine own experience in the flesh ; for Christ was tempted in all things according to us , sinne only excepted . I know what the temptations of the world are ; but whereas we have three enemies , the Divel , the world , and the flesh , only the two former were his . Christ had the temptations of the world and the Divel , not of the corrupt flesh ; for he had no corrupt flesh : A man that hath been himself in terrible Tempests on the Sea , when he sees a storme , out of his own experience he pities those that are in it ; when as others are not a jot moved : for he hath seen that consternation of minde , which on every side appeared . That — plurima mortis imago ; whereas others having not been there , lay not their miseries to heart . Christ having suffered himself , and being tempted as we were , is sensible of our miseries ; and therefore never count it boldnesse to come boldly to him that gives thee this encouragement : Come boldly to the Throne of grace . We must understand that all this is before faith , we must

1. Know that we have a need .

2. That there is a Throne of grace , when God enlightens my conscience , and encourages me to come . And thus having spoken of the preparatives , I come to the work , the main thing it self . Now this is ,

2. The Act , Coming ; this coming is believing ; as the feet which carry a man to the place he would be in ; his feet carry him nearer and nearer . If a man cannot be cured but by the Bath , his feet must carry him thither . Now faith is the legs of the soul , the feet that carry us unto Christ ; whereas we are afar off , and draw back as all unbelievers ; now by believing we draw near . Now as unbelievers draw back , so believers draw forward ; and therefore John 1.12 . and John 6.35 . To come to Christ and to believe in him are the self-same thing . He that cometh to me shall never hunger , and he that believeth on me shall never thirst . Coming is there made an act of faith , and the same thing with it : The one is the explication of the other ; thy coming to Christ is thy believing in him . When thou hearest of a Throne of grace , and seest the Lord of glory stretching out his golden Scepter , come and touch it , take the benefit of the Kings pardon . If a man know there is such a Throne of grace , he must come unto it ; And now begins faith to work .

And that thou mayst understand it the better , know that faith then begins first to work , when thou settest the first step towards the Throne of grace . And this is the houre in which salvation is come unto thy house . None can come to me , saith Christ , except my Father draw him . If thou seest a vertue to come from Christ , and to draw thee as an Adamant , and thou feelest that loadstone working on thee , then begins faith : It makes thee draw near to Christ ; whereas before thou wert a stranger : Till then thou art like thy Grandfather Adam , thou runnest away , and thinkest thy self most secure , when thou wast farthest from God ; but now thou seest no comfort , unlesse thou draw nigh unto him ; now as the Apostle saith , Phil. 2.13 . It is he that worketh in us the will and the deed ; this must be wrought in us by God .

First , a will , then the deed ; and then it is not only I would do such a thing , but I do it : God works not only the will of coming , but the deed of coming ; and all his acts are acts of faith , and have a promise ; God makes no promise till we be in Christ ; till we have faith , we are no heires of the promise ; when a man sets his face towards Jerusalem , and begins to set himself to go to Christ , all he doth then hath the promise ; not a tear now that he sheds but is pretious , God puts it into his bottle ; not a cup of cold water that now he gives but shall have a great reward ; this is a blessed thing when every thing we do hath a promise annexed to it , when every step we step hath a promise made to it . Now then the will is the first thing that is wrought in us ; this is that which makes the act of faith , that is , I have a will , a resolution to do this : And the Apostle makes it more than the very deed it self , 2 Cor. 8.10 . as I may so say , For this is expedient for you , who have begun before not only to do , but to be forward . So we translate it , but look in the Margent , and it s rendred , ( to be willing ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Greek hath it ; as if the will were more than the deed it self ; for a man to come unwillingly , 't is nothing worth ; the ground-work is the will , which is a greater matter than the deed . Nothing more separates a man from Christ , than to say , I will not have this man to raigne over me ; but if thou canst frame thy will that it shall go perpendicularly on the object , and accept Christ on the termes offer'd , that 's faith , and that hath the promise . And therefore the Scripture compares it to conjunction with Christ . And as in the Sacrament we spiritually eat his flesh and drink his blood ; the conjunction is between Christ and his Church . And therefore the Scripture compares our conjunction by faith to the mystery of wedlock . What makes a marriage ? its consent . Wilt thou have this man to be thy husband ? she answers , I will ; that expression makes the marriage : The knot is knit by this mutual pledging of troth , all other things are but subsequents of it . So God saith , Wilt thou have my Sonne ? Thou shalt have with him all his wealth , though for a time thou must go bare , and fare hard ; yet thou shalt have a Kingdome : When a man considers deliberately , here is the losse , I must deny my self and obey him , but I shall have a Kingdome , Gods blessing , and peace of conscience ; All things considered , casting the best with the worst , then the resolution is , this is a true saying worthy of all acceptation , &c. I 'le take him on any termes , be they never so hard , for I shall be a saver in the end : when we can take Christ as it were with all his faults , this is the will which God requires . There is another comparison in Scripture , John 6.35 . it s compared to hunger and thirst . Believing was exprest by coming . Believing is exprest by hungring and thirsting . So when I see such a will and desire after Christ ; that I hunger and thirst after him , that a hungry man longeth not more for bread , nor the Hart thirsteth more for the water-brooks , than my soul doth for Christ ; why then there is a promise made unto us ; and a promise is never made unto us till we be in Christ . Matth. 5. Rev. 22. Esay 55. We finde promises in them all ; in Mat. 5.6 . Bl●ssed are they that hunger and thirst after righteousnesse ; for theirs is the Kingdome of heaven , they shall be filled . Consider here what the nature of hunger and thirst is ; they shall be filled , which implies they were empty before , but now they shall be filled . Suppose now I am not fill'd with Christ , What am I without him ? No , I want him ; yet there 's a blessing to the hungry and thirsty , and there 's no blessing without faith . If we be not heires of the faith , we cannot be heires of the blessing . Dost thou finde in thy self an hungring and thirsting after Christ ? Thou art blessed , this faith will save thee . Now faith will say , I am wonderfully pained , faint , and even starved , that I cannot be filled with Christ ; yet be content man , thou shalt be filled with him ; in the mean while thou hast him , and hast blessednesse , and shalt be blessed . It 's said , 1 John 5.13 . These things have I written unto you that believe in the Name of the Sonne of God , that you may know that you have eternal life , and that you may believe on the Name of the Sonne of God . Mark how the Apostle distinguishes these two things ; thou believest on the Name of Christ , yet sayst thou , though I believe , I am not sure of my salvation , I do not know it . Why , let not that much trouble thee , that 's a consequent of it , and that assurance will follow after ; therefore you should not confound it with believing : These things have I written unto you that ye might know , &c. then there is a conclusion to be deduced from the premisses , so that a man may have full hold of Christ , and yet not be fully assured of his salvation . So then here is the will , which is the first thing .

But the Lord works the deed also . And whereas it is said that God takes the will for the deed , the place had need be well understood : when we say God takes the will for the deed , it is not alwayes true , unlesse it be thus understood . When a man hath done to the utmost of his power what he is able , hath endeavoured by all means , then God will take the will for the deed ; but if there be ability in me , and I do not as much as I am able , I do not my utmost endeavour , then God will not take it ; but now God works the will and the deed ; when a man comes to the Throne of grace , and sets forward in his journey towards God , the first thing he doth is to come to the Throne of grace with Christ in his armes , and then having fast hold on Christ , he hastens and delayes not , having hold as Joab on the horns of the Altar . He hastens , he sees its no time to delay , he sees its now a time of need ; and Need , as the old proverb is , makes the old wife trot . Is it not need to make haste ( when the pursuer of blood follows ) to the City of Refuge ? who would make delays and demurs , and not run as fast as his legs would carry him ? Asson as I apprehend my need , and see the golden Scepter stretched out , then I come with might and main with Christ in my armes , and present him to the Father , and this is the approaching and drawing near in the Text , to the Throne of grace .

But now when I am come thither , what do I say there ? What shall I come and say nothing ? The prodigal soon resolved to go to his Father , and say , I will up and go , there 's the will ; and say , there 's his speech . The believer is not like to the sonne that said to his father , I will go , but went not ; but when his father bids him come , he will come , he will not onely say so , but will draw near , and then he hath a promise , He that cometh to me , I will in no wise cast off . But when we come thither , what must we do ? why we must take unto our selves words , according to the Prophets expression , Hos. 14.2 . Take unto you words , and go unto the Lord , and say , Take away all our iniquities , and receive us graciously , so will we render the calves of our lips . When he comes to the Throne of grace , the thing that he doth , is , he presents unto the Father Christ bleeding , gasping , dying , buried , and conquering death ; and when he presents Christ to him , he opens his case , and confesses his sin to the full , and sayes , Lord , this is my case : As a beggar when he comes to ask an almes of you , he will make a preface , and tell you his extremity ; Sir , I am in great want , I have not tasted a bit of bread in so many dayes , and unless you help me by your charity , I am utterly undone . Now when these two concur that there is true need in the beggar , and liberality in him of whom he begs , it encourages the beggar to be importunate , and he prevails ; you may know when the beggar hath need by his tone , accent or language : The needy beggars tone and accent is different from the sturdy beggars that hath no need ; but yet , though the beggar be in great misery , if he see a churlish Nabal go by him , he hath no heart to beg , and follows him not , nor begs so hard , because he hath but little hope to attain any thing from him . But I say let both these meet together ; first , that the beggar is in great need , then , that he of whom he begs , is very liberal , it makes him beg hard ; but now cannot he pray without book ? Think not that I speak against praying by the book ; you are deceived if you think so ; but there must be words taken to us besides , which perhaps a book will not yield us . A beggars need will make him speak , and he will not hide his sores ; but if he hath any sore more ugly or worse than another , he will uncover it ; good Sir , behold my woful and distressed case , he layes all open to provoke pity . So when thou comest before God in confession , canst thou not finde out words to open thy self to Almighty God , not one word whereby thou mayst unlap thy sores , and beseech him to look on thee with an eye of pity ? I must not mince my sins , but amplifie and aggravate them , that God may be moved to pardon me ; till we do thus , we cannot expect that God should forgive us . A great ado there is about auricular confession , but it s a meer bable ; It were better to cry out our sinnes at the high Crosse , than to confesse in a Priests eare . Thou whisperest in the Priests eare ; what if he never tell it , or if he do , art thou the better ? Come and poure out thy heart and soul before . Almighty God , confesse thy self to him as David did , for that hath a promise made to it , Psal. 51.4 . Against thee , thee onely have I sinned , and done this evil in thy sight , that thou mayst be justified when thou speakest , and clear when thou judgest . Why so ? Why , one main cause why we should confesse sinne , is to justifie God . When a sinner confesses , I am a childe of wrath ; and of death , if thou castest me into hell , as justly thou mayst , I have received but my due : when a man does thus ( as the Kings Atturney may frame a Bill of Inditement against himself ) he justifies Almighty God : Thus did David , Against thee , against thee , &c. Now when we have thus aggravated our misery , comes the other part of begging , to cry for mercy with earnestnesse , and here 's the power of the Spirit . It 's one thing for a man to pray , and another thing for a man to say a prayer . 'T is the easiest thing in the world to say a prayer , but to pray and cry for mercy as David did , in good earnest , to wrestle with God , to say , Lord , My life lies in it , I will never give thee over , I will not go with a denial ; this is termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this is the work of Gods Spirit . I named you a place in Jude ver. 20. where the Apostle exhorts , but ye beloved , build up your selves in your most holy faith , praying in the Holy Ghost ; there 's the prayer of the faithful , to pray in the Holy Ghost . And in the Ephesians we read of an Armour provided for all the parts of a mans body , yet all will not serve the turn , unlesse prayer come in as the chief , Ephes. 6.18 . Praying alwayes with all prayer and supplication in the Spirit , and watching thereunto with all perseverance , &c. This is the prayer of faith , that procures forgivenesse of sinnes ; we must pray in faith , and in the Spirit ; that is the language which God understands . He knoweth the meaning of the Spirit , and knoweth none else but that : Many men are wondrously deceived in that which they call the Spirit of prayer . One thinks it is a faculty to set out ones desires in fair words , shewing earnestnesse , and speaking much in an extemporary prayer . This we think commendable , yet this is not the Spirit of prayer . One that shall never come to heaven , may be more ready in this than the childe of God ; for it is a matter of skill and exercise ; the Spirit of prayer is another thing . The Spirit helpeth our infirmities , for we know not what we should pray for as we ought ; the Spirit it self makes intercession for us with groanings that cannot be uttered , Rom. 8.26 . What shall we think then , that the Holy Ghost groans or speaks in prayer ? No : but it makes us groan , and though we speak not a word , yet it so enlarges our hearts , as that we send up a volley of sighs and groans which fit the Throne of grace . And this is the Spirit of prayer , when with these sighs and groans I beg as it were for my life . This is that ardent affection the Scripture speaks of . A cold prayer will never get forgivenesse of sins ; it 's the prayer of faith which prevailes . The prayer of the faithful availeth much , if it be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fervent . In the Ancient Churches those that were possessed with an evil spirit , were call'd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because that caught them up , and made them do actions not sutable to their nature ; Prayer is a fire from heaven , which if thou hast it , will carry all heaven before it ; there is nothing in the world so strong as a Christian thus praying : Prayers that are kindled with such a zeal , are compared to Jacobs wrestling with the Angel , Hos. 12.4 . whereby , he had power over the Angel . The Prophet expounds what this wrastling was , he wept and made supplication unto him ; he found him in Bethel , and there he spake with him . This is the wrestling with God , when thou fillest heaven with thy sighs and sobs , and bedewest thy couch with thy tears as David did ; and hast this resolution with Jacob , I will not let thee go except thou blesse me . God loves this kinde of boldnesse in a beggar , that he will not go away without an answer . As the poor Widow in the Parable that would not give over her suit , so that the Judge though he feared not God , nor cared for man , by reason of her importunity granted her desire . Mark the other thing in the Apostle , he bids us pray with the Spirit , and with perseverance ; and he that cometh thus , hath a promise made to it : He that calleth on the Name of the Lord shall be saved . Call on me in the day of trouble , and I will hear thee ; it 's set down fully , Matth. 6.7 . Ask and you shall have , seek and you shall finde , knock and it shall be opened unto you ; for every one that asketh receiveth , and he that seeketh findeth , and to him that knocketh it shall be opened . One would think this were idem per idem , but it is not so . He bids us ask and it shall be given , seek and you shall finde , &c. There is a promise annexed to asking , seeking and knocking , but it is also proved by universal experience : for every one that asketh , &c. It 's every mans case ; never any man did it yet , that hath lost his labour , in not attaining what he asked . If thou hast it not yet , thou shalt have it in the end ; it is so fair a petition to ask , to have thy sinnes pardoned , that God would be friends with thee , and that Christ would make thee love him , and that God would be thy God , that God delights in it . This is the point then ; Suppose God answer not presently , yet knock still , seek still ; that is perseverance , the thing whereby it is distinguished from temporary asking . The hypocrite will pray in a time of need and adversity , but his prayer is not constant , Job 27.10 . Will the hypocrite alwayes call upon God ? If they come and seek God , and he will not answer , as Saul did , they will try the Divel . God would not answer Saul , and he presently goes to the Divel . It 's not so with Gods children ; they pray , and pray , and wait still ; they pray with the Spirit , and with perseverance : God deals not alwayes alike with his children , but differently ; sometimes he answers presently , sometimes he makes them wait his leisure , Psal. 32.5 . I said I would confess my sinne , ( sayes David ) and my transgressions , and thou forgavest the iniquity of my sinne ; so Dan. 9.21 . When he set himself to seek God , even while he was speaking and praying , the man Gabriel appeared unto him , and touch't him about the time of the evening Oblation . Before the word was out of his mouth God was at his heart , and presently sends him a dispatch . The like we see in Esay 65.24 . Mark what a promise there is ; It shall come to passe that before they call I will answer ; and while they are yet speaking , I will hear . This is a great encouragement ; but it may be God will not alwayes do this , and what 's the reason ? Why , he hath a wonderful great delight to be wrestled withall , and to hear the words of his own Spirit ; nothing is more delightful to him , than this , when the Spirit is earnest , and will not give over . I will not let thee go , unlesse thou blesse me . It 's said in the Canticles , honey is under the lips of the Church ; why so ? it's because there is no honey sweeter to the palate , than spiritual prayer to God . And therefore God delayes to answer thee , because he would have more of it . If the Musitians come and play at our doors or windows , if we delight not in their Musick , we throw them out money presently that they may be gone ; but if the Musick please us , we forbear to give them money , because we would keep them longer , for we like the Musick . So the Lord loves and delights in the sweet words of his children : and therefore puts them off , and answers them not presently : Now Gods children , let him deny them never so long , yet they will never leave knocking and begging ; they will pray , and they will wait still , till they receive an answer . Many will pray to God , as prayer is a duty , but few use it as a means to attain a blessing . Those who come to God in the use of it as a means to attain what they would have , they will pray and not give over ; they will expect an Answer , and never give over petitioning till they receive it .

