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Full text of "A golden mine opened, or, The glory of God's rich grace displayed in the mediator to believers : and his direful wrath against impenitent sinners : containing the substance of forty sermons upon several subjects"



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Collection of Puritan Literature. 





O R, 

The Glory of God's Rich Grace 

Difplayed in the Mediator to Believers • 

A N D H I S 

Direful Wrath againft Impenitent Sinners. 

Containing the Subftance of near 


Upon feveral Subjeds, 

By Be n j a m I n K e a c h. 

Ephef. 3. 8. Vntome, who am lefs than the leaji of aU Saints, vs this 
RAs^Tcm^ '"^ ^- '^'^ '^'^'''^' ^^' ^''''^^^'' ^^' mfearchabk 

Londm, Printed, and fold by the Author at his Houfein Horfe4ie.d. 
J and Wmam MarJhaU at the Bible in Newgate. fireet, ■ 169^ 


Seader, There are two Miftakes in the firft Column of the firft Page 
of the Contents of the Sermons r Tifa. Line 7, for Fear^ read Fam 
Line 23, for iternd^ rtzd^ Ext^rnali 

To the Chriftian Readers ; 

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

^Beloved in our Bkffed Redeemer. 

T was the leaft of my Thoughts, when I had preached the. greateH, 
part of the enfuing Sermons, once to fuppofe they ffiould ever be 
publilhed to the World : But through foflie of your important Re- 
quefts and Defires, I was prevailed .with, many of you fo readily 
unexpedledly fubfcribing to take off fo great a Number of them.j 
which had you not done, they had never feen the Sun, I not judging them 
defecvlng fuch a Publication. I am fenfible of my great Infufficiency ; and 
rinight, from the Defeds of my Ability for the great Work called to, have 
Teen caufe enough. to have denied a Compliance with you herein : But hav- 
ing fo often formerly pafled through the Cenfureof the World, made me 
perhaps the more unconcerned ^ and knowing that the mofl; of them will 
come into your Hands, (who I hope will cafi: a Mantle on m^ Humane 
Frailties) jt was a fartherlnducement to confent. However, if the Ho- 
,!y God be pleafed to fucceed the great Pains I have taken, with his Blef- 
Ung, I fhall fee no caufe to be troubled at what I have done. ^ It's like fome 
.may objed, I do not well to meddle with Controverlies at this time. I an- 
Twei:, that I have, it is true, touched upon Teveral controvertable Points 4 
but not as > they are Matters of Controverfy, but to clear up the Truths 
oi Chrift for the EftabliHiment and Comfort of the People committed to 
my.Care. Befides, I being mifreprefenred as touching my Judgment in 
Tome great Points, (as 1 have been informed) I thought it v/as my Duty 
■to reSify fuch Miftakes. The grand Controverfy here infilled upon, is 
that about EUciion^ and the Saints Final Ferfeverance^ which 1 hope the 
:Readerwill find to his fatisfadion confirmed.^ 

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

A z fpokea 

To the Chriflian ^aders. 

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

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

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

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


A Table of the Contents of all the Sermons contained in this Book, 

FIRS J Text, Mac; 3. 12. 
thsTiXt o^imd^ Eig. 2 

The /'arts oj the T< xt opmd, 2 

Wlut mantby Chrips Floor, (hewed in 4nfl>cfis,^ 
Filth of the National Floor, it 7 pM-ticubrs, 4,5,5 
Great Evils among God's People fh^wed, 7,8 

2. lVl)at meant by Chrift'sFm, jhcwd in five er 
fix Particulars, 9, to 17 

3^ What meant by the Chaff, (hewed fn 2 thi^iif, 1 8 

4. Why are Hypocrites compared to Chaff, (hnved in 
fix Particulars, 18, to 25 

5. Wloy the Saints are compared to Wheat, opened 
m mne Particulars, 27,28,201 

6. What meant by Chnfi's Garner, fher&ed in two I 

7. What meant by burning up the Chaff, g o 

8. Why God's Wrath is tompared to Fire, opened 
in eight Partiadays, 3^3^.3? 

9. Do£lrines raifed, ^h^W 
The Application, 3^j37,'3s'3^ 

Second Sermon. 
Doft. God's WrHh is li^e to Fhe,it is iritolerable. 

, Demonfirated i'l. 

2»- External and Internal Wrath opened, 4 f, 42,42 

; 3. Ihe Nature of tteinal Wrath, (hewed in Spira 

^'^ mdcmd, 44, to 5, 

4*. Eternal Wrath,or Hell-Torments, and the Nature 

thereof, opened largely, 5 2,&c. 

Second Text, John 1 0. 27,- 28.' 

Firft Sermon. 

1. 7^^ Text opened and Te^ms explained, 'j^^,'js 

2. Tne DoSlrine propounded, viz. All true Be 
Jievers are the Sheep of Chrift, 75 

The Dodrine opened. 
I. Hm they maybe called Chxiffs Sheep, (hewed 
in feven Particulars,- 7-7,^0 80 

z.What meant by Cbift's Voice,fheivedin 4 refpecls. 
I. Tin Voice oj his Word. 2. Of his Spirit. '2. Of 
hisDoClrine. 4. Oj his Rod, . 'go 

He Nature oj the Voice ojchrift's Spirit, opened in ' 
eight Particulars, 81,82,82 ' 

i^Tm chief Effentials of Chri(tianity,-what; 
(hewed in (even Particulars, 8 $,86 

Second Sermon. 
u- How Chri(fs Sheep' hear his Voice, (hewed in 
nm Partic.Hlars, . 87,88^8^ 

'' !!^Jf Pf '''''' ''^^^Strangers,(h^wed 
m five Particulars, v\„ 

3. ne Applicatim, ^'&'9o 

Diflina_ Pcrfons in the Godhead, proved by five Ar. 

inmnts, CkijlGodandAhn, 020' 

Third Sermon. ' '^^ 

I. Inwhatrejp^ci Chrifl f^no^., hu o. n 
I'l five refpe^s, ^w '<-' 

Cji^^is, (h.weimtsn Particulars,- joo roi 

An further opened, in, ^ Parts, ' 0°' 02 

^' Tee Application, [' 

Fourth Sermon. " 

3. Chn(ts Sheep have his AfurL ,,p 

4- ney follow the Footfleps of the Flock. 1 1 o 
^^e Application, ^ ^'^ 

wu ,• , Fifth Sermon. 

^'^^f kind of Shepherd Chriji is, 122 to 120 

2. ne Ordinances; ' ^l^ 

3. nePror.ifes, \t^ 
4- His Providences, '^l 

injeven Parnculars, 
4. rr>e Application, 120 i I 

Sixth Sermon. ^^' "^ 

- T. The Text further opened 

2. HewBtUevers are i/hhrifi's Hand, in fivn 

rarticulaTs, . 

three Par ticu'ars, 1421^2 

4^ ,7^,f '"'^ ^^ ^^''''^^ ^'f^' A^hreefld u/e 

5. H^n- Ckrift is our Life, h four rcfpe^s l2 

6. MannaturaU) dead opened, and Free will dt 
ttCted, J ^ 

7. Salvation m- - Eternal Life ■ wholly %%]'^tl 

8. ^ Salvation is whoUy of Grace,,\Z^^^^^ 
P-WhyChnfiwill gi.e EtLal dje't^l^^l^l' 

[hiw»4Hn fern Parts, ^ .^^^ j ^§ , 

A Table of the Gontents, 

Id; Tat Amplication. 

.< Seventh Sermon. 

.TViriDoliriniraifedi viz. Nmtpf Chriffs Shm 

^. can fo jail away y as toperifh eternally. 

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

S. Bduvm may jail foully ^ how far.jhsrvedj 

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

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

jail finally. 
Firft Arjiuirent fallen {vom ElciSion, 1 5p 

' I. .The Do^rint of Perfoiial Ekdion proved, 

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

Eighth Sermon. 

I. How Elision tends to prove the Saints final 

■perfeverance, fnewed infevia Particulars, from 

t, , 177, fo 183 

Second Argument to prove the Saints final Per- 

Teverance, ta^enfrom the Nature of the Love of 

God the Father, in four Particulars, 184 

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

^, From what Principle Believers do oppofe and 
. refji Sin^ewed in i oP articular s, 1^1,^1^2,1^^ 

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

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

many Particulars, I93>IP4,19S 

yip;>lication. ■ y^y ^^y ^5 

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

Fourth Argumerit to prove the Saints final Perfe- 
verance j I . Tal^enfi om cbe Nature of the Cove- 
nant of Grace. 2. fVlAcb is opened in ten Par- 
ticulars, from 102, to 210, 3. Tbii general 
Argument fmmed up, 2 1 o, 2 1 1 

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


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

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

Eleventh Sermon. 
Sixth Argument to prove the Saints final Perfis 

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

fn Particulars, ^ 2L--22L 

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

The Application. ' ' ^^OjZ.SI 

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

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

dfo m their Head, proved,bj nine Argnients, 

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

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

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

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

The Application, ^^^ ^^ 

u u r> 257,258 

fourteenth Sermon. 

Ninth Argument to prove the Saints final Perfe- 
verance, taken from their being in tht Father's 

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

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

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

Tin general Argument fmmed up, ^ ^'^sl 

Fifteenth Sermon. ^ 

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

ticulars, -o „n 

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

ne grand Objemon againfi. final Perfeverance 
anfwered, ^ ^ 

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

3. DoSirint 

A-Tabfe oF the Contents. 


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

page 2PP 

4. TaJ^ekied^watcKScc anf-vctxid, 

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

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

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

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

anfmrtd^ ^06 

16. A righteous Man may turn from his 

Righteoufnefs, anfrmmdy 507 

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

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

folutely eleded to Salvdtion, that fhall be 

fi'ved> anfwered,' 30^ 

ijt* Thofe in every Nation that fear God are 

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

Abfurdities attending the Dofiririe of the final Apo- 

jiaq oj true Believers, opened in ttvehe Par- 

tiatUrS) 3 1 3. The ApplicatioTtj 3 r5, to 3 1 8 

Third J?W, Heb. 6. 4, 5,5. 
j.Thls Scripture miflaktn by the antient Fathers,^ i ^ 
ct. The Text opened, with the Connexion of what 

ptcedes and fucceeds, 
^ifi. I. The fevereft Doftrine ufeful to"P?o- 
fcflbrs that are fl6thful,or dull of hearing,3 2 1 
a.- What thefe Perfons Attainments were, and what 
Ttat, 322,323 

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

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

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

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

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

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

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

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

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

ne Nature of the World ^0 cme, 345 

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

to come, _ 34P'550»35N352 

Third Sermon 

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

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

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

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

how ?Jot irnpsfftble, 359>5^o 

Why it ii impofjUle, &c. 2 So 

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

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

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

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

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

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

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

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

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

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

wir ' 

A Table of the Contents. 

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

Chrijl tt gitAt and Almighty Savmr, jhrned in 
Kcinj FarticitUrs, 581,982 

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

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

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

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

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

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

Minifters and Parents have a great Change cm- 
mitt ed to them, the Charge of Souls, 410,41 1 
Falfe Teachers much to an fiver jar ^th at deceive Souls. 

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

Believers are thersbyraifed tip unto, or the Piivi- 

Ugesinvejled nith, [h-rvedin many Particulars, 
The Applicatm.- 
ChjeB. I cannot rife to a full Perfvvanon that 

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

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

Sixth Sejmon. 

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

caufe a fill, cempUat, comprthenfive Salvation^ 

421. It hath aU things in it that either Sinners 

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

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

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

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

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

tiot, 434435 

Arg. 1 5. Sahmon great, becaufe tu eternal, ^^^ 

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

levied. Four things propofed, ^ 455 

1. Whatmeanc by Dcgleftingit, 4^5 

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

Ninth Sermon. 

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

The Application, 451,452 

Tentli Sermon. ^ 

4. The great Evil and Sin of negleBing the Salk 

tion of the Gofpel opened, ■: 45 /■ 

1. In refpe£i oj God the Father, 4 5* 

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

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

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

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

Salvation, 471 

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

2. Tie Guilt and Puni^ment of Sin. 

3. The Wrath of God. 

4. p)e Damnation of Hell. 

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

Thirteenth Sermon. 

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

2. Toe nature of that Wrath fhswed In nine Parti:- 
culars, which they cannot ejcape^ 4 8 0,48 1 ,48 2 

Fourteenth Sermon. . ^ 

1. Why the Gofpel is attended irithfttch Vneats, 


2. What Sinners jliall not efcape, 487,488 

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

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



Blown in 

O N, 



; Gods Holy Mountain : 


An Expofition of that Metaphorical Scripture 

MATTH. III. 12. 

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

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

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


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

I r-: 



Trumpet blown in Zion, 


An AUarum in Gods Holy Mountain : 

Containing an 
EXPOSITION of that Metaphorical Scripture 

MATTH. III. 12. 

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

MATTH. III. 12^ 

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

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

£ 2 coa- 

<Parts of the Text Opened. 

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

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

2. Open the Terms thereof. 

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

4. App^}' the whole. 

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

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

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

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

Ma}. 3. 1, 1. the temovalof the old Jewifli Churchy and Church-Memberftiip \ 
this John was he that tne Prophet Malachi fpoke of, that 
God would fend as hisMeffenger, to prepare the way of the Lord, 
as alfo how he would do this, even by a fpirit of Rurning : 
thnt fhould confume that People, and leave them neither 
Root nor Branch, i. e. burn up all their hopes in refped of 
their Root, viz.^ That external Covenant God made with j^bra- 
ham i on which they flood, and of which they boafted ; as 
alfo an that confidence they had in their own good works, 


What Chrijl's Floor is. -^^ 

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

Secondly^ As touching Jefus Cbrift, who is the perfon John 
fpeaks of. I (hall not now treat of his Office^ Power, Dignity, and. 
Glory, which are more fully hinted at in the Context: Whofe 
jhooes I am not worthy to bear, he \hall baftiz^e you with the holy 
Ghofi and with Fire. i/. 1 1 . - 

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

1 . Shew yoH what is intended by Chrifts Floor. 

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

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

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

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

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

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

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

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

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


M ii M M tT iii a ffHTiWt^- 

What Chrifi's Floor is. 

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

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

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

The Ndtimal Floor Opened, 

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

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

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

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

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

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


The National Floor opened. 

heap, but alfo amongft others, who would be thought more pure, 
^nd of z finer fan: but lee them know, thz Fanner will fuddenly 
come with his Fan in his hand ; the day comes jhall hum as an Ovm^ 
Mat. 4. 1. and all the frond, and aH that do evil, Jljall he fitthble, & c.. 

5. What a.curfed heafis there alfo oiAtheijis^ and Gracelefs 
Wretches, who contemn God and all Supernatural Revelation 
of the Divine Being, and Religion \ thefe defpife and ridi- 
cule the holy Gofpel, or at beft will acknowledge no other 
Worlhip nor Religion, than what the old Heathens owned, and 
I Cor. 1. 18. were caught by the Light of Nature : The preaching of the CrofsyOv of 
a Crucified Chrift,is to thek foolifinefi:', others that can't believe, 
nor will receive that Doi^rine that comports not with their 
own carnal reafon : What believe-cbcy can be juftified by the 
Righteoufnefs ami Obedience of another ! and their orpn Inhe- 
rent Righteoufncfs no part of their Juftification before God \ 
This is a flrange Doctrine. For there ar^ of this fortin tliis 
hea^, fuch as aregrievoufly corrupted, and erroneous, carried a- 
way with Arminianifm, Sociniantfm and Amurinitaifm, and dif- 
allow of the chief Corner- ftone God hath laid in Sion: For if 
Chrill be not the mod high God, God by Nature, Coequal and 
Coeternal with the Father, and one in Eflence, 'tis Idolatry 
ira.4a.8. to yield divine Worlhip and homage to him ^ for that glory 
God will not give unto another.. The gods that have not made the 
jer. I . . u^aven and the Earth, even they JhaU perijb. 

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

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

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


Jhomimhle Filth among Gods feoj^k 7 

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

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

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

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

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



8 JhomimUe Filth among Gods People. 

Rom. I. it. 

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

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


Wl?at Chrijl's Fan is. 

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

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

Qjiell. 2. What is intended by the Fan ? 

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

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

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

fpoken unto you. ( Now the unclean perfon, the Traytor Judas Johm^.s. 
is gone out from you : ) Thro"" my Wordy i. e. through my Do- 
drine, you believing in me, and receiving me by Faith for Righ- 
teoufnefs and eternal Life. 'Tis faid Chrid gave himfelfforhis 
Church, that he might fan^fy and clean fe it with the wafhin^ of 
water by the Word, Eph. 5. 26. Cleanf^ng here imports the means 
by which it is wrought, or the Inftrument, namely the Word of 
^^^^9°^P^J' «n?€cially the Promife of free Juftification and 
SanCtification by Chrift, received thro' Faith, which Baptifm 
was a Sign or Symbol of; fee i Pet. 1.22. Seeing yt have pu^ 
rtfied your felves in obeying the truth thro' the Spirit, &c. This 
.was done in fubjediing' themfelves to the Faith of the GofpeJ 
to which the purifying of the heart is afcribed principally ia Ad.ir.9. ' 
Juftification, whereby the guilt of Sin is purged away, as ap- Anutmrs. 
pertaining to the confcience; he alludes alfo to the fandify- 
ing power and virtue of the holy Spirit. Compare this with 
Plal. 119. 9. Wherewith (hall a young man cleanfe his way ? that is 
the way of his Heart, and alfo the way of his Life :' The an- 
fwer is. By taking heed thereto according to thy Word ■ that is 
let him take heed, according to that holy doarine taught 
and held forth in God's Word ; fo that he attain unto a 
right knowledge of God, and of the Meftah, promifed and 
typified by the Sacrifices of Aaron, by whofe Blood, and thro' 
whofe Righteoufnefs only, Juftification is to be had : for with- 
out Chrifts Blood there is no cleaning from Sin and filthy- 

^ ^ nefs. 

10 what Chrifi^s Fan U, 

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

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

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

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

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


Wha Chrijlh Fan is. 

1 1 

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


I , ■ ' ^ 

II what Chrijl's Fan is. 

( I doubt not ) iikewife intended here : viz. The dif^erifation 
of God's Providsnce ; for this was ss a Fan in Chrift's hand, by which 
he fmindaway thofe unbelieving Jcvos^ and ioptrged his floor: 
I m^an, the time was now coaie, that their mtiond^ legal and 
external Charch-State muft be pulled down and diflToived ^ the 
Difpenfation was changed, the Priellhood changed, and righc 
of Church-memberfhip changed ; they having Abraham to t^dt 
Father, or being the Seed of profeffing Parents, would do them no 
good, nor avail them any thing. Becaufe the Covenant of 
Peculiarity God made with him and his natural feed as fuch, 
as to the Date of the Duration thereof, was now rnn om and 
expired, the Ax hmg now laid to the root of the Tree, ver. loth. 
So that unlefs they receive Chrift, believe in Chrifl:,and are found 
gracious perfons, fit Wheat for Chrifts fpiritual Garner, or 
Gofpel-Church ( which is built up of lively ftones ) as Chaff 
the Gofpel-difpenfation like a Fan purges them out ^ as indeed 
it did, and blew them all away : And we are not alone in re- 
fl)ea of this great Truth, for many of our worthy Brethren 
( who in fome things differ from us ) affert the fame : particular- 
ly. Reverend Mr. Cotton, who fpeaking of this Text, Mat. 3. 10. 
fai'th " The firji is the root of Abraham's Covenant, which this 
" people much truRed upon, and of that it is which John Baptifi 
^' fpeaketh, Norv is the Ax laid to the root of the Tree, thinks not to 
«' fay within your [elves ^ ve have Abraham to our Father ; fo 
" chat all their confidence that they had in Abraham^s Covenant, 
*' Te^ntle and Tabernacle, and fuch things, are burnt up, and fo 
** they have no Root leu them to ftand upon, and this is one 
" thing intended by the Root, \ _ 

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


what Chrlji's Fan is. ~ ""^ 

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

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

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

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

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

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

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

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

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

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

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


I A Chnjl'sVm of Church'Vifcipline, 

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

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

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

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

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

liiiiil inti I r~ iri~1 " if iim"-' 

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

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

The Second fort that this Van of Difcipline takes hold of, 
are fuch that fuck in Herefiei or Capital Errors • thefe after Tit. 5. 10. 
the frfi and fecond Admonition, ought to be rejected and delive- 
red up to Satan, that they may not learn to Blafpbeme. ' ' '* **' 

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

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

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

D caufe 

1 6 Cbriji's Spirit a Fan. 

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

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

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

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

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

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

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

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

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

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

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

in the fear of Cod. 

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



Chrifl^s Fan of ^eyfecution, ^7 

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


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

And from hence Affli<n:ions are corapaired to a Refiners 
fire : He fhall fet as a Refiners fire^ and PuHfier of Silver : He, j^^^^^ 
that is the Meffiah^ i. e. our Lord Jefus Chrift ^ this is his 
Work, njiz., to purgs his People, who in this Place are com- 
pared to Silvtr and Cold that is refined : As in my Text they 
ate likened unto Wheat^ in this he is compared to a Refiner^ and 
hath his Furmce •, in the other to an Husbandman, and fo hath 
his Fan. Both thefe Texts allude to the fame thing, and doing 
the fame work, namely, to fever and feparate the clean from 
the mckmy the Gold from the Drofs^ the C^^jf from the IVheat. 
And evident it is, that PerfecHtion^ Trials and jiffli^ions, com- 
monly make a great difcovery who are Wheat or pure Gold, 
viz,. Sincere Believers ^ and who drofly and chaffy ProfefFors. 
If Wheat, Perfecution purges and purifies them : But if they 
are Chaff, it ttfually fans them away. But he that received the 
feed in ftony places, the fame is he which heareth the Word, and 
anon with joy reciveth it : Tet hath he not root in him [elf, hut en^ ;wat.i 3.20.21c 
dmHh for a while • for when Tribulation or Perfecution arifeth, be" 
caufe of the Word^ by and by he is offended. Thus the fan of 
iPerfecution purges thefe Chaffy Profeffors out of Chrifts Spi- 
ritual floor, or rather his £arner : Namely, his Church, into 
which in a day of Liberty th^y got, and had a place -, but 
they cannot bear the Wind and blaft of Affliftion and Tri- 
bulation : And as it purges out much Chaffs fo alfo the Wheat 
is thereby refined and made more clean and fit for^ the Lords 
ufe. Of fo great benefit is Perfecution to Gods Church, that 
they cannot fome times be without it •, it is if need be that 
we are in heavinefs -^ ii we need it not, or if Chrifl: fees there 
is no need of it, we (hall never feel the Rod : He doth it Hcb. 12. 10. 
not for his pleafitre, but for our profit, that we mifht partake of 
his Holinefs. And this Jehovah by the Prophet further makes 
known to us : This is the fruit of all, the taking away your lft» 27* 9^ 
^in» And thus the Lord purgeth away th^ pith of the Daughter of 
Sion, and the Blood of Jtri^aUm from the mid^ thereof ^ by the 

D 2 Spirit 

1 8 Who are Chajf. 

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

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

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

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

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

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

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


who are Chaff, ^9 


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

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

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

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

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

ssrnd'iitet iz^j^,::^£^^i^^ 

Jer. 23.1 

lo Who are Chaff, 

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

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

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

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

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

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

Ecd. 10. 14. and pernicious to themfelves .• j4 fool alfo isfuU of Words 5 either 
a Talkative^ or elfe full of vain Boafts, magnifying and admiring 
himfelf, and leflhing the worth and wortbinefs of others : 
His vatn and light Tongm difcovers a rain, carnal, proud and 
empty heart, lome unprofitable matter in difcourfeof another 
you IhaU obferve thefe people will be full of ; May be talk 
and prate of this Man, or that Woman, to pick up one thing 


■ |iiii»i it 

Who an Chajf, 21 

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

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

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

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

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



Who are Chaff, ^ 

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

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

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

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

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

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

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

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

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

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

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

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

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

3. Their 

what is meant by th Chaff, 



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

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

£ Bread, 


Who are Chc^. 

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

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

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

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

0Q are Chajf. ij 

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

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

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

£ 2 ar<e 

' W. » l i »J.^.-l'B !lgWW»WBIWWW*' ""'- ' -l'-JIH" ■ . ■■ ! ' - ' i l l,- ' ...".. ■ L l li. » L" i .LlfJ».W. i ^-l. l lj£uJMijrmUJ ' X ' U-. 

Who are Chaff, 

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

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

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



Who an. Wheat, 


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

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

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

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

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

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

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

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


^ WtH> are Wheat. 

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

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

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

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

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

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

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

internal Corruption is very fubjeft to cleave to them, and 

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

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

evil waich 1 would not do, that do I. 

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

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

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

this inward Filth and Corruption, the remainders of Sin in 

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

' tf. Wheat 

Who are Wl?eat. 19 

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

7. That Nation that abounds with the fintit Wheat isefteera- 
cd a choice Land, a happy Nation : So likewife that Kingdom 
and Nation in which are abundance of godly Chriftians, it is 
a happy Kingdom, a blelFed Nation, becaufe fuch are the 
common Intereft of the Land or Place where ^e People. ; 
^^t^ Lilt kt ywr brethren, the whole honfe of Ifracl bewail the burning 

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

the internal Wrath of God, 


Internal Wrath 

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

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

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

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

1 Thef. I. iSi 

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

,ir r\|[T(t;J ! VL..Cj T 'l tW i ' i ■ 

I 44 

Sm0PaJJ(^s tf 

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



Of the Feaiful Eftate of 

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

As to his natural and cor- 
rupt Inclination j ' I was, faith 

* he, exceflively Covecqus of 

* Money 9 and a^cordinly ap- 

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

* doing it, &c. 

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

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

'•^'"•.■A(ir*j L -.«iuunn^ 

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

4 J 

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

* A^ the Burning Faggot ? are they 

* delightful? be wife at length, ard 

* keep thy Life and Honour. — Go 

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

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

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

After this he figned an Inllrument 
of Abjuration, and then fell under hor- 
rid Defpairation. 

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

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

To which Spira replyed, yllaspoor 
men I how f^r wide are )0h? do yon 
thinks that this Difeafe is to be Cured by 
Potions ? believe the, there mufi Ic a- 
not her manner of Mtdictnc, it is nei- 
ther Plaijhr nor Drugs that can htlf 
a fainting Soul, \ caji down with the 
fence of fin, and the Wrath of God '^ 
"'tis only Chrifi that mnfi be the Pyfict- 
an, and the Cofpel the SchIs yintidote, 
Amongft others that come to vifit 
him was Patib/s Fergerius, and Mat. 
thcHs Gribaiddus, principal Labou- 
rers for his Comfort ; they found him^ 
about 50 Years of Age. 

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


Some 'P#^C5 of 

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

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

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

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

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


ccedw? larie, and extends to all the 
%lXbt'^ot)ome,oranyHkcme r^ho 
^ ' it my oxpn Conference condemns mi, what. 
' nledlh anyotir Judge, tf?^l^l^^^^^ 
ed and repemed, tt was bccanfe Cbrijt 
that he was pardoned-, n was not be- 

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

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

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

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

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

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

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

I "II I , II I I I I 11*1 I 

the fearful Ejlate of Francis Spira. 

» ' ' I W I l^ iglHiiiS'' 


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

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

David was EleUedand dearly Belo- 
ved, and tho' he fell, yet Cod took not 
utterly away his holy Spirit, and there- 
fore was heard when he prayed, * Lord 

* take not thy . holy Spirit from 

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

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

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

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

* Now alfo Belx^ebub comes to his 

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

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

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

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

'and left rae other common Gifts for 

,*0 that! might feel but the leaft _ 

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


Some Tajfages of 

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

* more is my Torment, in that I 

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

* cot the like Mifery. That his Eftat& 

* was worfc than that of Cain or f«- 

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

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

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



Of the Fearful Eftate of 

R. John Child wjs a Preacher, , 

and when he was young a 

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

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


the fearful Efiate of John Child. 