ROM. 5.1 . Therefore being justified by faith , we have peace with God through our Lord Jesus Christ , &c.

HAving declared unto you heretofore the nature of faith , and that point which concernes the practice of it in our near approach unto God ; I am now come to shew unto you the fruits and benefits Christians receive from this Mother-grace ; and that the Apostle sets down in these words .

He sets down ,

1. The Mother-Grace , Justification ; that whereas we were afarre off , we are made near , and of enemies made friends of God . Then ,

2. There are the daughters or hand-maids of this grace : For when we are justified by Faith , then ,

1. We have peace with God : that peace of conscience which passeth all understanding ; then ,

2. We have free accesse by faith unto the Throne of grace , so that we need not look for any other Mediators . Christ hath made way for us to God , so that we may go boldly to the Throne of grace , and find help at any time of need .

3. There follows a joyful hope , that a Christian hath by it , a taste of Heaven before he come to enjoy it . We rejoyce in hope , saith the Apostle ; hope being as firme a thing as faith , faith makes things absent as present ; hope hath patience with it , and would have us wait . We shall be sure of it , but yet we must wait patiently .

4. Not only rejoycing in hope , but even that which spoils a natural mans joy , as crosses , troubles , afflictions : and these are made the matter of this mans joy , not delectable objects only . Not in time to come after afflictions , but in afflictions ; so as that which spoils the joy of a natural man , is fuel to kindle this mans joy .

Now concerning justification by faith ; though it be an ordinary point , yet there is nothing more needs Explication , than to know how a man shall be justified by Faith . It 's easily spoken , hardly explicated ; Therefore in this mother-Grace , I shall shew you ,

1. What faith is that doth justifie . And ,

2. What this justification is . For it is not so easie a matt●● neither .

1. Concerning the nature of faith , I have spoken sufficiently already wherein it consists ; but yet notwithstanding , there is a certain thing as like this faith as may be , and yet comes short of it . Many there are who are like the foolish Virgins , that thought they were well enough , and thought they should come time enough . So many think , verily they have faith , yea and perchance go with such a perswasion to their very graves , and think they have grace , and that they labour after Christ , and lay hold on him , and are free from worldly pollutions , so as that they have a taste and relish of the joy of the world to come , and yet are carried all this while in a fooles Paradise , and think there is no feare of their safety , never knowing that they are cast-awayes , till they come to the gates of hell , and find themselves by woful experience shut out of heaven . And their case is woful that are thus deceived . Know then that it is not every faith that justifies a man ; a man may have faith , and yet not be justified . The Faith that justifies , is the Faith of Gods Elect , Tit. 1.1 . there is a faith that may belong to them that are not Gods elect , but that faith does not justifie . In the Epistle to Timothy , that faith which justifies , must be a Faith unfeign'd , 1 Tim. 1.5 . 2 Tim. 1.5 , Now here 's the skill of a Christian to try what that faith is which justifies him . Now this justifying faith is not every work of Gods Spirit in a mans heart : for there are supernatural operations of the Spirit in a mans heart , that are but temporary , that carry him not thorow , and therefore are ineffectual : but the end of this faith is the salvation of our soules . We read in Scripture of Apostacy , and falling back . Now , they cannot be Apostates that were never in the way of truth . This being an accident , we must have a subject for it ; Now there is a certaine kind of people that have supernatural workings ; some that are drawn up and down with every wind of Doctrine ; these are they that have this cold and temporary faith ; temporary , because in the end it discovers it self to be a thing not constant and permanent . We read in John 11.26 . That they that are born of God , never see death , shall never perish eternally ; but yet we must know withal , that there may be conceptions that will never come to the birth , to a right and perfect delivery . And thus it may be in the soul of a man , there may be conceptions that will never come to a ripe birth ; but let a man be borne of God , and come to perfection of birth , and the case is cleare , he shall never see death . He that liveth and believeth in me shall not see death . And this is made a point of faith : Believest thou this ?

There is another thing called conception , and that is , certain dispositions to a birth that come not to full perfection . True , a child that is borne and liveth , is as perfectly alive as he that liveth an hundred years : yet I say , there are conceptions that come not to a birth . Now , the faith that justifies , is a living faith : there is a certaine kind of dead faith ; this is a feigned , that an unfeigned faith ; The life that I now live , I live by the faith of the Sonne of God . Dost thou think a dead faith can make a living soule ? It 's against reason . A man cannot live by a dead thing , not by a dead faith . Now a dead faith there is . A faith that doth not work is a dead faith , Jam. 2.22 . Seest thou how faith wrought with his works and by his works was faith made perfect ? for verse 26. As the body without the spirit is dead , ( or without breath is dead ) so faith without works is dead also . See how the Apostle compares it , as the body without the spirit is dead , so faith without workes is dead also . The Apostle makes not faith the form of works , as the soul is the forme of the man : but as the body without the spirit is dead , so that faith that worketh not , that hath no tokens of life , is dead ; but then doth not the other word strike home ? Faith wrought with his works . It seems here is not as the Papists say , fides informis , and works make it up as the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of it . Compare this with the other places of the Scripture , 2 Cor. 12.9 . where the Apostle pray'd to God that the messenger of Satan might be removed from him ; and he said unto him , My grace is sufficient for thee , for my strength is made perfect in weaknesse . What ? does our weaknesse make Gods strength more perfect , to which nothing can be added ? No , it is , My strength and the perfection of it , is made known in the weaknesse of the meanes that I made use of for the delivery of mans soul from death . So here the excellency and perfection of our faith is made known by works ; when I see that it is not an idle but a working faith , then I say it is made perfect by the work : when it is a dead faith , that puts not a man on work , never believe that will make a living soul. In St. Judes Epistle , ver. 20. it hath another Epithite , viz. the most holy faith : not holy only , but most holy . That faith which must bring a man to God the holy of holies , must be most holy . It 's said , that God dwells in our hearts by faith . Now God and faith dwelling in a heart together , that heart must needs be pure and cleane . Faith makes the heart pure : It were a most dishonourable thing to entertaine God in a sty ; a filthy and unclean heart : but if faith dwell there , it makes a fit house for the habitation of the King of Saints , therefore it purifieth the heart . Well then , doest thou think thy sinnes are forgiven thee ; and that thou hast a strong faith , and yet art as prophane and as filthy as ever ? How can it be ? It is a most holy faith that justifieth , it is not a faith that will suffer a man to lie on a dunghill , or in the gutter with the hog . There may be a faith which is somewhat like this , but it is but temporary , and cometh short of it .

But now there is another thing which distinguishes it : it is the peculiar work of faith . In Jesus Christ neither circumcision availeth any thing , nor uncircumcision , but the new creature , Gal. 6.15 . and againe , Gal. 5.6 . Neither circumcision nor uncircumcision availeth any thing , but faith which worketh by love . It 's twice set down . Now what is a new creature ? why , he that hath such a faith as works by love : not a dead faith , but a faith that works : but how does it work ? it not only abstaines from evil , and does some good acts , which a temporary may do , but it s such a faith as works by love . The love of God constraines him , and he so loveth God , as that he hates evil for Gods sake ; the other does it not out of love to God ; all the love he hath , is self-love : he serves his own turn on God , rather than hath any true love to serve him .

Now that we may the better distinguish between these two , I shall endeavour to shew you how farre one may go farther than the other . I know not a more difficult point then this , nor a case more to be cut by a thread then this ; it being a point of conscience ; therefore , First , I declared unto you the nature of faith ; How God first works the will and the deed , and that there is a hungring and thirsting after Christ . First , I say there is a will and desire to be made partaker of Christ and his righteousnesse ; then there is the deed too . We are not only wishers and woulders , but do actually approach unto the Throne of grace , and there lay hold on Christ , touch the golden Scepter which he holdeth out unto us ; but ,

Object . Now you will ask , Is there not an earnest and good desire in a temporary faith , a desire unfeign'd ?

Sol. Yes , there may be for a time , a greater and more vehement desire in a temporary then in a true believer , then in the elect themselves all their life .

Object . Where 's the difference then ? I thought all had been well with me , when I had such a desire , as I could scarce be at rest till it were accomplished .

Sol. I answer , beloved , It is a hard matter to tell you the difference : but you must consider ,

1. From whence this desire flowes ; whether it come from an accidental cause : as if by accident my heart be made more soft , and I more sensible of my condition , or whether my nature be changed ; to give you an instance , in iron : when iron is put into the forge it is softened , and as soon as it 's taken forth , we say 't is time to strike while the iron is hot ; the fire hath made a change in it , it 's malleable , the hammer is able to work on it ; but let the fire be gone , and it 's as hard as before ; nay , we say steel is harder , so that there is no change in the nature of iron , it 's hard still , redit ad ingenium , it goes back into its own estate . If it be softened , it is by an accidental cause ; so here , as long as the temporary faith is in the furnace of afflictions , when God shall let loose the cord of his conscience , and makes him see that there is no way for salvation but by Christ , then the sense of his torture will make him desire with all the veines in his heart to have Christ . See a singular example of this temporary desire in Psal. 78.34 . When he slew them , then they sought him , and returned and enquired early after God . So Prov. 1.27 . When their fear was on them as desolation , and their destruction as a whi●le-wind : when distresse and anguish cometh upon you , then shall they call upon me , &c. Not with a feign'd desire , but in truth and reality they desire relief ; They remembred then that God was their Rock , and the high God their Redeemer ; they saw a Redeemer when he was slaying of them , and they believed that God would free them , though it was but temporary : Neverthelesse they flattered him with their mouths , and lyed unto him with their tongues ; for their heart , was not right with him , neither were they stedfast in his Covenant . Observe then this was but a temporary case , a temporary change ; there was no new creature , no new nature wrought : but being in the furnace of affliction , as long as the fire was hot they were pliable ; they were not stedfast in his Covenant . Let this be an admonition to them that think they never can have true faith till God slay them . I am not of that opinion . God sometimes useth this means ; but it is not so necessary , as that it cannot be otherwise ; and to speak truly , I had rather have faith that comes another way ; the difference is this , The temporary believers will have Christ while God is slaying of them , whil'st they are in the furnace of afflictions : but the other in cold blood when Gods hand is not on them . The true believer is sick of love , and when he hath no affliction , nor Gods hand on him , with the Apostle , he accounts all things dung and drosse for the excellency of the knowledge of Christ Jesus . There 's an ardent desire when this external cause draws not . If when thou art out of the forge , thou hast thy heart softned , and findest this work of grace and faith to drive thee to Christ , thou hast a faith unfeigned , and so the faith of Gods elect .

Again , there is not only this desire in him who hath a temporary faith ; but having understood the Word , he so desires it , that when he knows there is no having Christ , nor happinesse or salvation by him , unlesse he deny himself , and part from his evil wayes , being perswaded of this , out of self-love he would have Christ ; and seeing these be the termes , that he must turn a new leaf , and lead a new life , or go to hell , therefore he will do this too ; this is much ▪ yet I say , he doth this too ; but how shall this be proved ? most evidently in 2 Pet. 2.20 . For if after they have escaped the pollutions of the world , through the knowledge of our Lord and Saviour Jesus Christ , they are again intangled therein and overcome , the latter end with them is worse than the beginning . Here is that Apostasie , and here is the subject of the temporary faith . It had been better for them not to have known the way of righteousness , then after they have known it , to turn from the holy Commandment delivered unto them ; this was a temporary conversion , as Ephraim , like a broken bow , turned back again in the day of battel . Observe what they did , they were like the foolish Virgins , they kept their maiden-heads in respect of the pollutions of the world ; they lived very civilly , they escaped the corruptions of the world , and no man could challenge them of any filthy act ; they knew that Christ was the King of Saints , and had the knowledge of him ; they knew that it was not fit that the King of glory and holinesse should be attended on by the black guard ; that they must have sanctity that will follow him ; and therefore they laboured to be fit to attend him : They escaped the pollutions of the world ; but yet it continues not ; why so ? For it hapned to them according to the true Proverb , the Dog is returned to his vomit , and the Sow that is washed , to her wallowing in the mire . Mark , the Dog turns again to his own vomit . This proceeds from some pang in his stomach , that enforceth that filthy beast to disgorge it self that it may have some ease ; but he quickly gathers it up again as soon as the pang is over . Some there are that would be content to hide their iniquity under their tongues , as Job speaks ; but there comes a pang sometimes , a pang in their consciences which forceth them to vomit up their sweet bits again ; but well , the fit is gone , and being gone , they , like the filthy dog , return to their vomit again , considering the pleasure which they took in that filthy thing ; that they did disgorge themselves , was but from that pang and present pinch , not from the loathing or hatred of the thing , and therefore they return again unto it .