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

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

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

Wrath is come upon me to the utermojt 

I am one of the greateji Hypocritpt 

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

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

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

gone, I am undone 1 have been fa 

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

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

God hath [worn in his Wrath that^l 

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

have been a loofe and carnal Profeffor, 

H 2 ^nel 


So7ne J^aJJagesof 

— • r "^: 

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

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

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

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

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

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


of the fearful Eftate 0/ John' Child. 

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

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

of an ordinary Jiz.e — / have a 

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

His poor Wife, as I remem- 
ber, intimated tome, that the 

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

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

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

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


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


1 1 The Nature af the Torments ofHtll 

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

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

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

into Confufion the ftroogieffc hwn or undergone hy atty Mortak 

conftitution of body, by m- Bat, 

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

Gods eternal hk fire^ or by the Wrath of God in this place, our Blefled 
wrath opened. Saviour doth intend, cading the wicked into Hell itfelf: Remar- 
kable it is, that no lefs than four or five times the Lord Cfarift 
pofitively affirms in Mark p. that the fire of Hell into which 
Body and Soul of wicked men (hall be call, cannot be quenched ^ 
Mark 9. 43, where the worm dtesnot^and the fire is not quenfhed^&:c. Why repeat- 
44»45)4^»47» cd fo often ? is it not to alTurc all ungodly perfons of the certain* 
48. %Y of it ? Men are not willing to believe this great truth, they 

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

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


The Nature oftlx Torments- of Hdi. 


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

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

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

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



77;^ Nature of the %oments of Hell 

iuk. 15.24' 

^0 Eafe, no 
€omfort in 

«is Wrath 
without mix- 
Rev* 14. 10. 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

feries SheU punilhments of an offended God, whom they 

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

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

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

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

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

ftfe all evils fromwWch we have the deepsft avecfatwn and 

or the Torments of Hell. ^ 

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

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

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

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

I a 

^ ^ Ik hurnmg'the Chaff with Unquenchable fire, 

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

Mdt. 5. a5. 

Xfee Torments 
the Souk of she 

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

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

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



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

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

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

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

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

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

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

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

I z Eighthly ^ 

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

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

The Confcimcc in a fearful mamer jljall tormnt the damned t 

will torment " 
the damned. 

Dm: 12. 2. 

Shame wi'l tor 
ment the dam 

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

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


■^mihe T(^mei^J&f Hi?//. 



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

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

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

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

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



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

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

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

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

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

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


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

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

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

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


^2, T?^^ burmi^the Cl^with m^umchable Fire, 

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

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

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

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

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

• pcrties; 

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

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

K Mifery : 

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

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

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

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

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

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

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

honour him. -' .' • -^ 

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

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

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

the wicked jhall be fnnijhed with everlafting definition from the 

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

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

hath Decreed and denounced eternal punpiihment to obflinate 

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

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

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

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


or th^i^lbrmm^Jif M^i . ^e 

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

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

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

^/edion of his Katnre i is God. mri^ht cons wko t^kcth rem ance ? Rom -, - ^ 

pqdforbU, m'V, " " •**•*• 

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

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

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

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

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

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

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

K 2 ' ' ' ' ' ■ Gailt 

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

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


I 1*1. 

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

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

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

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

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


f- — I 

Ij 3* 

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

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

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

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

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

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


-^gg- ' 77.e hurnmgtkM^$^i^^^ un^iuenchahle Fire, 

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

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

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

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

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

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

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

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

' is you fhal'. be damned for ever : He that believeth md u baptix^ed 
(hall be faved^ but he that bdieveth not Jhall be damned. He fets 
Mark i^. i^- ^^^^ ^^^ Torments of the damned by the moft amazing figures, 
&o move up:>n mens Spirits, and v\r.ork upoa their Minds, fo that 
Heb 6 18 they being deterred, form evil Practices may flee from the Wrath 
tocoine^ by laying hold on the hope fet before them; he gives 
warning before he ftrikes, tells you of your danger; Except ye 
recent ye flMtl all likewife perifh ; he that believe* h on the fon hath ever- 
Job. ^, 9^. lajlinghfe^ and he that bdieveth not the Son, fluU rm fee Life^ bat the 
P&. 9. 17. Wrath of God abideth on him\ the wicked ihallbt tntned into Heil^ 
wiih all the Nations that forget God : YoH may know liOW it will 


i^th^ Torments of fielj.^ 


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

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

domofGod^ Be mt decetxjedymither Fornicators, nor IdoUtcrs nor * 

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

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

paired wifch Rev. 21 * 8. 

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

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

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

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

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

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

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

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

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


1 4. 

Mat. 22.7, 


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

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

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

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

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

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

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

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

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

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

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

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

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

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

Army paffing through another Pnnces Count y, ^^, 

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

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

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

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

. StnSe>thatyou%ad^ 

#ib<«^/e /re. . » THE 


O F 

Chrifts Sheep : 

. O R, 

No final Falling from a State of true Grace. 


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

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

By Benjamin Keach. 

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

London^ . Printed in the Year, 1 694. 


.11 »» 111. ,1,1 ,.,„ _ ^ 




Chrifts Sheep, &c. 

JOHN X. 27, 28. 

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

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

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

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

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

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

L ^ 2. He 

- 5 Mierers are the Sheep of Chrift. 

2. He gives to them Eternal Life. 

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

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

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

were his. . , , 

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

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

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

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

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

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

Firft, I Ihall explain the Propolition. 

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

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

3. What 

^dieyers are Chrijl's Sheej^iy Chpice, 77 

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

4. What by his knowing of them. 

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

5. Shew what a kind of Shepherd Chrill is. 

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

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

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

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


7 8 iBelieyen are Chrlfi's Sheep by fmxhafe. 


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

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


Selieyers are Chri/l's Sheep by Co'Venant, by Conqueft. 


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

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

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

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

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


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

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

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

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

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

Sheep alfo. . l ^u -a' tr«:^o 

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

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


1. The Voice of his Word. 

2. The Voice of his Spirit. 

3. The Voice of his Holy Dodrine. 

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

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

The Voice of Chrift's Spirit. g j 

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

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

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

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

M Spirit, 

8 1 The Nature of Chnjl's Voice. 

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

to them. . ,^ . ^_ ., ■, T r 

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

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

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

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

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

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

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

J.I. ■JU.lJjI.J L.J.- 

The Nature of Chr't ft' s Voice, 85 

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

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

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

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

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

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


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

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

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

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

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

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

M 2 Jefw, 

84 OW^'f DoEirine is Chrift's yoke. 

Gal. 3, 14. 5^f/«i, that we might receive the Promife of the Spirit through Faith, 
The Blood of Chrift fpeaks, it hath a Voice in it, it /peaks good 
Heb. 12. tiji^gh yea, better things than the Blood of Abel. Biit it never fpeaks 
24. Comfort to the Soul, till the Spirit applies it and fprinkleth it op- 

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

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

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

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

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

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

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

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

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

"Chriji's DoBrine is Chrift's Voice. 8 . 

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

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

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

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


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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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


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

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

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

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

S^ntarKSowledg, vihohavefelttheDivinePower of it on their 

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

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

JOHN X. 27. 

My Sheep hear juy Voke^ ancl they follow me, 

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


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

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

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

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

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

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

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

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

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

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

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

theTruthintheloveofit, and therefore are given up to believe 

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

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

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

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

How Chnjl*s Sheep hear his Voice, 8q 

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

^. Chris's Shetp he^r his yoice trembltngly^ with great Fear^ holy 
j4we^ and RevercKce. Thus good King Jofias heard the Word of 2 Chroa. 
God ^ his Heart was tender, and he trembled : and faith the Lord, 34. 27. ' 
To this Man will I looh^^ even to him that is poor, and of a contrite Ifa. 66. 2, 
Spirit^ and that tremhleth at my Word. They know it is God's 
Word, Christ's Word, who hath all Power in Heaven and Earth, 
Who is the only Potentate^ King of Kings ^ and Lord of Lords, Where 
the Word of a King is, there is Power, Power goeth along with 
Chrill's Voice, to awe all their Hearts that are gracious: MyPM. 119. 
Heart fiandeth in awe of thy Word, faith Vavid. i6u 

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

he faith unto them •, Him Jhall ye hear in whatfoever he jhall fay unto Ads 3. 23. 
yoti. And thofe who do not thus hear this great Prophet, (hall be 
deftroyed from among the People. Some will hear Chrill's Word 
which they like of ^ but if any part of his Dodrine futes not their 
carnal Hearts or Intereft, that they will not hear, nor comply 
with : but Believers are for hearing the hardeft things that are 
contained in Chrill's Word s they approve of everything, as you 
heard before. 

7. They hear Chrift's Voice with Retention i they hear and 
keep his Word i they lay it up in their Hearts, as it is faid of the 
Blejftdf^irgin: They will not lofe it, and therefore, with David,V[a\. Hf, 
hide Chrill's Word in their Hearts. 1 1. 

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

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

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

N Jnfvp; 

po Why Deceivers called Strangers. 

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

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

Queft. Why are falfe Teachers called Strangers ? 

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

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

and Godlinefs. r ,u 

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

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

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

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

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

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

falfe Teachers. .^ 

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

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

3. They 

ViJl'mB ^erfons in the Godhead. p i 

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


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

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

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

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

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

N 2 u ^ ;jy 

^ ^ ViJiinB ferfons in the Qod- head. 

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

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

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

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

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

the Learned have ihewed. 

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

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

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

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

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

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

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

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

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

Luke 10. , " 

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

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


Chriji is God-Man^' g-^ 

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

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

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

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

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

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

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

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

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

T7 ' ' Chrijl died in our pad. _ 

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

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

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

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

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

The New DoHrine detecied. 

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

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

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

^thly. Therefore be fure alfo -you hear Chrifl's Voice, and 
adhere to his Dcdrine about Jullificauon, thiough his perfed and 


TT"" to dmi the ' ^neaion, a- capital Bmr. 

"Ti^iri^AiitR^sMM^iszloDi, itnpaed unto all them that do be- 

'Sin himfw thoutWo.ksdoneby.us, or Holinefs, w. ought m 

us luie n our Fakh and finccre Obedience, is not tne Maturof 

our Jaftitca'tion before God, nor any P^" °f "v'^^j^^^^^'ft; 

' teoufnefs of Jefas Chiift only, m. h.s P^f^^^f™^ ',°/,J= 

Law of God in his Life, and by dying on the Crcfb as our -uiety 

gf(lle/r»f^ -f-d that that Fa;^ 

3 F,4s, is de.d,' . .h, say m>hm .h. Sf'"'!''^^- ^^j^j, ;, 
^ Pray remember that you have been often taugh, th^' ^^^^'^ 
felf doth not j irtify us in God's t.ght, as. a" Habit, or Aft or in 
lefnea of the Produi of it, but only objefliyely, ^ f- m relpecc 
6f he Obi' a itdothapprehend, apply and take hold of. 

O SiVs take heed ve ate not deceived •, may be ye look upon the 

andbrinzHVonthemfelms fwtft Deftmclion. 


,cor.,5.dangerous forthat.sa cap, al E ™;^; ^^^^^ ir reaching 

L'The\^A"d;tot'^a(:tt:rtfor if not t4 fa.e u wiU 
'b^ no Rcfurremon, but a-wCreat.on; and .f not h fam^e 

?°'jVo'' Chrift'tha't S b g"o ified '^r that Boiy that (in- 
^Tdagtftcfdand'cStolhaUbc'punilhed, butan .nnocent 

Body, a Body that never fmned. 

2 Pet. 2.2. 

The wonderful K^iowledg of Chnfl. gj 

Be fure labour to hold the Head, and be eltablifhed in all the 
fundamental Truths of the Gofpel, they are not many. 

1. Your Souls are in danger of being corrupted; we \\viq Jlie 
s^n^i crafty Deceivers among us in thefe Days. 

2. Many thoufands (we have caufe to fear) are already 
poifoned with mofl pernicious Notions, and Soul-deftrudtive 
Errors, who are in danger of periOiing this way to Eternity, yec 
feem fobQr, holy, and devout Perfons. 

3. Let it be your care to lit under the Minidry of fuch 
Men who preach Chrift, Ghrift only i or wholly feek to exalt 
Chrift, and the Free Grace of God by Jefus Chrilt. Take 
heed who you hear, and take heed vohat yon hear, and hovo yon 
h4r.' Therefore watch, and remember (faith Paul) that by the ^^^ 20; 
fface of three Tears, I ceafed not to warn every one Night and^^' 
Day with Tears. He was afraid of thofe grievous IVolves that 
would enter in among them, not fparing the Flock. Yoa 

hear that Chrift's Sheep hear his Voices let it appear you 
are his She^p, by having this Charadler, namely, in that you 
hear his Dodrine, and will not hear the Voice of Stran- 

But, O refl: not in a bare hearing the Voice of Chrift, nor 
in the knowledg of faving Truth ; get it not only into your 
Heads, but into your Hearts. He that hath truly received 
Chrift 's Dodrine, or rightly hears his Voice, brings forth 
good Fruity he feels the Power of his Word upon his own 
Heart : Knowledg without Grace will ftand you in no ftead. 
A good Doftrine, and much Head-Knowledg, and great Gifts, 
without Love, Humility, and 3 Godly Life, lignifies nothing.: 
Knowledg puffs ftp, but Love edifies. 

I Ihall add no more at this Time. 


78 TA. Knowkd^ Chr'tHh ath of his Sheep ; or, 

JOHN X. 27. 
My Sheep hear my Voke, and 1 knon> them, and they 
follow me. 

^. II >ar.y?-, theyh^arhUFotce, .nd they follo.hm, 
^^^ itavc Ihewed you what is meant by hearing of Ckrifs r.icc, 

fourthly, I am now to fpeak to the next thing propofed, or Head 
of Difcourfe, which is the fourth General, 

/ know ihem^ &C. 
1/, In fpeaking to this, I Ihall fhew you, . 
, . m what refpea Chrift knows his Sheep. 

She'p »cn Sheep, fuch as the Father hath p.ckd^^^^^^^^ 

comion Lump of M^°l^'°'^%°J°"ULthefaie hi own Choice 
Man s thus JefusChnft ^n^w^ ^^fa^reed both in he Choice of 

a fare Foundations thefe "^if '^f /^^° 'Xrefcre of Chrift's fpe- 
^,?"Si,^nd^rstf ^trJ^rf^L aU othets in the 


tJ?e wonderful K^nowledggf Chnjl, pp 

3. He knows them asfuch, who have and do experience the Ef- 
feds of his Death. He fees and knows they are his Sheep, as they 
have his Mark, his Image formed in them : for like as other Shep- 
herds know their Sheep by the Mirk they have upon them, fo (to 
fpeak after the manner of Menj Jefus Chrifl: may in this refpedt 

be faid to know his Sheep, his Saints and People ^ Surely they are ifa. ^^.g, 
wy People^ Children that mil not lie : fo he rva4 their Saviour. \ know 
thefe are my People, I cannot but own them, they will keep my 
Covenant : I have renewed them, and they abide faithful to me, 
and will not deal fahly with me. In another place he Dys, Their Dc\xt. ^2, 
Spot is not the Spot of my Children. Thefe I know are none of my 5* 
Sheep, their Spot, their Sin, their Iniquity are not fuch as are in 
my People ; not Sins of Infirmity or common Frailtiesj but they 
have a contagious Spot upon them •, they have none of my Image, 
my Mark, &c. 

4. Chrifl: knows his Sheep with a Knowledgof Approbation ^ 
Jknowthew^ that is, I approve of them, I like them well, I efteem 
them, and accept of their Perfons and their Services. 

5. Chrifl: may be faid to know his Sheep alfo, with a Knowledg 
of Love and AfFedion. He knows them as to delight in them, they 

have his Heart : I am the good Shepherd^ and know my Sheep^ and am John ro. 
known of mine. As the Father knoweth me^^ even fo I how the Father •, H> ^5» 
and J lay down my Life for the Sheep. As this mutual Knowledg be- 
tween the Father and the Son, was joined with perfed Love and 
Delight J fo is Chrifl:'s Knowledg of his Sheep : And this he him- 
felf alfo here exprefles, by faying, / lay down my Life for the Sheep j 
which fliews not only the Sincerity, but alfo the Degree of his 
Love unto his Saints : So that if we can believe that God the Fa- 
ther loved Chrifl, his only begotten Scm, we may alfo believe that 
both Father and Son love thofewhoare really the Sheep of Jefus 
Chrifl; •, the Love that Chrifl: hath unto his People, 1^ as true, cer- 
tain, and abiding, as the Father's Love to Chriit, or Chrifl:'s Love 
unto the Father. 

id'y^ I fliall fliew you what a kind of Knowledg Chrifl; hath of 
his Saints. 

I. Chri^ knoweth them by Name. As 'tis faid of Mofes, fo it 
may be faid of every true Believer ; Tet thou haft faid, I know thee Exod. 33. 
by Name. Even in like manner in this Chapter, the Lord Jefus ^^^ 
(hews us that the true Shepherd catieth his Sheep by Name, and leadeth John 10. 
them out •, this denotes the knowledg he hath of them partxularly. 3* 

O X Z, Chrifl 

*oo The K^iowkdg Chrijl hath of his Sheep -, or^ 

2. Chrifl k^iom their fJearts, as he teftifies to the feven Churches 
Rev. 2.23. in j4fia\ And all the Churches jhall k»ow that 1 am he that fearcheth 

the Rems and Hearts, &c. Thisfliews he is the moft High God ; 

For who knoweth the Heart but God himfelf ? This Jehovah glo- 

rieth in, as his own abfolute Prerogative, it being out of the reach 

Jer. 17. of any Creature^ / the Lord fear ch the Hearty I try the Reins. 

1°' Moreover 'tis faid of Jefus Chrift, That he needed net thjt any 

Jph. 2. 25. Should tefiify of Man^ for ht knew what woi in Man. He needeth not 

any to bring hrm Information concerning the Principles, Ends, 

Aims, Purpofes, and Tempers of Men ^ and therefore he knows 

his Sheep, his Saints, that they are fincere or upright-hearted 

Ones •, he knows them from Hypocrites, from the Goats^ from the 

foolilli Virgins. 

3. Chri^ knows where they live, in what Land, Cicy, Town, or 
Eev. 2.1 5. Family. I know thy Works^^ and where thoH dwellefi^ even where Sa- 

tan'^s Seat is. He knows the Place where they dwell, and how they 
behave themfelves. 

4. He knows their Work^. How many times doth he exprefs this-, 
in the fecond and third Chapters of the Revelations^ even in the be- 
ginning of every Epiftle to the feven Churches., I know thy Works'^ 
whether they proceed from a renewed Nature, from a Principle of 
Divine Grace or Spiritual Life, or not; whether from Faith, or 
not J whether right Gofpel- Works of Obedience, or not •, he hath 
a Knowledg of Comprehenfion or Underftanding of all. But, 

5. He knows his Sheep f hii Saints., with a Knowledg of Approbation, 
as I hinted before. 

6i Chrifi knows their Faith, the Quality and Quantity of it, that 
it is true Faith, unfeigned Faith, the Faith of the Operation of 
Joh. 6.^4. God, or of his own Spirit. But there are fame of you that believe 
not ■ for Jeftti knew from the beginning-, who they were that Relieved ?tor^ 
and who jhould betray him. Though Faith be an inward fecret A(ft 
of the Soifl, yet Chrift knows it, he knows who hath it wrought in 
them, and alfo though it be never fo fmall, even as a Grain of Muf*" 
tard-feed; whether it be weaker ftrong, great or little, grow- 
ing or decaying, he knows it. 

7. Chrifi knows the L eve of his People., whether they love him in 

Sincerity •, both the Truth of their Love, andthe Degree of their 

Tohn 21. Love: Jefm faith wwfo Simon Peter, Simon, Son 0/ Jonas, lovefi 

vj. thou me more than the fe ? He faith unto him ., Tea,- Lord, thou knowefi 

that I love thee. And a^ he knows whether they love him above all 

or not, fo he knows v^hether they love one another or no 5 whe* 


the wonderful IQioipledg of Chrijl, 


ther it be with a pure Heart, fervently, and in fincerity, Chrift 
knows it : whether it be a Love in Words, or with the Tongue 
only, or in Deed and in Truth. 

8. He knows the Humlity of his Saints^ whether they are clothed 
with it or not. Though the Lord be high^ yet hath he refpe^i unto the. 
Lowly •, but the Proud he k^oxveth afar of^ He is far oft from them, 
though he knoweth fuch •, but he is near unto humble Souls, he. 
dwelleth with them^ 

9. He kf^ows the Patience of each of his Peofje^ under all their 
Sufferings, LoITes and Difappointraents they meet with in this 
World : / know thy IVorl^^ and thy Labour^ and thy Patience, &c. ^^'^' 
He knows how they carry it under the Rod of AftiidUons, which 
will work for the good of all that are patiently exercifed thereby. 

In a word, Chriil knows every Grace of the Spirit in the Souls of 
his People, and whether they are in Exercife or not. 

1 0. He knows the. Works and ASitons of his Saints^ and of every 
one of them particularly : I know thy Works. And again he fays, '/ 
know thy Works. 

(i.; Heknows what our Lives are, whether we walk circum- 
ipedly, or not •, whether we make Confeience in all we do, andi 
walk uprightly, or not. He knew u4braham, that he would fear 
and ferve him, and command his Children and Houfhold to keep, 
his Commandments alfo. He knew that Noah wasonly Righteous 
in that Geneiation. He knows our uf-ripng and our down-lying^, 
whether we begin the Day with him, and end the Day with him 
or not. 

(2.) He doth not only know all our Works and Adions, whe- 
ther Natural, Moral or Spiritual \ but alfo the Manner of our 
Adions, how we perform all our Duties towards God and towards 

C3O He knoweth with what Hearts we ad j whether with 
Zeal, Life and Power, or not i whether we ftir up our felves in Du-r 
ty to take hold of him, or perform Duties of Obedience but with 
a cold and lukewarm Heart. He knows with what Hearts we hear^ 
read, pray,, meditate, give to the Poor jin all thefeRefpeds h^ 
k^ows his Sbeep. 

(4.) He knows the Principle from whence we adl, the Means we 
ufe, the Works we do, and the End we propound to our felves 
in all our Adions ; whether we aim at his Glory, or feek 
©ur felv^, lelf-Profit, felf-HoAOur,.felf-Applaufe; all is knowir 
to him.- 

(5-) Hs 

2. 2o 


The ^owleig Chr'ijl hath of hk She ep-, or, 

C<) He knows what we have been, and what we now are-, 
what we have done, and what we do, and will do hereafter : no- 

thine is hid from him. . . ^ ... . 

II He knows our Carriage and Behaviour in our Families, m 
ouroini Houfes, and what our Behaviour is in the Houfe and 
Church of God ; whether we know our Places and our Duty, m 

Ezek. 34. the Station where we are fet. He knows and W/ ;«^g ^/Tv ot 

«7. tel and Cattel, betwixt the fat and the lean Sheep ^ if any op- 

^refs his Brother, or if the Strong and Rich negleft or wrong the 
Wv and weak Ones of his Flock, he knows it. He knows w he- 
FhPr we make his Word our Rule in all Cafes, and do not offend 
nor grievTeach oth;r : And if any be offended with their Brother, 

„ « he knows whether they proceed agamft him according to the Di- 
regions he hath left u. to walk by. ^ ^, ' , Affl-^:^nc 
12 Chrift knows all our Sorrows, Troubles, and Afflidions. 

EKod.3.7. Jnd the Lord [aid, J have fmely fee, the Apaion of my People 
^h'h are in tgy^U and have heard the;r Cry, hyreafon of ^harJasK' 

tnader for I K NOW their Sorrow. 

I He knows our Wants, Temptations, Tears, and Poverty: 

Rev. 2. 9' I knoxp thy Works, Jribnlation and Poverty. If we are Poor €Xter- 

nallyrana in Want, heknowMtJ or fpiritually Poor, he knows 

"* In a word, whether we are living or dying Chriftians, hot or 
' , €0ld, growing or decaying, he knows It. 


Infer i. We may from hence infer, That Jefus Chrift is God. 

This clearly demonllrates the Deity of the Lord Jefus, vvhole 

Rcv.:i.T4. Eves are faid to be as a Flame of Fire, even of a piercing and pc 

nJtratYng Nature, to comfort and refrelh the Sincere, and to burn 

up and confume all others that are not upright with God. 

Exhort I Be exhorted you that are Church-members, to look 
to it •, Chrift knows and takes notice of you all : He knows you 
(a vou have heard) by Name, and where you dwell-, your 
Hearts Thoughts and Inclinations he knows, whether you are 
praying Men a^d Women or not : and alfo how you perform it, 

^1.1:ur'ETulfpi^tences, .bout omiQion of Duties in your 
Families, Clofets or Churches, are before his Eyes, and known to 
him. j^ Youj. 

the wonderful I^iowIeJg of Chrlji, i o* 

3. Your Ways in trading, buying, felling, building, planting, 
eating, drinking and fleeping, all is known to Chrift • what you 
do for his poor Saints and People, what you do to encourage and 
further his Intereft in the World i when you give, and what you 
give, and how, or with what End and Aim, all is known to 

4. He knows and takes notice of your Garbs and Vrejfes which 
you wear^ whether fuch as he in his Word diredeth you 
to put on, or not ; whether modefi or immodeft^ like the wanton 
Ones of the World, and according to the former Lufts in your 
Ignorance, and not as becoming Men or Women profelfing God- 

5. He knows your Behaviour in all Relations you ftand in 
one to another, as Husbands to Wi^s, or Wives to Husbands \ 
Parents to Children, or Children to Parents •, Matters to Servants, 
or Servants to Mailers : Whether Husbands love their Wives, and 
Wives love and obey their Husbands : Whether Parents bring, up 
their Children in the Fear and Nurture of the Lord, and train 
them up in the Way in which they (hould go, praying for them, 
not provoking them to Wrath, by being har(h and bitter towards 
them, but fetting a good Example before them in all things : As 
alfo how Children carry it to their Parents in honouring them^ 
and obeying them in all things in the Lord ^ all is took notice of by 

6. He knows how Minifters carry it to his People in the dif- 
charge of their Work and Office i whether they preach the Word ' ^^^' 4» 
in Seafon, and out of Seafon, giving themfelves to Reading, to '5' 
Exhortation, to Doctrine; and ftudy^jto Ihew themfelves approved 2 Tim, 2, 
unto God, as Workmen that need not to bs a^amed^ rightly dividing the i5« 
Word of Truth, 

He knows whether they took the Care of the Flock, of a ready v 
Mind, or for filthy Lucre fake •, and whether they preach Chrift 
or themfelves, feeking to exalt Jefus Chrift: alone, or but in part, 
and rendering him to be but an imperfed Saviour v whether they 
afcribe all to him, or not fome things of Salvation to the Crea- 
ture, and fo open a Ctoor for Men to facrifice to their own Nets 
and Drags. 

7. Sirs, remember that Chrift is not a carelefj Spe&ator, he 
knows you thst are Members, and takes notice how you behave 
your felves to his Minifters •, whether you (hew due Refped to 
them, and honour them as Ambajfadors of Chrifi^ or as fuch who 


' ,^4 TheJ^nowkdg Chrijl hath of his Sheep; or, 

^^^^edbnS^UieiTg^ac Lord and Mafter •, for if you diihonour, 
[light and defpife them, Chrift takes it as a DiOionour, a flighting 
and defpifing of him : He-knows whetlier you obey them that are 
ov^r you in the Lord, ornot ^ but rather contemn, rehft, or fpurn 
•at\heir Authority, and feek Occafion to quarrel v\ith them, 
wounding, affliding, and grieving their Spirits, and weakning 
their Hands and their Hearts : He knows wliether you difcharge 
vour Duties to them, in adminiftring and communicating all good 
thine-s to them •, providing a chearful and comfortable Mainte- 
nance for them, and not leaving them to encounter with the per- 
plexine Cares, Wants and Neceilities of this Life. 

8 Chrift knows his Sheep, fo ?s to weigh their Adions, their 

Spirits, their Graces, and their Duties : He ponders every Step 

thev take, and obrer\res ^ery Word of their Mouths, and 

c . Thought of their Hearts. TJie Lord U a God of Knowkdg, and h 

« , -^ him AUtons are weighed. 

' p. Chrift knows whether you are fincere or not, upright or 

not, regenerate or not -^ whether you are the fame at Home as A- 
broad, in the Clofet a? in the Church, or not. , . . 

10 Moreover confider the EfFeds of Chrift's Knowledg i be 
knows fuchwhofe Hearts are found, fo as to approve, love, pro- 
tea, feed, comfort, and refrelh them ^ and fuch that are unf und^ 
foastodifown, rejed, and condemn them. j .u n ^ 

1 1. He knows the Humble, fo as to exalt them •, and the Proud, 
fo as to abafe them : He knowsand beholds all of us, at all times, 
either to accufe, or to clear us j to condemn, or to juftity us. 

Exam. Examine vour felves ; in vain it is to go about to hide or 
cover any thing, feeing Chrift knows all we do j there is^no way 
to hide your Sin from him. O fearch and try your felves, your 
Hearts, your States and Conditions left you are deceived and 
conclude, yoH are Rtch, aud increafed with Goods, &c. this was La^ 

«/;ce^'s Mifery. ^ .. , _-^„-rMnfT 

-Terror. Tremble at theThoughts of doing one unbecoming 1 hing, 
or fpeaking one unbecoming Word. Lord laid Davtd, the^ M 
! • \^l* fetched me, and known me. ThoH knoweft my down-ftmng, and my «p- 
''''^'' wL-, ^r,dart acquainted mth all my Jhoughts : For there ^, not ^ 
Wordirt mv Tongue, but lo, Lord, thou knowefl It altogether. 
■ O what Terror is here for ungodly Men, that commit horrid 
Wickednefs in fecret, and fay in their Heartj, ^' ^y' /''JJl^ \ 
'O let them know, that all their fikby ^^^'^^'^''''^^^^^^JI 

the wonderful ^lowledg of Clmjl. 105 

Darknefs, are done in the plain and open view, and fighc of the 
great God, and Jefus Chrift: \ and that he keeps a Record of all 
their curfed Works, Oaths, and ungodly Words, and will lay 
them all before them at the laft Day : For he howeth vain Men : job u^ 
-he feeth IVickednefs alfe ^ wi/l he not then confider it ? Men know but n. 
little of God, and therefore are very unfit Judges of all his Coun- 
fels Decrees and Adions : yet God knows Man exadily, and aU 
his Vanity, Falfhood and Folly \ let him never fo carefully Itrive 
to cover and hide his Wickednefs under Deceit, or a Cloak of Re- 
ligion, he feeth it^ it is a Knowledg by fight, therefore molleafl- 
ly and clearly known. God doth not know Mens Sins by hear-fay ; 
No no,he fees it,beholds it with open Face v he is by when they com- 
mit it : They can commit no Sin out of his fight, nor do that which 
he knoweth not j though they are ready to fay, How doth Cod know ? ]oh. 221 
Thick^ Clouds are a Covering to him that he feeth it not. Carnal Men '3* 
frame Conceptions of God like them felves^ Than thonghtefi that /Pfal. jOc 
was altogether fuch an one as thy felf: bttt I mH reprove thet, and fet ^^' 
them in order before thine Eyes ; that is, thy Sins, and fecret Works 
of Darknefs. He confiders it, IVtll he not confider it ? 

Many Men know much of their own Wickednefs, and of the 
Wickednefs of others^ but they lay it not to Heart, they do not 
confider it : But God knoweth and feeth Wickednefs after ano- 
ther rate i He confiders, obferves it, and weighs the Nature of the 
Crime, and the Aggravations of it, the vile Purpofes, End and 
Intention of the Perfon doing it ; and how it is done wilfully a- 
gainft Light, and the clear Convidions of his own Confcience : 
He weigheth the Nature of their Wickednefs as in Ballances ^ as it 
is faid o( £eljhazz.ar. Thou art weighed in the Ballance^ and art found Jyan.^.ij, 
Tf>anti»g •, thy horrid Pride, filthy Lulls, Counfels, Policies, and 
all the Contrivances of thy Heart and Government are weighed. 
The fVays of Man are before the Lord ^ and he fonder eth alt his Paths • 
He puts them into a Ballance, and doth not only fee them, but con- 
fider them^ pmder and weigh them. 

Confol. Laftly, This may be alfo Matter of Comfort and Con- 
folation to all the Sheep of Jefus Chrifl:, or holy and fincere Chil- 
dren of God, Chrifl: knows you •, / kfiow my Sheep. Job was glad 
that God knew him •, Jhouknowefi I am not wicked. He doth not Job lo. 7. 
fay, thou knowefl: I am not a Sinner, a Man of any Infirmities • ^ 
No, but not an ungodly Sinner, an Hypocrite, one that lives in 
Sin, loves Sin, makes a Trade of Sin, as wicked Men do. Tis 


"^ The M^nowkdg Chrt fthath of his Sheep ; or, 

- no matter how Jl^'P^rc cenfured, reproached or condemned 

by Men, whilft they had the Tefliraony of their Confciences touch- 

, , ,, , iJg theiV Sincerity : My Jmegrrty, faich J.&, I hold faft 1 mlln.t 

Job 27. 6. ^h,^ ^ ^.^^ ^^^ ^^^^^ p^^i^ ^^^ ^^^^,^,^ ^, y, i,„^ a, I live. And 

. cor. I. faith holy Pa.l, Our rejoicing u this, the Ifimnyoj ^«; f''"/"^ ^'^^/j 
12, th.t ^n LfUaty a.d godly S^ncer^ty, not mth PJ^^y Wf-;^ ^'l^h 

the Grace of God, xre have had our Converfatton m the ^Vorld. 1 he 
confideration of this, that their own Hearts clejirjd and did ac- 
quit them of all thofe foul charges of Friends and falfe Brethren v 
and alfo that God knows that they are what they profefs them- 
felves to be ; O this was matter of great Comfort to them, and 
may be fo to all fincere and gracious Chriftians. Chrift knows our 
Fears, our Straits, our Temptations, our Wants, and all the 
Wrongs and Injuries we have fuftained : Is ft^his matter of 
Confolation? O poor drooping Samt, lift up thy dejefted Spirit, 
All thy Wants are in Chriit's fight, he fees the Place where every 
Sheep and Lamb of his d'weUs, and what their Wants are : And his 
Love, Bowels, Care and Compaffion is infinite •, he that ^^[^Jown 
his Life for his Sheep, for this and that poor afflided, tempted, 
and dejefted Soul, will not he, think you, feeing he knows your 
Conditon, fupply, fupport, ftrengthen, heal, feed and cornfort 
Rom. 8. you, whofoever you are, if one of h s Sheep 7 He that /pared not 
3^. L own SonMt delivered him u^for m all ♦, ho^ }^all hen'^tmt^^!^ "^/^ 

freely £ive m all things ? He that hath given himfelf, Ihed his own 
precious Blood for us, will not deny us a little Bread to feed our 
Souls, nor Balm to heal them-, nor any Comfort he fees good, 
will he deny or withhold from us : He that gave the greater, will 

"^2. ChrUt^ knoVs whatfoever you have done for bis Glory ; and 
Heb. ^.10. be is not mrighteom, to forget your Work and L,^^^.^'/.f^'2 Sats 
ye have (hewed toward hU Name, in that ye have mmtjlredto the Satnts 
and do minifter. You have forgot what you gave to fuch and 
fuch poor Saints, may be ten, twenty,or thirty Years ago •, yea but 
Chrift hath not forgot it. True, there is no Work of ours that 
deferveth any thini from the Hands of Chrift, in point of Merit 5 
ye ;hat though, Rewards of Grace (as Ihaveoften told you) 
' , will exceed all Rewards of Merit : A Cup of cold Water ihall have 
a Reward of Grace •, the Gift of a Penny given m love to Chrift, 
when thou canft give no more, fhall have a glorious Reward at 
the great Day. As I once told you of a King, who meeting with 
a Baker's Boy, as he was carrying Bread into the Town, (he 

the wonderful K^iowkdg of Chr'ifl. 107 

being very hungry,^^and loft his Nobles, having been a hunting) 
defired the Boy to give him a Penny Loaf •, which he readily did : 
And for this the King knighted the Boy, and gave a yearly 
Eftate to him and his Heirs for ever. O Sirs, Chrill's Rewards of 
Grace and Favour will exceed all that we conceive or can compre- 
hend, though we deferve nothing. 

3. Nay, Chrift knowing our good Intention, and what we 
would do had we Power, or were we able to do it, he will reward 
that, acx:ept of that, as if we adually had done it •, as in Davidh 
Cafe, who had it in his Heart to build God's Temple, though God 
would not have him to do it, yet did accept it as if he had done 


4. Chrift alfo knowing what we have fuffered for his Namc*s 
fake, though we have forgot it, yet he will remember it at the 
great Day. , 


J O H N X. 27. 

My Sheej) hear my Voice^ and I know theniy and they 
follow me, 

E L O V E D, I have Ihewed you what a kind of Knowledg r^^A^^ 
Jefus Chrift hath of all his Sheep. Serm. iv. 

Fifthly, I (hall now proceed to the fifth General Head, and give 
fome of the Characters or Properties of the Sheep of Chrift. 
But before I do this, I Ihall ihew you why the Saints are compared 
to Sheep. 

I . Firfi it is from their clean and mild Nature. Wicked Men, Why BC' 
from the confideration of their filthy and ravenous Nature, zx^tuvirsan 
contrariwife compared to Z.«<'«/, fFelves, Foxes^ ^^g^t Swtne^ ^^^ comfaYdto 
•the like. ^^''^' 

But now God's People have ( through the Operation of Divine 
Grace) their unclean and filthy Nature changed ^ that brutifh, 
perverfe and fwim^ Difpofition which they brought into the 
World with thtm, is gone : Such were fome of yen, bnt you are 

P a tfajhed^ 

I o8 Why 'Believers compared to Sheep. 

I Cor. 6. wafljed, but you are fanUified, but yon are JHftified in the Name of 
» »• the Lord Jeftt*^ and by the Spirit of our Cod. Sheep are of a clean 

Nature, they like not to wallow in the Mire as Swine dor So tire 
Saints have a clean and holy Nature wrought in their Souls, or 
fpiritual Habits infuftd through the renewing of the Holy Ghofi-^ 
having obtained a true Righteoufnefs, in which they (land juflified, 
and appear without Spot before God, even in the perfed Righ- ' 
teoufnefs of Jefus Chrilt, which is counted to them for Righteouf- 
nefs to their Julliiication, and are fandlified through the Spirit of 

2. Sheep are a harmlefs and innocent fort of Creatures •, not crafty 
like the Fox^ nor dtvouring like the Lion, So the Saints are harm- 
lefs and innocent, they feek the Hurt of no Man, but deflre to live 
peaceably in the Land, and not like Rowijh Wolves, who delight 
in nothing more than in Blood and Rapine : They are like unto 
their Mailer, (or ought fo to be) i.e. holy., harmttfs^ &c. They - 

1 Cor. 14. 3re fimple concerning Evil, Children in Malice^ though Men in Vn- 
ao. ' derftanding * They are not like the ungodly ones of the World, 
who are full of Wrath, Hatred and Revenge •, they are To far 
from this, that if they arrive at their true Chara(5ler, they mB 
fpeak^ Evil of no Man^ but pray for their Enemies, and for fudi 
that hate them. 

3. Sheep are patient under Suffering : In this they ftrive to imitate 
Id. jj. 7. their Blelfed Saviour alfo, voho was Ud as a Lamb to the Slaughter \ 

and at a Sheep ii dumb before the Shearer .^ fo he opened not his Mouth, 

How patiently did the poor Martyrs go to the Stake ^ they flrove 

not with their Perfecutors, nor made refinance : And when they 

fuffer from the immediate Hand of God, they are patient as 

P(al. gp.p. David was, and open not their Mouths, becaufe the Lord hath 

Uvk. 10. done it : Like Aaron vi\\o held his peace, and patiently bore the 

i>a,3,4. heavy Hand of God, when his two Sons were devoured with Fhx 

before his Eyes. 

4. Believers may be compared to Sheep from their Frofitahtenefs t» 
others. We all know that Sheep are very profitable Creatures ma- 
ny ways, enriching and making Land fat i as alfo for Clothing, 
and for Meat : How excellent is the Flefh of Sheep for Food ? So 
God's People are ufeful and profitable. The Lips of the Right eotts 
feedmanyy by their wife and pious Difcourfe, Counfels, and Di- 
vine Comfort, which they often communicate to many diilrelfed 
and difconfolate Souls : They are the Salt of the Earthy the Light of 
tk€ fftrid j and what a profitable thing isSah to us, is Light to us f 


Why Belkyers compared to Sheep, \a § 

Even {o in many refpeds the Godly, in a fpirhual Senfe, are alike 
ufeful, and have been in their refpea:ive Generations in this 

What a blefTing was Lot to Soiiom whilft he was among them ! 
the Fire could not feize upon that wicked City until he left it : 
Hajle thicy efcape thither^ ( faid the Angel ) for I cannot do any thinjr Gen i 
■ until thoH be come thither. What Profit did Laban receive by Jacoh ! 22. ' ^* 
what a B'efiing was he unto him ! the like Bleffing was Jofefh to 
his Miifter. The Godly are like Sheep, the Intereft of thofe 
Lands, Nations, Cities and Families where they dwell. 
The Saints are profitable to others many ways. 
Cr.) By that heavenly Dodtrine they maintain and hold forth. 
(2.) By the fervent and profitable Prayers they make and fend 
up to God on all Occafions. 

(3.) By that holy and good Example which they fet for all thofe 
they converfe with, and live among. 

(4.) And at their death, by Martyrdom, great Profit hath been 
received ■•> from whence the Proverb rofe, That the Blood of the 
Martyrs woi the Seed of the Church. Believers bring Glory to God, 
and Profit unto Men. 

5. Sheef are tradable and obedient, being ready to follow their 
Shepherd whitherfoever he goeth. It is the Cuftom in fome Coun- 
tries for the Shepherd in leading the Sheep, to go out before them > 
to which pradice our Saviour doth here allude : So Believers are 
obedient to Jefus Chrift, they are tradable, and learn to follow 
him •, My Sheep hear my Feice, and they filiow me. Thott ftjalt guide PfaJ. 7, 
fne ( faith DavidJ by thy Counfel. Chrift's Precepts are the Saints 24/ 
Diredory, and his Pradice their Pattern. Hence P^/// exhorted 
the Corinthians^ to follow him as he followed Chrift. Miniflers are to 
be followed and imitated, no further than they follow and imitate 
Jefus Chrift, 

6. Sheef love to feed in green Paftures ^ in clean and wholfome 
Fields or Medows. So do the Saints and People of God love 
found and wholfome Truths, good Dodrine, Fcod that is fit and 
proper for their precious Souls •, they muft not, will not feed in 
the Soul-rotting Paftures of Mens Inventions, nor on the cor- 
rupt Glofles of cloudy Dodors that lived in the dark Times of the 
Church. The Spoufe from hence enquires of Chrift where heCitaz.x.% 
feedeth^ and where he maketh his Flock^ to reft at Noon ? that is where * ' 
his Blefled Gofpel is truly preached, and his Holy Ordinances are 
duly and in a right manner adrainiftred. And he diredeth her to 

why ^elieyers com^arci to Sheep. 

forth bythiFootflefs of the Flock^ and to feed her Kids he fides the 
Moerds Tents •, that is, to follow the DocftrJne and Example of 
the Primitive Church, which only is our Rule and Pattern in all 

' Gorpel-Worftiip. 

7 sheep are incident to Svers Difeafes -^ many Ot them are weaSC 

and' feebie, fick and diltempered, and therefore mull by their 

Sherherd be ftrengthned and healed, with much care, skill, and 

faithfuinefs : So are Chrift's Sheep, his Saints, fubjed alfo to ma- 

nilold fpiiicual Difeafes, Weaknelles, Temptations and Affliflions, 

which of old moved the Almighty to great Compaffion, and fore- 

ly to rebuke the Shepherds of 7/r^f/, for their Cruelty and great 

Ezek. 94. Remifnefs towards his Flock : The dtfeafed have yc not ftrengthned-, 

neither have ye healed that which wrff fick, &cc. And therefore the 

great Shepherd faich, he would take the Work into his own Hand : 

/ Will biudnv that which was broken, andwtll ftrengthen that which was 

fich Some of God's People are attended with one fpiiitual Dif- 

eafe and others with another : Some with a fpiriiu.l confumftion 

of their Graces^ decline in iheir Faith, Zeal, Patience, brotherly 

Love Charity, &c. Others are afflidcd with the Ittpfany of 

Pride'; ^om&mth\hc Fever of Pajfjon, &c. Which were it not for 

the care and faithfulnefs of their Shepherd, would prove fatal to 

8 ' Sheep are fubjea- to go afray ^ So are the Saints to go allray 
frofii Chrifl", and to wander from his Piecepts : J have gone a- 
If^''^' firay (faith David) hkealcftSheep •, feek^hy Servant 
^ 9 Sheep alfo are fubjea to take Sod and Filth, and therefore have 

wed of wajbtng : Even fo likewife the Sheep of Jefus Chnll are 
fubieft to contraft frefli Guilt and Pollution on their own Souls and 
Confciences, Sin being of a polluting and defihng Nature; and 
therefore David cried out to his Blefled Shepherd tobe wafhed : 
Furfe me with Hyjjop, and I Jhall be clean s wafh me, and 1 Jhall be 
^'''^'whUer than Snow. O cleanle my filthy and leprous Soul m the 
Fountain of thy Son's Blood, {IgniM by thofe Ceremonial Wafh- 
T , - ings under the Law. // / ip^/^ thee not, ( faith Chnft to Peter) 
^^^^^^' thopt haft no part with me. _ ,-a: 1. 

10 Sheep love to feed and lie down together:, Nay, it is a diiticult 
thine to fcatter, fever, or divider hem from each other;, and if 
by Doos QxlVolves, &c. they fhould be fcattered, they wi.l quick- 
ly aet together again ; and fuch that itraggle behind, the Shepherd 
fears are not well. So the Saints and Sheep of Chrift dearly love 
toaffembk together ^ and it is an Argument that fuch are difeaied. 

why (Belieyers- <:om[>ayed to Sheep. f j I 

or fickly> who forfake the afTembWg themfelves with the reft of 

the Flock •, Then they that feared the Lord^ fpake often one to another, Mai. 2.1,5. 

&C. They that fear thee ^ (^{^ilh David) mil he glad when they fee ff^l ug 

W2«?, becanfe J hoped in thy Word. I can tell them that which will 74.* 

caufe their Souls to rejoice •, I have been afflicted, and tempted, 

and yet have been fuccoured and relieved by the Lord, becaufe I 

hoped in his Word : So that none of them that meet with 

like Perplexities, need to fear or doubt of God's gracious Help 

and Support. Sirs, if wicked Men, like Dogs^ Wolves^ or Li^ 

ons^ do endeavour to fcatter Chrilt's Sheep by Perfeeution, &c, 

they will foon get together again: And being let go^ they went to ^eti ^. 2-1, 

their oven Company again. 

1 1 . Sheef netd a jhady Place when the Sun fliines tiot at Noon : 
which is a great refrelhment to them, where they chew their Cud ; 
and being fecured from the fcorching heat, they with the greater 
alacrity return to their Pafture. In this alfo the Saints may be 
compared unto Sheep •, for evident it is, Believers do need a fhady 
Place, a Place of Refrefhment to reft in and under, in the time 
of the great heat of Temptation, Afflidion, and Perfeeution : 
And at fuch Seafons the Lord Jefus hath a Place of fweet Repofe 
" for them •, In ?ne yon jhall have Peace : in the World you fhall have John 16, 
Tribulation. Vnder the fljadow of thy Wings will I make my Refuge^ 33- 
until the fe Calamitiei he overpafi. Herce alfo Jefus Chrift is faid ^^^'' ^^*'* 
to be as the Shadow of a great Rock in a weary Land ^ or in a dry Ifa. 52. 2, 
and fcorching Country, which, metonymically.^ is called a weary Land., 
becaufe it makes the People weary that abide therein. Chrift re- 
frelhes his Sheep under his own gracious Protection, in time of the 
hotteft Perfeeution, &c. and affords them relief by his own Pre- 
fence, and precious Promifes : And when they return outof thofe 
Afflidtions, with what joy do they feed in their Paftures, calling to 
mind and meditating upon thofe bleffed Experiences they had of his 
Goodnefs in thofe hot and fcorching Times. 

12. Sheep will live where greater Cattel cannot., even upon very hard 
and barren Commons, where the Grafs is exceeding fhort, and be ve- 
ry well contented with it, nay, thrive upon it. So will the Faith- 
ful in Jefus Chrift live, where and when the carnal ProfefTor can- 
not, even in a Time of Want and Scarcity, when the great* and 
tall Cedars, whofe Flearts are not upright v;ich God, fall away, 
and their Spirits die in them. A poor Believer can live by Faith 
on the Promifes of God, when he can't fee by an Eye of Senfe 
how he Ihould fubfiift, yet doth then truft on God's Providence, 



Why Believers comfarei to Sheep. 

whocarethfor him-, and he is contented and we 1 hus&tdmlh 
«ab ,..,, thofe hard Failures the Lord is pleafed to put h,m into = ^'•■«'"«£* 
T^',h°Fi£.,nc (hall «o, blofm, neuhr M fru,, h, »» ''';/'"" > 'f' 

iVi 0/ L OUvc pill fad, a«d,h. FM M yM m M^^ 

,y Fleck- M i" cut 4 fr"" '^' f «"; ""i •*""■' t'"/f\ r 
the StaU : Ta mU I ujuu in the Lcrd, artd ,oy tn tkt Ccd of my Sal- 


.,. ^momAFlccKcfSheefare 'f""<''»"f'";'J''f'\'^^°l^^,. 
With then,, ind lie down together. So in Chritt s Flock are fome 
Tvil and corrupt Members, fuch who are none of h>s Sheep but 
Hypocrites, though they fecmto feed and have Communion to- 
Maah » aether -, and thefl alfc are caUed ff.^. by, the great Shepherd. 
Mauh..5.gether^^^n^^^ ^""""''"P L'"K%''"h """'Th^ 

ccedinelv, though many of them may be killed by Butchers. The 
Sa nt may be compared to Sheep alfo in this refpefl, for they from 
afewhaveoftenincreafedto a very great Multitude. How few 
were the Number of Chrift's Sheep at the time of h,s Afcenfion, 
vet in a little fpace we read, that their Number was five Thonfand •, 
iTthoKe Heathen Bu'tchers killed many Thoufands, yet how 
wSnderfuUy did they increafe ! which was marvellous in the Eyes 
of Jheir Enemies. The like may be noted in thefe Days among 
u in%7L i what a few were they of the Baftt^U CW.fc« and 
other 2>V»«". not many Years ago, and to what a Multitude are 
they rifen now ? Alfo the Saints grow in Grace, they are fruitful, 
bearingTwins, and none barren among them. 

^rshuf ^: fomctima fq>,ra,ed from the G».», for fome fpe- 

cialOccafion known to the Shepherd. Even fo at the laft Day 

ftall all the Sincere and truly Godly be feparated from unfound 

and unfarftified Ones, by our Lord Jefus the great Shepnerd : Be- 

Mat «. tu^mtdih' S^he'dl," Nmo.s, md he mil fe^ate them one 

3 H? ZmaJ,her,Ja Shefherd divUeth the Sheef frcm the Ge^s : ^d 

TeJll fer the Sheef at hU ri^ht Hand, mi the Goat, on fc« left 


Secondly To proceed: Tho I have already desirly opened the 

. ral 'i'arts of my Text, yet 1 (hall in a /«■="«? "y- ^'' ^^f^ 
fome few Particulars further upon this Account, which may lerve 

by way of Trial to all of us. . „, . , .. .„ • tHpu hear 
F,4, The firft diftinguilhing Charafter of them is, They hear 

Ckrifi'i f^oice. yfj^iit 

The CharaBers of Chrift's Sheep, 

1 1 


What is meant by his Voice, and how they do hear k^ we have 

Secondly^ Chrill's Sheep have paffed through a great Change, a 
glorious, internal and villbie Change. They are converted Per- 
fons, renewed or regenerated by Divine Grace : They were once 
like other Men and Women, and had no Sheep-like Nature, ( as 
you have heard ) but rather the fame filthy, unclean,, and brutiih 
Nature of Swme^ &c. which is in all ungodly Ones. 

1 . It is a real Change from Nature to Grace ; 'tis not a feeming, 
a nominal, or notional, but a true and real Change ^ they have a 
new Heart, a new Spirit, a new Nature created in them •, they are 
become new Creatures : all real Operations of the Spirit fuppofe 
fome real Form ^ a real Habit is infufed, from whence they aft, 
which works in them a ready Inclination, Difpofition, and fweet 
Propenlity to do that which is truly and fpiritually Good. 

2. And this i^ common to all the Sheep of Jefus Chrift ; in this 
refped they are all alike, having all obtained the fame precious 
Faith, as to the Qiiality of it : As all Wolves have the Nature of 
Wolves^ and all Sa7;«? the Nature of 5iPf»(?, and all Sheep have the 
Nature of Sheep ^ fo all the Saints and Children of God have the 
Nature of Saints \ all Believers and Sheep of Jefus Chrilt have one 
holy Nature. 

3. It is a Nature and Difpofition quite contrary to that which 
was in them formerly : 'Tis a mighty Change, as when a ^0/^ is 
made a L.1W&, the " Il^o//?/J; Nature (as oneobferves j is loll, and 
'' the Latnb-ltl^e Nature is introduced. By Corruption Man was 
'' Carnal and Brutifh, but by the new Creation he is Spiritual and 
*' Divine •, by Corruption he hath the Image of the Devil, by this 
" he is reftored to the Image of God ^ by that he had the Seeds of 
*' all Viilanies, by this the Seed of all Graces. He was an Enemy 
to God, nay, had Enmity in his Heart againil God ^ but now he 
loves God, loves Chrift, loves Hclinefs, loves the Ways of God, 
and People of God. 

4. It is an univerfal Change, a Change of the whole Heart > 
as when a Child is formed in the Womb, it hath all the Parts, 
Nature doth not faftiion one Part and leave another imper- 
fed : So the Holy Spirit forms every Part of the new Creature in 

the Soul of the Regenerate. This Habit is but one, 'tis an intire charnock. 
Rectitude in all the Faculties, and an univerfal Principle of inclin- 
ing and difpofing to that which is good and weli-pleahng to God : 
there is a Divine Light in i\\QVn'derflandmg^ by which theSoul 

QL fees 


The QbaraBers of Qhrijl's Sheep, 

fees God to be its chief Good, and owns and looks upon him as 
fuch. There is a Change in the Will, that confents and chufes 
God as fuch ■, there is a Change in the Aftedions. There is no true 
Draught of the image of God in us, unlefs there be a Reditude of 
Affedion and Difpolition : There is therefore a conformity of Af- 
fedions to God, they love God, and love as God loves, and hate 
as God hat^th ^ they hate Evil, becaufe of that inward Filthinefs 
that is in it, and love Grace and Vertue, becaufe of its pure and 
native Beauty and Excellency : therefore it is from hence the Soul 
comes to take delight in God, , , r t ir -r' 

<. It chanees not the Heart only, but the whole Life alio •, 1 oe 
©al. 2.20. Life which /' mw live in the Flefi, I live by the Faith of the Son of 
God. Such live no longer to themfelves, but to God •, their 
Tongues fpeak for God, their Ears hear for God, thdr Hands 
work for God ^ their Adions are Holy, Juil and Good. There 
is a Change of Company alfo, a Change of Labour, of Endea- 
vour ^ and their whole End, Aim and DeHgn, is to glorify God : 
Heavenly Things are preferred by them before earthly Things v 
they chiefly feck the Kingdom of God and his Righteoufnefs. 
They do not purfue the World as they did, nor fafhion themfelves 
according' to the former Lufts and the Courfe of this World \ 
nor pray°as they did, nor hear as they did, nor give Alms as they 
did : No, no, they do all things from another Principle, from a- 
nother End, and with other Zeal, Endeavours, and Diligence. 