By the way then take notice ▪ of the filthinesse of sinne ; how filthy is it , that the Lord compares it to the vomit of a dog ? Then there followes another comparison of it : It 's as the So● that is washed , and returns to her wallowing in the mire : See another loathsome resemblance of this temporary faith ; the Sow was washed , but how ? her swinish nature was not washed from her ; as long as the Sow is kept from the mire , in a fair Meadow with the Sheep , she looks as sleek and clean as they ; she was washed , there 's an external change , but her nature remained ; bring the Sow and the sheep to a puddle , the sheep will not go in , bec●use it hath no swinish nature ; but the other , retaining its swinish nature , though before in outward appearance as clean as the sheep was , yet she goes again to her wallowing in the mire . There may be the casting away of a mans sinnes , and yet no new creature wrought in him . That I may shew this to you , take this example . A man known to be as covetous a man as liveth , he loveth his money as well as his God , yet perchance this man is brought in danger of the Law , and must be hang'd , for some misdemeanour committed ; this man to save his life will part with all he hath ; what ; is his disposition changed ? no not a whit , he is as covetous as before , he is the same man , he doth it to save his life , and to this end he is content to part with his money ; the same minde had those in the Acts of the Apostles , who in a storm cast their wares into the Sea with their own hands ; Acts 27. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; willingly , and yet half unwilling ; for the saving of their lives they would part with these things , yet it was with a great deal of repining and reluctancy . As we read of Phaltiel ; when his wife was taken from him , he followed behinde weeping , till they bid him be gone , and return back . So these men forsake their sinnes and hate them , but it is but imperfectly ; they part with them , but they part weeping . Well , at this parting there may be a great deal of joy , it may taste not only the sweetnesse of the Word of God , but because they are in a disposition and way to salvation , they may have some kinde of feeling of the joyes , and taste of the powers of the world to come ; as the Apostle speaks , H●b. 6.4 . It 's impossible for those who were once enlightned , and have tasted of the heavenly gift , and were made partak●rs of the Holy Ghost , &c. There 's a supernatural work wrought in them , and they have tasted the good Word of the Lord ; they begin to have some hope , and rejoyce in the glory of the world to come : what 's the difference then ? here 's a tasting ; but as it is John 6. it 's not said he that eats my flesh , and tastes my blood ; but he that eats my flesh and drinks my blood shall live for ever . There is a difference betwixt tasting and drinking , there may be a tasting without drinking ; and the Text saith , Matth. 27.34 . When they gave Christ vineger , he tasted thereof , but would not drink . He that can take a full draught of Christ crucified , he shall never thirst , but shall be as a springing fountain that springeth up to everlasting life ; but it shall not be so with him that doth but taste . The Vintner goes round the Celler , and tastes every Vessel ; he takes it only into his mouth , and spits it out again , and yet knows by the tasting whether it be good or bad ; the wine goeth but to his palate , it reaches not to the stomack . So a temporary believer tastes and feels what an excellent thing it is to have communion with Christ , and to be made partaker of his glory , but he does but taste it . Look in Hosea 5.15 . where we have another instance of this temporary Believer ; Ye would think they sought God in a good sort , and in as good a manner as one could desire : well , but how did they seek him ? it was only upon occasion , in time of affliction : I will go and return to my place untill they acknowledge their offence , and seek my face ; in their affliction they will seek me early ; and again , Hosea 6.4 . the Lord complains of them notwithstanding . They will in their affliction seek me early : was not this a fair returning ? Come ( say they ) let us return unto the Lord , for he hath torn , and he will heal us , &c. What a deal of comfort did they seem to gather from the wayes of the Lord ! but see what follows , Hosea 6.4 . O Ephraim , saith the Lord , what shall I do unto thee ? O Judah what shall I do unto thee ? for your goodnesse is as a morning cloud , and as the early dew it goeth away ; that is , it is but a temporary thing , wrought by affliction , which will not abide . As when a wicked man on his death-bed desires that God would spare him and restore him to his health , and that he would become a new man , all this comes but from the terrours of death ; for it oft proves that if God restores him he becomes as bad , if not worse than ever he was before . But that I may not hold you too long ;

2. Take this for another difference : That Gods children can as earnestly desire grace as mercy ; The temporary desire mercy , but never desire grace . The believer desires grace to have his nature healed , to hate his former conversation . The temporary never had , nor never will have this desire ; should one come to the temporary believer , and tell him God will be merciful unto him , you may go on and take your fit of sinne , you shall be sure of mercy ; he would like this well , and think it the welcomest news as could be , because he only fears damnation , & self-love makes him only desire freedome from that ; but now the childe of God hates sinne , though there were no Hell , Judge nor Tormentor ; he begs as hard of God for grace , as for mercy , and would do so , were there no punishment . His nature being chang'd , he desireth grace as well as mercy , which the temporary never does .

3. The last mark is from the words of the Apostle , Neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love . Love and the new creature puts Gods children on work ; their hearts are first altered and changed by being made new creatures . As the Scripture saith , his flesh is circumcised , he is a dead man ; deadnesse argueth impotency of doing those things which a living man doth ; he cannot walk , &c. The temporary will not sinne for fear of after-claps , ; but this man cannot sinne , his heart is changed , he is dead to sinne ; we see how both abstain from sinne , but the perusal and disposition is not alike . The temporary sinner perchance commits not the sinne , but he could finde in his heart to do it ; he saith not with Joseph , How can I do this great wickedness and sinne against my God ? the other saith , I could do this evil well enough , but I will not . Thou canst not bear those that are evil , as in the Revel. Now he that is born of God cannot sin , there is that seed , that spring in him , that for his life he cannot sin , but it turns his heart from it ; for his life he cannot tell how to swear , lye , &c. or joyn with others in wickednesse ; but this must be understood of the constant course of their lives ; I speak not what they may do in afflictions , when they are surprized , but in the course of their lives , they commit sinne as if they knew not how to do it ; the other doth it skilfully ; these coblingly and bunglingly , they do it ill-favouredly ; thus it is with a wicked man in doing a good work , he cobles it up . Thy faith then must be a faith that worketh by love ; can'st thou do those good works thou doest out of love ? then my soul for thine thou art saved . Get me any temporary that loves God , and I shall say something to you . Hast thou then a faith that causeth thee to love God , a working faith , and a faith that will not suffer thee to do any thing displeasing to him ? if thou hast such a faith , thou art justified before God .

2. And so I come now to the point of justification , the greatest of all blessings : Blessed is he ( saith David ) whose transgression is forgiven , and whose sinne is covered ; blessed is the man to whom the Lord imputeth not iniquity ; it 's the most blessed condition as can be ; it is set down by way of Exclamation . O the blessednesse of the man to whom the Lord imputeth not iniquity ! For justification , see what it is ; the Scripture in St. Pauls Epistles , speaks of justification by faith ; and in St. James , of justification by works . Now it will be useful for us in this point to know whence justification comes ; it comes from justice , Tsedeck as the Original hath it , and to justifie ; so that justification and righteousnesse depend one upon the other ; for what is justification but the manifestation of the righteousnesse that is in a man ? and therefore in Gal. 3.21 . they are put for one and the same thing : For if there had been a Law given which could have given life , verily righteousnesse had been by the Law ; that is , justification had been by the Law . Again , If righteousnesse be by the Law , then Christ is dead in vain . Gal. 2. that is also if justification had been by the Law , &c. justification is a manifestation of righteousnesse ; and as many wayes as righteousnesse is taken , so many wayes is justification , which is a declaration of righteousnesse ; so that if there be a double righteousnesse , there must be also a double justification ; Beloved , I bring you no new doctrine ; be not afraid of that ; but I shew you how to reconcile places of Scripture against the Church of Rome , and those things which the Papists bring against us in this point . It stands by reason , seeing justification is a declaration of righteousnesse , that there must be so many sorts of justification as there be of righteousnesse .

Now there is a double sort of righteousness , Rom. 8.4 . That the righteousnesse of the Law may be fulfilled in us ; see then there is a double righteousnesse ; there is a righteousnesse fulfilled in us , and a righteousnesse fulfilled by us , that 's walking in the Spirit . The righteousness fulfilled in us , is fulfilled by another , and is made ours by imputation ; so we have a righteousnesse without us , and a righteousnesse inhaerent in us ; the righteousnesse without us , is forgivenesse of sinnes , and pardon of them , which is a gracious act of God , letting fall all actions against me , and accounting of me as if I had never sinned against him all my life time ; then there is a righteousnesse within me , an inherent righteousnesse . And if a righteousnesse , then justification ; for that is but a declaration of righteousnesse . And so that which the Fathers call justification , is taken generally for sanctification ; that which we call justification , they call forgivenesse of sinnes ; that which we call sanctification , they call justification ; so that the difference is only in the termes . Justification we must know , is not taken only as opposed to condemnation , which is the first kinde of righteousnesse , Rom. 6.7 . He that is dead , is freed from sinne ; if you look to the Greek or to the Margent , it is , he that is dead , is justified from sinne ; this is not took in the first sense as opposed to condemnation , but in the other sense as it hath relation to final grace ; The perfection of sanctification is wrought in me ; for where there is final grace , there is a supersedeas from all sinne ; so Rev. 22.11 . Let him that is righteous , be righteous still ; the Greek is , let him that is righteous , be justified still . See then the difference between Saint Paul , and Saint James . Saint Paul speaks of that which consists in remission of sinnes , as in comparing the Apostle with David will appear , Blessed is the man whose sinnes are forgiven . Saint James speaks of justification in the second acception . You need not flie to that distinction of justification before God , and justification before men ; think not that Saint James speaks onely of justification before men . Was not Abraham our father justified by works , when he offered up Isaac on the Altar ? What justified by killing his son ? this was a proper work indeed to justifie him before man , to be a parricide ; to kill his sonne , though it were not so before God . So Psal. 106. we read how God accounted the act of Phine as for righteousness ; thus you see how works are accounted righteousnesse in the second kinde of righteousnesse . In the former righteousnesse we are justified by faith ; for in righteousnesse inherent there is a goodly chaine of vertues : Adde to your faith vertue , &c. adde one grace to another ; Adde to vertue knowledge ; faith is but one part of the Crown . Now this justification in the first sense whereby my sinnes are forgiven , is called the righteousnesse of God , because of Christ which is God , because it s wrought by Christ , Dan. 9. he is called an everlasting righteousnesse , which continueth for ever world without end ; for do not think the Saints in heaven have onely the second kinde of righteousnesse ; for they have the same covering by justification by Christ in heaven that they had before ; God covers their sins not here onely , but there also ; justification follows them for ever .

Quest. But now what parts hath justification in it ? we are wont to say that there are two parts ; one imputation of righteousness , the other forgivenesse of sinnes .

Sol. I answer ; for my own part I think Justification is one simple act of God , and that it is improperly distinguished as parts ; but rather as terminus a quo is distinct from terminus ad quem . And this I shall shew unto you both by reason and authority , that faith is but one act .

Let none say that I take away the imputation of the righteousnesse of Christ ; No : the bringing in of light , and the expulsion of darknesse is not two acts , but one ; but there is terminus á quo , and terminus ad quem . We are accounted righteous , and that is , we have our sinnes forgiven . And the reason is this ; if sinne were a positive thing , and had a being in it self , then the forgivenesse of sin must be a thing distinct from the imputation of righteousnesse . Scholars know the difference between adversa and privantia ; white and black are both existent ; but darknesse and light are not , but only a privation one of another , Darknesse is nothing of it self but the absence of light ; The bringing in of light is the suppression of it ; you must understand sinne hath no being , no entity ; it 's only an absence of righteousnesse , the want of that light which should be in the subject ; which want is either in our nature , and then it 's call'd original ; or in our person and actions , and then it s call'd actual transgression . Sinne is an absence of that positive being , which is , as I said , either in our nature , or works . Then thus I will resolve you in another point : viz. If sin were a positive thing , all the world cannot avoid it but God must be the Author of it ; for there is nothing can have a being , but it must derive its being from the first being , God . Now how can we avoid Gods being the Author of sin ? Why thus , it is nothing .

But what is sinne nothing ? Will God damne a man , and send him to hell for nothing ?

I answer ; it s not such a nothing as you make it ; a man is not damned for nothing . It 's a nothing privative , an absence of that that should be , and that a man ought to have . As when a Scholar is whip't for not saying his lesson , is he whip't think you for nothing ? indeed he hath nothing , he can't say a word of his lesson , and therefore it is he is whip't ; it is for a thing he ought to have , and hath not . Well , if you will say there are two parts of justification , do if you please ; but this I take to be the more proper and genuine explanation .

Besides , it appears by testimony of the Apostle , Rom. 4.6 . As David describeth the blessednesse of the man to whom the Lord imputeth righteousnesse without works , &c. Saying , blessed are they whose iniquities are forgiven , and whose sinnes are covered . The Apostle cites the Prophet David , Psal. 42. Mark the Apostles conclusion , and how he proves it . His conclusion is , That man is blessed unto whom the Lord imputeth righteousnesse without works . His argument then must needs be thus framed .

He whom God forgives is blessed ; But , He to whom God imputeth righteousnesse without works , hath his sinnes forgiven him : Therefore he is blessed .

Now , how could this assumption hold , if imputation of righteousnesse , and remission of sinnes were two distinct acts ? for not imputing righteousnesse is not to bring in light , which keeps out darknesse ; but observe , the Apostle to the Colossians and Ephesians , makes this forgivenesse of sins , the whole work , way , foundation of our redemption . But here remember I deny not the imputation of righteousnesse ; for that is the foundation of the other ; here 's the point . How is Christs righteousnesse imputed to me ? that positive thing which expels the other ? Not so as if Christs righteousnesse were in me subjectively ; for it was wrought by his passion as well as his action ; The Apostle calls it faith in his blood ; by faith in Christ Christs passive obedience is imputed to me : What do you think the meaning is that God doth esteem me as if I had hang'd on the Crosse , and as if I had had my sides pierced ? No , that would not stead me , or do me any good ; that which was meritorious and singular in him , did reach to us ; so that the meaning is this , as it is in the Articles of the Church of England , That for the merits of Jesus Christ , God is well pleased with the obedience of his Son , both active and passive , as that he takes us to be in that state for his sake , as if we had fulfilled all his Laws , and never broken them at any time , and as if we ow'd him not a farthing ; this is imputative righteousnesse , however the Papists may scoffe at it . And this kinde of justification must of necessity be by imputation : why ? because when a man hath committed a sinne , it cannot be undone again ; God by his absolute power cannot make a thing done undone ; for it implies a contradiction . The act past cannot be revoked , nor the nature thereof changed ; murther will be murther still , &c. How then can I be justified , the sinne being past , and the nature of it still remaining ? I say , how can I be justified in the first sense any other way than by imputation ? its said in 2 Cor. 5.19 . God was in Christ reconciling the world unto himself , &c. This kinde of justification which consists in remission of sinnes , cannot be but imputative ; sin cannot be changed , nor the thing done , undone .

But now cometh a greater question ; If by justification our sinnes be forgiven us , what sinnes are forgiven I pray ? sinnes past , or sinnes to come ? we are taught that in the instant of justification , all our sinnes past and to come are remitted ; which is in my mind an unsound doctrine : for if we look narrowly into it , we shall finde that in propriety of speech , remission of sinnes hath relation to that which is past ; it s said therefore , Rom. 3.25 . Whom God hath set forth to be a propitiation through faith in his blood , to declare his righteousnesse for the remission of sinnes that are past through the forbearance of God . And remission of sinnes hath relation to those that are past , as appears by inevitable reason ; for what is remission of sinnes , but sinne covered ? Now can a thing be covered before it be ? blot out mine iniquities , &c. saith David ; can a thing be blotted out , before it 's written ? this is the thing makes the Pope so ridiculous , that he will forgive sins for the time before they are committed ; but what , do we get nothing for the time to come ? yes , yes , when the sinne is past , by faith we have a new accesse unto God ; and having risen by repentance , we get a new act , not of universal justification , but of a particular justification , from this and that particular sinne .

But if there be forgivenesse of sinnes past already , and I know that I am justified , and my sinnes remitted : may I now pray for forgivenesse of sinnes past ? The Papists say it is active infidelity , and as absurd as to pray to God to create the world anew , or incarnate his Son again .

But there is no conversion where there is no praying ; and there is need of praying for the remission of sinnes past , and against sinne for the time to come , as I shall shew next time ; as also consider whether there be any interruption of the act of justification by falling into great sins . There 's no man hath a mind more against quierks and quillets than I ; yet for the opening of these things , and staying and setling the mind , and clearing the understanding , give me leave the next time to clear these things unto you .

ROM. 5.1 . Therefore being justified by faith , we have peace with God through our Lord Jesus Christ .

IN this Chapter , especially in the beginning thereof , I shew'd unto you that the Apostle sets down unto us those special comforts that a man receives after God hath wrought that supernatural grace of faith in his heart ; so that here is set down The Mother-Grace , Justification by faith ; and then the blessed issues or daughters thereof ; and those are , a free access to God , a joyful hope of the glory to come , and not only a patient , but a joyful suffering of all afflictions that shall befall us in this life .

Concerning justification by faith , I laboured to open it unto you the last day , three things may well be considered therein .

1. What that faith is whereby we are justified .

2. What that justification is we have by faith .

3. What relation the one of these hath to the other .

Concerning the first of these I told you that it was not every faith that justifieth , not every kinde of faith that a man can live by . There is a dead faith , and a man cannot live by a dead thing : And there is a living faith , and that is called a faith unfeigned . And though it be in Scripture called the common faith , yet it is with some restriction ; it is the faith of Gods elect . There is a faith also which is but temporary ; that being touch't with the sense of sinne , and seeing there is no deliverance from the curse due to sinne , but by Christ ; and that there is no part to be had in Christ , but by renouncing all corruptions ; the consideration of the desperatenesse of his case without Christ , makes him long after him ; and since he cannot have Christ without leaving sinne , he will resolve on that too ; he will make towards Christ , and perhaps he comes to taste of the sweetnesse of Christ , and feels the power of the world to come ; he forsakes sinne , and thereby comes so near the true believer , that a man must as it were , cut a haire to divide between them . And this is a thing very necessary to be considered of .

And I shew'd unto you also that these are not moral things ; not a faith that is wrought by the power of men , but by a work of Gods Spirit ; for it humbles a man for sinne , and makes him make toward Christ , and seek him above all things , and having laid some hold on him , he escapes the pollutions of the world , and yet this faith is but temporary ; a thing supernatural it is , yet it is without root . Now as I noted unto you , this is not different in the circumstance of time ; for time alters not the thing . A childe that liveth but half an houre , doth as properly and truly live , as one that liveth a hundred years . But it is called temporary , not that therein stands the difference , but therein it is shewn , and that proves the man to have something wanting . Our being united to Christ , and being nigh unto him , is as a graft or scyons put into a Tree ; there are two grafts put into one stock , and each of them have all the several things necessary done unto them , as cutting , binding , &c. yet time discovers that the one thrives , and the other withers ; so that there was a fault unseen ; though he that put in the grafts never saw it , yet time discovers it . Now the difference is not in the time , but in the foundation of the thing it self . Now what the difference is between these , I laboured to declare unto you the last day .

The use of it is in brief this , faith is not in all these . All have not faith ; yet some come so near , and have faith so like that it will trouble a wise man to make the distinction . These are like the foolish Virgins , that lived very civilly , and kept their maiden-heads in regard of the world ; none could accuse them for any evil they had done ; yet they are at length shut out . Many think themselves in a good way , and a safe condition , yea , and go out of the world in this conceit , and think they are entring into the gate of heaven , till they in a moment are cast down to hell : Try we therefore , search and sift our selves ; if this grace were as grasse that grows in every field , it were something ; but it is a precious flower , which if we have not , Christ profiteth us nothing . This is the means of Christs being applied unto thee ; how doth it therefore behoove every one of us to look to it , and not to slubber over the matter slightly , but to search and try , and examine our selves . And in the marks I shew'd you before that it was such a thing as may be likened to a conception which never comes to the birth ; such a thing is this temporary faith .

Among others let me adde the tokens of love ; it is twice set down in the Galatians , neither circumcision nor uncircumcision , &c. but faith which worketh by love ; and again , neither circumcision , &c. but the new creature . They that have a temporary faith want nothing but the new creature ; what 's that ? its faith that worketh by love . They that love God , it 's a sure token that God hath loved them first , and God never giveth this love , but they have faith unfeigned .

The next thing is , he is ever careful to try himself , to prove himself . The temporary cannot endure to be brought to the touch or tryal . He accounts every beginning of grace in himself very great ; every Mole-hill to be a Mountain . Now Gods children know that they may be deceived with counterfeits , and therefore he tryeth himself .

Mark the speech of the Apostle , Examine your selves , prove your own selves ; know you not your own selves , how that Jesus Christ is in you , except you be reprobates ? us understand the words ; first , we see then it is a thing that is possible to be known , whether we are in the faith or no ; and this is flat against the Papists ; for they think a man can have but a conjectural knowledge that he hath grace and faith . It may be probable , they say , but it cannot be certainly known ; but does not the Apostle say , Examine your selves , prove your selves , know you not your selves , &c. No Papist can know it , yet it is possible to be known . Prove and try , you shall not lose your labour . If you take pains in it , you shall attain it in this world . Make your calling and election sure , saith the Apostle ; on Gods part it is sure enough , for the foundation of God standeth sure : but make it sure unto your selves , in respect of your own knowledge . Know you not your own selves , that Jesus Christ is in you , except ye be reprobates ? It is a thing may well be made sure of ; therefore search , try , examine , &c. Others are content with bare beginnings that never come to any maturity ; but those that have true faith , are ever bringing themselves to the tryal and touch-stone .

But may some say , I have tryed and examined my self , and I do not finde that Christ is in me ; what am I a reprobate therefore ?

No , God forbid : I say not the man is a reprobate that cannot discerne that Christ is in him ; See what that is that will explain this , 1 Cor. 11.19 . For there must be heresies among you , that they which are approved , might be made known ; there must be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , men that are approved , such as have endured the dint and shot of the Musket : such as have put themselves to the tryal , and come off well ; these are the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and are opposed to those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who are such men as take things hand over head , do not search , and try , and examine , and put themselves to the proof ; it 's a signe these have not true faith : for what , is the having of Christ so slight or poor a thing , as that they will take no pains for him , or care not for knowing whether they have him or no ? what , neglect Christ so much , as not to adventure on the tryal ? these are those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But he which hath this saving faith , he is ever putting himself to the tryal . Again , Gods childe , not only useth all the means in himself to try himself , but he prayeth for the aide of God also ; he knoweth that his own heart is deceitful , and may cozen him , but that God is greater than his heart , and knoweth all things . And therefore he cryeth unto God to try him , as Psal. 139. Try me O God , and know my heart ; prove me , and know my thoughts ; look well whether there be any way of wickedness in me , and lead me in the way everlasting ; there is an everlasting righteousnesse , and an everlasting way that leads unto it , about which these are not content to try themselves only , but they desire God to try them also ; and to make them know the uprightnesse of their own hearts , and not to suffer them to be deceived thereby . Now that I have done with .

Consider now what that justification is , that is obtained by this true lively faith ; I shew'd unto you that justification is ordinarily taken for an acquittance from a debt . It is derived from justice or righteousnesse ; therefore I shew'd that justification and righteousnesse are taken for one and the self same thing ; for if there had been a Law given which could , &c. that is , justification had been by the Law . Now as there is a double righteousnesse , so there is also a double justification . Not that I hold there is any other justification as it comprehends remission of sinnes , but only one , but otherwayes , as many righteousnesses as there are , so many justifications there are . Now there is a double kinde of righteousnesse , the one imputed , and the other inherent ; the one is the righteousnesse of Christ , an act transient from another , which cannot be made mine but by imputation . Besides this there is another which is inherent , a righteousnesse in us . St. James speaks of the one , and Saint John of the other . One is opposed to condemnation , and the other to hypocrisie . The soundnesse of the heart is respected of God for righteousnesse , in respect of the graces inherent in us .

Now to give you a touch of the difference between the one and the other , and therein to declare the difference between us and Rome : Know then that the question between us and Rome , is not Whether justification be by faith or no ? but Whether there be any such thing as justification or no ? The doctrine of the Church of Rome is , that there is no such grace as this .

But concerning the first of these , that justification which is by the imputation of Christs righteousnesse , I shew'd unto you that imputation in this case , is , as when a man comes to hold up his hand at Gods Barre , as it were , and it 's demanded of him what he hath to say for himself , why he should not dye ; and then this justification by Christs righteousnesse is opposed to condemnation . Then justification by faith is , that when I come to stand before God , though conscience say I am guilty of a thousand sinnes , yet I may go boldly and plead my pardon , which will acquit me as if I had never sinned at any time . God was thus in Christ reconciling us ( the world ) unto himself , not imputing their sinnes unto them . Now sinne is a thing past , which being done , cannot be made undone , the sin remains still ; murder is murder still , and adultery is adultery still ; it cannot be undone again . Now how shall this man that is guilty of murder and adultery , be made just ? it cannot possibly be but by not imputing his sinne unto him , so that God should account it to him , as if it had not been done at all by him ; he puts it upon Christs account ; Account : The word is used in the Epist. to Philemon , where St. Paul saith , If he hath wronged thee , or oweth thee ought , put that on mine account . A mans sins being thus put upon Christs account , he is accepted of God as freely as if he had never owed him any thing , or as if he had never offended him . Now this is done by transferring the debt from one person to another ; so that we see this imputation of sinne to Christ , and of Christs righteousnesse to us is most necessary . It must be so : And if there were no testimony for it in Scripture , yet reason sheweth that there can be no righteousnesse but by Gods acceptation of us in Christ as if we had never sinned ; there is the difference then . To him that worketh not , but believeth in him that justifieth the ungodly , his faith is accounted to him for righteousnesse .

But doth God justifie the ungodly ? that 's a hard speech ; we read in the Proverbs , He that justifieth the wicked , and condemneth the just , even they both are abomination to the Lord .

But here we must understand this as we do some other Scriptures ; we read in John , that the blinde see , the lame walk , the dumb speak . It 's impossible for a man to be blinde and see , to be dumb and speak all at once ; yet take the chief of sinners , suppose Paul , and he was so in his own account ; but the act of justification alters him . God justifies the ungodly , that is , him that was even now so ; but by the imputation of Christs righteousnesse he is made righteous , that is , righteous in Gods account .

But in proceeding in this point I did reflect a little back . God findes a man with a number of sinnes , full of sinne , and forgives these sinnes ; now I demanded this ; how farre doth this justification and forgivenesse extend ? to sins past alone , or to sinnes past and to come ? And I answered that we must consider this matter two wayes .

First , to justifie a mans person simply ; and then to justifie a man from this or that particular act : The phrase is used in Scripture , Acts 13.39 . And by him all that believe , are justified from all things , from which we could not be justified by the Law of Moses . There is justification from this or that thing . There is first , Justification of a mans person ; he that was an enemy , is now made a friend ; he is now no longer a stranger at home , but is in the list or Gods houshold . Now this we say , no sooner doth a man receive it , but the self-same houre that he receiveth it , the bond is cancel'd , the evidence is torn , and fastened to the Crosse of Christ , and hangs up among the Records , whereas before it was an evidence against us , and would have layen heavy on us at the bar ; but now it is fastened to the Crosse as a cancel'd Record , the bond is become void .

Secondly , but now when we consider justification from this or that particular act ; I declared that so a man is onely justified from sins past ; for it is contrary to reason and Scripture , that a man should be justified from sinnes to come : For Scripture , the Apostle hath it , Rom. 3.25 . Whom God hath set forth to be a propitiation through saith in his blood , to declare his righteousnesse for the remission of sinnes that are past , through the forbearance of God ; and it is clear also from the nature of the thing . A thing cannot be remitted before it be committed , nor covered before it had an existence , nor blotted out before it be written . Therefore justification from such or such a fault , must have relation to that which is past ; but for justification for the time to come , I will speak anon ; there I left the last time .

I have now faith , and I believe in Christ ; I have now relation to him , and remission of sinnes past . But why then do I pray for it ? to what end is that ? Bellarmine objects that it is an act of infidelity to pray for it afterwards ; but we do it , and we ought to do it ; see Psal. 51. David made that Psalme after the Prophet Nathan had told him his sinne was pardoned : See the title of it , ( and we must know that the title is a part of Gods Word as well as the rest ) A Psalme of David when Nathan came unto him , after he had gone in unto Bathsheba : Nathan told him that God had took away his sinne : Yet he cryeth here throughout the whole Psalme , to have his sinne pardoned and blotted out ; so that though there were faith and assurance , yet he still prays for it . Now Bellarmine saith , this cannot be ; but doth he dispute against our opinion ? no , he disputes against the Holy Ghost ; for David having received a message of forgivenesse , yet prays . Therefore if the Jesuite had grace , he would joyne with us to salve the matter , rather then through our sides to strike at God .

But it is a Fallacy to joyne these two together ; for a man to pray for a thing past , it is an act of infidelity ; as to pray that God would create the world , and incarnate his Sonne .

I answer , there is difference between an act done , and an act continued ; when the World was made by God , God had finished that work . And when Christ took our flesh upon him , the act was done ; but the forgivenesse of sin is a continued act , which holds to day and to morrow , and world without end . God is pleased not to impute thy sinnes , but cover them ; Now this covering is no constant act . I may cover a thing now , and uncover it again ; now forgivenesse of sinne being an act not complete , but continued , and continued world without end ( and therefore we say the Saints in heaven are justified by imputative righteousnesse , Gods continuance of his act of mercy . ) The point then is this ; As long as we continue in the world , and by contrary acts of disobedience continue to provoke God to discontinue his former acts of mercy , and our sinnes being but covered , therefore so long must we pray for forgivenesse . When the servant had humbled himself before his Lord , it is said , The Lord of that servant loosed him , and forgave him the debt ; but though he forgave him , yet he did another act that caused his Lord to discontinue his pardon , Matth. 18.33 . Shouldest not thou also have had compassion on thy fellow-servant , as I had pity on thee ? He had pity on him ; yet since he doth another act , which turns his Lords heart against him , therefore he is now cast into prison , and he must not come out thence till he hath paid the utmost farthing . He had forgave him to day and to morrow , and would have continued his forgivenesse if he had not thus provoked him ; we must pray to God to continue his acts of mercy , because we continually provoke him by new acts of rebellion . Adde to this , The King grants a pardon to a man ; In all Patents of pardon there is a clause that the man must renew his Patent . If forgivenesse may be renewed , then those things are to be renewed again , by which the renovation of my remission may be wrought . God would have me renew my acts of faith ; and if of faith , why not of repentance , and of prayer ? There is a singular place in Ezek. 36.29 , 35 , 37. that makes it plain , That though God intends to do the thing , yet he appoints this to be the means . Thus saith the Lord God , I will yet for this be enquired of by the house of Israel , to do it for them ; ( i. e. ) though I have done it , and intend to do it , yet will I do it by the means of prayer . Howsoever that God had promised Eliah , that raine should come upon the face of the earth ; yet he goes upon the Mount , and saw no shew of a cloud . The Text saith not what he did ; but he put his head between his knees . Saint James saith , he prayed , and he opened heaven , and brought down raine . It was an humble secret gesture . A man may be more free in private , than in publick . He prayed , and the heavens opened . God had promised it , and would do it , but yet he would be sought too . So we see the mediate cause is prayer ; so though the Lord will do this , yet for all this he will be enquired of : It is not with God as with men ; men who have promised , would be loth to be sued to not to break their promise ; they account that a dishonour to them , but it is not so with God ; God hath promised , yet thou shalt have no benefit of it , untill thou sue him for it ; therefore thou must go to God and say , Lord fulfill thy promise to thy servant , wherein thou hast caused me to trust . God loves to have his bond sued out . Lord , make good this word , performe that good word that thou hast spoken . God would have his bond thus sued out . And as thy faith , repentance , prayer is renewed , so is thy pardon renewed . When God will make a man possesse the sinnes of his youth , when a man is carelesse this way , it pleaseth God to awaken him . Thou writest bitter things against me , and makest me to possesse the iniquity of my youth , Job 13.26 . When a man forgetteth the iniquities of his youth , and reneweth not his repentance , and hath not new acts of faith and petition , then God maketh him to possesse the iniquities of his youth ; he makes his sins stand up and cry out against him , & by this means his old evidences are obliterated . When a man hath a pardon , and it s almost obliterated , the letters almost worne out , that they cannot be read , he would be glad to have it renewed , to have a new exemplification . Every sinne it puts a great blur upon thine old evidence that thou canst not read it . It may be firme in heaven , and yet perhaps be blur'd that thou canst not read it , and therefore if thou wouldst get them clear'd again , thou must go to God by prayer , and renew them again ; so that whether our evidences be blur'd , or whether it be that God will make us possesse the iniquities of our youth , it is necessary to pray for the forgivenesse of those sinnes which have been before forgiven .

But now you will say , when I have sinned afterward , how come I then to be justified ? Then a man would think repentance only doth it , and without repentance a man cannot be justified .

But you must understand , repentance is not an instrument at all ; faith only is the instrument , ●aith justifyeth me from sinne hereafter as well as before . The case is this , faith brings life . The righteous shall live by his faith , as the Prophet Habakkuk speaks .

What doth then new sinnes do ?