Thirdly, Chrill's Sheep will feed in Chrift's Pafture, in their own 
Failure, where they are put by him •, not but that they may, for 
good Reafons, be removed into another Pafture, but they will 
not ( unkis under ftrong Temptation ) breakdown the Hedg or 
Fold where they were put, and run away, No, no, but are con^ 
tented with that Food, that Pafture God affords them, though 
there may be fome more Fat and Rich than theirs. Some Sheep 
when they grow wanton, are unruly, and will break into other 
Nens Ground •, fo there are fome Profeflbrs, fome Church-members 
that rend themfelves away fronr their own Flock and Fold, in a 
diforderly manner •, " Which (as a Reverend Minifter fiiews) is an 
^ abominable Evil, and a Ihame to them : this deftroys the Rela- 
** tion of Pallor aid People, for what may be done by one Irdi- 
" vidual, may be done by all v and (faith- he) what Liberty be- 
** longs to the Sheep, belongs alfo to that particular Shepherd who 
* has the Charge of them much more v it is a, breaking Covenant 

^' with- 

The QbaraBers of Qhrijl\ Sheep, 1 1 c 

" with Chrift and the Congregation, and therefore a great Im- 
" morality : 'cis a Schifin, if there be any fuch thing in the 
" World •) it is a defpiling the Government of the Church j and 
*' there is as much reafon a Perfon fliou'd come in when he pieafes, 
'' without asking Confenc, as to depart when he pleafes : It is al- 
" fo very evil and unkind in another Church to receive fuch ^ 
" One, as not doing as they would be dealt with. Such a Pra- 
" dice can ifTue in nothing bat in the Breach and Confufion of 
" all particular Churches : It tends (faith he) to AriArchy^ put- 
" ting an Arbitrary Power in every Member, and breaks all Bonds 
" of Love, and raifeth the greatelt Animolities between Brethren 
*' and Churches. The truth is, how can another Shepherd jufti- 
fy fuch an kCi to the great Shepherd of the Sheep •,. I mean, to 
take into his Fold his Neighbour's Sheep, without Chrilt's Order 
and Authority ? 

Fourthly^ Chrift's Sheep will, and do follow him •, and this our chrlji's 
BleHed Saviour lays down as an ajndoubted Charader of all that sheep da 
are his. foUowhim, 

They follow his Example, his Steps. The good Shepherd 
when he fntteth forth his own Sheep, he goeth before them^ and the Joh. 10.4. 
Shpep follow him. Jefus Chriil hath gone before his Sheep in his 
Obedience to the Father, leaving m an Example (hat we jljould fol- 2 Pec. 2. 
low his Steps. 21. 

1. They follow his Steps in Humility : He bids us to learn of 

him upon this Account •, Leam of me, for I am meek, i^nd lowly in Mat. 11. 
Heart. How did Chriil deny hiaifelf ? in taking our Nature upon ^9' 
him : In this ought his Sheep to follow him \ Let the fame Mmd be p^ji^ j, ,^ 
in you which wa4 alfo in Chrifi Jefus, O let the fame humble Spirit, 
and felf-denying Temper be in you, which was in him •, Who being 
in the Form of God^ thought it no Robbery to be equal with Gody and 
made himfelf of no repHtation^ but toek^ upon him the Form of a Ser- 
vant, &c. Saints are, or ought to be, of ahumble Fr^me, having 
mutual Love, and a condefcending Spirit, even to them that are 
in the ioweft and meanell Condition, bearing with the Weak, 
and not exalting themfelves, nor offending one another in any 
thing that i^ indilFerent in its own Nature : / become all things to all^ 
that J might gain fome. 

2. Chr ill's Sheep do follow him in Love, and bowels of Com- 
paOTion : Be ye followers of God^ as dear Children j and walk in love^ Eph. 5. j, 
OiChriftalfo hath loved tu^ and hath given himfelf for U4, By thi> 2. 

Q.2 ail 

I 5 The CharaBers of Chrift's Sheep, 

all Men may know we are his Difciples, even when we havethia 

Mark of his SheeD, namely, that we love one another. Husbands 

Eph. $. are exhorted to love their Wives, as Chrift alfo loved his Church, 

25. and gave himfelf for it •, even with a (Incere, pure, ardent and 

conftant Aftedion. And thus ought all Chriltians to love each 

other alfo, being united as Brethren together, and Members of 

the fame Body of which Chrift is the Bead. ^ He that loveth not his 

. I Joh.2.5. Brother^ is in Vark»efs, he is none of Chrift's Sheep. He that 

faith he abideth in the Light, ought alfo to walk, even m he walk^d^ and 

love as he loved. ^ , , , , „ j 

3. They foilov; him m Holinefs. ^ut as he that hath called you 
is holy, fo be ye holy in ad manner of Converfation : Becanfe it i$ writ^ 
ten, Be ye holy, for I am holy, God the Father is holy, and Chrift 

Pet is holy : He was holy^ harmlefs^ and mdefiled, feparated from Sin^ 
1 5, 16.' ners. Therefore in this we fliould follow him in the whole Courfe 
Heb. 7.2^. of our Lives, and in the feveral parts of our Converfations. All 

iCor.T.i. who laying ^/^^^tf filthinefs of the Flejh and Spirit, (they goon) 
terfeU'ing Holme fs in the fear of God. 
4. They follow the Example of Chrift, their holy Shepherd, 
Heb. 5. 8, in Obedience. ^ Ihough he was a Sdn^ yet learned he Obedience by the 
9. * ' * things he fnfered : And being made perfeU, he became the Author^ of 
Eternal Salvation tj all them that obey him. Chrift's Meat and Drink 
was to do the Will of him that fent him ; and thus we ought to 
follow him •, it ought to be our Joy, our Delight, to do his Will, 
and attend on his Work : And this Mark have all Chrift's Sheep, 
i.e. they keep Chrift's Word-, If a Man. love me, he will keep 
t u ray Word. And again, Be that hath my Commandments^ and keep- 

ii ^'^* eth them^ he it is that loveth me : Not he that hath the knowledg of 
them •, it is poflible Men may have Chrift's Commandments in theit 
Heads, and in their Mouths, may know Which they are, but they 
may not do them : It is he that doth his Word, that doth his 
John 15. Sayings ; that keepeth his Commandments, that loves him ■■> Te 
«4' are my friends^ if yon do what/oevcr I command yon. This is a Mark 

of Chrift's Sheep, of one of Chrift's Friends, or of a lincere 
Chriftian and follower of him : He will be obedient to Chrift, not 
in fome things only, but in every thing that he requites or enjoins 
him to do in his Word. . ^ , , . 

5. They follow Chrift in the hardeft things, in fuch things that 
Gen 22 2 feem grievous to the Flefti. Like as Abraham, when he was com- 
2. * ' 'manded to offer up hii Sony his only Son^ bis only 50n />tc whorti 


How Chrift's Sheep do follow him, uy 

he loved, went prerently about ip, he made no paufe, did not 
confultwithFlelh and Blood : -^^^^ Abraham rofe t4p early in the 
Mormn£^ &c. with an intention to do this hard Work. And now 
faith the Lord, / ^«oip that thou feanfi God^ feting thou ha(i not Verfe 12, 
mthheld thy Son^ thine only Son from me, God knew it before, tho 
he fpeaks here after the manner of Men : but he would have Abra- 
ham to know it, and ail Men to know that this is a Mark of one 
that fcareth him, that loveth him, viz. he Will do any thing God 
requires of him, even facrince up all that is near and dear to 
him, when called for. O fee how obedient Chrifl was to the Fa- 
ther ^ 'ihe Lord God hath opened mine Ear ^ and! woi not rebellious, Ifa. 50. jj 
neither titrned away my back- I gave my Back to the Smiturs, and my <S, 
Cheekf to them that pkchd cff the Hair ^ 1 hid not my Face from 
Shame and Slitting. This was hard Work, yet Chrift readily palled 
through it ; He became obedient unto Beath^ even the Death of the 
Crofs^ the worft of Deaths, exceeding ten thoufand Deaths, con- 
iidering what he felt and did undergo for us. 
, 6. They follow Chrift whitherfoever he goeth. Some will not 
do this ; they may go a great way after the Lord Jefus, but then 
make a halt, and give over following of him. Some are like Or- 
pah, who kifTed her Mother- in- Law, and departed from her, but Ruth i.r4j 
Eiith clave unto her. Even fo fuch who are fincere Chriftians, they '5> i^* 
keep follgwing of Chrift, when others leave him and cleave tt> 
the World, to their Lufts, to their curfed Idolatry, butthefefay 
to Jefus Chrift, as Rnth to Naomi, Intreat me vot to leave thee^ or to 
retttrn from fallowing of thee •, for whither 'thoH goefi, I will go; and 
where thou lodgeft, Iwilllodg: thy People fltall be my People, and thy 
Cod my God. Thofe that are wife Virgins, or the Sheep of Chrift, 
the Holy Ghoft gives us their Charafter ; Ihefe are they which were Rev. 14.4, 
not defiled With Women, for they are Virgins ; thefe are they which foU 
low the Lamb whitherfoever he goeth, &cc. They will Hot follow God 
and Baal, Chrift and Antichrift -, receive Chrift's Inftitutions, and 
komehyWz Idolatry and Super ftitions •, of follow fonie Precepts 
of Chrift, and rejcd others : No, no, they follow him in all his 
holy Laws, keeping clofe in all thiftgs to the Rules of his Wor/hip, 
both in Dodrine, Difcipline, and Converfaiion -, in all Duties of 
Religion, both Natural and Supernatural, whether towards God, 
or towards Men. They are like unto Jofijua and Calebf they fol- 
low Chrift fully -, But my Servant Cakb, becaufe he had another Spi- ^""i* ^4' 
rit with him, and hath followed tne fully, him will I bring into the good '^^' 
Land, and ha Seed jlmll pojfefs. it. He followed God when others 


l-r8 T?;e QharaBen of Chrijl' s Sheep, 

" forfook him, being not aded by that evil Spirit o[ Cowardice 
Ilavifti Fear and Uiibdief which ruled in others, but was a Man of 
another Temper, i. e, Couragions Faithful, Obedient ; as it is 
laid of the Righteous, he was W^ ^i -«/-?«» i and univerfally, thro 
all Difficulties" Deaths and D-.n:,ers, followed Gcd : And thus do 
all the true Sheep of Cbrift follow him. 

7. They follow Chrilt in fnicericy, not for Loaves, &c. _ 
8 They follow Chrift conUantly to the End, and faint net. 
We read of fome that followed our DleOed Saviour for fome time, 
Joh.65d. but then they were offended at his Dodtrine-, From that time many 
of his Difcifles went back^ and walked no more with htm. This (hew- 
ed they were not his Sheep or Difciples indeed, for thefe returned 
no more ^ they, it is evident, drew back to Perdition. A godly 
Man may, under a Temptation, feem to faint and draw back, as 
Peter did, but he returns by Repentance and follows Chrifl; again. 
Hcb. 10. We are not (faith P^n^ ^f ^^^'^ "'^'^ ^raw back^nto Perdition^ but 
39.' of them that believe to the faving of the Soul. The Sheep of Chrilt 

hold on their way, they having clean Hands, grow Itronger and 
ftronger, they can never perifh ; therefore fhall follow Chrifl: al- 
ways, or perfeverc in well-doing to the End of their Days. The 
good Ground brought forth Fruit unto Eternal Life : fuch who fall 
Mac 15. away were not fincere and honcit- hearted Ones, but arc either like 
the Itony or thorny- ground Hearers. 

Chris's F/frfc/y.Chrift's Sheep have his CharaBer by which they are known. 
Sheep have Men marl^ their Sheep fo •, we read in the Revelations, that the Ser- 
his Murk, y3j3|-5 of God Were fealed-^ they were marked in their right Hands, 
F7.^r; , and in their Foreheads, &c, God gave a Charge of old, to fee 
^'^' a Mark upon the Mentha figh'd and mourn d for all the Abomi- 
nations that were committed in the Land. Merchants, and others, 
commonly fet a Mark upon their Goods, by which they lay claim 
to them, and know them: So ChriO: fees his Mark, his Seal, upon 
all his Saints. By their Father's Mark on their right Hand, fome 
underlland the Heart : A Mark in the Hand is a fecret Mark. 
• I. Nodoubt the Mark of Chrift's Sheep, is the Mark of Rege- 
neration, or that holy Image of God which is flamp'd upon 
them all, as I hinced at firll : And if Chrifl; fees not ihis Mark on 
the Soul, he will not own thu Man or Woman aclually to be his. 
1, The Holy Spnrit is exprelly called the Sral with* which every 
Eph.1 12 true Believer is fealed : Alfo after that ye bdtevedye were fealed with 
14. ' that holy Spirit of .Promife. Which i^sth^ Barnejl of our Inheritance^ 


What Qhriji's Mark In the %ight hand is, up, 

until the Redemption of the furchafed Pojfejfiony nnto the fraife of hU 

Glory. And again he faith, Gneve not the holy Spirit, by which you Eph.A.io, 

are fealed ^wto the Day of Redemption. Whofoever hath the Spirit 

of ChriH: in them, or hnth received the faving Graces thereof, 

are Chrift's Sheep, they have his Mark •, thefe he will own and 

fay, ( where e\er he find this Seal) this Man and this Woman is 

mine. And on the other hand i AW // any Man hath not the Spirit Rom. 8. o,. 

of Chrifl, he is none of hij \ he is none of his Sheep, he hath no 

Ipecial Intereft in him. Remember the Spirit of Chrift, true 

Grace, Faith, Love, Humilfty, &c. is the Ear-mark of Chriil's 


3. And why may not inward Sincerity be Chrifl's Mark alfo ? 
for that I am fure does diftinguirti them from all others, from Hy- 
pocrites,, and all unfound and fajfe-hearted ProfelFors whatfo- 

idlyy The Mark^ in their Foreheads is feen by all ^ that may denote 
their holy Carriage. Behaviour, and Deportment in this World 
to all that behold them. ' 

1. It may (hew that they hate Idolatry, and all falfe Wor- 

2. It may fignify their holy Converfation •, for Holinefs is writ- 
ten, as it were, in legible Characters, on all their Foreheads: 
There is not one of Chrift's Sheep without this Mark v for withont^ 

Holinefs no Man jhall fee the Lord. This fhews who they are, andHeb. 12; # 
whither they are going, and to- what Country they do belong. M- 

Sixthly, ChriiVs Sheep follow the FootHeps of the Flock, i. e, Chris's- 
the Primitive Church, in Church-Conllitution, Dodrineand Dif- '^^^^Z'/"'- 
cipline. They contend for that Faith which xvoi once delivered to the ^"^ ?* 
Saints, and keep the Ordinances as they were at firft given forth •, fh^Floll^ 
they are for no mixture, in Dodrine nor Difcipline j be fure before Jude 2.' 
all things, they keep pure the Dodrine of Juftiiication, and do i Cor. 1*1.- 
not join Work and Grace together : Their great care is to exalt ^' 
the free Grace of God, and abafe the Creature, accounting all pf, 
their own inherent Righceoufnefs as Dung, or Dogs-meat, in com- 1 ^' ^'' 
parifon of Chrift, and the Righteoufnefs of Chrift. 

Seventhly, They love to drink in pure Chriftal, foft and gentle 
Streams. Sheep do not love to drink of muddy, rough and ragr 
ing Rivers : No more do Chrift's Sheep •, He makes we to lie down in pr 1 
£^reen Paflurn y he leadethme b'efide the fitll Wateri. They will not 2,3',^^* 



1 Cor. 

Voud, fweUing and n.ubl» 

""l"^' ' itrZ xaa M tho d of AriM' aod G.fc«,or all humane , 
of P««»/f'''«';°V /wnrfs tothe Teachings of the Holy Ghoft ? 
Curiofmes or itch of VVords, totne i «^"''« , j ;/ j^e ««(i- 

,_ «»^ Wori^ "/^^^ 'ff ({,*"',;Bellevers chule and love to dnnk of, 

doubt Dr. C.W»» was m the ngh , J»;j^/^7.i"'„3i Things, 

" God. /«/«'« '#/»?«"»■" «"-" ^^'''""" ^» /"?'"' """'''- 
^' O^rfnotators fay well, .«•*' •• Mjnifters ought to fpeak' 

■ "i«^t£;^^|^^gSt!^^S^^ 

c' Words and Phrafes in a Dmne, (fay they) is Duc roiiy ^^ , 
'^ Vanity. ' 

. , /; ...Ar.{^h rhnft's Sheep do relie upon the Care and' 

Sheep mft Faithfulnefs of ^^^^' ^^^'f^^'^^^^ him, knowing he 

in ie believed, and can and f ^J/"^"';^'^^^^ to his Charge : They 
fdthMr ^iii keep tliat Which they have commute b.^ ^^ ^.^ 

i<^f t'dep^i^do" Chnft, ^f ^"^^^^'^Irh^^^^^^^ fay with 

^W^^^^- Word and Prcmifes ^^^^^ .fj^^^^S^ 

m.3.x, ^^-^/^.^ r*'/ ''"hirhl^ SneceVary nor for th. Life which rs 
for this Life, which ^^/^^i^^^'X^^ chufe for them, knowing 
tocortie: They ^'fj''}^.^^^^^^^ thtm- 

they are not competent I"^^!^^ .^.^^"'; %,ii / tmft in him -, Let 
felves : Thongh he (lay me (^ ^^^'^j;? Jn 'eft upon him •, my hope 

iiiurtnurnor comiilam. jip. 

The CharaEiers of Chrift's Sheep. 



1. We may infer from hence, that Chrift hath but a few Sheep, 
but a few Followers : O what a fmaU Number have thefe Chara- 
fters upon them ! 

2. It may be for Lamentation. Cyfrian brings in the Devil 
triumphing over Jefus Chrift, after this fort : " As for my 
" Followers, I never died for them as Chrift did for his i I 

' never promifed them fo great Rewards as Chrift hath done 
to his, and yet I have more Followers than he, and the? 
" do more for me than his do for him. 

O how blind and deceived are poor Sinners, that they chufe 
to follow Satan rather Jefus Chrift ! What a great Multitude 
hath the Devil ! his Flock is a mighty Flock, Chrift's Flock is 
a little Flock : Fear mt^ little Flocks, it u yonr Father's ^W Luke 12 
Pleafitre to give you a Kingdom. Every Saint ihall have a Kine- 52. 
dom, a Crown j this is Chrift 's Promife to all his Sheep, and 
yet how few are they that cleave to him, that believe in him, and 
follow him ! 

3' By what you have heard, you may try your felves • O 
fee, have you thefe Charafters, thefe Marks of Chrift's Sheep? 
certainly if fo, you have no caufe to doubt but your State is hap. 
py> if not, labour for them. 

4. The way to be one of Chrift's Sheep, is to believe, and to 
pafs under the New Birth. 



PVhat a hni of Shefherd Chrift is. 

JOHN X. 27. 

My Sheep hear my Voke^ and I know them, and they 
follow me. - 

Serm. V." 

r-lT^ H E laft Day I fliewed you who are the Sheep of ]e- 
fus Chrift, by giving you the feveral Charaders and 
Marks of them. 

Sixthly, I fliali now proceed to the laft General Head, viz, 

1. Shew you, What a kind of Shepherd Chrift is. 

2. What thofe Paftures are where he feeds them. 

3. W' hat a Fold he hath for his Sheep. 

cbi^ A p,yft jefus Chrift is a chofen Shepherd. No Man hath a right to 
f/^«^^^P*beaSh*epherd, but he that is firft chofen by theOwner of the 
M..10. Sheep. Chrift: is called the Eleftof God-, My Servant whom I 
rati I have chofen. Again, Behold my Servant whom I M, mtneHeB, 
^ in whom my Sod delighteth. He was fore-ordanied, in the Decree, 
Defign and Purpofe of God, to be our Redeemer •, and as a Shep- 
herd; to take care of, feed, heal, nay, r. ^;. for the Sk.p. 
, ;,. ^.cW/y. And as he was choJfen,fo he was called alfo to tills Work 
sSl and Office. For as the Apoftle fpeaks concerning Chrift s Prieft- 
Heb 1 hood, or touching that Office, fo I may fay of this muantaktth 
"'^•^•^* \\>^^ Honour mto himfelf, hnthe that i^ called of God ^tp^ Aaron. 
He did not intrude himfelf upon this Service, but he had a lawhil 
Call unto it 1 the Father called him, and fcnt him into the World, 
to keep, feed, and fave his Sheep. This fhews the wonderful 
Love of the Father, he is the firft and principal Author of our 
Salvation : M things are of God, who hath reconciled m unto bfmjelf 
fs ' h leftuChrili. All the fpiritualBleffings we have by Chrift, fpring 
from the Father ; the Father is held forth as the tirft Caufe firft 
Mover and Contriver of all fpiritual Mercies for us : ^ The Father 
alfo fitted and qualified him, or put him into a Capacity to accom- 
piifti this Work and Office-, he prepared him a iiody, that fo he 
might die for his Sheep. 


■ ^ ■- . *--^- - - — ^ ■ ■ -t — r- — . -^ _.._ 

, .,__^_ What akind of Shepherd Chnft is. 1 1 ^ 

•i^" ' — ~ — ": '■ :~ ' ■ ■■ —___«__ 

^ Thirdly, JefusChrifl is a kind, loving ^iid compalFionate Shep- chrifl a 
herd. What Shepherd ever loved his Sheep as Ghrift loved his ? '^ompa'jio. 
The greatnels of his Love, bowels of Affeaion and Compaflion*, "f^/^^P- 
app'-frs, ^"^■' 

I. By his coming Co far Tas 'tis from Heaven to the Earth ) to 
' feek them \ tor the Son of Man is come to f^ve that which was lofi. Mat. i'§. 
Lnke reads it, To feek^ and to fave that which was .lofi. My People u. 
have been lofi Sheep, Jer. 50. 5. i-uk. 19. 

(i.) We were all loft in the firfl ^<s^<iw, not one Sheep but was *''' 
loft ^ and had not Chriit came to feek and fave us, we had been all - 
loJl: for ever. 

(2.) We were all loft, not only by Original, but al fo by our 
own aCtml Sin : ^11 we Ithj Sheep have gone afiray ^ we have turned Id. j-'. 6. 
every one of m to hi4 own evil way. We were all gone out of the 
way, gone fiir from Gad, and without all hope or poffibility of 
returning, had not Ghrift came to feek us ; Por we were all as Sheep i Pec. 2, 
going aflray^ but are now returned to the Shepherd and Bifiop of 0^2$, 
Souls, ' ' 

(3.) They alfo, by the Grace of God, at length came to fee 
that they were loft ; they are loll in themfelves, and in their own 
fight. Jsfnf fent forth and commanded thetn, faying. Go not in the Mar. ro.j, 
way of the Gentiles, &c. but go rather to the lofi Sheep of the Honfe ^. 
of Ifrael. The whole Houfe oi Ifrael was loit, but there were but 
a few of them that faw their lofi; State. 

2. The Bowels and Compaflion of Ghrift to his Sheep, chiefly 
appears by his dying for them. He laid down his Life for the 
Sheep j none could fiiew greater Love than this : As the Fath&r john jo 
knoweth me, even fo 1 know the Father j and I lay down my Life for 15. 

the Sheep. 

3. His great Love and Affedion to his Sheep, is m:mifefled by 

his care to gather them •) He fii all gather the Lambs with his Arms 1^^.40.11-, 
and carry them in his Bofom, Gathering implies, bringing them 
Home unto himfelf by the Arm of his Power, or by the effedual 
Operation of his Word and Spirit. To whotn huth the Arm of the ifa. -.,. 
Lord been revealed? Or, who hath felt and experienced the power- ' ^* '* 
ful Influences of his Spirit, and faving Grace thereof, on their 
Souls? This mull be before any poor Sinners are gathered or 
brought home to God. Jefiis Chriit mult refcue them out of the 
Mouth of the Lion, and Paw of the Bear, as David did his Sheep, , sam. 17 
who was a Type of him. We were all once in Satan'sHandv 34,35. 
that hungry Lion had us in bis Teeth, and was going to tear us 

R 2 to 

What a Kmd of Shepherd Chrift £• 

to pieces, but then coraes our Blelled Shepherd and delivers u^i 
None but he whofe Power is Infinite could gather us, or bring i» 
home to God, fuch a miferable State were we in. ■ ^ " ■-- ^/ " ' ^^ 
4. Chrift's Love is further exprefled, by that affeding Metaf)hor, 
Luke 15. 6. He goes after the loft Sheep, leaveth the reft itt the 
Wildernefs, and never gives over umil he hath found if; ^nd 
when be hath fonnd it^ he Uyeth it en hU Shoulder ^^ rejoicing. O my 
Friends, how great is the Love of Chrift to one poor, loft, and 
undone Sinner ? He will not lofe one that his Father hath given 
him : No, no, though it be but one individual Soul that is milling, 
yet he will go after that, feek that, leave all the reft to look after 
that one poor Sheep •, and when he has found it, he fees it cannot 
go, it has no ftrength, therefore he lays it upon his Shoulders. 
Sinners, Chrift muft lay hold of you, and take you up, and lay 
you on his Shoulders, and carry you home if ever you are faved. 
It is upon Chrift's Shoulders, Chrift's Power, that every Eled Soul 
is brought hornet 'tis not on the Power of their Will, their ^ 
Strength, their Faith j no, but on Chrift's Shoulders. Moreover,' 
it is faid. He rejoiced^ and calls upon all his Friends ( the bkfled' 
yerfe 7. Angels and Saints ) to rejoice with him, for I have found my lojt' 
Sheef. This fhews his wonderful Love to poor, undone, and loft 
Sinners that are his Sheep, whatever it cofts him, whatever Pains, ■ 
Labour, or Charge, home he will bring them, faved they muft 

John 10. and (hall be. / have other Shee^ ( faith he ) that are not of tHs f «W>.^ 
16 them alfo I mnji brings and they Jhall hear ynyf^otce. jVi-Jaii 

5. His Love to his Sheep, to his Saints, alfo appears in ^w ^^tȣ 

them in his Bofom^ in his Heart. O how near and dear is every be- 
lieving Soul to Jefus Chrift I It^ a Metaphor t^ken from a Father 
or tender Mother, that hugs an only Child in his or her Arms, and 
lays it in their Bofom, knowing not how to exprefs the Greatnefs 
of their Affedions. Chrift himfelf is laid w lie in the Bofom of the 
Father \ which denotes how he is beloved by him, how near and , 
dear he is to him : Even fo this difcovers his great Affeftions to his '*_ 

6. He alfo makes his Love manifeft to them, by his gentle leading 

lfa.40.1 r. of them : He jhall gently leadthemthat are with young. He will BOE 

lead them fafter than they are able to go, or lay more upon them 

than they can bear ; nay, he gives Strength to them, and fupports 

their Souls under all their Troubles and Sorrows. Jacob was » 

Qen. 33. compaffionate Shepherd •, // / over-drive them^ f faith he > all tke^^ 

}h . Fkck^will die. Chrift bad many things to tell bis Difciples^ ^^'^ 


What ttKmdnf Shepherd Chrift is. 

they were not able to bear them : He lets out or difcovers his preci« 
ous Truth to his Peoj)le, according as he knows they are able ta 
receive it and take it in : You ftall not have harder Things, Tri- 
a]§. Temptations nor Affli<^ions, than your ftrength is. There i Cor. lo, 
bath iMTtrnptAtictt tak^n yoH^ hut what is common to Man : and God ^3* 
itfa,ithfnK who will not fkgtr you to be temfted above what you are 
ahle\ but will with the Temptation alfo makf a way to efcape^ that ye 
may be able to bear it, 

7. His infinite Love and Bowek are made known alfo to his Sheejy 
by iiis feeding them, as well as it is by his leading them. He feeds 
them with choice Food, he gives them his own Flefli to eat, and his 
own precious Blood to drink, knowmg that except he doth this, 
they muft perifh for ever : This was that ftrange Doflrine in tbc; 
Eyes of the Jews, which they could not receive nor underftand. 

8. Alfo by his healing of his Sheep with his own Stripes. But 
he was wounded for our Tranfgrefpons^ he was brnifed for our Iniquities j 
the Chaftifement of our Feace was upm him, and by his Stripes we are 
healed. - What Shepherd ever thus loved his Sheep, even to be 
wounded and bruifed for them, to heal them of their Wounds 
with his own Stripes ? But this Jefus Chrift doth. 

9. By thiswafhing them alfo in the fame precious Blood : No- 
thing could purge away the Filth and Guilt of our polluted Souls, * 
but Chrift's Blood i and if he waih us not, we have no part with 
him : He hath loved us, and wafied tu from our Sins in his own Blood. » 
This Love is wonderful Love, amazing Love, exceeding all Love. '* ^' 
O in what a Stream, in what a Fountain are the Sheep of Chrift 
wafted I Think upon it, our Pollution was great, but Chrift hath 
waihed us. God fent hie Son to take away our Sin, and it muff 

be done this way i It U the Blood of Jefm Chrift his Son that cleanfes 1 John u 
Hi from aH Sin. 7. 

^ Fourthly. Jefus Chrift is the good Shepherd. / am the good Shep. chrifi tht 
herd j tht good Shepherd giveth his Life for the Sheep. Our Lord good Shtp^ 
Jefus fliews in this that be excels all Shepherds r Some Shep- '^'''^• 
herds have ventured their Lives^ hazarded their Lives for their ^^^^ '*'' 
Sheep f yet it was more than was required of them, for the Life '** 
of a Man is much more valuable than the Life of a Beaft : But na 
doubt our Saviour refers to his great Work and Office as Media- 
tor, and as the Meffiah thzt was to come, who was to be cut f^pajve 2^. 
not for himfelf, for bis own Sins, bat for the Sins of theEIeft, or 
dk for his Sheep : It was required of him> the Father gave him 


f i6 What (K Kmi(i\ Skpl-erd 0?ri/l ii. 

commandment to lay down his Life •, and he did a actually, free- 
ly, wiliinsly \ nay, he came on purpore into this World co do it, 
and therefore he is the good Shepherd. 

.« rifiUy. Jefus Chrin: is a Wife Shepherd, a knowing Shepherd •, 

aZlk ^k}^^ ^^'y ^^^^P ' ^^^s ^ ^^^'^ already fpoken to. 

shipM. I. He knows and fees all his Sheep at once, with one look of 
his Eye, in all the Nations of the Earth, let them dwell where 
they will> though never fo far afiinder or remote. -* 

2. He is fo wife, that he knows in what Condition they are, and 
what Condition is beft fcr them ^ whether Poverty or Riches, 
Sicknefs or Health, Liberty or Bonds, Peace or Trouble, Honour 
or Difgrace, Strength or Weaknefs, either a fat or a lean Pafture, 
Lofs or Gain, Cold or Heat, whether a North or a South 

'* Wind. 

3. He is wife to proted us, wife to condud us, to feed us, wife 
to fold us, wife to heal us, and wife to fave us. 

chriH- is i Sixthly. Chrifl is the chief and great Shepherd of the Sheep. 
gmt Shep- And when the chtef Shepherd ^Dall apfear^ ye f^all receive a Crown of 
herd. Glory.. And again, the Holy Gholl calls him in another place, 
iP«^$« the great Shepherd : Noiv the God of Peace^ that bronjiht from the 
^ . Dead our Lord Jefi:^ Chril}., that great Shepherd of the Sheep, &c. 

20.*'^' Jefus Chrill may be called the chief and great Shepherd. 

1. Becaufe he entered into Covenant with the Father, as the 
great Surety of all the Sheep ^ by which he came under a legal 
Obligationtopay the juft Debts, and to anfwer for the Defaults 
of all his Eledt : And then and thereby he i:ndertook to bring in 

Ueb u and gather all the Sheep to God by the Blood of the Everlafting 
20.* Covenant; by which Tranfaclion he made our Peace, and recon- 
ciled us unto the Father. 

2. Becaufe he aiftnally bought all the Sheep, in purfuit of the faid 
glorious Covenant-Tranfaftions, by the Price of his own Blood, 

8 °* that fo he might unite them all unto himfelf in one Body. 
^^' 3. He may be called the chief and great Shepherd, becaufe all 

the Sheep, or Eled of God, are given into his Hand, to keep, 
take care of, feed, heel, protect and preferve to Eternal Life. 
And this great Work and Office he hath undertaken, and doth and 
will perform with all Faithfulnefs, being every ways fitted, en- 
deared and qualified, as Mediator and univerfal Shepherd and Head, 

to difcharge it. 

4. Be- 

Wl?at a kind of Shepherd Qhrlfl is. 


4. Becaufe 'tis he that calls them, that juflifies them, that fan- 
difiesthem, and prefents them all faul.kfs and without Spot be- 
fore the Father. ■ 

5. Becaufe he is exalted in Glory and Dignity, not only as the 
Head, Lord, and Sovereign of all the Sheep, bat alfo as the 
Prince of all Pallors and lubordinate Shepherds that ever were, 
are, or fti3ll be i from whom they all receive their Power and Au- 
thority as his Deputies.to take care of and watch over each part and 
parcel of his Flxk committed to their refpedive Charge, Jc-fus 
ChriO: is not only above all Shepherds, all Minillers, but they do 
all in his Name, and mud at the lall Day be accountable to him 
for their Adminiftrations. 

6. He is the great Shepherd of the Sheep, a mighty Shepherd 
if we confider the greatnefs of the Flock, which he hath not only 
received the Care and Charge of, but they are all his own Sheep. ' 
If a Shepherd had under his Care looooo Sheep, and all his own 
would not every body call him a great Shepherd ? Now though 
Chrift's Flock is called a little Flock comparatively, yet the Num- 
ber of all his Sheep, all his Eled, is very, great : we read of ten ' 

.thonfands of his Saints^ and a Number that no Man can number, 
they are j^l his i and therefore a great Shepherd. 

7. He is great in Riches, having a multitude of rich and choice 
Paftors, enough to feed Millions of Sheep here on Earth : And ; 
though his Flock will encreafe e're long, when the Fulnefs of tijs 
C entiles Jhall came in, and his antient Flock, I mean, xki^ Seed of 
Abraham now fcattered, be gathered, and all brought into one 
Fold, yet he hath Paftures for them all. Moreover, he hath pre- 
pared a glorious and rich Fold for them Above, which is Heaven 
itfelf, that is the Fold into which all his Flock Ihall be put for 
ever and ever. 

8. Lafily, He is great in Power : No Shepherd hath fuch < 
Power to defend, protedt, prefer ve and fave his Flock like to him. 
None arc able to pluck one Sheep out of his Hand, as I fhall prove : 
and dem nUrate when 1 come to fpeak to thenext part of my 
Text. Another Shepherd, for want of Power, may iofe his 
Sheep, the ff^olf or Lion may come and tear them in pieces, and 
rob him of them : But no Enemy, neither Sin nor Satan, nor the 
World, can rend his Sheep from him •, he hath Power over all Ad- 
verfaries, and can fubdue them with much eafe at his Pkaiuce 5 
therefore he is the great Shepherd. 

Seventhly. . 

18 What a kind of Shepherd Chrip: is. 

chriH a Smnrfc/y.ldbTchrift is a watchful Shepherd, This is one Pro- 
Jchfd pertyof agoodSh^:pherd. And there were Shepherds tn the FM 
Sbtpherd, f^yi„^oygr their Flock^bymght, ^C. 

luke2.8. ^^^f^ j^^Q^5 t^j5 Sheep are fubjeft to fleep, and fo he open 
to many Dangers, therefore he watches over them. He is al- 
wa^sawake •, he thn keeps Ifrael, neither Qumbereth nor fleepeth ; 
Pfal 121. He will not Mer thy Foot to be removed : he that keepeth thee Will not 
f;:sfuZer Behold, i that keepeth Ifrael, M n^^^i^^r (lumber n^ 
fleep the Lord is thy Keeper^ thy Shade upon thy rtght Hand. The 
Sheep of Chrift are in danger by Sin, by Satan, by Temptation, 
bv Wolves, by a deceitful Heart, by inward Corruption, by falfe 
and felf.feeking Teachers, whofe Defignis to make a Prey of his 
Flock; therefore he watches them like a Vineyard of red Wine. 
/ the Lord do hep it. I will water it every moment ; le(i any hurt tt, I 
''*• ''• '• w%hTitml andDay. I will, as if he ihould fay, proteft my 
rhurch mv Vineyard, my Flock, from all Aflaults of its Ene- 
.SesfneTtLrMe^^^^ nor Devds' (hall fpoil, ruin, or hurt my 

And that he may fecure his Flock, ^ ^r '. r^ • 

1. HedifcoversbyhisWord, theSubtilty, Craft and Devices 
of their Enemies, and their Danger thereby. 

2. Bv his Spirit alfo, through its quicknmg Operations, he a- 
wakens them when their Enemies are upon them i and that fhews 
he is a watchful and a wakeful Shepherd. ^ a a - r . ^^ 

3. He alfo by his Providences Ihews he is awake, and Itrives to 
awaken his People alfo. 

And this he doth feveral manner of v;ays. ^ 

1. By Wars, Perplexities, and Diftrefs of Nations. 

2. By Famine and Peftilence. ^ ^,^ , , • j* 

3. By ftrange Signs, Prodigies, and fearful Earthquakes indi- 

vpt*^ Places 

4. Bv the awakning Providence of fudden and unufual Deaths, 

fnatching away one Man here, and another there, to keep the reft 

^^f By letting out Symptoms of his Difplcafure, by diftreffing 
the honfciencesof fome, by fearful Horror ^"d.^fP^triem 
inspire and CJbi/^'s Cafes i to awaken others, and to deter them 

^'T He\lfo imployshis Minifters to roufe them up -, th^j, as his 
Subftitmcs, are made Watchmen, to give his People, his Saints, 
his Flock, warnicg of approaching Daogers, 

What 0kmd:^M&^^^ I ^^ 

-_2<^/y, Chrift knows tbathis Flock is not onlyfubjed td'AeepiBur ~ 
ilfo to go aftray^ and therefore he watcheth over them. 

1. Becaufe he fees our Enemies watch againft us to enfnare, to 
catch, and to ruin US', Deliver thy feif at a Roe from the Hand op^^f- <?• 
the Hunter^ and m a Bird from the Hand of the Fowler. 

Satan is a fubtil Fowler, a crafty Enemy i and is alfo clothed 
with great Power. He is compared to a Serpent, to ihew his Sub- 
tilty ; and to a Lion, which denotes his Strength and devouring 
Nature. ° 

2. Jefus Chrift watches his Sheep, that he may give them thofc 
Mercies they need in the proper feafon of them : He knows when 
and how to give us that Good he himfelf hath promifed. Some- 
times he watches over his People, to chajien^ to afflid and puiiifh 
them with the Rod, when he fees there is need of it : He lets out 
his Dog, ( as I may fo fay, like as a Shepherd doth upon unruly 
Sheep) when his Calls will not do, will not reclaim them and re- 
duce them to an orderly and diligent walk. But then at another 
time, he watches over them, to beftow his Favours and Bleffing 

upon them : ^nd it [hall come to fafs^ that lik^ as I have watched Jcr.-^i.zS, 
overthem^ to plucky np, and to break down^ and to overthrow^ and to 
defiroy^ andtoafflid-^ fo mil I watch over them, tobnild, and to plants 
fatththe Lord Though there is no Change in God, but he doth 
all things according to the Counfel of his own Will and Eternal 
Purpofe, yet there is a Change of his providential Difpenfations. 
, C^d here fpeaks after the manner of Men •, and as he is diligent to 
afflift for Difobedience, fo he is likewife as diligent upon a Refor- 
mnion, to diftribute his Bleflings, when he fees it will make for 
his Glory and his Peoples Good. 

Seventhly^ andlaftly^ Chrift is a living Shepherd. Other Shep-C^>-»/^»^a 
herds die and leave their Sheep, and know not what Evilmay be-f^7*^^^^ 
fal them after their departure : But Jefus Chrift never dies •, / am J^^^; ^^g 
he that was dead^ and am alive j and behold^ I live for evermore. He 
ever lives to feed, to heal, guide, proteft, and fave his Peo- 
ple ^ He ever lives to make Inter cejfion for w. In this doth the Safe- 
ty, Happinefs and Comfort of Believers lie : Ohrift is always the 
fame, he changes not ^ and is fuch a Shepherd, that his Sheep can- 
not lofe •, Death hath no more power over him, Death cannot de- 
prive them of this Shepherd. 

^ ,^i^ 9 ^^PPy S^^nts, blefled Sheep : O love your Shepherd, truft 
m ybur Shepherd ^ fay with Vavid^ The Lord it my Shephsrd^ ijha/lpfii 22.1 
not want. S ^ • 2.Bs 


FVbat ^aftures Qmft feeds his Sheep in. 

2 Be ruled, led and guided by your Shepherd ; and be eon- 
tent with that Pafture mto which he hath put you, and with fuch 
Commons he is pleafed to afford you- ^ 

I How doth this reprehend fuch who repine, murmur, and are 
carried away with navifh and diftruftful Fear ? O what a fhanie is 
tt to be afraid, when yo« have fuch a Friend, fuch a Keeper fuch 
a Shepherd to proted, feed, and keep you ? Butto proceed. 

What Secondly, What Paft fires doth Chrift feed hu Sheep in ? What or -whuh 

ChripPa- ^re his tPaflnres f 

cirm Tirli. I anfwer •, His Word, thisisone of hisPaftttres, and afat 
mlUmtxU yea, a moil choice and rich Paflure; here 's p.;ec>ous 
*F.^« feeding- Some (like P W; canrelilh God's Word, and find ic 
"'"" '''' fweerer than Honey; Hbw fwHi are thy Wm-ds mtomytafel yea, 
f "/!"■'■ r~2™y<V«^ M^h. The Stndy, Meditation, and O- 
^'ot "'-tec of Gols wid, yields mor. Satisfaftion, Joy and De- 
liRht, than any worldly Men find in their earthly Profits or fenfual 
Pleafure=. If yon cannot find it thus, it is becaufe you have loft 
TOur fpiritual Appetites, you da not hun»r after heavenly Food 
lo? fee the Worth nor Want of it : Thy Words ( fauh >.->»-«.) 
f/; "• Zefemd, a„d 1 d.deat them; andthyW^rdwa, Hmo«» the pymi 

reiokinf of f^*y tieart. 

Beloved, there is a two-fold tailing of the Word. 

Ci Some tafte it, but digeft it not ^ they have an ^^V^^'^^f^- 
and bear Reception of it, and no more : The news of a Saviour, 
nfdel verSom Wrath, feems defirable to them -they like 
the Promifes of the Word, and flatter themfelves with a falfe 
Hope of pardon, by giving a bare Credit to the Truth of the Go- 
fnel in the declaration of it. • , , . . n- 

%\ But thereis a farther and better taibing than th,s •, a talbng 
bv a fpecial Application, and a faving relilbing of the Worf <£ 
God , ar^ not he promiffory Part only, but the preceptory Part 
thereof ^fo : Thclblike and love the Word, becaufe of the Pu- 
titv of it. Others have a comnnon, but not a fpetial Faitb ; the 
Tews feemed to rejoice in John's VcSrh,e, but did rot receive it 
into thei^ Underft'anding, and fincerely fubjecl to the Life and 

■^O Vt"; Word of God feeds the Souls of Believers with fav- 
ine knowlcdi-, the Doflrhie of Free Grace, of J""*''""""^*- 
i|ti»°Pardon.of Sii,, and free accefs to the Father, which Ihew^ 


What Tajiures Cbrlft feeds his Sieep in, i j i 

it to be a fat and blefled Failure y and thus it feeds their Under- ' 

(2.) It feeds and raifes their Affe<n:ions alfo in Love toChrift,and 
defire after him, to hear what God is to them, and Chrifl: is to 
them^ what a Covenant is made with Chrift for them, what Pro- 
mifes are made to them, what Love the Lord Jefus hath to them, 
and what Grace is purchafed, laid, and treafured up in Chrifl for 
them ; what Care he hath of them, and what Glory he hath pre- 
pared for them. 

*' (3.) They receive the Word, they afient to the Truth of it, and 
feel alfo the Power thereof, inclining, bowing and fubjeding their 
Wills to a holy, ready, and hearty Confent thereunto, in a way 
of univerfal Obedience to what is required of them. 

(4.) It feeds their Faith alfo, and every Grace of the Spirit in 
their Souls \ itincreafes their Faith in Chrill, and their Love to 
Chriu, whiift they meditate thereon, and believe with an unfeign- 
ed Faith the Veracity of God's Word, and apply the Promffes 
and BleRings thereof, which are purchafed by Jefus Chrifl now, is 
to eat and digeft the Word. 

Secondly. The Ordinances of Chrill may be faid to be another C;&w}?v (^y- 
Failure where his Sheep do feed. The Spoufe no doubt enquired dmnm.it 
after this Pafturei Jellme^ O thou whom my Sod hveth^' where thou'''''^^^^P"^^' 
feedefi^ &c. where thy Holy Ordinances are truly adminiftred. ^^^^^' ^''^' 

I . T^he Ordinance of Preachings or Adminiflration of the Gofpel, is 
arich Pafittre^ efpecially when it is preached powerfully by the 
Influence and Demonflration of the Spirit ^ theopening and ex- 
plaining the Word of the GofpeL is like the opening the Pallure- 
Gate,and fo letting the Sheep into it. Did not our Hearts h^rn within Luke 24. 
«*, while he talked with tu^ ^nd of ened the Scriptures ? 'Tis like the 3^' 
opening of the Box of precious Ointment, caufing a fweet Pw=r- 
funie in the Soul, like as Maryh did in the Houfs. The Work of 
tlie Mi nillry is to open the Scripture i Vnderfiandefl than what thou Adi 8.20, 
readeji i faith Philip. The Eunuch anfwered, How can /, mlefs ^i. 
fame Man fliodd gmde me f He might have added, ^amQ skiiful 
Man. Alas, fome are unlearned, unexperienced and ignorant 
Preachers^ they know not the Lord themfelves, they never lear* 
nedof the Father, but want the Teachings of the Holy Sp^it : 
They underlland not the Sciiptare, the Holy Bible is a feakd Book 
to thern, notwithflanding all their Hun>ane Literature and Knovv^ 
kdg of the Tongue*, with their Arcs and Sciences. 

S 2 The 


- - ---If- .^.-'^-^- 

Goffel'Ordinances one of Chrijl's fafiuyes. 

The preaching the Gofpel, is the feeding of the Soul. But O 
what care Ihould be taken, that nothing is dehvered by the Preacher 
but found Doarine •, not to feed the People with airy and empty 
Notions, corrupt and poifonous Doarine; for that is to deftroy 
the Sheep, efpecially fuch that are weak in Knowledg, and can- 
not quickly difcern Truth from Error. 

They are rot to feed the Flock with Humane Traditions, nor 
John 21.. with their own Dreams. Simon, Son of ]on^s,hve(}: f^.« «jr ? 
15. Feed my Sh.ep : Not with good Doarine only, but good Difcw 

plinealfo, and with an holy and good Example: Good Govern- 
ment is precious Food to the Sheep and Lambs of jerus Chrilt. 

2 The Holy Ordinances of Baptifmy and the Lrrd^s Suffer, u ano- 

ther part of this hlefedPaftfire: And fuch are in Sheep that will 

not feed where the Shepherd willeththem, or like not a Pafture of 

Afts 2. 4. his chufing. With what gladnefs did thofe Saints at J^rflen^> 

when they received the Word, yield themfelves up to Holy Bap- 

Afts8 5o tifm? ThtEunHchzKo found that Ordinance Che meeting with 

^^ Chriftinit) veryfweef, and therefore when baptized, he went 

away rejoicing. ThviMyfteryof the Gofpel is preached or held 

forth in a lively Figure in Baptifm to the very fight of the natural 

Eye i which being underftood, conveys much Light and Know- 

' ledgtothellnderftanding. ^ r - ^c 

It fhews that Chrift wa^ dead, buried, and rofeagam for our 

mnmhfs li,^" Baptifm (faith the Learned T«/e«f«) is the firfl; Sacrament 
*f. p. ct ^f jhe New Teftament, inftituted by Chrift •, in which there is 
885,887. cc gp g^g^ Analogy between the Sign and the Thing fignified. 
*' The outward Rite in Baptifm is threefold. 
" 1. Immerfion into the Water. 
" 2* Abiding under the Water. 
" 3. A Refurreaion out of the Water. ^ 
Bmifm " The Form of Baptifm, (faith he; to wit. External 
freZi " and Eflential, is no other than the Analogical ProporuoB 
SoHl'Food. " vvhich the Sign keeps with the Thing figmfied thereby. Ihe 
" plunging into the Water, (faith he) holds forth to us that hor- 
« rible Gulph of Divine Iuftice,in which Chrift for our fakes for a 
*' while was in a manner fwallowed up : abiding under the Water, 
^Gme. ^' (how little time foever) denotes his defcent into -^ Hell, even 
" thedeepeft of LifeleOnefs : and lying in the fealed or guarded 
« Sepulchre, he was accounted as one dead. Rihng out ot the 
" Water, holds forth to us in a lively Similitude, that Conqueit 

GofpeUOrdinances one of Chrifi's Tajhres, 1 7 ^ 

*' which this dead Man got over Death. And ( faith the fame 

worthy Author ) fo dipping into the Water, in a mofl lively 

*' Similitude, fets forth the Mortification of the old Man ^ and 

" rifing out of the Water, the Vivification of the new Man i it 

**' being meet that we, being baptized into his Death, and buried 

*' with him, fhould rife alfo With him, and go on in a new Life. 

The Apoftle clearly confirms the fame great Truths j Knorp ye mt, rq^. 6, z 

that fo many $f us as were haptimed into Jefm Chrifi^ were hafti:^ed 4, * * ' 

into his Beath ? Therefore we are buried with him by Baftijm into 

Death., that like as Chrifl was raifed up from the Dead by the Glory of 

the Father i even fo we alfo Jhouldwalk in newnefs of Life, We have 

FeDowfhip with Chrift in his Death in Baptifm, or the Efficacy of 

his Death evidenced to us, as the outward Symbol of it is held 

forth in the external Adminiftration of it : For as Chrift died for- 

Sin, fo we are hereby obliged to die to Sin ; and as he rofe again 

from the Dead, fowc ought ( as we covenant in this Ordinance) 

to walk in newnefs of Life. Dr. Cave faith, '* In Immerging there 

" are in a manner three-fold Ads, The pntting the Perfon into the 

" Water ^ his abiding mder the Water ^ and his rtfing up again ; there- 

'' by reprefeming Chrifi's Death, Burial, and Refurre^ion •, and our 

" Conformity thereunto in our dying to Sin, and the deftru^tion 

'' of its Power, and our rcfurreftion to a new courfe of Life, 

O learn what your Baptifm holds forth, and what you are taught^ 

thereby, and promifed therein, and live accordingly. Brethren, 

you wiU find blefled Food in this Ordinance for your Souls •, and if . 

you experience the Things fignified thereby, happy are you ; if. 

not, in vain were you baptized. 

idly^ What fweet Food, or how good a Pajiure is the Ordinance of ne Lord's 
the Lord^s Sftpper^ to a hungry Soul who longs after the Bread ot' ^^ippir pre- 
Life, and Communion with Chrift. A Crucified Chrift is the ^^o"-^ s^oui^ 
Bread of Life ; and by Faith in this Ordinance we feed on this ^''^'^* 
Bread ^ it feeds and ftrengthens our Faith, and alfo our Love to 
the Lord Jefus : Who can forbear to love that Chrift, who poured 
forth his precious Blood for us ? He was made a Curfe for us, by 
hanging on the Tree, and bearing our Sins. 

When you take this Bread, and this Cup, you declare you take 
and accept of Chrift as the only Food of your Souls •, and that way 
«f Salvation God hath been gracioufly pleafed to find out : and 
when you eat the Bread, and drink of the Cup, you fhew that 
you feed alone upon him, and that he is your Saviour. Indeed, 
Chrift doth ifl effed fay to you, Soul, tahie allthis^ in token that I 


I ; 4 94P^^' Ordinances^ one of Chnfl'sl'ajluyes. 

have fatisM the Juftice of God for thy Sins, 1 have made thy 
Peace •, take this Bread, aod this Cup as a Pledg of it, and ot 
mv Eternal Love to thee, iand as a Token that all thy Sins are 
foraiven, and that thou art mine alfo. (i.) By this Ordinance we 
karn, and clearly fee, the horibie Evil of Sin, the curfed Nature 
of Sin, in that nothing could atone for it, nor fatisfy the Law 
and luftice of God, but the precious Blood of the Son of God 
himfeif (2.) Here like wife we fee that infinite Love of the 
Rom.?.32. Father, in giving of Chrilt to die for us ; He feared mt h^ own 
Son. but delivered him u^ for m ali. C3.) Here alio we perceive 
' the wonderful Love of jefus Chrift, who willingly laid down 
his Life for us. (4.) Moreover, here we fee how we come ta 
be faved, or the Way of Life s and that it is only by a Sacrifice, 
and that by the Sacrifice of Chrift himfeif alo;;e. (5.) Here we 
fee our near Union with Chriflr, and blelTed Union one with ano- 
ther as the Bread and Wine is turned into Nouri(hme;it ^ the firft 
i/held forth : and as" many Corns of Wheat do make one Loat, 
fo we being many Members, are but one Body •, and therein the 
latterllnion is held forth alfo, 1 mean, our Union one with ano- 


Thirdly. The Ordinance of Trayer^ is alfoas a Failure for Chrift's 
^!f^ 1 <ihp-n to feed in. if we pray in Faith, we receive what we delire 
^^^r fnd^Cd in need of : 'xhat Soul that goes to God in Chrift's 
Tamd a.Namebelievingly, never comes away empty hard:d. IVe have not,, 
becau^fe we ask not •, or elfe ask aroifs, that we may conf^me tt on our 
Lii(is, topleafetheFlefh, and gratify cur Carnal Appetites, and 
fo an evil End fpoils good Means: Sclorg (faid a good Wo- 
man in diltrefs) as lhav€ a praying Heart, God wiU have a help- 
ins Hand. It argues we have not hungry Souls, it we have not 
pravins Souls. You may as well live without eating, as fpiritually 
live without prayings and as it is a fign yon are not weU when 
vou cannot eat, foit is a fign your Souls are notwelbAhen yon 
cannot pray : And as it is a fign the Body is fairit, when the 
Breath is fnort, or breaths not freely, fo.it is a fign of a taint and 
laneuifliing Chriftian, when bis Prayers are fiiorti, or prays not 
freely. He that believes favingly, will pray fervently. He that 
thrives net in this Palture, will thrive in none. As be cannot live 
naturally thiitbreaths not, no more can that Soul live J;>i. itiially 
that prays not. He that cafts off Prayer, cafts off God. No 
wonder God withholds Mercies from us, when we leitrain Prayer 


Gofpel-Ordinances one of Chrift's Taftmes, i^r 

fram him. Pure Prayer is only plealing to a pure God : our Prayers 

ITluit be direcfted to the right Objeft •, O thoit that hearefi Prayer^ to Bfak^j.^. 

thee fljall all Men come. We muft always drre(fl:' our Prayers to 

God, but mult not forget to come unto him by Jefus Chrifl: •, and 

we muft fee to the Matter of it, as well as the Objeft : If we ask 

not that which is lawful, our Prayers muft needs be unlawful ^ as 

it is a Sin to do any thing God commands not, fo it is a Sin to ask 

any thing God allows not. 