There are two sorts of sinnes ; one of ordinary incursion , which cannot be avoided ; these break no friendship betwixt God and us ; these only weaken our faith , and make us worse at ease . But there are other sinnes which waste a mans conscience ; A man that hath committed murder , adultery , and lives in covetousnesse , which ( in the Apostles ) is Idolatry ; as long as a man is in this case , he cannot exercise the acts of faith ; we must know faith justifieth not as an habit , but as an act applying Christ to the comfort of the soul. Now a wasting sinne it stops the passage of faith , it cannot act till it be opened by repentance ; Physitians give instances for it . Those that have Apoplexies , Epilepsies , and the Falling sicknesse , are thought to be dead for the time , as it was with Eutichus , yet saith Saint Paul , his spirit was in him . Every one thought him dead , yet his spirit is in him ; however in regard of the operation of his senses it did appear he was dead . So , if thou art a carelesse man , and lookst not to thy watch , and to thy guard , but art overtaken in some grosse and grievous sinne , thou art taken for dead . I say not , a man can lose his life that once hath it ; but yet in the apprehension of others , and of himself too , he may appear to be so . As in Epilepsies , the nerves are hindred by obstructions ; so sinne obstructs the nerves of the soul , that there cannot be that life and working till these sinnes be removed . Now what is repentance ? why , it clears the passages , that as faith could not act before , now it gives him dispositions unto it . As a man in a swound , cannot do the acts of a living man , till he be refreshed again ; so here its repentance which clears the spirits , and makes the life of faith passe throughout . Now when repentance clears the passages , then faith acts , and now there is a new act of faith , faith justifies me from my new sinnes ; faith at first and at last is that whereby I am justified from my sins which I commit afterwards .

But this forgivenesse of sinnes , what doth it free us from ?

In sinne , we must consider two things ; the fault and the punishment . Now consider sinne as it is in it self , and as it respects the sinner , as acted by him , as respecting the fault of the sinner , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a transgression of the Law ; The punishment is death ; as it respects the sinner , it is guilt . The sin is not guilt , but the guilt the sinners . For instance , a man that hath told a lye , or sworn an oath , the act is past , but a thing remains which we call the guilt . As if a man commit murder or adultery , the act is past , but yet if he sleep , or walk or wake , the guilt follows him . If he live an hundred years , he is a murderer still , and an adulterer still , the guilt follows him ; and nothing can take away the murder or adultery from the soul , but the blood of Christ applyed by faith .

First , God takes away the punishment . There is now ( saith the Apostle ) no condemnation to them that are in Christ Jesus , who walk not after the flesh , but after the Spirit ; what , nothing in him worthy condemnation ? God knows we are worthy of a thousand condemnations . There are two Judges ; there is a double guilt ; when a man is brought to the barre , first , the Jury judge the fact , and then the Judge that sits on the Bench , he judgeth the punishment ; one saith guilty or not guilty ? the other saith guilty , then he judgeth him . Now when we are justified , we are freed from both these guilts ; sinne when it is accomplish't , it bringeth forth death : You know the natural work of sinne , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it labours with death ; now God will stop the acts of it , that it shall not do that which it is apt to do , which is as good as if the sinne were taken away ; when there were wilde guords sliced into the pot , 2 Kings 4.31 . it 's said the Prophet took that venemous herbe away ; ( i. e. ) though the thing were there , yet it is as if it were not there , it shall do no manner of hurt : Bring now and poure out , and there was no evil thing . So in respect of us , though there be an evil thing in punishment , and if we had our due , would bring condemnation , yet when we are sprinkled with the blood of Christ , it can do us no evil , no hurt ; it 's said in the Scripture , that the stars fell from heaven ; why the starres are of that bignesse that they cannot fall from heaven to the earth ; but they are said to fall , when they give not their light , and do not that for which they were put there ; so though I have committed sinne , yet when God is pleased for Christs sake to pardon it , it is as if it were not there at all .

This is a great matter , but I tell you there is more ; we are not only freed from the guilt of the punishment , but which is higher , we are freed from the guilt of the fact . I am now no more a murderer , no more a lyar ; when I have received a pardon from the blood of Christ , he frees me from that charge , the world is changed with me now . Who shall lay any thing to the charge of Gods Elect ? If the Divel lay any thing to thee , thou mayst deny it . Such a one I was , but I am justified , but I am sanctified . A man hath committed High Treason against the King , and the King gives him a pardon for the Treason ; if I call him a Traytor , he can have no remedy against me , for he is one ; the pardon takes not away the guilt : But if his blood be restored unto him by Act of Parliament , then if I shall call him Traytor , he may have remedy against me , because he is restored fully , and is not lyable to that disgrace . This is our case , though our sinnes be as red as scarlet , yet the die shall be changed ; it shall not be so bloody : Thou hast the grace of justification , and this doth not only clear thee from the punishment , but from the fault it self ; See in Jer. 50.20 . the place is worth gold : In those daye● , and in that time saith the Lord , the iniquity of Israel shall be sought for , and there shall be none ; and the sinnes of Judah , and they shall not be found : for I will pardon them whom I reserve : what is the matter ? what a sinful man , and no sinne ? what when there is search made for sinne in such a man , shall it not be found ? you will say this is meant of the grace of sanctification ; no : I will pardon them , that pardoning of sinne makes the sin not to be found . What a wonderful comfort is this ? when I sh●ll come at t●e day of judgment , and have the benefit of my sanctification , the last absolution , such sinnes shall not be charged on me , my sinnes and iniquities shall not be remembred . I will remember their sinnes no more , saith God ; it is a wonder●ul thing , and a strange mistake in many men , e●pecially the Papists ; Did they ever write comfortably of the day of judgment ? never ; they make that a terrible day . Alas poor souls , they knew not that just●fication is that , that makes sinn●s that they shall never be remembred : Mark , it is said , Thou shalt hear of all thy good deeds for thy honour and thy praise ; but for thy sinnes , there shall search be made , and they shall not be found ; when God forgives sinnes , he doth it fully , it shall never be cast in thy teeth again ; but thou shalt hear of all thy good deeds , not of thy bad . Then lift up your heads , for your redemption draweth near ; here is the blessed grace of just●fication , that we being justified by faith , have not only no condemnation , but no guilt ; whereas all the sinnes of the wicked man , shall be set before his face , and he shall stand quaking and trembling by reason thereof ; not one good thing that he hath done shall be remembred , but in the iniquity that he hath committed , in that shall he dye ; and so I have said somewhat of that point

You may remember that I said ( a word perhaps that some think much of ) that the question betwixt us and Rome , is not Whether we be justified by faith or no ? but Whether we be justified at all ; I will make it good . The●e are two graces , righteou●nesse imputed ▪ which implies forgivenesse of sinnes ; and righteousnesse inherent , which is that grace of sanctification begun . They utterly ●eny that there is any righteousnesse but righteousnesse inherent . They say forgivenesse of sinnes is nothing but sanctification . A new doctrine never heard of in the Church of God , till these last dayes , till the spawn of the Jesuites devised it . Forgivenesse of sinne is this , that God will never charge me with it again . They say that forgivenesse of sinne is an abolishing of sinne in the subject , where is true remission ; as much as to say , There is no justification distinct from sanctification : whereas the Apostle distinguisheth them , when as he saith , The Sonne of God is made unto us wisdome , righteousness , sanctification and redemption : He is made unto us ( of God . ) By the way let me expound it unto you . Christ hath three offices ; A Prophetical , Regal and Sacerdotical office . He exerciseth his Prophetical office to illuminate our understanding . He exerciseth his Kingly office to work on our will and affections ; there are two branches of it , the Kingdome of grace , and the Kingdome of glory . How am I made partaker of Christs Prophetical office ? He is made unto me wisdome , before I was a fool , but now by it I am made wise . First , he enlightens me , and so he is made unto me wisdome ; well , he is my Priest ; how so ? he is made an expiation for my sinne ; he is said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Saint John , A propitiation for our sinnes , and not for ours only , but for the sinnes of the whole world . There is a difference between 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is a bare pardon , but this is such a propitiation as the party offended is well-pleased with Christs being made a ransome ; he is made unto us 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the oblation offered unto his Father . He is righteousnesse imputed to us . And as a King ▪ he rules me in the Kingdome of grace , and in the Kingdome of glory ; in the Kingdome of grace he is made unto me sanctification , and in the Kingdome of glory he is made unto me redemption ; it is called by the Apostle , the redemption of our bodies ; these two are thus clearly dist●nguished . The work of Christs Priestly office is to be a propitiation for our sinnes ; sanctification proceeds from the Scepter of his Kingdome : The one is without me , the other within me . The one receives degrees , the other not . As a man that is holy may be more holy ; but imputed righteousnesse doth not more forgive one man than another . Imputation is without augmentation or diminution . Those things which have divers contraries , cannot be one and the same thing . Justification and Sanctification have divers contraries . The contrary to justification is condemnation ; but the contrary to sanctification is wickednesse , and false-dealing , &c. Aristotle distinguisheth homonymous words , and bids you consider their contraries ; thus you see the difference between these two .

I should now come and descend unto the dependence one hath on the other : ( i. e. ) in what respect doth faith justifie ? Is faith an instrument to work justification , or to receive it only ?

The answer is clear , it justifieth in regard of the object . If you remember the two places I bid you compare , Rom. 3.25 . Whom God hath set forth to be a propitiation through faith in his blood ; is that all ? compare this place with chap. 5.9 . Much more then , being now justified by his blood , we shall be saved from wrath through him ; we are justified by his blood , and by faith in his blood : here are two acts which signifie the same thing . It is no more then to say , I was cured by the Bath , or by going to the Bath ; so that faith is the legs of the soul that bring a man to Christ . And so my faith is an instrument , not to procure my justification , but to receive it ; so then seeing faith is an instrument to receive justification , and not to procure it , then the weakest faith carrieth away as much forgivenesse as the strongest . A strong faith rids a great deal of work , because it is an active instrument . The stronger faith worketh the greater work ; but in the point of justification , it is an instrument whereby my justification is wrought , an instrument whereby Christ is received . And the weakest hand may receive a piece of gold as well as the strongest ; we must know that in the point of receiving , we live on Gods almes . All our justification is his free gift , and faith is that Palsie hand which receives all our comfort . It is not then a faith that justifieth , but faith ; it is called by Peter , a like precious faith . Simon Peter a servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us , through the righteousnesse of God and our Saviour Jesus Christ ; it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the meanest Christian that hath a trembling hand to pitch on that , and draw vertue from him ; it is a like precious faith in them , as in the most great Apostle Peter , and all the rest .

ROM. 5.1 . Therefore being justified by faith , we have peace with God through our Lord Jesus Christ .

I Hav● heretofore declared unto you , that in the●e words , and the words following , th●re are set down these great graces and gr●at blessings which you have in Christ in ●his Kingdome of grace , before you come to the K●ngdome of glory .

First , here ●s set down the mother and radical grace of all the rest , and ●hat is justification by faith ; and then followeth the bl●●sed fruit that issueth from thence .

1. Peace w●th God .

2. A graci●us accesse into his presence .

3. A joyfu● hope arising from that great glory that we shall enjoy for t●e time to come .

4. In the ●orst of our troubles , and midst of our afflictions , this ●oy is so great , that it cannot be abated by any of them ; ●ea , it is so far from being abated by them , that they are a fuel to kindle it : we rejoyce in affliction ( saith the A●ostle ) that which would undo the joy of a carnal man , is made the matter of this mans joy .

Concerning the first of these ; justification , that is the ground or foundation of all the rest ; being justififyed by faith , that 's the root and ground , without which there is no fruit , no peace , no joy , no hope , much lesse any kinde of rejoycing in tribulation . Faith is that which seasoneth all ; we must first be justified by faith , before we have any other comforts ; for that 's the first ground , the first rudiment of a Ch●istian in the School of Christ .

Therefore I proposed unto you three things for the understanding of it .

1. What that faith is that justifieth . 2. What that justification is that is ●btained by faith . 3. What relation the one of these hat● to the ot●er .

Concerning the first of these I sheved you that it is not every faith that justifieth . I shew'● you that there is a dead faith , whereupon the Apostl● saith , The life that I now live , I live by the faith of the Sonne of God . A dead thing cannot make a living ma● ; it must be ( and I shew'd you how ) a living faith .

Again , I shew'd that beside the tr●e faith , there was a temporary faith , which is active 〈◊〉 , and comes near the other . It had the operations of the Spirit , but it wanted root . It had supernatu●●ll works , but it wanted the new creature . There w●● a conception that was but an abortive kinde of birth ; it came not to maturity , not to a full growth , it did not continue . And I shew'd unto you how a man mig●t discern one of these from the other ; for herein lye● the wisdome of a Christian , not to content himself 〈◊〉 be deceived with flashes ; therefore the Apostle exhorts us to prove and try , and examine our selves ; it 's an easie matter to be deceived , and therefore Gods people should be careful to examine themselves , to have their senses exercised herein , that however others may slight and slubber over the matter , they must and will be careful in it ; and then they will not only do it themselves , but they will crave the aid of God also : Prove me O my God , &c. try me , &c.

Then for the second thing concerning that justification that is obtained by faith . I shew'd you that the word justification was derived from justice or righteousnesse ; and as many wayes as justice and righteousnesse may be taken , so many wayes may justification be taken : Sometimes for justification of righteousnesse in a man , and sometimes it is opposed to condemnation ; so it s taken in Saint Paul , and it signifieth an acquital ; sometimes it s opposed to hypocrisie and pollution in a mans soul ; so it signifies sanctification , whereby God not only covers our sinnes past , but heals our natures . The first is perfect , but imputed ; the second inherent , but imperfect . When the time cometh that God will finish his cure , he will then make a perfect cure ; when final grace cometh , we shall not need to think of a Popish Purgatory . Death is the Lords refining pot ; then there is not a jot of sinne shall be left in a Christian . Now when God hath taken away our drosse , then to think we shall be put in a refining fire ; that an intire soul that hath no blot , that one that hath no spot , should be purged after final grace hath made him clear and whole , this is against reason and common sense . They might have learned better of their own Thomas ; all the fire in the world will never put away sinne without the infusion of grace . This by the way concerning them .

I shew'd besides , that these two being both righteousnesses , the Church of Rome confounds them both together : Saint James his justification w●●h Saint Pauls . They confound inherent righteousnesse which is begun , and shall be perfected in final grace , with the other ; so that the point is not between us and Rome , Whether faith justifieth by works or no ? but Whether it justifieth at all ? in truth that is the state of it : The question is this , whether there be another justification that is distinguish't from sanctification , or whether there be another grace besides justification ? Do not think that we are such block-heads as to deny faith and sanctification ; yet faith is but a piece or part of that traine of vertues . There justification is taken for sanctification ; we acknowledge a man is justified by faith and works ; but the question is between us and them , whether there be any justification besides sanctification ? ( i. e. ) whether there be any justification at all or no ? we say sanctification is wrought by the Kingly office of Christ ; he is a King that rules in our hearts , subdues our corruptions , governs us by the Scepter of his Word and Spirit ; but it is the fruit of his Priestly office which the Church of Rome strikes at : ( i. e. ) whether Christ hath reserved another righteousnesse for us , besides that which as a King he works in our hearts ; whether he hath wrought forgivenesse of sinnes for us ? we say he hath , and so saith all the Church , till the new spawn of J●suites arose . They distinguish not remission of sinnes from sanctification . Bellarmine saith remission of sinnes is the extinguishing of sinne in the soul ; as water though it be cold , yet the bringing in of heat extinguishes the cold ; and so remission of sinnes is the bringing in of inherent righteousnesse which extinguisheth all sinne which was before . A strange thing , and were it not that the Scripture does speak of a cup in the hand of the Harlot of Rome whereby she makes drunk the inhabitants of the earth with the wine of her fornications ; except men were drunk , it were impossible that a learned man should thus shake out an Article of their Creed , which hath ever been believed by all the Churches . When the Scripture speaks of forgivenesse of sinnes , see how it expresseth it , Ephes. 4.32 . Be ye kinde one to another , Brethren , tender-hearted , forgiving one another , even as God for Christs sake hath forgiven you .