We muft alfo be right in the Manner, as well as in the Matter 
of our Prayer: When our Spirit prays not, our Hand receives 

And we muft, if we would thrive in this Pafture, alfo fee that 
our End be right : Oor great End fhonld be, that our Prayer may 
be accepted, and God may be glorified. 

The firft thing we fhould ask in Prayer i?, that the Name of 
God may bs hallowed. 

O Soul, hafte into this Pafture : Whatfoever ye asl^^ faith Ghrift, John 14W. 
in my Nam?., I will do it^ that the Father tnay be glorified. i§. 

• To pray in Chrift's Name, 

1. Is to know we come to have this' Privilege to draw near to 
God, only by Ghrift, i. e. through the Vail, that is to fay, his 
Flefh ; he hath purchsfed us this Liberty. 

2. 'lis to pray in his Strength, i.e. by the Spirit, which he 
hath procured for us, and given to us. 

3. Tis to pray in the Virtue of Chrift's Mediation : Whatfo- 
ever we ask on Earth, Ghrift obtains for us in Heaven. 

4. To ask in Ghrift's Name, is to ask for his Sake, for hb 
VVorthinefs : Tisnotwhat our Defervings are, but what Chrift's 
Merits a re. 

Fourthly. The Promifes of God are mother Paflurcy where the S^jeep The Pro- 
cf Chrift do daily feed. The Promifes of God are of a Soul-faften- knifes are a 
ing, and Soul-ftrengthning Nature: But there is no feeding here, "^^ ^'^.'^f ^ 
without believing. A Sheep may as well feed on Grafs, without ^T^'^"'^'^ 
Teeth, as a Chriftian can feed on the Promifes without Faith. ^^^^* 
The Reafon why the Soul cannot get into this rich Common, or 
rather fat Medow, is, becaufc he cannot get o\^er the Slough of Un- 
belief. Man lives mt by Bread alone.^ hnt by every Word that fro- Mac. 4. 4,. 
€€eds out of the A Couth of Cod, He can feed his People, and fup- 
port them by a Word of Promife, when their Bread faileth. Nor 
muft we take unlawful Means to fupply our Neceffities, nor diftruft 


1 J (S TroVideiices and Experiences a rich Soul- Tafture, 

the Care and Providence of God, tho we do not fee which way wc 

Pfal. 37. 3. fhaU fubfift : Trufi in the Lord^ and do good^ fo thon JJialt dwell in the 

Landy and verily thoH fhalt be fed. We muft depend upon the 

Providence and Promife of God, for Supplies both of Body and 

Pfal. 34. Soul : Ihe y^ung Lions lackj^ and fujfer Hunger •, yet they that feek. 

10. the Lord Jliall not want any good thing. We mufl: let God jadg and 

chufe for us *, 'tis better for us fometimes to want, than to abound : 

There are Promif.s (as l.have fometimes fhewed you) thatanfvver 

every Condition we can be in. 

The Provi' Fifthly. The Providences ofGod.and the Saints Experience ^are another 
^^^T °^^ P<»/?«r^ for Chrifl's Sheep. How oft have they been fed this way ? 
the S ''"t ^ ^'*'^* ^^^" y^^'"£i ^"'^ "^^ am old ^ yet have I not feen the Righteotu 
Experiea- fo^faken^ nor hts Seed begging Bread. This was more efpecially 1)4- 
ces, a Soul- vid'^s Experience, and under that Difpenfation, when the Pro- 
jatningPiL' mifes of God were of temporal BleQings •, ours under the Gofpel 
fr* are better : Or elfe take it thus. Not beggtn{ invam. If they are 
' ^^* fuch Children that walk in the Steps of their godly Parents, or not 
fo begging as" to be forfa ken, it cannot intend any kind of asking, 
or begging i for David himfelf defired and received Relief from 
I Sani.2i. others. Nothing doth more clearly relieve and feed our Souls un- 
5. & 25.8. jjgj. Trouble and Diftrefs, than thofe Experiences we have former- 
ly had of God's fpecial Providence and Goodnefs to us, or how he 
Pfal. 42.5. helped his People in their Extremities in the days of old. O my 
God, my Soul u cafl down wtthin me ^ therefore J will remember thee 
from the Land of Jordan, andof the Hermonites, from the Hill Mi- 
zar. He would call to mind how God had helped him formerly, 
when purfued by Saul., or diftreiled by uibfalom ^ and the way his 
I Sam. 1 3. drooping Spirits were revived. He that delivered me (faith he) 
37« from the Paw of the Bear, and Paw of the Lion, wiS deliver me from 

this uncircumcifed Philiftine. All Power is given into Chrift's Hand, 
he is the great difpofer of all things •, therefore be fure he will 
order every thing for the Good of his Church. If not a Hair of 
our Heads fhall fall without the Providence of God, we may 
conclude he will be concerned for us in greater Matters : And if 
he provide for Sparrows, he will provide and take care of his own 

The Covenant of Grace, the Love of Chrill, and that Relation 
we Hand in to him, muft needs give us ground to believe he will, 
in his moft wife Providence, order all things for our Good, be- 
iidcs the exprefs Promifes he hath made upon that Account. Doth 


The Nature of Spiritual Food 1^7. 

he hold us in his Hand, carry us in his Bofom, nay, engrave us on 
his Heart, and will he forfake us ? O this cannot be. 

Hath he took the Charge of his Sheep, and will he leave them 
to Lions, or Wolves, to be torn to pieces ? Or fhall Sin or the 
Devil pull Liirb from Limb, and he look on ? But I mult not fur- 
ther enlarge here. 

Queft. IVh^t is the Nature of that Food which Jeftu Chrifi feetU 
his Sheep with ? 

1. I anfwerin the Negative-, It is not furfeiting Food : fome 
Paftores are naught, they will rot the Sheep •, but Ghrifl feeds not 
his People in fnch Paftures. 

2. 'Tis not forbidden Food •, he hath prohibited us to follow a 
Multitude to do Evil, to walk in the Way of the Heathen, or af- 
ter the Courfe of this World, or according to the former Lufts in 
our Ignorance, and not to touch, tafte, nor handle of the Tra- 
ditions and Dodrines of Men *, b Death is ^ fo alfo natural Life is tropically 
made ufe of, to demonllrate and difcover fpiritual Life. 

A Man naturally dead, 
T. Is cold •, all Heat is gone, if long dead. So all unregcnerate 
Perfons are fpiritually Cold, or without any Divine Heat or 
Warmth in their Spirits ^ that Principle of internal Life Man had 
before he fell, being loft and gone, he is cold as a Stone Godward, 
or in a fpiritual Senfe. 

2. A Man naturally dead cannot move, all power of Motion and 
Activity, or all vital Actings are gone alfo. So in Men fpiritually 
dead, there is a Difability or Impotency unto all fpiritual things 
to be performed in a fpiritual manner ; they can perform or aft 
fpiritually no Ad of Life, or do any thing that is abfolutely 
accepted of him : The carnal Mind U Enmity again/i God •, it is not Rom. 8. 

fuhjeH to the Law of Cod^ neither indeed can be, ^So then they that 7>3* 

are in the Flejh cannot pleafe God. 

3. A Man naturally dead cannot breath nor fpeak, no more can 
carnal Men : Men fpiritually dead breath forth their Defiresin Pray- 
er to God, they have no Tongue to fpeak for God, or to pray to 
God acceptably ; all they do is dead Service, all their Prayers and 
Works, are dead Prayer?, dead Works, becaufe performed from 
Perfons fpiritually dead, and not from a Principle of Divine 

4. A dead Man can't feel^ fee^ nor hear : No more can fuch 
who are dead in Sin, they cannot feel fpiritually, they have a hea- 
vy Burden, a mighty Weight of Sin, Guilt and Wrath lying up- 
on them, but feel it not : They are grievoufly wounded, but feel 
no pain, do not cry out ^ think ihey are well, and ail nothing : 
They cannot fee fpiritual Obje(!^s, nor fpiritual Things. Thefe 
Dead fee not Jefus Chrift, fee not his Beauty, his Glory-, neither 
the Want of him, nor the Worth of him ^ the Eye of their Un- 
derftanding is darkned, they have no Faith, which is the Eye of 

the new Creature : Nor can they hear in a fpiritual Senfe, until i 

V like 

"^76 Tfce Nature of Sfirkml Ufe^ 

like dead Laz,arm, they hear ChdiVsVoice by his Spirit, and are 

""'f The 'Beauty of the Dead is gone. Death ugaftly, fois the 
fpiritual Beauty of the Soul gone, of thofe who lie dead in Sin 

^"l^The Bodies of thofe who are naturally dead, are fit for no- 
thing they foon ftink, and therefore muft be buried and put uncer 
the Ground, being loathfom, C^^c. So ungodly Pf f^"! ^^^ ^^^ 
fpiriually dead, a?e loathfom in God's fight, as fi thy Canon, or 
' TliS Sepulchre is in ours, and are fit for nothing but to calt 
into Hell, as abominable and hateful to the Holy Jehovah. 

mwto I . By thefe things therefore you may know, whether you are 
^- ^e fpiritualiy alive, or not •, ff r if fo, you are quickned and made a- 
mfpiritu- If bv the Operations of the Spirit, and there is a Prm- 
'^^'^'''' clDle of Divine Life infufed into your Souls: So that from a 
holy and new Nature, you can and do breath forth your Defires 
freely and frequently to God, and fee the excellency of fpiritual 
ObieL and Things Chrift is moll precious and lovely in y^ur 
S : Your Eyes fee and your Ears hear, and you have fpintual • 
feeling, and you can and do ad and move •, that is, beheve, repent, 
and obey God, with great Activity, anda ftrong Propenfity, or 
gracious^lnclina\ionsof ^ There is alfo much of the Beauty 

of Holinefslhining forth in your Lives. , , o. ,w nr.'>nnP 

2 This aHb by the way may ferve to deted that Poarine 
^™.. fom'e, nay too many maintain, of the Power of the Creatm^e: 
,;lfin dc Ala<5, alas, what can the Dead do 1 For e ident it is, that ttioie 
^'^«^- who arethus dead, have no Principle or firft Po.er of Uvm^unto 
God, or to perform any Duty to be accepted ot him : JtiJ^with 
them as to all Ads and Ends of fpiric.al Lite, as with the Body, 
as to the Ads and Ends of natural Life, when the Soul is departed 
?rom itTor elfe God would never fay they are dead, cal them 
lei Does God make ufe of an i^P'^°P^^,^^r^^P^°5L^? ' 
thev affirm that ? It muft be fo, if Man naturally be not dead, but 
Sed? in a fpiritual Senfe only. True, a wicked Mams n a- 
Turaly alive, and his Soul is in his Body, and he is endowed w^h 
Vnder|tand^:g, W^ll and ^/.^i.., and may ^^^^f^.^\?^''^^ . 
God requires of him : But what of this ? for m ^pititual Life the 
Holy Ghoft is unto the Soul, what the Soul is unto the Body m 
refped of natural Life, namely, the quickmng P^ij^^^^P^^'. , A^^^ 
Dr.owen. Cas^a Learned Author well obferves) to deny ^^^"^^^^^^^^ 

Life and Sahation Chrtft's Gift, i Ay 

Principle of fpiritual Life, fuperadded unto us by the Grace of ~ 

Ghrilt, diltinct and feparate from the natural Faculties of the 
Soul, is upon the Matter to renounce the whole Gofpel : It is all 
one as to deny that Mam was created in the Image of God, which 
he loft, and that we are renewed unto the Image of Cod by Jefus 

2dly. They may alfo as well afTert, Man hath a creating 
Power-, for Regeneration IS caUed the iVfwCr^^f^rf, v^\\kh pi crea- 2 Cor 
ted m m afisr the Image of God, according to his own glorious iT- 
Power. " Eph.i.18, 

3^/> Therefore whatfoever Sinners ad in fpiritual Things, by '^' ^°* 
their Underftanding, Will or AfFedions, that are not renewed, 
they do It naturally, and not fpiritually, and are therefore called 
dead Works. We may alfo from hence jnfer, what a mighty Blef- 
fing and Favour it is to be made fpiritually alive. How Ihould 
fuch admire God, and his Free Grace in Jefus Chrifl: •, for as they 
have an internal holy Life, fo they Ihall never die, but have eternal 
Life , nay, that this Eternal Life is begun in them here : / give 
them Eternal Life. ^ 

But to proceed. 
Secondly. I am to fliew how Salvation, or Everlafting Life is a free Sdvitm 
Girt, or by Grace only. a free 

I. Life and Salvation is of Grace in oppofition to Nature we ^^^^' 
have It not as the Produft of Nature : Which were horn, mt of Blood t u 
mr of the W,llof the Flejh, nor of the mil of Man, but of God, To ^ ''* 
be born, fignifies to receive a Principle of Life; and thofe that 
are the Children of God, have not that fpiritual Life that is in 
them, from the Motions or Powers of Nature ^ not from the 
Power of Man's Will, nor from their fleflily or natural Parts and 
Abilities, however improved. 

2. Life and Salvation is wholly of Grace, or a free Gift, in op- 
pofition to Merit ; we cannot purchafe or procure it bv our aAs 
of Obedience : By Grace are ye faved through Faith, nnd that not Ex>heC o 
of your fehes. ; it u the Gift of God : not of JTorks, &c. JVot by Worh ^fe- ' ' 
of Righteoufnefs rvhich roe have done, but according to his Mercy ^^Tk.3. 5., 
faved us. Notthcdefertof our Works, let them be what they 
wiU, either berbre or after Grace, but from God's own fovereign 
Mercy and Goodnefs, whofe Bowels yerned towards his Eleftin 
Mifery : For the l^Fages of Sin is Death •, but the Gift of Godis Eter- Rom.5.2?; 
nal Life through jefta Cbr tji our Lord. Death Natural, Death Spi- 
ritual, and Death Eternal, are the Wages and Defert of Sin : 

V 2 . _ . And 

^^g Salvation is Chriji's Gift^ 

And who will deny a Servant his Wgges ? Wicked Men are the 
Servants of Sin, and they (hall have their Wages. But though 
Death is the Wages or Merit of Sin, yet Eternal Life is not the 
Wa^es of our good Works ^ no, but the Gift of God, through 
the Righteoufnefs of Jefus Chrill : It is not by our Works, or 
for our Worthinefs. The Apoftle, as our Anmtators note, v^nts 
the Phrafe, on purpofe to Hiew that Salvation is wholly of God's 
Grace, and not of our own Merits : 'Tis of Grace, or th^ Gift of 
God through Jefus Chrift, that is, through his Menus, D< grma 
& libera arbitrio, faith Augi{(iine. r/^ j 

3. Life and Salvation is by Grace only, or the free Gift of God, 
in oppofition to the Law : The Law could not give Life-, that could 

Gal. 3.21. not fave us : For had there been a Lavo given that could have given 
Life^ verily Righteoufnefs [hoitld have been by the Lam. The Law 
requires psrfedl Obedience, and lays every one under the Curfe, 

Gal. 2.10. that centmnes not in all things that is wrttten therein to do them. 
Therefore no Life by the Law •, that being weak, through the FUjb, 

^°'"* 8- 3- Man could not perfedlly fulfil it, and fo could have noL'fe by 

4. Life and Salvation is the free Gift of God, in oppofition to 
any acceptable Service done for it, by us •, as feme times great 
Gifts are beftowed on Perfons for the fake of fome fmall Service 
performed for them : But it is not fo here, though Salvation be a 
Reward of Grace, yet it is not given for the fake of any accep- 
table Service done by us •, we know that a fmall Matter fometimes 
purchafes that which is of great Value •, but nothing we do, or can 
do, can purchafe Life and Salvation for our Souls. True, Eternal 
LifeisaPurchafe, it is a Reward of Merit •, but O miftake me not^ 
it is not of our purchaling, it is no Reward for any Work done 
by us, but it is the Purchafe of Jefus Chrift, the Reward of his 
Work, by his fulfilling of the Righteoufnefs of the Law for us 
in our Nature, in his holy and fpotlcfs Life, and by his fatisfying 
the Juflice of God for oar breaking and violating of his Holy 
Law, whrchhe did by the painful and curfcd Death of his Crofs : 

Rom 8 cf For vhat the Law could not do., in that it was veeak through the Flefl), 
' Cod fending his own Son in the liken efs of finfnl Flefij, and- for Sm con^ 
demned Sin in the Flefh •, that the Righteoufnefs of the Law might be ful- 
filled in us., who walk net after the Flefij, but after the Sprit. That 
the Righteoufnefs of the Law might be fulfilled inu', that i , in 
our Head, Surety, and Reprefentative •> for thoiigh we in our Per- 
fons were utterly unable to do it, yet Chrift having done, it moos 


or by Qrace only, \Ag 

Behalf, and Nature, ic is accepted, as if we had done it our kU^s^ 
Chrilt'sRighteoiifnefsand Obedience bang imputed to us who do 
believe : fo that what he did and fuffered, is accounted unto us as 
if we had done and fufl'ered it ^ yet it was Chrifl: that purchafed 
Life, not we ; he purchafed, and we poffefs •, he is the Redeemer, Rom.3.24 
we are the Redeemed ^ he merited all, and we have all freely of 25. * ' 
Grace through his Merits, or through that Redemption that is 
in his Blood. 

5. Life and Salvation is a free Gift, or of Grace only, doth ap- 
pear yet further, becaufe the Foundation thereof laid from before 
all Worlds, in God's eternal Ele^ion, was the Spring of it j and 
this was alone of Gods own free Gr<ice : There is a Remnant accord- Rom.i i.et 
in J to the EU^iion of Grace. And if it he of Crace^ then it is no more 
of IVorl^^ otherwife Grace « no more Grace. But if it be of Works 
■ thin it is no more of Gr</ice, otherwife Works are no more Works. 

This Oppolition or Contrariety is not only between Grace and- 
legal Works, but between Grace and all manner of Works whatfo- 
ever •, becaufe it lies betwixt the Nature of Grace and Works, they 
are repugnant or contrary the one to the other, they can no more 
be the Caufesor Motive of any one Adion, than one individual, 
thing can be White and Black in the fame part, as a worthy Wri- 
ter notes. Men are not eleded partly of Grace and partly of 
Works forefeen, but wholly of Grace ^ nothing but an Ad of 
God's Sovereign Grace was the Caufe and Motive of it. 

6. Life and Salvation is a free Gift, or by Grace only, becaufe the 
Glorious Covenant between the Father and the Son, made and en- 
tred into before the World began, was alone of God's Grace,of his 
infinite Grace and Favour : God was at liberty (who forefeeine 
Man's Fall and horrible Tranigrcffion, he having forfeited all^ 
thofs Bleflings beftowed originally upon him) whether he would 
or would not afford him any Help or Relief, but might have juflly ^ 
Siid utterly rejcded the whole Race of Mankind, as he rejeded all, 
ihQ Angels that (inned, or kept net their firll Eftate. 

Did Man, fallen Man, deferve this Love, this Favour,, who 
was become an Enemy to God ? Was there any thing in Man that 
could be a Motive to move the Almighty to enter into this Cove- 
nant,, to lave, fo vile a Creature, fuch a poor and defpicable 3, 
Creature as Man became by his Sins, the Vifage. of his very Soub 
being, now loathfom,. deformed, and abominable in the fight of. 
God, God^sholy Ima^j.e being utterly defaced, and all his Beauty^ 
gpne, being befmeared. and. covered all over with noifom Fiithinefs - 


Sahcition the free gift of Chrtfl, 

^nd Pollution, filled with Enmity and Hatred againit God \ de- 
throning his blefTed Creator, and fetting up the Devil in hi5 Place \ 
lubjedting hioifelf to that implacable Enemy of his, and calling off 
his moft holy and gracious Sovereign from whence he received his 
Breath and Being. 

Nay, and in refped of God himfelf, it mufb needs appear to be 
wholly of Grace ^ could Redemption of Man add any thing to the 
efliential Glory of God ? Did he itand in need of Man to make him 
more happy or glorious in himfelf, who being an independent Be- 
ing, had been eternally happy in the Injoyment of himfelf, had 
Man never been made, or had he left him under Wrath and Mi- 
fery? Or .'/as he obliged to fave U5, and that he might do it, to 
fend his own Son to die, and be made a Curfe for us ? Or could 
he not have created other Creitures to have fhewed forth his glo- 
rious Perfedions ? Or why might he nr>': have lent his Son to have 
taken hold of the Nature of Angel' to have redeemed them, (who 
were his Creatures as well as fallen Man, and more glorious too 
than Man before they fell) and let M^n have periihed for ever, and 
not have entred into fuch a Covinanc of Grace with his own Son 

on his Behalf? • ^ ^ ^.^ . . ^ „ r 

7. Lite and Salvation therefore is a free Gift-, !t is wholly ot 
Grace, becaufe we could not have obtained it, nnlefs God fent his 
Son out of hih own Bofom to effed it. The giving of Chrift, and 
the Father's fending of him into the World, is nothing b'^t an Ad 

Joh. 3.16. of his own fr<^e Grace : Cod fo lovsd the Worlds that he gave his only 
begotten Sen. &c. 

8. Becaufe Everlafting Life is by Chrift alone, nor could we have 
John 14. j^g^ it^except he died : / am the Way-, the Truth^ and the Life •, no Man 
^' ^' ^' can come unto the Father but by me. It is by Faith, that it might be 
Tit. 2. 4, by Grace. But after that the Kindnefs and Love of God our Saviour 
$Ji7' ' appeared: Not by Works of Right eonfnefs that m have done, but ac- 
cording to his Mercy he fa'ved w^ by the wajhing of Regeneration, and 
renew wg of the Holy Ghofi : Which he P}ed on m abundantly^ through 
Jefpu Chrifi :, That being jnfitfiedby his Grace, we jhettldbe made Heirs, 
according to the Hofe of Eternal Life, 

Thus if we confider the Kifc, the Spring, the Motive, and the 
Author of Everlafting Life, all appears fully to be of God's 
Grace alone \ but iliould we proceed a little further a? to the Means 
and Application of the Remedy, in order to intereft in this Sal- 
vation, that is all of Free Grace alfo. 

I. We 

or by Grace only, i r j 

I. We are called and quickened by God's fpecial Grace, ac- 
cording to his Eternal Purpofe in Jefus Chrift : No Man could 
quicken hfrnfelf. All rational Arguments, without Divine Influ- 
ence, or an Almighty Power, will not bring our Souls into a State 
of Lite. See how Paul afcribes his Coiiverfion and fpecial Voca- Gal. 1. 15, 
tion to God's Grace ^ But when it f leafed God who fefamted me f rem ^^' 
theWomh^ and called me by his Grace^ to reveal hts Son in me^ &c. 
Special Vocation is of God's Free Grace, who hath faved uf, and 2 Tim. i, 
called. Hi with an Holy Calling ^ not according to ourWorki^ but accord- 9' 
ing It his own Purpofe and Grace which was given to us in Chrifl "jefus 
before the World began. We are quickened, renewed, or regene- 
rated by Grace, through the Operations of the Holy Ghofl. 

2- Adoption is of Grace ^ Having predefiinated us unto the jAdof- ^P^^* '• 5* 
tion of Children^ to the Praife of the Glory of his Grace, As the Pur- 
pofe was free, fo is the Execution free alfo : That the Purpofe of^^^' 9 
<jod^ according to eleSlion might ft and -^ not of IVorks^ but of him that *'* 
calleth. To them gave he Power to become the Sons ofGody &C. The Pri- Joh, i. i2o 
vilcge of being Sons and Daughters of God, is freely given to us, . 
through Jefus Chrift : 'Tis through Chrilf, for that we might be- 
come Sons he became a Servant, and died the curfed Death of the 
Crofs for us, to redeem them that were under the Law, that we might Ga.1.^. §, 
receive the Adoption of Sons, 

3. Juflification is wholly of Gi^Sce : B<ing juftified freely by his ^om. g. 
Grace^ through the Redemption that is in Jefns Chrift, without Works. ^4* 
Now to him that worketh not, hut believeth on him that juftifeth the Vn- ^°™' 4" 5^ 
godly^ his Faith is counted for Righteoufnefs : 'Tis not becaufe we 

are righteous in our felves, thererore we are juftified -, no but be- 
ing juftified by the Righteoufnefs of Chrift, we are declared righ- 
teous in him ; and this is wholly by God's free Grace. 

4. Faith IS a Grace,- or a Gift freely given to all that believe : 

To you it is given in behalf of Chrij^^ not only to believe on him^ but to Phil. r. 29, 
fujfer for his fake, for by Grace ye are faved through Faith, and that Eph. 2. 8, 
not of your felves^ it is the Gift of Gcd. 

5. Repentance is of Grace: Him hath God exalted with hU right A^^S'3^' 
Hand^ to be a Prince and a Saviour^ to give repentance Po Jfrael^ &c. 

God in the New Covenant promifes to take away the Heart of 
Stone, and to give a Heart of Flejh • that is, a broken, tender, and Ezek. 35. 
a repenting Heart. If God peradventure- will give them Repentance ^^'. 
to the acknowledging the Truth. If God will give them a Power and iJ^^^' ^' 
an Heart to repent, it is his own free and gracious Gift to poor 

6. For- 

We are not jujltjied or fayed by any LaWy 

6. Forgivenefs of Sin is alfo freely given of God •, ic is of 

Rom. 5. Grace, through the Redemption that is in Jifi^i Chnfi. 

25' So ihat it appears Eternal Life, from the tirfl: to the lafl:, is 

wholly of Grace, both the Author of it, the Means of it, and the 

End thereof, all is of Grace : Heaven it felf is the Gift of Grace » 

Luke 12. Fear not ^ liitle Floth , it if yonr F ather s good Pleafure to give you the 

3"^' iCmgdofn. TheCrOA^n ot Glory is the Gift of Chrilt: lie thou 

^^^'^'^°' fatthfhl unto Death J and J mil give thee a Crown of Life. Take the 

Ifa < I ^^^^^ 'f ^'f^ freely •, hny Wtne and Mtlk^ with ut Money ^ and wit It- 

2. * * out Price. Salvation was contrived by Infinite Grace, and all 

thing'j that do concur or accompany it are freely given : Bread of - 
Life, and Water of Life, is freely given •, ^ new Heart wiH I give 
them^ and a new Spirit will I f>nt into them. To you it is gtven to kpow 
the Alyjieries of the Kingdom of Heaven, &c. 

Why Saba- Thirdly^ To proceed to the Grounds of the Point, I ftiallgive 
tion is of you the Reafons why Eternal Life is the Gift of Chrift, or of the 
Graft. ff-ge Grace of God. 