Observe , in the Lords prayer , we pray that the Lord would forgive us our trespasses , as we forgive those that trespasse against us . Let him that hath common understanding judge , Do we forgive our neighbours by extinguishing sinne in the subject ? I forgive you ; ( i.e. ) I take away the ill office you did me : Doth he forgive thus ? Alas no! forgivenesse is without a man . I have an action against you , perhaps an action at Law ; I will let fall my suit , my charges I will forgive , this is forgivenesse . God justifieth , who shall condemn ? Though God has just cause to proceed against me as a Rebel , yet he is content to let fall his action , to fasten it upon the Crosse of his Sonne , there to fix the Chirographum , the hand-writing against us . He will let fall that which was the ground of a suit against us , all that he could say against us .

That you may understand the thing the better , there are two things , two kinds of righteousnesse ; the one of justification , the other of sanctification . The Holy Ghost distinguisheth them by several terms 1 Cor. 1. ult. Of him are ye in Christ Jesus who is made unto us wisdome , righteousness , sanctification and redemption . You see here are two distinct graces ; righteousnesse and sanctification ; they make them but one , sanctification and remission of sinnes . Moreover , whom he did predestinate , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified . Here justification and sanctification is nothing else but justification and glorification ; Saint Paul speaks of a thing past , not of the glory to come : ( i. e. ) sanctification which is inchoate glory . For what is the glory we shall have in heaven but the inlargement of those inherent graces God begins in this world ? Here is the seed , there is the crop ; here thou hast a little knowledge , but there it shall be inlarged ; now thou hast a little joy , there thou shalt enter into thy Masters joy ; here some knowledge , but there thou shalt have a full knowledge , and a full measure . Here glory dwelleth in our Land , but there we shall with open face behold as in a glasse the glory of the Lord , and be changed into the same image from glory to glory , even as by the Spirit of the Lord , 2 Cor. 3.18 . ( i. e. ) we are more and more conformed to the image of Almighty God , by ●●edience and holy qualities infused into us , that we grow from one degree of sanctification unto another . And so you see how these are distinguished by their termes . Justification and glorification , justification and sanctification . There is another place in Saint John , an hard place ; but yet as I take it , these two righteousnesses that have the same name , to be distinct in their termes . It is said , Joh. 16.8 . That when the Spirit shall come , he shall reprove , or ( as we should translate it ) he shall convince the world concerning sinne , righteousnesse and judgment . Thus I say it should be translated , for 't is no sense to say that God shall reprove the world of righteousnesse ; on what occasion this was spoken we must not stand to speak : but righteousnesse and judgment is justification and sanctification . And the drift of the place is this , when the Spirit shall come , how ? not upon me or thee ; but the Spirit here spoken of is that Spirit that should come upon the Apostles , it shall begin at the day of Pentecost ; and these 1. should set forth like twelve Champions to conquer the world , and to bring them unto the Scepter of Christ . He shall convince the world ; ( i. e. ) when the Spirit shall come on you , and your tongues be tip't with that spiritual fire , which shall be active , it shall convince the world concerning three particulars , of sinne , righteousnesse and judgment : O● the point of humiliation for sinnes ; the point of justification by righteousnesse imputative ; and the glory of sanctification in judgment , and righteousnesse inherent . This method Saint Paul useth in the Romans to stop every mans mouth . First , He convinceth the Gentile , which was easie to be done ; after he convinceth the Jew , that there is righteousnesse to be had in another , though none in my self . He shall convince the world , &c. As if he should say , To be shut up under unbelief , is to be convinced of all sinnes . Now consider what is the nature of unbelief ; it is to fasten all sinnes upon a man ; and when I have faith , all my sinnes are put out of possession , they are as if they were not ; but if we are shut up under unbelief , we are dead . The second work of Gods Spirit , is the Ministry of the Word , He shall convince the world that there is righteousnesse to be had by a communion with another ; though we are guilty in our selves , yet he will set us free ; and the reason is , because I go to my Father . As if he should say , though you be convinced of your sinnes , that you are wholly dead in trespasses and sinnes . and have no means in the world to put that away ; yet notwithstanding the second work of Gods Spirit , is to convince of righteousnesse ; that there is a righteousnesse to be had in Christ , because he was our surety arrested for our debt ; he was committed to prison where he could not come out till he ●ad paid the utmost farthing . There is a justification to be had in me ; I go to the Creditor , I have made no escape , not like one that brake the prison and run away , but I am now a free-man . I have not made an escape before the debt is paid , then I might be brought back again ; but the debt is discharged , and therefore I go to my Father to maintain my place and standing . I was given unto death for your sins , but I am risen again for your justification , and I now sit at my fathers right hand ; this is the second thing . But is there not a third thing that the work of the Ministry must do ? Yes , to convince the world that there is judgment or righteousnesse inherent . There is a hard place , I shall speak of it ; it is usual in Scripture to joyn righteousnesse and judgment together . The words of the Lord are righteousnesse and judgment . And the integrity of a mans heart which is opposed to hypocrisie , is called judgement ; as God liveth who hath taken away my judgment , Job 27.2 . How did God take away his judgment ? is it meant that he had taken away his wits ? no , but but he hath put his heavy hand on me , that hath put a conceit in the minde of my friends that I am an hypocrite ; and therefore he falls on him , ver. 6. My righteousnesse I hold fast , and will not let it go ; my heart shall not reproach me so long as I live . His judgment was taken away ; ( i. e. ) the opinion they had of his integrity ; and this will expound another place in Matth. 12.20 . A bruised reed shall he not break , and smoking flax shall he not quench , untill he send forth judgment unto victory ? what is that , untill he send forth judgment ? This judgment signifies nothing but those inherent graces , those infused qualities that God sends into the heart of a Christian. In a mans first conversion there are but beginnings of grace ; what is faith , hope , patience and fear ? it is like a smoaking flax ; ( i. e. ) like the smoaking wick of a candle made of flax : as when a candle burns in the socket , it s now up , now down , you know not whether it be alive or dead ; so in the first conversion of a Christian , infidelity and faith , hope and despair mount up and down . There 's a conflict in the beginning of conversion , but he will not give it over untill he bring forth judgment , untill he get the victory of all opposition from the flesh . And what is the reason ? Because the god of this world is judged . He shall convince the world of an inherent righteousnesse in spite of the Divels teeth , because he is condemned . He that before worked in the children of disobedience , is now cast down . The strong man is cast out , and therefore upon that ground you have the third point ; Besides the grace of justification following upon Christs death , there is another ; the Divel shall be dispossessed ; the Divel is strong where he doth wicked things ; but he shall be disarmed , he shall not touch thee , the wicked one shall not hurt thee .

I now go forward .

The third thing I noted besides faith and justification , was , That we must observe what relation one hath to the other ; and how it comes to passe that justification is attributed to faith , there being more noble graces in us than faith .

I answer ; the reason is because faith is brought as the only instrument whereby we receive our justification , purchased by the merits of Christs death . When we say faith is an instrument , we must understand it right well ; we say not faith is an instrument to work my justification , Christ alone must do that ; it 's no act of ours , nothing is in us ; faith is said to be an instrument whereby we get our justification in respect of the object , it is a nearing us to Christ ; it is the instrument of application , the only instrument whereby we apply the medicine , and the plaister of Christs blood ; whereby we that were strangers and afar off , are made near ; faith is the only hand which receiveth Christ ; when the hand layeth hold on a thing , it layeth hold on a thing without it self ; so is faith a naked hand , not as a hand that gets a mans living , but like a beggars hand that receives a free almes given by the donor ; as the Apostle speaks , Rom. 5.17 . For if by one mans offence death reigned over all by one ; much more they which receive abundance of grace , and of the gift of righteousnesse , shall reigne in life by one Jes●● Christ There is abundance of grace , and a gift of righteousnesse ; faith is the only means whereby we receive this gift ; whereupon I inferred this which was of great consequence ; seeing faith did justifie not as an active instrument , but as it did receive the gift of grace , it did follow that the weakest faith that was did get as much justification as the strongest faith of any whatsoever ; because faith justifieth not only as a work , but as it did receive a gift ; therefore our Saviour saith , O ye of little faith ! yet as little as it was , it was builded upon the Rock ; and though Satan desired to winnow them , and sift them as wheat , yet they remained firme ; as our Saviour saith of the faith of miracles , If ye had faith as much as a graine of mustard-seed , ye should say to this Mountain be removed , and it would obey you : So for common faith , which the Apostle calleth so , because it is common to all the Elect , if thou hast so much faith , thou shalt be able to remove Mountains of corruptions ; suppose thou hast a trembling hand scarce able to hold , yet have the perswasion of the woman in the Gospel , If I may but touch him I shall be whole : I shall be saved , healed , if I can but touch him ; And mark our Saviour , The people throng'd about him , and he saith , Who is it that toucheth me ? A wonder that he when they crowded him , should ask such a question ; but Christ knew that some body touched him beside the touch of the multitude ; it s said in the Text , The poor woman came trembling and told him all the truth : And he said Be of good comfort , though thou hast a paralytick , and palsie sick-hand , yet the touch is enough ; the least faith brings as much life as the greatest .

Object . But then what need a man look for a great faith ?

Sol. Yes by all means ; for though thou hast much comfort by a little weak faith , yet the more faith , the more comfort ; and therefore 't is to very much purpose to labour after a strong faith . Abraham ( it is said ) stagger'd , not through unbelief ; if thou hast a strong faith , thou wilt have a strong consolation : Thou mayst by thy weak faith be healed of thy disease , yet by the weaknesse of thy faith mayst want much of the strength of thy comfort ; therefore thou must go from faith to faith ; but know this , that a new-born childe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is not yet so strong as a man , yet he is as much alive as the strongest and tallest man ; so that again thus , thou art yet but a new-born babe , not so strong or so lively as one more grown , but yet thou hast all the lineaments of the new creature in thee , though thou art not so strong and lively as another may be .

Object . Did not you tell me that it was not every faith that did justifie , but a working faith ? how then doth faith alone justifie ?

Sol. I answer , When faith justifieth , there is one thing said of another ; the subject and the predicate ; faith justifies . Justification is attributed unto faith ; Look on the word ( only ) whether it doth determine the subject or the predicate ; doth faith which is alone severed from good works , justifie ? so the proposition is false . First , that faith which is alone , separated from love and the fruits of good works , doth not justifie ; but let the word ( alone ) be put to the predicate ; faith justifieth alone ; ( i. e. ) faith is the only vertue in the soul whereby a man is justified , that is true : As if a man should say , the eye alone seeth , 't is true ; if we put it thus , the eye severed from the members of the body , seeth its self . If the eye were taken out of the head , it would neither see alone , nor at all ; but the meaning is this , the living eye is the organ whereby a man discerns a visible object ; so faith , though joyn'd with other graces , yet takes not other with it for helps of justification .

Object . But why should God select this vertue among others that are more noble ?

Sol. I say as before , God had respect to the low estate of his hand-maid , it was reason that God should choose the lowest , and the meanest : God selected this poor beggars hand for two reasons .

First , in respect of God .

I say 1. Therefore it is of faith that it might be by grace , to the end the promise might be sure to all the seed ; not to that only which is of the Law , but to that also which is of the faith of Abraham , who is the father of us all , Rom. 4.16 . so that here are two strong reasons ; in respect of God , that God by so mean a thing as a beggars hand , should bring a man to justification ; and the other in respect of faith it self , that it might see by grace , that when thou bringest nothing but a bare hand ready to receive a pardon must needs be this of grace . If God say Thou must love me , this were an exchange , not a free gift . I lay down something , and I take up something for it . Faith is that naked hand which fills it self with Christ , it layeth fast hold of justification . As if a man were ready to be drown'd , there is a cable cast to him to lay hold on , and he laying hold on it is drawn safe to the Land ; but a man when he lays hold of the cable , must let go all his other holds which he laid hold on before . Thus must a man let go all other holds , and lay fast hold on Jesus Christ .

Faith hath two faculties ; it opens it self to let fall all other things , then when it is a naked hand , it layeth hold on Christ , and then it is of grace , when he esteems all drosse in comparison of Christ ; it hath all fulnesse by grace : Where is then rejoycing and boasting ? Rom. 3.27 . it is excluded ; by what Law ? of works ? nay , but by the Law of faith . And then chap. 4.2 . For if Abraham were justified by works , he hath whereof to glory , but not before God ; faith taketh away all boasting . Let him that glorieth , glory in the Lord . Therefore it is of faith that it might be of grace . This is the reason in respect of God .

2. In respect of our selves ; To the end the promise might be sure to the seed ; what is the reason why people doubt and think nothing sure ? it is because they come not with a naked hand ; I must have such a measure of faith , love , such a measure of humiliation , of patience , all to bring somewhat with us ; whereas if we look on these things we shall never be heard . If the bare acceptation of Christ with a trembling hand will not make thee sure , what canst thou have more than the bare receiving of a gift by faith ? The reason why we are not more sure , is because we come not with a naked hand .

By the way there are many means , some ( á priori ) others ( à posteriori . )

1. For the first ; they are those things by which faith is wrought , though they are not so evident , yet they are most sure ; when I consider God calls me in my blood , having nothing in me , and will be friends with me , bids me take his Sonne , and I do not , bids me take his Kingdome and glory with him , and I refuse it , though this be a matter not so evident , yet it is most sure .

2. Then there are other arguments which come from the fruits of faith ( à posteriori ) they are more evident , but not so sure . And thus have I declared unto you the first point of justification by faith , it is so sweet a string that I cannot tell how to leave it .

Now let us come from the Mother to the Daughters ; the eldest Daughter is peace with God , then this is the first birth ; And we are at peace , &c.

In this peace we will consider these three particulars .

1. What is that peace which we have .

2. With whom we have it .

3. By whom , and by whose means we have peace with God , &c. It is procur'd by Jesus Christ .

What we have ; peace .

With whom ; God .

By whose means ? Our Lord Jesus Christ . Therefore being justified by faith , we have peace with God through our Lord Jesus Christ .

1. What this peace is . You know the point of peace is a great matter ; it is the Apostolical benediction : Grace and peace in all the Epistles ; Grace and peace from God our Father , and from the Lord Jesus Christ , 2 Thes. 1.2 . and chap. 3.16 . Now the Lord of peace himself give you peace by all means alwayes . This is a thing by all means to be desired , you must labour to get i● ; this was the Angels song when Christ was born , Glory be to God on high , on earth peace , good will towards men . This peace is a thing by all means to be sought after , and what it is , you may know by the contrary ; you know what a miserable thing warre is ; God grant you may not know it too soon : You know what it is to have an enemy among us . This is our case till we be justified , we are at daggers drawing , at point of hostility with God . It is a foolish conceit for a man to think that by reason of Gods predestination he is justified before he was ; this is a foolish conceit ; untill thou art justified by faith , thou art not justified ; Gods predestination doth not make a change in the subject ; if I intend to inrich a beggar , he is in rags still for all my intention , till my intention be put in execution . Paul was elected before the foundation of the world ; but till he was converted he was an enemy , and a persecutor , the chief of sinners , as he speaks of himself , Rom. 5.10 . so the Scripture speaks in that point : If when we were enemies we were reconciled unto God by the death of his Sonne , much more being reconciled , we shall be saved by his life ? Before the time of peace came , we were unbelievers , enemies , in the state of enmity ; when as before God was thy enemy , assoon as thou hast touched Christ by a lively faith , presently all the actions he had against thee are gone ; God is friends with thee ; this is a high and a deep peace , and this comprehends all kinde of blessings ; Amasa , 1 Chron. 12.18 . one of the valiantest Captains that David had , speaks there of peace ; one would think it not so proper , it belongs not to them to talk of peace , but because peace comprehends all kinds of blessing , it is said , Then the Spirit of the Lord came upon Amasa , who was chief of the Captains , and he said , Thine are we , David , and on thy side thou sonne of Jesse ; Peace , peace be unto thee , and peace be unto thy helpers , for thy God helpeth thee . This is a speech from a Souldier to a Souldier , and this is done in a military way ; Peace is welcome though coming from a Warrior , because it comprehends all manner of blessings ; It s said , 2 Sam. 11.7 . That when Uriah came unto David , David demanded of him how Joab did , and how the people did , and how the War prospered . Look unto the Margent according to the original , and it is , He demanded of the peace of Joab , and the people , and of the peace of the War . A man would think it a contradiction that he should demand of the peace of the warre ; so then , this peace which we have with Almighty God , after we are justified by faith , is the comprehension of all manner of good . This having of peace with God is the fruit of the Spirit .

But with whom is this peace ? with God ; it is not peradventure so with thy self : Thou mayst have a turbulent conscience , insomuch that thou wouldst give all the world to have it quiet , to be assured that there is peace between God and thee ; that 's not the point : The thing thou gettest by faith is peace with God : When thou art troubled with thy self , and hast but a weak act of faith , yet if thou believest , thou art more afraid than hurt ; thou art Cock-sure , and shalt be calme and quiet .

Object . But why should Christians be so foolish , so troubled ? what 's the reason the children of God do so disquiet themselves ?

Sol. Because they are fools , they stand in their own light , are strainted in their own bowels . God is liberal and free , but there is some hope of worthinesse in us , and we do things we should not do . We are alwayes poring on our selves , and do not bring a naked hand ; and this is the reason we are so full of distractions .

Again , it is the nature of many peevish people amongst us , that they will not be comforted ; when news was brought to Jacob that Joseph was slain and lost , it is said , All his sonnes and daughters rose up to comfort him , but he refused to be comforted ; and he said , For I will go down into the grave unto my son , mourning ; Gen. 37.35 . They have a kinde of pettishnesse and peevishnesse , and wilfulnesse ; they will not be comforted , and it may be there is some kinde of pride in it too ; they would perhaps be thought to be the only mourners of Israel , of the Kingdome . As Rachel mourned for her children , and would not be comforted ; they shut up their eyes against all comforts ; God commands them to be comforted , and they will not ; it is no marvaile then that they eat the fruit of their own hands ; it is a part of our office to bring comfort , we have an injunction to it ; Comfort ye , Comfort ye my people , saith the Lord ; we bring the tydings of peace , and our feet should be beautiful , Rom. 10. we bring good news , all is w●ll ; as Noahs Dove coming with an Olive branch in her mouth . Comfort ye , comfort ye , cry aloud , spare not . If you stop your ears , who can help it ? the Lord is gracious and chargeth us to comfort you : and can there be any better news , than to say , All is peace , all your sins are done away . I have blotted as a thick cloud thy transgressions : as who should say , it is the tydings of such good things , as all within thee is too little to praise the Lord , and therefore it is not a thing to be slighted over ; blessed is the man whose sins are forgiven , Psal. 32. which is no Noun Adjective , nor of the singular number neither ; it signifieth blessedness , as it were an heap of blessings . They commonly call it the eight beatitudes , it is but varied upon divers subjects ; were there eighty-eight , that were all one : To have thy sinnes forgiven thee , is the comprizing of all happinesse .

Again , when a man sets his eyes too much upon his sinnes ; more upon his sinnes than upon the mercies of God freely offered in Christ , this is a wonderful hindrance of the peace ; Thou lookest on the wrong object , looking too much on thy sinnes , when thou shouldst look on Christ , that brazen Serpent offer'd unto thee ; then 't is no wonder that thou seest not Christ though he be near thee : Mary Magdalen complains and weeps to the Gardener , that they had taken away her Lord , and she knew not where they had laid him , when as he stood at her elbowe ; her eyes were so full of tears that she could not behold her Saviour . Now therefore stand not in thine own light , but look upon Christ as well as upon thy sinnes ; observe , though there be a peace and a calme , yet presently all turmoyles will not cease after humiliation : When there is a great storme at Sea which lasts perhaps twenty foure houres , and then ceaseth , what are the waves presently quiet , assoon as the storme is over ? no , there will be tossing and rolling many houres afterwards , because there must be a time of setling ; and so though there be peace between God and thee , and the storme over , yet there must be a time of setling .

I should now shew you the difference between the peace that wicked men have and this other peace ; theirs is not peace ; there is no peace to the wicked : It is a truce onely , and we must make a great difference between a truce and a peace . A truce when it is expired , commonly ends in more bitter Warre . With them there is a cessation of trouble , their consciences do not accuse them , but when the time limited is over , and conscience again breaks loose , it will be more unquiet and unsetled than ever before ; it will be at open Warre against them .

ROM. 5.1 , 2. Therefore being justified by faith , we have peace with God through our Lord Jesus Christ ; By whom also we have accesse by faith into this grace wherein we stand , and rejoyce in hope of the glory of God .

HAving out of these words declared unto you , the Mother-grace justification by faith , I proceeded to the consideration of her Daughters , those fruits or graces which spring from a true justifying faith . So that here we have the great Charter and Priviledge that a justified man is indowed withall . First , He hath peace with God . Secondly , Free accesse unto him . Thirdly , Unspeakable joy , and that joy not only in respect of that delectable object , the hope of the glory of God in heaven hereafter ; but here also , that which spoiles the joy of a natural man , ( afflictions , &c. ) are made the matter of this mans joy .

Now concerning peace with God through our Lord Jesus Christ , the first of these , I considered three parts in it .

1. What that peace was which the justified man enjoyeth . 2. The parties between whom this peace was made . 3. Who was the peace maker .

Concerning the peace I declared unto you what it was , that it was an unconceivable thing , The peace of God that passeth all understanding ; a thing which our shallow understandings cannot reach unto , we cannot apprehend the excellency of this grace : Consider its excellency by the contrary , there is no misery in the world like that as when a man stands at enmity with God : Do we provoke the Lord ? are we stronger than he ? If a man sinne against a man , saith Eli , the Judge shall judge him ; another man may take up the quarrel , but if a man sinne against God , if the controversie be between God and us , who shall intercede for us ? were it not for this our peace-maker Christ Jesus , we should be in a woful condition , unlesse he put to his hand , and took up the matter .

Now it 's a great matter to come to the fruit of peace ; the fruit of peace is to them that make peace ; we have this fruit of peace , we do not sow fruit but seed , the fruit comes afterwards : It is not so with a Christian , he is as sure as if the thing were in hand , he soweth not only the seed , but the fruit of peace ; as soon as he is justified , at that instant he hath the fruit of peace .

2. So we have peace , but with whom is it ? it is between God and us . God and a justified man is at peace through Jesus Christ ; at the very same instant that a man is justified , he is at peace with God . This peace as I declared unto you , is a gift of an high nature , which belongs not to every man , but to the justified man only ; he who is justified by faith , he only hath peace . In the Eph●sians and Isaiah there are general proclamations of peace : Peace be unto them that are near , and unto them that are afarre off : and Isa. 5.7 . The word the Apostle useth in the Ephesians , hath allusion to this in Isaiah , ver . 19. I create the fruit of the lips , peace , peace to them that are afarre off , and to them that are nigh , saith the Lord , and I will heal them ; but the wicked are like a troubled Sea , that cannot rest . There is no peace ( saith my God ) to the wicked . Though the proclamation be never so general to Jews and Gentiles , yet it belongs only to those who have peaceable minds towards God , those who will not stand on termes of rebellion against him ; what madnesse is it to think that if I stand in point of rebellion against God , I should have peace with him ? But I must cast down my treasons , and I must come with a subjects minde , then there will be peace , otherwise no peace : When Jehu came to revenge the quarrel of God , Joram asked him , Is it peace Jehu ? he answers , What peace so long as the whoredomes of thy mother Jezabel , and her witch-crafts are so many ! 2 Kings 9. As long as thou continuest in a course of rebellion , what hast thou to do to talk of peace ? why thinkest thou on peace , when thou art the chief rebel ? as long as wickednesse continues in thy heart , thou hast no peace of God by Jesus Christ .

Now it may fall out that there may be a kinde of quietnesse in the conscience of a wicked man ; but we must make a great difference between a peace and a truce ; a truce is but a cessation of warre , for such a time , and many times when the truce is over , it ends in greater warre , because they have the more time to gather strength , and increase their Forces : So there may be a peace or a truce between God and wicked men ; but it is the highest judgment that can be upon a wicked man to be thus let alone ; but it is not so with a godly man ; God breaks their peace , and hedges up their way with thornes , and many times torments their conscience , and breaks their peace ; but when God suffers a sinner to thrive in sinne , when he suffers him to on so long , that his own honour is almost touch't ; I held my peace saith God , then thou thoughtest me to be such a one as thy self ; God holds his peace , then the sinner saith God doth not heed . However the preacher amplifies these things , God is not so terrible as they make him ; well , but though God hold his peace long , yet at last he will speak . Oh consider this ye that forget God , lest he tear you in pieces , and there be none to deliver you· When the time of the truce is out , then the conscience is like a fierce Mastiffe ; the longer he is tyed , the more fierce he is when he is let loose ; so conscience , when it hath been long quiet , and tyed up , when God le ts loose the cords thereof , it will be more fierce than ever before , it will then flie like a Mastiffe in thy face , and as it were tear thy throat ; and then there will be in thee the very flashings of hell .

Now there is a great difference between the peace of Gods children , & this little cessation of war in the consciences of wicked men : When the strong man armed , keeps the house , the goods that he possesseth are in peace : When Satan is the Master , and thou dost his will , and he hath thee at command , he doth not trouble thee ; when he keeps the house , the goods are in peace ; but when a stronger than he comes , and puts him out of possession , then comes the strife and debate . Look therefore to thy peace ; is it such a peace as thou hast never found any conflict , any stirring , striving betwixt the strong man and the weak ? suspect that peace ; that 's not the peace of a justified man , but of such a one who is held by the Prince of darknesse .

2. Again , how comes this peace to wicked men ? they consider not the wrath of God , nor the danger of sinne ; they consider not that Tophet is prepared of old ; if they did but consider this , it would spoile their sport , and break their peace ; but now a justified man , he knows what sinne is , and what hell is , and at that very time when he is thinking of his sinnes , and of damnation , when he knoweth that this is the reward of Gods enemies , he hath peace even then . The other , they shut their eyes that they may not see their danger , and because they discern it not , therefore they are at peace . A man in a dark night going over a dangerous Bridge , that if he misse but a step he is drowned , yet he passeth over securely , and is not afraid , because he wanteth light to discover the danger ; but bring him the next day , and shew him what a danger he escaped , and the thoughts of it will make him quake and tremble , though the danger be past ; So these men , being in darknesse see not their danger , and ( therefore ) do not fear ; but Gods child having his eyes in his head , discerns the danger , and sees also how he is delivered by Jesus Christ ; he is at peace , not because he seeth not the danger of the way , but because he knows that God hath made the way broad by Jesus Christ , and so he is freed from sinne and death .

Now to speak something to them that have this true and sound peace , this peace is with God ; I shewed you the last time that this peace is not alwayes in their own conscience , but it is such on Gods part , which is the safe part ; many reasons there are why God doth not shew it unto them ; though all be quiet betwixt God and them , yet they have not an apprehension of it in their consciences .

I shewed that this is many times their own fault , because they will not be comforted ; all their thoughts are bent upon their sinnes , and their provocations of God , and they have not an eye open to look upon the mercies of Christ , they put it off , and will not be comforted ; and if they put it off from themselves , no marvail if they have not peace in their consciences .

This may come by reason of the great conflict before in the conscience ; God raiseth a great storme , and when he intends to bring a man to do some great work , or to a great deal of joy , he first humbleth him ; the Prince of our salvation was consecrated by afflictions , and we must be conformable unto Christ our Head ; when the stormes are past , the Sea will continue raging for awhile , and when you have turn'd the wheel round , if you take away your hand , it will go round it self for a time ; So when you are justified by faith , the storme is over , yet the roaring of the waves will continue ; it will be so with the children of God ; though there be a calme , yet there will be some remainders of a storm .

Again , they are in travaile , and that is a painful thing ; My little children with whom I travail ; they have the pangs of the new birth , and it is a good while before they can finde that quietnesse their heart doth long for .

Again , God purposely doth , though he be friends with them , take away from them the sense of peace , because he takes delight to finde that strength of faith : Faith is manifest that way , faith is most strong when there is least sense . My God , my God , why hast thou forsaken me ? the lesse sense , the faster the hold ; and God loves this at life , that when he spurns and frowns , he will not let go , nor be put off ; let him kill me , he shall kill me with Christ in my arms , I will not let go my hold ; God cannot fail , he hath given me his Word , & therefore I will not let go ; such astrong faith had Abraham , contrary to reason ; Gods Word is true , he gives me his Word , and I will trust him ; So a childe of God will not be put off ; though God write bitter things against him , he will not forgo him ; we have an excellent example in the woman of Canaan ; the end of it is , O woman great is thy faith ; but how doth the greatnesse of it appear ? Lord , have mercy upon me , my daughter is grievously afflicted , &c. why not rather , Lord , have mercy on my daughter ! the reason is because she was afflicted in her daughters affliction ; by the way we may hereby understand the meaning of the Commandment , where it is said , he will visit the iniquities of the fathers upon the children , unto the third and fourth generation of them that hate him ; but why to the third and fourth generation ? because I may see the third and fourth generation , and may see the judgment of God on them , and may remember my sinne for which they are plagued ; the case is mine , and not theirs only ; Lord , have mercy upon me , for my daughter is diseased ; I see my own sinne is punished by the judgment on her in my sight ; poor woman , Christ will not hear her ; she might have been dash't out of countenance , the Disciples were weary of her clamorous cryes , and say , Send her away , for she troubleth us ; what saith Christ ? Is ●t fit to take the childrens bread , and cast it unto dogs ? This was enough to dash her quite ; before she was discouraged by silence , but to be called dog , it were enough quite to discourage her ; but see the fruit of faith , she seeks comfort out of that which would have undone another ; what ! am I dog a under the Table ! there I shall get a crumme ; others of the children that are better , let them have the loaves : I account my self happy if I may but get a crumb ; Oh woman , great is thy faith ; this is great faith when it goes contrary to all sense : That when God calls me dog , when he spurns at me , and frowns on me , I will not be put off . Faith is of the nature of the Vine , if it have but the least hold on the wall , it makes use of it , and climbs higher and higher ; So out of the least thing that drops from her Saviours mouth , she raiseth her faith higher : so though we have this peace with God , yet oft ofttimes he with-holds the notification of it to us .

3. The last thing is to note the difference between the peace of a carnal and a spiritual man ; carnal peace is mixt with a great deal of presumption and pride ; but the more spiritual peace thou hast , the more thou art dejected in thy self , the more cast down ; see it in Ezekiel , Ezek. 16.60 , 61 , 62 , 63. I will establish with thee an everlasting Covenant ; then shalt thou remember thy wayes , and be ashamed when thou shalt receive thy sisters , thy elder , and thy younger , and I will give them unto thee for daughters , but not by thy Covenant ; and I will establish my Covenant with thee , and thou shalt know that I am the Lord , that thou mayst remember and be confounded , and never open thy mouth any more , because of thy shame , when I am pacified towards thee , for all that thou hast done , saith the Lord ; when God is pacified , yet they hold down their heads , and are ashamed ; when a man knoweth that God hath pardoned his sins , he is ashamed that he hath carried himself so wickedly against God , of whose mercy he hath now such experience ; When God is pacified , a man remembers his former sinnes , and is confounded , as it is Ezek. 36.31 . Then shall you remember your own evil wayes , and your doings that were not good , and shall loath your selves in your own sight for your iniquities , and for your abominations in that time when I am pacified toward you . That which would work in a carnal man security and pride , ( for he never thinks himself better then when there 's peace within ) will work in the the childe of God the Spirit of humiliation . In the last Chapter of Job , God had manifested himself wonderfully to Job , and however before he had very sharp afflictions , his sufferings in soul were next to the sufferings of Christ . I believe never any man suffered so much as Job did , insomuch that the arrows of the Almighty stuck in him ; thou hast eaten up my flesh , &c. This was the case of Job , and he stood upon termes of justification ; he w●sh't that God would dispute with him , that God would either be the Opponent or the Answerer . If God would answer , he would oppose ; or if God would oppose , he would answer . God comes as he would have him , and Job is not at that point that he was before ; when God draws nigh unto him , he saith , I have heard of thee by the hearing of the ear , but now my eye seeth thee , Job 42.5 . Well , this may make thee a proud man , and elevate thee ; no saith he , now I abhorre my self in dust and ashes . The nearer God draws unto us , and the more merciful he is unto us , by that light we the more discern our own abominations . That which would make another man proud , brings Job to the knowledge of his vilenesse ; Therefore I abhor my self , and repent in dust and ashes .