T. It is becaufe Sin and Death cannot be removed out of the 
Way to Life, but only by Jefus Chrift, and fo by Grace only. The 
Law of God is broke, and Jnpce calls for Wrath and Vengeance 
to be executed upon the TranrgrefTor. Ju/lice muft be fatisfied, 
but Man cannot make a Compenfation for the Violation of God's 
Holy Law, nor will God acquit the Sinner unlefs that be done -•> the 
Law is but an ImprefUon of God's Holy Nature, it rcfuked not from 
a bare Ad of his Sovereignty, but from his Holinefs and perfect 
Reditude of his bleOed Nature. If Man could have attained to 
Life by any Works of Obedience done by him, Chrift died in vain i 
and if it had confifted with the Wifdom and Holinefs of God to 
have accepted of imperfed Obedicnct, provided it had been fin- 
cere, he could at firft have given Man fuch a Law, and fo have 
faved the Life of his Son. For any therefore to affirm that God 
accepteth fmful Man for the fake of his imperfed (though fincere; 
Obedience, ic is to aflert, in efFed, that he accepted of fome fin- 
ful and poUiKed Ads as a Recompence and Satisfadion for other 
fmful Ads and Deeds of Darknefs-, for all our beft Services are 
unclean in themfelves. Paul accounted all his own Righteouf- 
nefs but Dung, &c. Belldes, the Obedience under the Gofpel 
which God requires, is to be performed in the higheft per- 
Mat. $.48. fedion imaginable •, Be ye PerfeU^ as your Father^ Heaven is Per- 
fe^. The Law of the Gofpel is the fame in Natuie with the Moral 



or th new DoBrme deteBed. i ^ ^ 



Law, thet'^fore (if it indy be called a Law) it is a per fed: Law • we 
are fti(l commanded to \ovq the Lord onr Cod with ali our Hearts, with 
all oitr Souls y and with all our Strength ; yea, and to live and fin nor. 
Little Children^ thefe things mite I unto yoH^ that ye fm not. Our Faith, i John 2 
Love, and Patience, &c. ought to be perfecft i the Law or Cora- »• 
mandsof the Gofpcl know no Bounds nor Limits^ Vmil we allE^h.^.ii, 
€ome in the Vnity of the Faith, and of the Knowled^ of the Son of God 
unto a perfeSi Man, unto the rneafhre of the [lature of the Fnlnefs of 
Chrifi. It would therefore be a Work hQComing the New- Lawyers 
to Lhew where the Commands lie in the Gofpel, that God's 
Law only requires fincere Obedience unto ♦, the Law certainly lofes 
no part of its Sandion by the Gofpel, that is as Holy, Juji and 
Good as ever, and a perpetual Rule of Life and Obedience : 
*' Therefore (as a reverend Perfon Notes) either the Gofpel- Mr 7 c 
*' Law, or Law of Faith, mufl require Perfedion of Obedience ' 
" in thefe Duties, or fome other Divine Law, or elfe God would 
become an indulger of Sin, by Law : if it be by another Law 
viz. the Moral, that requires perfed Obedience, and this fin- 
cere only, then thefe Laws differ but in Degree, not in Specie or ' 
" Kind ; becaufe both require the fame Duties or Works ; and fo 
'^ this Gofpel-Law -would be no diftind Law, but only the Mea- 
" fure of fincere Obedience would receive a new ufe i which we 
" own it has, to wit, to be an Index and Mark of our Juftificati- 
" on, tho we cannot own that ufe of its giving Right, &c. But tq 
proceed, ({aith he) " adiftind Law they muft hold, orquitthtir 
" Caufe, or this Foundation of it ; for the Text fets the Law of 
" Faith down as an oppoCte Law to that of Works, and that they 
*' hold. Then if it vbe 'a petfed: Law, requiring per fed: Obedi- 
" ence, there is no poffrbilrty wf Juftification in this Life. Peppitu 
*' the ^rminian grznts the Conclufion, that our Obedience muft be 
" confummate before our Aflbrance •, and others diftrnguirh be- 
*' tween a compleat and partial Juflification, the former is. not, 
*' they fay, until the Day of Judgment. Bnt this is not all the 
" DinicuIty,for it's the adding a Load to a Burden : Is this Gofpel, 
*' toaManrhatisunableto perform the leaft part of the Moral 
Law, to tell him, that God, or the Mediator, requires perfcd: 
Obedience to it for the future, and another too ? Or is this Go- 
fpel, to fay, you Ihall perifh eternally, and have the Fire of 
'• He'll feVen times heated, if you obey not this Gofpcl ? It's in- 
" deed a conditional Hell, but it is more dreadful than the Fire of 
" Hell •, and the Condition is more impofiible, becaufe we have 

X " lefs 




Life and Salvation Chrifi's Qift, 

" lefs power to fhun this Difficulty of two perfedt Laws. 
" Mr. BhU owns no other perfect Law but this Gofpel, fince 
*' Manfell: but by fhunning one Difficulty, -he falls into two as 
'' great ; (i.) Then the Moral Law is abrogated, befides the falf- 
" nefsof the Dodrine it felf •, for it is impoffible that fhould ceafe 
" to be our Duty, to love God with all our Heart and Soul. What 
" Advantage brings Chrift's Death, to abrogate one perfed: 
'* Law, and eftablilh another ? here is little Gofpel. A fecond 
" Difficulty is, we muft either fay Chrill has purchafed tous Par- 
'' don for Sins againft the Gofpel- Law, or none at all, but that 
'^ one Sin of Mam\ if the Moral Law be abrogated ^ after the 
*' Fall we never finned againfl: any Law but the Gofpel, for we 
** were under no other Law according to him, &c. 

The Sum of that 1 drive at is this, viz.. There is a neceffity v^e 
muft be juftified and faved by Grace only, beeaufe we cannot be 
laved by a Law of Obedience, but by Chrift and Grace alone : If 
we fly not to Chrift by trufting, believing, and depending on him, 
and the Grace of God in him, who hath fatisfied the Juftice and 
Law of God for us, and brought in Everlafting Righteoufnefs, the 
Law of God will cut us down and throw us into Hell for ever. 

2. It is by Grace alone that we are faved, beeaufe all boafting 
is excluded, and caufe of boafting. And this is the Defign of God 
in the Gofpel, viz. That Man might not have whereof to glory, 
but in the Lord alone : Nor could this be done any other way, but 
by his contriving our Salvation to be wholly by his own free Grace. 

Rnm . , Where U boafiin^ then ? it is excluded •, by what Law ? of tf'orks', nay, 
Z ^tit by the Law of Faith, not cf IForks, left any Man pM boaft. 

3. It is only by Grace that we are faved, or Eternal Life is the 
Eph. 2. 8, free Gift of God, and Gift of Chrift j beeaufe he will have all the 
9- Glory of it : God will not give the Glory of our Salvation unto 
EDh I < others. Having tredefiinatedHi to the Adofion cf Children by Jefm 
6. ' ' Chrift, according to the good Fleafure of his WtU, to the Praife «/ 

the Glory of his Grace, wherein he hath made hs accepted tn the Be- 


4 It is by Grace only beeaufe God would magnify his Son, by 
whofe Riehteoufnefs and Obedience imputed to us, we are juftified 
and faved : and it is to this end 1 fay, that God might exalt Jtfus 
Chrift-, his Defign was, to magnify Chrift in our Sa vatiorj, and 
Toh.i7 2.to abafe Man: Ihon haft given him Tower over all Fhjh, that he 
fhoHld give Eternal Life to oi many at thou haft gmn htm, 

5» And 

^hy Cbrijl gives Eternal Life to his Sheep* i c j 

5. Andlaflly, It is by Grace, becaufe God would have Sal- 
vation fure to all Believers : Therefore it is of Faith that it might be Roqi. 4. 
by Grace^ to the end the Promife might be fure to all the Seedy &c. If i<^« 
Salvation were by our Works and Obedience, it might be very un- 
certain •, or if the whole of our Happinefs and Eternal Life be 
not in Chrill's Hand, but that it dependeth on the Will of Man, 
or on the condition of our Faith and Holinefs, or in the improve- 
ment of our Abilities } and it is poflible that we may, or may not 
anfwer the Condition thereof^ it might fo fall out, that not one 
Soul might be faved : Befides, fliould it be fo, thofe that are faved, 
would then have fomething to glory in, or boaft of in the Great 
Day : They in effed may thank themfelves, and admire their own 
Wifdom, Care and Induftry, that brought them to Heaven. 

Fourthly, Why doth and will Chriit give Eternal Life to all his 
Sheep, to all his Saints ? 

j4»Jw. t. Becaufe Eternal Life was purchafed for them by his 
Death : Bnt by his own Blood he entred once into the Holy PUce^ having Hcb. p. 12. 
chained Eternal Redemption for u*. 

2. Becaufe all that are given unto Chrift, are ordained untoAAs 13. 
Everlafting Life. 48. 

3. Becaufe Chrifl: was fent into the World to this End, to give 

Life unto them : / am come that ye might have Life^ and that ye might Joh.ro.io 
have it rnueh more abundantly. It was that he might give his People Luk i *7't 
the Knowledg of Salvation, and fave them from their Sins. ' 

4. Becaufe Life is given to Chrift to this End, x//s. to commu- 
nicate it to all hisEled : he is made a quickning Spirit, that he 
might quicken ail his •, Js in Adam all die^ fo all that are in Chrift 
flialllive. Spiritually here, and Eternally hereafter : Becanfe I live, joi^n. u, 
ye fiiall live alfo. ip. ' 

5. Becaufe all his Eleft werequickned together with him virtu- Col. 2.12. 
ally, when he rofe from the Dead : yea and alfo virtually they en- 
tred into Heaven with him •, for he afcended as their Head and 
blelfed Reprefentative. 

6. Becaufe Eternal Life was promifed to them in Chrift before 2 Tim. j. 
the World began •, and they have many firm and fure Promifes 9. 
made of it to thtm lince alfo. 

7. Becaufe they are united to him, and Chrift hath prayed. 

That thy may all be made perfe& in one ^ and he hath prayed that John 17. 
they may have Eternal Life. Now Union with Chrift gives right 2?, 25. ' 
to Glory ^ a whole Chrift (hall be glorified, and not a part only. 

X 2 i^nefl. 

1^6 Free-will deteEkd and confpied. 

Qn^efi. What doth Eternal Life import ? . 
Jinfxv. I anfwer, It doth import a D^liv:erai3ce from all Evil, 
prelent and to come, and a full and perfeift poileffion and injoy- 
ment of all trnefpiritual arad everlafting Good and Glory above. 

Qji^efl. But doth, not this feera to diminifhor kflen the Glory of 
God the Father, to aflert, That it is C-hcifl; that gives Eternal 
Life ? &c. 

Anfw. No, not in the leaft^ for aS things are of God atad 

2 Cor. $. thrO'Ugh Jefus Chrift ; Jll:thmgs are of Gody mho hath recmaltei m 

» 8. Knto himfelf by Jt(m Chrifk. h is God that hath reconciled us unto 

hiniftlf ', 'tis by Chrilt we are reconciled, his Blood being the 

Price of our Reconciliation-, God the Father gave Chrilt for es, 

Joh. <5.4o.and alfo gives him to us : AndthU u the Will of him that [em rne^ that 

every one that feeth the Sony and believeth onhim^ may have Everlajiing 

]oh, I J. ^. l^ife '^ and f-f^illraife hint uf at the lafi D^ty. And thou hajt giruen 

him Power over all FleJJiythat he (honld gtve Eternal Life to atj m^ny as 

thou hafl given him. It is the Father that gave Chrilt the Rower 

(as Mediator) to give Eternal Life unto his Sheep* 


Firfl. This may ferve to reprehend tbofe that would not have Sal- 
Frte-Wiil vation to be wholly of Grace v it clearly condemns Frexi-WiH-^ 
detc5led for if it be only by God's Grace, it is not at all of Man\WHl^ 
andconfa- They, 'tis true, doacknowledg the Contrivance of our Salyatioa 
'*'^* to be of God's Grace alone, or the E^ifts of his great Love, and 

his fending of Chrift into the World to be an Ad of Infinite 
Grace, but withal deny Regeneration and effectual Vocation, to 
be wholly the Effects of God's fpecbl and diftinguirning Love^ 
but do affirm, that Grace which thofe Men have who perilli at lafl:,^ 
would have been fufficicnt to have renewed theno, had they im- 
proved it. Theyaffert, that all Men have Power to believe, and 
that that Grace which God affords to Men to {ave them, 'tis in 
the preaching of the Word, or conHlteth in no more than Moral 
Swafons, Argnrnmsy or Excitements^ in ^rational way. But whe- 
ther this Light, Power, or Moral Grace, (asthey callit) be Natural 
or Supernatural, Mediate or Immediate, they do not teem well to 
accord about it. Some of them (as one obfer ves) fay, ihe Power of 
Natural Reafon, or the Exercifeof Human Credence, isfbfficient 
to a Man, being convinced of the Truth of the Gofpel, or cf 
the Declaration of God's Love and Grace in Chrilt, To that he 



Frce-wiil deteBedand confuted, \ ^y 

may believe as eafily as to bqlieve any other Matter upon infailJible 
Tertiaiony. Others call it a Gift, or the Light of the Spirit, which 
gjj Men ha.veyetifthorowjy examined, it is no more than a Natural 
Gift, Light or Ability : That ic is the fpecial Grace of God, or 
lllumination^ of the Holy Spirit, is not granted, but denied by 
thefe Men, it being no other Grace or Power, than h afforded 
equally to thofe who perifli, as to fuch who are faved. It is not 
iichGrace or Operations of the Spirit that infufes holy Habits,wbich 
determines the tf^;f'/f, or inclines it to Good, but fuch Excitements 
that only awaken and roufe its Native Power-, it is fuch Grace 
that the Wtli may receive, or refufe the whole Efficacy of it ^ (fo 
far as I can gather) it lies not in its own Nature, nor from the ef^ 
fedual Operations of God's Spirit, but from the Will of Man. 

Now how contrary this is to the Truth of the Gofpel, and all 
tflie Experiences of renewed and gracious Perfons, I leaye to tberr 
confide rations ; yet to detect and condemn thefe Notions, 1 fhall^ 
gdid a word or two before \ conclude. 

1. Can a dead Man quicken himfeif, or be raifed to Life, witb- 
outa vital Principle be infufedinto him ? Will Moral SwafLons ■ 
bring a dead Man to Life ? 

2. Eath Man a Power, naturaUy in him, exceeding the Power 
of Satan ? Or is he flronger than that jir.ong Man anped? Or are 
not all Men naturally under the Power of the Prince of Darknefs, 

be ti:kmg them C/fftive 4t his WtH f Let this be confidered, for feeing 2 Tim. ,2P. 
God's Word doth pofitively declare this to be the State of all Men ?^- 
by Nature, i. e. that they are under S-itan's Power ^ what flgnifies 
that which they afErm ? Will Sat^n be perfwadcd to releafe and Mat.'", .. 
let go. his Captives, which he holds down in flrong Bonds and *^- 
Chains 7 Or doth not our Saviour expreflyintioiate, he will keep ^'^'^ ^° ' 
all his Goods in fecurity untila ftronger.than he comes, and binds Luic. iio- 
him, and devefts him of his Power ? 21.' ° 

3.. Is not Faith faid to be the Gift of God ; and not only fo, but^P^-^*^^^- 
that we believe according to the working of God's Almighty Power, '^' ^'^ " 
and after the fame manner tl\at he wrought in Chrift when he 
raifed him from the Dead ? 

4. Is not the CattiAl Mind enmity agAinfi G'pi/, having in it an utter 
Averfenefs and Moral Impotency to do that which is fpirituaDy 
Good? io^itii net fiibjca to the Law cf G.ody mit,her ifitlceal cau.Kom.B.'j - 

5. Doth not the Scripture fay, that thofe who are born again. Job. i.i v> 
Zf^ViQtkom of the Will of Mm^ but, of Gad? Aad again, it is'-* 


778 ^^ Free- will deteSied and confuted. 

Iam.i.i8. faid, of hu own Will begat he hs. And it To, is not the Creature as 
paffivein Regeneration, as the Child is in Generation ? God doth 
not work on the Soul abfolutely of bis Will, according to thefe Men, 
but waits to fee what Man's f^tU will do, all depends on Man'^i-Wj/l. 
Grace with them neither worketh Phyfically nor Irrefiftibly -, ^liA 
that God cannot, or doth not, by any Divine Operatiocs of ««- 
witlw make the mil of Man rvillwg ; for after all God doth, the 
»^i// hath power, and oftentimes does refill it and render all God 
■ doth of none efFecH:. 
Mr. c. ^' Now (as a reverend Perfon well obferves) according to thele 
*' Mens Doarine, as the Power for thefe great Concerns of Sal- 
" vation is not in God, or his fpecial Grace, fo neither is the Ait 
" from him : that which gives or works the Aft, determines the 
*' m^t or caufes it to determine ic felf •, but the Lord, by his 
'' Grace, brings it only to the Will'^s choice, and leaves it to do as 
" it lift—. The Lord by his Power works not the JVt/l to tnra 
" to God, to love God, to imbrace Chrift, to yield to the Spirit, 
" but leaves it indifferent to turn taGod, or againft him •, to love 
" God, or to hate him •, to imbrace Chrift, or rejeft him; to 
** yield to the Spirit, or refift him. It muft be left indifferent as 
" to either : Grace turns not the Scales, but leaves the Wtll an 
'' equal poife, th^t the WiU of Man^ not the Grace of God may 
** have the cafting weight-, if Grace fhould weigh it down, the 
" Liberty of the IVill^ they fay, would be violated and in nature 

'* deftroyed. . . . , ... t. . l 

Is this the Dodrineof general Love which they will have to be 
in God to Mankind ? viz,. Hath the Lord left it indifferent in his 
Eternal Purpofe, whether any Ihould be faved, or no ? For if the 
I^»// complies not, God will not bend it, or bring it, by irrcfifti- 
ble Grace, in a Phyfical Way, to a Compliance : and though 
Chrift, in redemption, according to them, died for all, yet he 
hath left it indifferent whether any ftiould be actually redeemed, 
or no •, for the depraved iVill of Man determines the whole Event 
of all that which Chrift haihdone, and the Gofpel, or the Spirit 
doth do : and if fome Men were not better natured, and more 
confiderate than other^, Chrift might have died in vain. And it 
follows alfo that fuch who are faved, have more caufe to admire 
their Wtlis compliance in believing, than to exalt and admire the free 
Grace of God, if what they fay be true. Alas, this general Love 
of God they talk of, (that is but an indifferent refpcft to all or any, 
for a'J arc beloved alike, or elfe God is a refpefter of Perfons, 


Free-will detefied and confuted. jcq 

they fay) ends in Love or Hatred, as the Sinner's W^/i7 determines 
it : If the W^/// accepts, chufes and yields toChrid, then the Perfon 
is beloved and chofen by Him •, but if the ^F/7/ refufes, (as the 
Will of every Mortal might, as v^eli as one, according to their No- 
|»nj then he is hated : Whatever particular Love they afcribe to 
God, it is no other than what rifes or is occafioned from the 
Sinner's Love to hifti. God forefaw that fuch and fuch Perfons 
would believe and love him, therefore purpofed to fave them : he 
forefaw that they would embrace, chufe, and love Chrill, there- 
fore he loved them, and chofe them to Eternal Life ; provided 
they continue- their Good-liking and AfFedions to God unto the 
End. ^ How they will be able to deliver themfelves from thefe and- 
fuch like Confequents from attending their Notions, I iee not. 
The Apollle fays, IVe love him, becaufe he firfi loved us •, and that i John a 
we have not chofen him, but he hath chofen us : But certainly ifip. 
thefe Men confider their Principles, when they fpeak of particular 
Perfons, they muft fay, he did not love us firft, but we loved him , 
and that he did not chofe us firll, but we chofe him. And thus 
theDodlrine of Goci's Free Grace is trampled upon ; but /« God '■ 
he true, and every Man a Liar. 

Objed. But doth not this Dodtrine of fpecial Grace, render God 
unmerciful, becaufe he doth not give that Grace unto all Men that 
is effedual to their Salvati :n ? 

Anfw. lanfwer. We do not deny that God gives that Grace to - 
all, which they fay is fufficient or elFedtual to fave all; ourDo- 
drine robs no Man of that Power they have, but we do deny that : 
common Light, Grace, and Abilities are fufficient to fave any one. 
Soul : And if this be true, it follows that they render God more - 
unmerciful than they are aware of, in that they will not have God 
to afford fuch Grace thatis fufficient, ^//z,. Special Grace to any 
at all. Certainly if God was not more merciful to them that alTert 
this Dodlrine, than their Notions import, or did not their Expe- 
riences contradid their Principles, it would be impoffible one of 
them fhould be faved : For will meer moral Swajive Grace, (which 
leaves Salvation to the choice of Man's depraved and unrenewed 
Will, whether it will turn to God or no, believe in Chrilt or no) 
fave one Soul ? which they fay is all the Grace God vouchfafes to : 
any.. So that by their Dodlrine, none can be faved, but all mult : 
unavoidably peri fli. ^ 

Befides, how unjufl^lo they render God to be, feeing he, as|liey 
fay, gave Chrift to die for allMen, witb-an intention to fave theoi,;. 

— " ' • " "•■•" .- ... — ■ — - ' 

1 60 SimzYs mufl go to Chnfi for Life. 

and thfe without any defert of Man, which is tht greater Gift ^ 
and yet he denies the Gofpd to the greatell part of the World, 
nay and eftedual Grace to many (nay to p.W, according to them) 
that attend upon the Adminiftration thereof, feeing he could as 
eafiJybend or incline the Wills (ifheplcafe) of fuch whodo n6| 
' believe, as he doth theirs that do believe. Strange ! did Chrilt fpili, . 
bis Blood for the greatefi; part of Mankind in vain? nay, die in 
their ftesd for them, that he foreknewvvould reject him, arid be- 
Htvenot? Did he give Millions for them to redeem chem, and de- 
fly one Pound to make that Redemption efFeaiual to them, in or- 
der to give them a Right to it, and Intereft in it ? What 1 give them 
the greater, and deny them the leffer Gift? But how contrary is 
Rom.5.io.this to what Panl fays, If if hen we were Emmies^ we were reconciled to 
God by the Death of Ids Son •, mmh more king now reconciled^ we fljoll 
Chap. ?. he faved by hi^ Ufe : And again faith, He -that fpared not his own ^ 
32. Son^ but delivered him ttp for us all -, how pall not he freely give Hi 

all things ? 

Secondly. U Life Spiritual and Eternal be by Grace, or if it is 
given freely by Jefus Chrifl: ; Then all that have not this Gift given 
to them, Life given, Grace given, are fpiritnally dead : -and if 
they die naturally before it is given to them, they muft perilh for 
ever, or die eternally. 

Thirdly. We may alfo infer,That all that would have Everlafling 
Life, muft come to Jefus Chrift, feeing it is his Gift : Te will not 
Toh <4o.»''f come to me, that ye might have Life. Ihou haft the Words of 
Toh!l.68. Eternal Life. Sinners, you muft believe in, relie upon, or fly un- 
loh.4.io.to Chrift if you would be faved : // thou hnoweji the Gtft of God, 
and who it ii that faith., Give me to drink, thou wottldft have asked of 
him., and he would have given thee Uvihg Water. O know where 
this' Life is, how it is given, and do not neglect: the time •, Chrift is 
2 Cor.5.2. now giving forth this Gift, this is the time : Behold, now is the Day 
Ifa. 55. 3. of Salvation. Hear^ and your Souls fljall live. 'Tis but asking Life, 
and thou fhalthave it ; thou muft believe, &c. O feek and cry 
to God for Life, hafte to Chrift. Were there an earthly Crown, 
or many Thoufands of Pounds to be freely given, what running 
■ and ftriving would there be 1 every Body would make hafte, and 
be early at the Door, they would not negledl the Time. Bat 
alas, what arejall Riches, all Crowns, or all Kingdoms here below 
to Eternal Life. So much for this Time. 

IVho they are that cannot finally fall. 


JOHN X. 28. 

Jnd I give them Etonal Life, and they Jlmll neVer 

OCT. 3. All the Saints of God^ all Believers^ or Sheef and r^TLo 

' Lambs of Jefm Chrifi^ jhallbe favedy and none of them Serm.VIf. 

jhall fo fall away Oi eternally to perijh. 'Lx'Y'^ 

Beloved, in fpeaking unto this Point of Doclrine, I /hall only 
do two things. 

f. Endeavour to confirm and prove the Truth of the Propo- 

II. Anfwer all the Objedions that are ufuaUybroHghtagainfl; the 
Dodrine of the Saints final Perfeverance. 

Firfi^ But before I enter upon the Proof and Confirmation of 
this great Gofpel-Truth, let me hint a word or two to explain 
who we mean by the Saints of God. 

Secondly^ I fhall fhew you, by way of Premife, that the Saints, 
or Sheep of Chrift may fall, yea, fall from Grace •, and alfo how 
far they may fall : and then proceed to demonftrate the Truth of 
the Propofition, and prove, That they cannot fall finally^ fo 04 eter- 
nally to perifl). 

1. Thofe that I call the Saints of God, or Sheep of Chrift, 
are thofe who are eleded or chofen in Jefus Chrift unto Salvation. 

2. And fuch whoareeleded, are they who are redeemed and 
purchafed by the Blood of Chrift, or thofe whom he died for, or 
in the ftead of. 

3. By the Saints, I mean, thofe who areefFeftually called, rege- 
nerated, jiiftified, fanaified, and adopted-, thefe are the Sheep of 
Chrift that fliall never peri/Ii, but have Everlafting Life. They 
are not all fuch that are of his Fold or Church on Earth, not ' 
all the Members of the vifible Church, but all the Members of 
the invifible Church, or myftical Body of Chrift. 

Y Secondly^ 

1 62 Saints may fall into great Evils. 

Secondly^ I ftiall fhew you how far the Saints may fall. 
Saints may \ft. They may, if they take not heed, faflintog^reat Evils, nay 
jail into jj^jQ jjjq(|. Qf [j^g worft and abominable Sins any Mortals do commit 
%klo^ ^"^ ^^^ overcome by. 

Evils. iVfl<?^ was a Saint of God, yet he fell grievoufly by drinking too 

Gen. 9. niuch Wine : Noah began to be an Husbandman^ and he f I anted d 

19, ao. Vineyard^ and he drank of the Wine and wot drnnken. 1 hough it 

might be partly through Ignorance of the Nature of the Fruit of 

the Grape, yet no doubt, by the pleafantnefs of the Liquor, and 

Corruption and infirmity of the Flefh he was overcome. 

Lot was a Saint of God, a righteous and juft Man, yet he fell 
worfe •, not only by Drunkennefs, but alfo by committing Inceft 
with his two Daughters. What are the bell of Men, when God 
leaves them to themfelves. 

Jacob alfo, no doubt, greatly finned and fell, when he told his 
Father he was Efau^ his Firfi.born. 

How lamentably did David fin and fall, who was a Man after 
God's own Heart, fave in the Cafe of Bathjheba the Wife of 

Peter fell likewife, and that grievoufly too, not only in denying 
of his blefled Mafter, but alfo by Curfing ^d Swearing, that he 
did not know him. 

Many more fad Inftances I might add of this Nature, but that I 
love not to rake into the Sores of God's fincere Servants. No 
doubt the Falls and grievous Sins of the Holy Saints of God, are 
by the Spirit left on Record for blefled Ends and Purpofes. 

(i.) To Ihew what need the beft of Men and Women have to 
pray, and (land upon their Watch at all times. 

(2.) To difcover the Strength of Indwelling Sin, or the natural 
Corruptions of the Hearts of fuch who are truly gracious ; and 
the abfolute Necefilty there is for all to depend upon the Divine 
Help and AflTiftance of God under Temptations. 

(3.) That no true Chriltian that is fuffered to fall into Sin, 

fhould defpair of the pardoning Grace of God. 