3. Now another thing is , Who is this peace-maker ? This I shall but touch : We have peace with God : But how ? through our Lord Jesus Christ ; he is our peace-maker , and interposeth between his Fathers wrath and us , Ephes. 2.14 . For he is our peace , who hath made both one , and hath broken down that partition wall between us ; we have not only peace with God through Christ , but Christ is the very peace ; not only the peace-maker , but the peace . There was a middle wall of partition between the Jews and the Gentiles , and between God and us ; Christ breaks it down ; sinne shall no longer be a wall of partition . Having abolished in his flesh the enmity , even the Law of Commandments contained in Ordinances , for to make himself of twain one new man , so making peace , and that he might reconcile both unto God in one body by the Crosse. There was hatred between God and us . Christ hath crucified that hatred with the nails wherewith he was fastened to the Cross ; he hath kill'd it by his crucifixion , and now enmity being slain , peace must needs be alive ; there is peace and reconciliation made . You are come ( saith the Apostle ) to the blood of sprinkling ; whereas the blood of Abel cryed for vengeance against Cain the murtherer : This blood cries for peace , it out-cries all our sinnes ; sin hath a voice ; it s said , The cry of Sodom and Gomorrah went up into the ears of the Lord ; Every sinne thou committest hath a voice to cry , but the blood of Christ hath a shriller voice , and out-cryes the cry of thy sins ; it is so preheminent , it speaks for peace , and doth out cry the voice of our sinnes ; the high Priest was a a type of Christ , Numb . 16. He must have on his frontlet Holinesse to the Lord ; as one which bears the holy one of the Lord , standing in the person of Christ ; Moses saith ( when there was wrath gone out from the Lord ) unto Aaron , ver. 46. Take a censer and put fire therein from off the Altar , and put on incense , and go quickly unto the Congregation , and make an atonement for them , for there is wrath gone out , the plague is begun ; So when the wrath is gone out , the High Priest comes and offers up himself a sweet incense acceptable unto God . And Aaron took as Moses commanded , and came into the midst of the Congregation , and behold the plague was begun among the people , and he put incense and made an atonement for the people . When wrath is come out from the Almighty , and his Army is sent out for to destroy the Rebels , now our High Priest stands between the living and the dead , and offers up himself an oblation to Almighty God to make peace : Look to the case of Balaam ; when the people had committed fornication , Phineas executed judgment ; wherefore the Lord saith , Numb. 25.12 . Phineas hath turned away my wrath from the people ▪ and if that one act of Phineas his zeal for the Lord in killing the Fornicators before the Congregation , if this , I say , appeased Gods wrath for the whole Congregation ; how much more doth our Phineas who hath fulfilled all righteousnesse , whom the zeal of Gods house had eaten up ? he is nothing but zeal it self , and all that he doth unto his father , is for our good . How much more shall Christ pacifie Gods wrath , who hath received the gash of Gods Sword upon his own body , and would not have himself spared that he might do it ? As Jonah was three dayes and three nights in the whales belly , so shall the Sonne of man be in the heart of the earth . There is a mighty storme , and Jonah is cast out into the Sea , presently the storme ceaseth ; so Christ having suffered for us , there is peace , the storme is over .

Now follows in the next place in the Text ; By whom we have accesse by faith into this grace wherein we stand and rejoyce in the hope of the glory of God . These are the two priviledges that a justified man hath ; he hath a gracious accesse unto God ; Suppose he be in a fault , ( as who is not ? ) if any man sinne , we have an Advocate with the Father Jesus Christ the righteous : These things have I written , ( saith the Apostle ) that you sinne not ; but if any man sinne , we have an Advocate with the Father , &c.

This is the state of a justified man ; though he do by his ●elapses provoke God , yet he is in the state of a subject ; though he be a disobedient subject , yet a subject , not a forreiner as before ; but now ye that were not a people , are become the people of the Lord . A childe of God in the midst of rebellion , is sub misericordia ; as soon as he is in the state of grace , he is under Gods protection ; he is no stranger ; though he hath his blood about his ears , and is in his rags , yet he may come to God ; by Jesus Christ he may come boldly to the Throne of grace , that he may finde help in time of need : The Apostle in Ephes. 2.18 . sets down twice the great priviledges Christians have ; for thorough him we both have an accesse by one Spirit unto the Father ; it s Christ which makes the way : To have a friend at the Court is a great matter , especially when a man hath need of him ; Christ is gone before us : and he lives for ever to make intercession for us , and we need no other Mediator ; thus he bespeaks his Father : Father , this is one of mine that I shed my blood for , one of those that thou gavest me , I beseech thee have pity upon him , and I beseech thee give him audience , Ephes. 3.12 . By him , ( i. e. ) through Christ , we have accesse by one Spirit unto the Father , in whom we have boldnesse by the faith of him , and access with confidence . I go not now doubting unto God , I prefer my suit with boldnesse . Mark the Apostle St. James , If any man want wisdome , or any other thing , let him ask it of God that gives to all men liberally , and upbraideth not ; it is otherwise with men , when one hath done a great man wrong , and comes to desire a favour at his hands , Oh Sir , saith he , Do you not remember how you used me at such a time , or in such a place ? That he is presently upbraided with , ' its cast in his dish ; but it is not so with God , he gives liberally and upbraids no man ; so there is a free and a bold accesse with faith and confidence , by whom we have boldnesse and accesse , let him not doubt or waver ; that is a notable place ; here is bold accesse by faith unto God , and by that we may be assured of whatever we ask ; if it be forgivenesse of sinnes , we may be sure they are forgiven ; if we ask in faith we may be assured . By the way take notice of the folly of the Papists , who think that a man can have no confidence or assurance that his sinnes are forgiven . This is our confidence that if we ask any thing according to his will he heareth us : Now is it not according to his will to ask forgivenesse of our sins ? Doth not he injoine us to do it ? Therefore what infidelity is it not to be assured of it ? And what impudency is it in them to go about to cut off that which is the whole comfort of a Christian ? The assurance of his salvation . Thus it is indeed with those that have no feeling nor confidence , as those who are in hell think there is no heaven ; and they who teach such uncomfortable doctrine , can receive no comfort farther than the Priest giveth it them . It s true there is no true assurance but in the true Church , but there it may be found .

And as I began with sowing in tears , so I would end with reaping in joy ; that is the next thing in the Text , for which I passe over the other part of it ; I begin with humiliation , but end with joy ; and not onely that joy which we shall have in the Kingdome of heaven , but on earth while we have these things but in hope and expectation . A man that would reckon up his estate , doth not only value what he hath for the present , but he reckons his reversions also ; what he shall have after such a time , what will come to him or his heirs : Gods children , they have a brave reversion , glory and honour , and a Kingdome : It is your Fathers good pleasure to give you a Kingdome ; we are all the children of God , but it doth not appear what we shall be : when he appears , we shall be like him , and appear as he is . He shall change our vile bodies and make them like his glorious body ; we are here sonnes , but yet , but in a strange Country , no body knoweth what he is , and therefore he meets with many affronts . The King when he was in France , went for an attendant on the Duke , and is he troubled at it ? No , he knew that the world knew it not ; they knew not what he was , and therefore he is not troubled at it . So is it with the children of God , but when they shall appear , they shall be advanced , and their enemies ashamed . By the way , let not the people of God be discouraged , by the taunts , jeers and reproaches of wicked men ; they know not what you are , and therefore make light of you , as they did of Christ himself . Well , besides what we have in reversion , the very hope we have of it works wonderful joy in the heart of a Christian : David did not live to see the glory of Solomons Temple , but he made provision for it , and cast the model of it , and he took much delight in the contemplation of what it would be . The consideration of these hopes makes my flesh rest in hope , and my heart rejoyce , Psal. 16. The consideration of the resurrection made Davids heart rejoyce : The consideration of that which is to come , should bring abundance of joy unto a Christian , these are strange things , not like the joy of a natural man ; for his heart is sad in the midst of laughter ; but these rejoyce with a joy unspeakable , and full of glory . Here are some sparks , some beginnings of the glory of heaven , and of that great joy which we shall have hereafter ; but I cannot speak of these things in an houre .

But forasmuch as the Divel transforms himself into an Angel of light ; there is no work of Gods Spirit in the hearts of his children , but Satan like an Ape labours to imitate in the hearts of wicked men , to make them secure ; we must know that there are joys in some who are not regenerate . They that received the Word on the Rock , received it with joy ; the Word if it be apprehended , and hath but the least footing , brings joy with it .

But now to know how I may get this joy , how comfortable a thing is it to have such a comfort on earth , as to know that I have this true joy ! and to be able to distinguish this joy from the joy , from the flashes , those fleeting joys of the wicked , which are but as the crackling of thornes under a pot ; for theirs is but as a blaze that suddenly goeth out . Now if thou wouldst know thy joy aright , and whether it differ from that counterfeit joy which flesh and blood , and the Divel suggests ; Look to the things that go before , and produce this joy .

1. The first thing that goeth before true joy , and produceth it , is an opening unto Christ when he knocks at the door of thy heart . As in that famous place , in Rev. 3.20 . Behold I stand at the door and knock ; If any man hear my voice and open the door , I will come in to him , and sup with him , and he with me . There is if thou open , a sweet and familiar communication between Christ and thee ; he communicates himself at dinner and supper . A man comes not melancholy to meals ; Christ will come and make merry with thee , he will sup with thee familiarly . But how is it with thee ? Hath Christ knocked , and thou hast given him a slievelesse answer , and hast thou joy ? it is a false joy . But when Christ knocks at the door of thy heart , there must be an opening the door on thy part , when he knocks by his Word and Spirit : And dost thou give such an answer as the Spouse in the Canticles , Cant. 5. I am come into my Garden , my Sister , my Spouse , I have gathered my myrrhe with my spice , I have eaten my honey-combe with my honey : Now Christ coming to Supper knocks at the door , and would bring in a great deal of joy : I sleep , saith the Spouse , but my heart waketh ; it is the voice of my well-beloved that knocketh , saying , Open to me my Sister , my Love , my Dove , my Undefiled : when God comes and wooes us , and desires to communicate himself unto us , and desires us to put off our cloaths , dost thou look for comfort if thou openest not ? At last I opened to my Beloved ; ver. 6. But he had with-drawn himself , and was gone , my soul failed when he spake ; I sought him , but I could not finde him , I called him , but he gave me no answer : When thou givest not Christ entertainment when he comes , thou mayst seek and not meet with him . It is observed that the Keepers of the Wall are the greatest strikers : Those whom God hath set to be Watchmen , instead of comforting they smite , ver. 7. The Watchmen that went about the City , they found me , they smote me , they wounded me , they took away my vaile from me ; she gets raps from them who should protect her , because she did not entertain Christ ; if thou findest any comfort after Christ hath knock't , and thou hast opened unto him , then it is true joy , and thou mayst make much of it .

2. If it be true joy , there goeth faith before it ; for being justified by faith we have peace with God through our Lord Jesus Christ : So that the exercising of the acts of faith , is a spiritual means to raise comforts in our souls ; John 6. I had need to speak of this , for there is want of the exercises of faith ; is it enough think you to have faith once exercised ? He that eateth my flesh , and drinketh my blood , dwelleth in me , and I in him : It is not enough to eat once a year . A man will not be in good liking that eats but once a year , but a man must eat once a day at least . A Christian should feed on Christ every day , make him his ordinary food , renewing every day the acts of his faith , receive Christ crucified by faith every day . If a Christian would consider that God offers Christ unto him every day , and thou renewest thy faith , and claspest him every day , it would be a special way whereby joy should be raised in the soul. It s said in Rom. 15.13 . We rejoyce in the hope of the glory of God ; Now the God of hope fill you with all joy and peace in believing , that ye may abound in hope through the power of the Holy Ghost . Thus when thou hast exercised the acts of faith in believing , and then upon that rejoycest , then its seasonable and true joy , and not the counterfeit joy of the wicked ; when it arises and springs from believing , when that procureth it , it likewise distinguishes it from all false joys . The Apostle tells us , Phil. 1.24 . Having this confidence I know that I shall abide and continue with you all , for your furtherance and joy of faith . It is called the joy of faith , because it springs from that principle of rejoycing , from the mother grace , that your rejoycing may be the more abundant .

The preaching of the Word whereby faith is wrought , brings abundance of joy ; That place of St. Peter is remarkable , 1 Pet. 1.8 . Whom having not seen , ye love , in whom though now you see him not , yet believing ye rejoyce with joy unspeakable and full of glory ; yet believing , that is , yet exercising the acts of faith , which we too much neglect . If we did exercise these acts every day , we should have our Charter of joy renewed every day ; yet believing , ye rejoyce .

3. Pray and be thankful ; praise and thanksgiving are those fruits which fulfill all our joy ; when thou prayest , thou conversest with God , thou speakest with him face to face , as Moses did . He who can pray spiritually , and pray hard unto God , as Moses face shined when he talked with God , so will thy soul thrive , praying hard , and being thankful ; there is no greater means then this to get this joy , Psal. 37.1 . Rejoyce in the Lord O ye righteous , for praise is comely for the upright . Upon this hangs all our comfort ; praise alwayes brings rejoycing ; the one begets the other . In Isaiah , The comfort there that Gods children receive , is the changing of rayment ; Christ preaching the acceptable year of the Lord to appoint unto them that mourn in Zion , to give to them beauty for ashes , the oyle of joy for mourning , the garment of praise for the spirit of heaviness . The ground of praise is joy ; one follows the other : Observe , God will give us the oyle of joy ; Christ was anointed with this oyle above his fellows ; Christ hath fulnesse of joy ; this oyle doth not come on his Priesthood alone , but it trickles down unto the lowermost hemme of his garment .

I will adde in the last place , when a man considers the great things which are given to him by God , and what an estate we get by Christ . I have forgivenesse of sins ; and blessed is the man whose sinnes are forgiven : Christs blood is wine , and my name is written in the book of life . Do not rejoyce ( saith our Saviour ) because the Divels are subject unto you ; but because your names are written in the book of life : When I consider that I am not in the black Roll , and it is my faith which strengthens me , which makes me reckon Christ my chiefest wealth ; this makes me rejoyce in mine inheritance ▪ and in hope of the glory of God : When I consider the great reward in the world to come , this is a great cause of rejoycing ; and therefore Gods children long for the coming of Christ ; it is made , Tit. 2.13 . a mark of those that shall be saved : That they long for the appearance of Jesus Christ , looking for , and hastning unto the blessed hope , and the glorious appearing of the great God , and our Saviour Jesus Christ And in 2 Pet. 3.12 . Looking for , and hastning unto the coming of the day of God : A longing expectation ; not only they , but we also that have the first fruits of the Spirit , groan and long for the coming of it ; and therefore the last breath of the Scripture is breathed in this , Rev. 22.20 . He that testifyeth these things , saith , Surely I come quickly , Amen , even so be it , come Lord Jesus ; there is a sweet Allegory to expresse this in Cant. ult. 14. make haste my beloved , and be like the Hinde , and like the Roe ; Come Lord Jesus , come quickly , and come as the Hinde , and as the Roe , and as a Hart upon the Mountaine of spices ; Make hast and come quickly be swift and do not tarry , and in a better place I cannot end .

FINIS .