Saints may 2.dly. The Saints of God, or true Believers, may fall from 

jaii jrom Grace, ( as well as into great and immoral Evils, and Ads of 

Degrees in Wickednefs) I mean, they may fell from Degrees of Grace, or 

^^'^"' decay in Grace, lofe the Strength and Power of Divine Grace, as 

to the Ads and Exercife thereof They may decay in Faith^ in 

Rev. 2. 4. Love, in Humility^ Patience, Hofe^ &C. Tet neverthelefs I have 

fimenhat againft thee^ becanfe thm hafl left thy firfi Love. Love may 



Saints may fall from the VoBrine of Grace^ 3cc, 162 

cool in the belt of Saints, though it (hall never be quite extin- 
guifhed, for nothing can utterly quench it. How low was the 
Faith of Chrift's Difciples, when they faid, ff^e trnfted that it had Luke 24. 
been'hc that fljouldhave redeemed Ifrael. Job alfo intimates, that his *'• 
Hope was c ut off: He hath defiroyed me on ev^ry fide^ and I am gone^ JqIj j^^ 
and mne Hope hath he removed like a Tree. There are Weaknelles lo. 
in the Strongeft, and lmperfe(5i:ions may come upon thofe who are 
perfedl, as Mr. Cayyl notes •, Ebbings after the greateft Flowings, 
and Declinings after the greatell Heights of Graces, and gracious 
Adings : My Days are fpent without Hope. ^David alfo faid, / jhall Job 7. 6. 
ond day fall by the Hand of Saul,, fo low was his Faith. 

^dly. God's Saints may alfo fall from the true Do(ftrine of the Smts mny 
Gofpel, which is called a falling from Grace : Chrifl is become of no^allfrom 
effect unto you^ vehofoever of yon arejufiifiedby the Law ^ ye are fallen thiDo^rint 
from Grace : that is, fuch who feek or defire to be jnftified by z°^^^^"' 
Law, any Law of Obedience, orby their own Righteoufnels, for ''^"^' 
the End of Chrift's Death, and the Gofpel, istocafl: away Man's 
ownRighteoufnefsinpointof Jultification, and to fupply us with 
the Suretilhip-Righteoufnefs of Jefus Chrift: and fuch who 
feek to be juftified any other way, are fallen from Grace, they re- 
nounce the Free Grace of God exhibited in the Gofpel. The Apo- 
ille doth not here refer to a State of Grace, but to the Doftrine 
or Gofpel of Grace, in which is manifeft the free Love of God in 
offering Chrift to Sinners for Righteoufnefs and Life. 
- ^thly. True Believers, or the Sheep of Jefus Chrift, may fall Smts may 
from the publick Profeflion of the Faith, from a vi(\b\t ovining fall pom thi 
and maintaining their Teftimony to Chrift and his Gofpel, through Projiffkn 
flavifh Fear. Thus not only Peter., but all the other Difciples fell "Z^'*'^- 
alfo, they all forfbok their Bleded Mafter, when he was appre- 
hended and led away as a Sheep to the Slaughter ^ then all the Dif- ^^^^ ^^ 
ciples forfook^ him. All thefe Difciples had proraifed him, that 5^. ' 
they would notforfakehim •, but when the Trial comes, not one 
of themftands, they /hrunk from profeffing themfelves to be his 
Difciples and Followers: But they recovered this Fall, and after 
Chrift's Refiirredion made a glorious iprofeflion of him and his 
Gofpel unto the Death. 

'^thly. The Saints of God may fall, fo as to break all their ^^-^^^ 
Bones, and grievoufly to wound their own Confciences : O Lord^ jaU and 
heal me., for my Bones are vexed. My Soul is alfo fore vexed : but breal^ all 
thoH, O Lord, how long ? My Pain and Anguifh is bitter by the fhdrBtnes. 
Burden of my Sin and Senfe of thy Anger. Again, he faith, My Pfal.(5.2,3. 

Y 2 Strength 

164 Saitits may he without any Li^ht, 

Pfal. 51. Strength faileth^ hccaufe of mine Iniquities ^ and my Bones are con-- 
10. [nrntd. I am feeble and fore broken. Elfewhere he fpcaks, as if 
Pfal.38. 8. gy i^jj Bones were broken, all his Strength was gone : Bones, we 
know, are the Strength of the Body, from thence the Metaphor 
feems to be taken. Now that is a grievous Fall, which breaks all 
the Bones. 
Saints may 6thly. The Saints, or Sheep of Chrifl, may To fall, or to fuch 
he mthoiit a degree lofe th^ exercife of their Faith and Hcpe in God, 
anyLight. 35 [q be deprived of the Light of God's Councenance, and 
p.. J the Joy of his Salvation > Reftore to me the Joy of thy Salvation : 

12.' * Nay, may wholly be in Darknefs for a time, or have no Light : 
- , He hath kindled hn Wrath againji me •, and he count eth me to him as one 

•{°^ ^* of his Enemies. I am gone^ ver. i o. I am a loft Man, as if he 
_.. Pg fhould fay, Thon hafi laid me in the lowefi Pit.^ in Darknefs, in the 
jj'^ ' Deep. Free among the Dead, like the flain that lie in the Grave ^ whom 
thoH remembrefl no more *, and they are cut vff from thy Hand. — That 
irii.<o.io. T^^^k.^" Darknefs, and have no L'ght. I do not fay that Defertion 
is always the Fruit and Punifliment of Sin, though foraetimes it is \ 
yet it is always occafioned through the decay or want of the Exer- 
cife of Grace, or through God's withdrawing his fweet Prefence 
and Influences of his Spiiit from the Soul. 

It may not b: amifs here, ' b-^fore I proceed, to anfwer a 
Queftion that fome perhaps may have in their Thoughts to pro- 
pound, iJiz.. What are the Caufes that fometimes the Sairts fall fo 
far as hath been hinted ? 

Anfw. The Grounds or Caufes of their falling may be divers. 
ThtCaufes I. It is through the Remainders of .CorruptioD, or Indwel- 
of the grie- ling Sin, that abide in all Believers. The chiefeft Saints of God 
vo'.is Falls gj.g 5y^. renewed in part : Though they are renewed in every Part, 
taont^' th^^'^is a Law in the Members that ^vars againll the Law of the 
' Mind : But I fee another Law in my Members., warring againfl the Law 
Rom. 7. of my Mind., and bringing me into Captivity to the Law of Sin., which 
23,24. is in my Members. wrtched Man that J am., who Jhall deliver me 
from the Body of Sin and Death ? Thefe two Laws are in all true 
Believers, or in all regene;are Perf'^ns, and they are dire(ftly con- 
trary the one to the other •, and by reafon of this, there is conti- 
nual War and Combating between them : And evident it is, thro 
thePowercr Policy of the flifhiy Part, the Godly are fometimes 
overcome, not only by common Failings but fall into great Tranf- 
grelTions alfo. Our chief Enemies are thofe of onr own Houfe •, 
the Devil could do us little hurt from without, had he not fuch a 


The Caufes of the Falls of the Saints. TdT 

ftrong Party for him, and fiding with him in our own Bowels^Tr 
within us. This inbred Enemy always lies in wait to betray 'us • 
and if we take not the more care, will prevail againft us, and at 
one time or another trip np our Heels, efpecially that Sin which 
doth chiefly befet us ♦, moft Chriftians having their Conftitution-Sin, 
though no godly Man hath a beloved Sin : yea, the Seed of all Sin 
ftill remains in our bafe Hearts, and hence it is our Danger is 
great, which appears may be not fo clearly, till the Providence of 
God brings lis unto fuch a State, Occafion or Company, whereby 
Satan hath an Opportunity to excite and ftir up, or draw forth 
that Sin or evil Seed into ad that lies hid within us. 

2. The Caufe of thofe Evils, or grievous Falls that fome Chrifti- 
ans have and do fuftain, are from Satan ; who is not only a 
malicious Enemy, but a ftrong and cruel Enemy alfo : Hence cal- 
led, ^ roaring Lion, going abont and feeking whom he may devour, i Pet ^ 8 
Heis very diligentto obferve the natural Inclinations of ail Chrifti- 
ans, and watcheth the fitteft Opportunity to make his Onfets • As 
when D^v/W negle^ed the proper Work and Bufinefs God by* his 
Providence called him unto, The time when Kings go forth to batteL ^Sam ir 
he /mjoab, andtarriedat home himfelf^ and then the Enemy i. 
let upon him ; he bemg a walking on the Roof of his Houfe, fpied a 
Woman waflimglier i^U which produced his fearful Fall Let 
Chriftians take heed they are not out of fuch Employment that 
God calls theni to, and not put an Opportunity into Satan's Hand, 
by excep of Eating, Drinking, or Idlenefs, or by eadding or 
gazmg Abroad, like Dtnah, Jacob's Daughter^ and beware how 
they negled any fpiritual Duty, in the way of which God hath 
promifed to keep our Souls. 

3- The Falls of the Saints mav be occadoned by reafon of the 
weaknefs of their Grace : Faith may be but fraall, or notin Exer- 
cile, and fo the Hope and Truft of the Soul may h.l U the Anchor 
hath not good and firm hold, but Ihould flip, the Ship is in dan 
ger ; Joins here, Hope is the Anchor -ot the Soul, it (hould be 
therefore both fure and ftcdfaft : O ye of Intle FaUh, wherefore j. . , 
did ym doubt ? Chriilians are in no fmall daneer if their Faith be &5 /.I? 
not ftrong : Paith is the Shield by which we Ihould quench all the 
fiery Darts of the Wicked The Apoftie alludes to thofe violent Eph.d.,d 
lemptations, by which Satan (trives to enflameiMens Lufts • but 
nghL skill to ufe the Shield of Faith, will foon quench all thofe 
Dans of Temptations. A Shield is to defend every part of the 
Body, and will, if rightly ufed. So by Faith a Chriftian is en- 

,^ abled, 

1 66 The C^ufes of the Falls of the Saints. 

M«t. t4. 

abled, when in the true Exercife thereof, to preferve his whole 
Soul from Evil •, but let this Shield go, and Satan quickly pre- ^ 
vails : If Satan can perfwade a Man there is no fuch Evil ip Sin as 
God's Word declares, or that it is no great matter, tis no won- 
der he is overcome, r ,- • fln^r^nfi 
4 They fometimes rail, bv reafon of their own fleliily Lonh- 
dcnce, or trufting in their own Strength : Tho^i£h all dmy thee, yet 
mil not 'I Nay, Peter faidnntohim. Though 1 jhoHld die with thee, 
'^' vet Iwill not deny thee. O how dangerous a thing is it to glory in 
•ur ow« Abilities, or truft in Self-confidence ! What little know- 
lede have we of our own Hearts ! It was but a few Hours after 
this but Peter denied our Saviour, and fwore he did not know 
him' When Men have not their whole dependance on the Grace 
and'Powtrof God, he oft-times leaves them, that they may fee 
without him they can do nothing •• And whenever God withdraws 
his Divin« Affiftance from a Perfon, or leaves him to himielt, he 
falls immediately as ?f?^r did. ,. . t< r 

« TheFallsof the Saints, may be through the Enfnarements 

and Vain-dory of this wicked World. Hez^ekiah fell this way •, 
his Heart was lifted up with Pride in beholding aU his Glory and 
Riches, which he (hewed to the Princes of the King o{ Babylon, in 
a vain-glorious manner : He jhewed them aUthc Houfc of his frectom 
:,^m.2o, things, the S^lv^r, and the Gold, and the Specs and the freao^Owt^ 
mentsl andallthe Houfe of his Armour, and all that wa6 found tnh^s 
-IreafHtes ; there was nothing in his Houfe, nor tn allhu Domtmons, 
fW Hezekiah (hewed them net. This was his Sin and FaU', this 
J^.ri6,i7, provoked God againft him: ^^^ Ifaiah /^/^«»r^He2ekiah, Hear 
iT ThePTcrd of the Lord, Behold, the Days come, that all that tsm 

thine HoHfL and that which thy Fathers have laidnf in Store to this Day 
[haU bt carried into Babylon •, r^oth.ng Jhall be left, fatth the Uid. 
And of thy Sons that jhall iffue from thee, which then fhalt beget jhall 
they take away, and they fh^ll be Emmchs in the Palace of the Ktng of 

^^ 6!^sSmetimes they fall by the Subtilty of Deceivers, who lie in 
wait to corrupt their Minds, and poifon their Souls with their abo- 
rninable Errors. Hence the Apoftle P^f^r cautions the Saints, to 
2 Pet. 3. Zke heed, lejl they hetng led away by the Error of the Wickd, fall from 
*7' their own ftedfafinefs. .„ ^ . , _. c 

7 Many times they fall through flaviih Fear, m the Time of 
Perfecution. Many gracious Chriftians have wanted Courage m 
that Hour, and have been prevailed with too far to a finful Com- 
uidt nw , phance 

IheCauf esof the Falls of the Saints. 1 5^ 

pliance with the Luftsand Wills of their Adverfaries, by reafon of 
their cTHd Threats and bloody EdiBs • who have neverthekfs after- 
wards^been reftored again by Repentance, as Peter was. 
». Some fall through their Remifnefs in Duty, or being off 

waTJ/nf-- J^K^^r^r^^^^^^ of falling Jf'chriSal 
ways ftand_with their Swords in their Hands, and having aH their 
Armour on ^ Praymg ulw^s with all Prayer ^ndSH^fUcation in the Spi- Eph.5.i8 
rit^ watching thereunto with all Per fever ance. The VFttch told the 
Wicked Perfon (as the Story goes) that employed her to do Mif- 
chief to a godly Neighbour of his. That Ihe could not touch hm, 

^ol^^^lZ^"""^^^^^^ P^^y^"S' or Meditating, or 

to that efFed. No Evil, no Sin nor Devil need that Man fear 

r^V^r A^^\?^^^'^ ''" ^^^ ^"""^ '"^ ^^'^^f"' ^i^^harge of his Du- 
ty to God. If we are afleep, or flothful, 'tis no marvel that Sa- 
tan prevails, and wounds our Souls. How eafy was it for the Phi. 
¥^«« tocut ofF5.^;,>«'s Hair, and bind him, when he was 7 
fleep? or J^/ to ftrike a Nail through 5./.r.'s Head, he bdng a- Judg. 4. 

9. Andlaflly, They may fometimes alfo fall, by having a great- 
erdependancepn that Grace they have already\eceived!^oron 
the Grace that is in them, thanoB that Grace which is in Chr?ft 

hf,r"h ' T ^n""^ "°l^y ^''''"" ^^ ^^^^ G^^^e that is in our Ciftern 
but by the Grace that is in God's Fountain: When the Se 

us. If we by Faith depend upon him ^ Thou therefore, my Son be r- 
ftron^^nthe Grace that is ^n Chrifl Jef.;, How is that do^e ? Why r^'"" ^• 
nnH mT' ""^^J' f ependance upon Chrift, who as he is our Head 
and Mediator, hath received the Spirit without meafure, to the 
fI^I ^'^'ghj: <:ommunicate thereof to all his Members : -^h of hi John r. 
tHlnefs that al we receive, and Grace for Grace, But it is not all let ^^• 

Hands ° No ^n^^ T/",^ "°^ ^V^^ Riches put Surlwn 
ttands , No, no, God will not trull it in our own keepine, bur ir 

IS put into the Hands or committed to the keeping of our Blef' 
It r^wV^r'^^" S'^' ^^^^^ ^'^'^ ""to us as we want it • 

ry, by Lhn^ Jefns. Some poor Saints can't live longer than thev 
fee their own Wells are full of Water -, they Wv^ more aL bv 
Senfethan by Faith : but if all their Hope and ComfortVs ^'the 
Grace they have already received, 'tis no wonder if they foon faH 
as being worfted. Let us make fome Improvement of th s 

A P. 

J 5 g (!(eafons for Scrifture'Cautms. 


Firfi. From hence we may infer, what the Reafon is we have fo 
many Cautions, or Take-heeds, in the Holy Scriptures, and anti- 
cipate a grand Objeaion that is brought againfl; the Dodrinepf 
the Saints final Perieverance: No marvel that we liave fo matiy 
Warnings given us, feeing our Danger is fo great, or that the 
Mattb 26. Saints may fall fo foully. iVatch and fray always What I [ay unto 
Mark '13. one, I fay unto all, Watch. IVatch ye, fia»d fafi intheFatth, qmt 
37. yonr Jelves Itke Men, be flrong. Be foher, and watch mto Prayer. 

I Cor. i^- ^^^ igt jts jiot Jleej) as others do, hut let tu watch and be foher. Take 
% rr heed mto your felves. ^ And again, Only take heed, and keep thy Soul 
d diligently, &c. t Take heed, and beware of Covetoufnefs. Agam, Take 

*'Deuc. 4. heed that no Man deceive yon, &c. la\^ heed, behold, I have told you 
9» 1 5- all things, &C. He that thinh^tth he flands, let him tak,e heed left he fall. 
t Luk.i 5. j^^^ ^^^^^ Brethren, left there be in any of you an evil Heart of Vnbe- 
Mark iz. ^^>A ^^ departing from the living God. And a multitude more of 
23. * like Cautions. ,r r u r -r 1 u ^ 

I Cor. 10. 2dly. There is another Reafon alfo for thefe Take-heeds. 
»2* I Becaufe the Evil of the Sins of God's People are fo great, 

Hth.^.i2.^^^ j^ grievoufly diftionoured by the Falls and grofs Enormities of 
hi. Saints. How did David's Sin provoke God, and caufe the 
Enemy to blafpheme him and defpife his holy Ifrael ! They are as 
Wounds he receives in the Houfe of his Friend. Hence he cries 
Iff dA A out O do not this abominable thing which I hate. 

2. The Sins and Falls of God's People, hinder the fpreading 
and bkffed Promulgation of the Gofpel. It makes the Souls of 
thofe who {land faft to racurn, and the Hearts of the Wicked to 
rejoice, and to infult over them who always watch for their 

^ ^dly.' Another Reafon of thefe Cautions may be, becaufe there 
are niany falfe Profeflbrs in Churches who may fall finally : there- 
fore from thefe and other Reafons it appears, 

1. That there may be great need of, and good reafon where- 
fore, God gives fuch Cautions in his Word, though his Eleft Ones 

cannot fall finally. . „ r i. r c u 

2. We may alfo infer from hence, that the Reafon why fome fall 
quite away, is, becaufe thdr Hearts were never upright with God. 

3. From hence we may likewife be lUrred up to coniider and 
examine our Hearts about our Sincerity •, for if not, we may tall 
away and rife no more. 7- Let 

Jhere is an EleBion of particular Ter/om. i 6q 

7. Let us bewail our felves upon the account of Indwelling"sin " 
for oft-times it wounds our Souls, it breaks our Bones, deftroys 

our Peace, fpoils our Communion with the Father and the Son and 
brings Fears and Doubts upon us about our State, when we' are ' 
overcome thereby, covering us with Clouds and Darknefs. 

8. This may be of ufe alfo by way of Exhortation, to arm our 
felves, and to fland upon our Guard, and to refill Satan ftedfaftly 
in the Faith, our Life being a Life of Warfare : Let us Ihew our 
felves good Souldiersof JefusChrift, and make a reliflance of Sin 
and Satan, whilft there is Life in our Bodies, or Blood in our 

9. It may teach us alfo to be aware of Deceivers, fince they 
fome times trip up the Heels of many of God's poor Saints. 

I©. It muft needs adminifter great Succour to fuch Saints who 
have fallen, I mean, to Backfliders, and keep them from utter 
Defpairj for though they fall, they Ihall rife again, as the truly 
Godly (of whofe Falls we read of in the Scripture) always did. 
Where do we meet with one Godly Perfon, that the Lord declares 
fo to be, who fell and rofe no more ? Or that there is no ground 
left in the Word for us to believe they were faved ? j 

1 1. Laftly, It may ferve to difcover the infinite Grace of God 
in Chrift, who hath fecured the ftanding of his own faithful Ones • 
they are in Chrift's Hand, and cannot be pluck'd out, nor perilh' 
let all Enemies do what they can •, as I fliall now in the next place 
come to demonftrate, and fully prove, according to my Promifc 
and the Propofition 1 have railed, viz, ' 

that all the Saints cf Godycr Sheep of Jef^s Chrifi, fiiall be faved, Ue g>',nd 
ana none of them jhaU fo fall away as eternally to perifh. Do5innt 


The Truth of this Point I fliall prove by divers Arguments and 

And my firft Argument fhall be taken from Eternal EIcaion,n,y?r/? 
which dependeth wholly upon the Abfolute Soveraignty of God, ^'•^^f 
who hath Power over all his Creatures, and may do with his own^4^« M' 
as It feeraeth good in his Eternal Wifdora, and good Pleafure of^^^^''"- 
his Will. 

I fliall premife one or two things before I proceed to confirm 
this Argument. 

^ I. That 


Chrijl the Head of EleBim. 

"^ I. That God fet up Jefus Chrift as Mediator from Everlafliiig, 

as the Head and Spriagof our Ekdion y therefore it is faid, Pt^e 
Eph. I. 4. were thofen in him before the Fonndatten of the World. It was th'J 
only Ad of Love,, and Free Grace of the Father, therefore not 
tobeafcribed to the Merits of Jefus Chrift: For though Chrifl: 
hath merited our Salvacioni yet he ^id not procure or merit our 
Eleaion; for Chrift himfetf was the Fruit of this Eternal Blef*. 
fing and Privilege, it being then the fole ACt of God's Sovereign 
Grace and Love. It follows, ^vi,t^ 

2. That all the Ways which vrere ordered ift the Wjidom ot 
God, for the accomplifhing the Ends of Eledlion, are of the Fa- 
ther'^ appointment alfo ^ for whatfoever Chnft hath done in 
working out of our Redemption, it was according to the Purpofe 
8i1d Dsterminate Counfel of bis own Will and Sovereign Good- 
nefs. Jefus Chrift was firft chofen, or eleded, by the Fathtr, 
as Head and Mediator, and only Foundation to bear up the whole 
Building, which the Almighty de(]gned to raife: The Fathers 
Love, did precede Chrift's glorious Mittion \ therefore he was only 
^ Pec 2 Of the Father's Delignation v ^^0 "^^tb ^"^ foreordained before the- 
ir' ' FoHndxtion of the Worldy hfa was made matfifefi m thefe Uji Da^. 
Chrift was firft chofen as the Well-head of Grace and Glory, 
and then others were chofen in him, by and through whom they 
Ihbuld be redeemed and raif€4 to a State of Grace and Holinefs 
Rom 8.^9. here, and to Eternal Happinefs in Heaven hereafter: For whom he^ 
' did forekrioWy he alfo did fredefiinate to he conformed to the Image of. 
hUSsn, that he might be the Ftrfl-horn among many Brethren. To 
the Image of his Son, that is, to Chrift's likenefs as Mediator, 
and taking our Nature V not to Chrift barely conlidered as God, 
for as Chrift is God, he is no where faith to. be theFtrfi-hrn-amof^g 
many Brethren. Now this Conformity being abfolutely defigned in 
Eleaion, Chrift, in the Contrivance and Intention of the Father, 
was the firft Exemplar and Copy of it, or the main Center, ta 
which all muft be brought that were given unto hfm •, the Father 
fming him up, and eleding himas Head of all that fliould be fared, 
or as the glorious Bridegroom, and therefore it was requifite he 
ftould beconfiiked about thofe who were to be the Members of his 
Body, and his own blelTcd Spoufe for ever : And fince Chrift was 
alfo to fuffer and undergo fuch Pain and Sorrow in the purchaljng 
and redeeming of them, it was neceOTary he flionid not only freely 
aflent and confent in the Choice of them,-but alfobecertamof the 
obtaining and fecuring them aU to and for himfclf for ever, and 

Thr^ is an Eiethon of particular ferfons, lyii 

not run the Hazard of injoying or not injoyingot them \ which 
muft follow he did, if tne Dodtrineof fomc Men of dark Minds 
were true. 

To proceed, it may flot be amifs to confider what is contained tht ftrft 
in the Bowels of my firft Argument, viz.. that there is a peculiar Argument 
People, orfome certain Perfons (as perfonally cbnfidered) of the '^P^'^"*'^' 
lofl: Children of the firft j4da.m^ who are Ele(fled or Chofen of 
God, in Chrift, from all Eternity, of his own Sovereign Grace 
and good Pleafure, ordained unto Everlafling Life ^ and that 
this Decree of Ele;^ion doth prevent their final falling, or make ic 
impoffible that any of them fhould ever fo apfiatize as eternally to 
peiilh. * 

The Argument being thus fairly ftated, it calls upon me to do 
two things. 

firfi; To prove that there is fuch a f articular and perfonal EieSli- 
en of a peculiar People of the loji Svns of Adam. 

Secondly^ To ihew how this prevents their final fallings and 
makes it impefflble that any of them Jhould ever fo apoftatize as eter- 
nally to perifli. 

A little to open the firft of thefe. 

1. I fay of peculiar Perfons^ which denotes it belcmging to them 
only and to none eife ^ others are palled by, or not afforded by 
any fuch Divine AiTt of Grace the like Privilege: they are God's 
Jewels^ or hi« peculiar' Treafure^ though until called and cleanfed, or Mal» 3.17, 
their inward Filth and Pollution purged away, they cannot be de- 
lighted in by him, or he beloved with a Love of Complacency ^ though 
fiom Eternity God did love all his, with a Love of good iVill^ pur- 
pofe of Grace and of Benevolence. 

I fay perfondUy EleUed^f that is, theObjeds of this Grace, or of 
this Eledion were fingled out and pitched upon by Name ^ not 
with refped had to fuch or fuch Qualifications forefeen in them, 
they being repenting, believing, and holy Perfons, but chofen in 
Chrift, the Head of Eledion, that they fhould believe, fliould re- 
pent, and Jhould h Holy and without blame before him in Love. They Eph, i. 4. 
are chofen that they may be Holy \ not becaufc they were Holy, 
or God forefaw they would be Holy. 

/ fay^ they were ordained to Everlafting Life. Now to predefti- 
iiate, decree, or ordain, denotes the fame thing, and fignifies the 

2 2 abfolute 


There is an EleSlion of particular Terfons. 

abfolute Purpofe of God to bring them into a State of Grace here, 

, through Jefus Chrift, and to Eternal Glory and Happinefs here- 

Afts 13. after : Hence it is faid^ ^ many as were ordained to Eternal Life^ 

48. believed^ or appointed •, and he that ordered or ordained the End, 

ordained the Means alfo, and fo prepared them for Everlafling 


They mere chofen in Chrift •, in the Mediator, in their Blefled Head, 
that their ftanding might be fecured through their Union with 
him, and his Righteoufnefs being imputed to them, according 
to God's Eternal Purpofe. 
ParticHUr 2. And further, to make good the firft Part of what I have 
Eumott laid down, m. That there is fuch a particular Ele(^ion j what 
^proved, lies mofc clear in the Word of God, and the Eledtion of Jacohj 
Rom.9.1 1* I fhall here firfl: mention, as a full Proof of what I fay •, For the 
Children heifig not yet Born^ neither having done Good or Evil, that the 
Purpofe of God, according to Ele^ion might flandf not of IVorkj, but 
of him that calleth. Here the Apoftle defignedly or on purpofe 
confirms, not only the Do(flrine of Perfenal Ele^ion, but alfo that 
of Preterition, of a paffing by, or rejedion of the other i and all 
refulting from the Eternal Purpofe and Good Pleafure of God's 
llom.9.13. \Vill-, Asitii written, }^cob have I loved, but Efau have I hated. 
The main fcope of Paul in this place is to fhew, that God hath 
not calt ©fF all Ifrael, that is, thofe who are the true Jfrael, or fuch 
who are the Children of the Promife, or that do belong to Chrill 
according to the Eledion of Grace ♦, fee 5, 5, 7, 8 Verfes : 
therefore they that run the Love of God and Eledtion herefpoken 
of, to the Pofterity of Jacob, and Reprobation to the Pofterity 
of EfaH^ and will not have it to be underftood of their particular 
Perfons, do palpably abuf« the facred Text and Drift of the Ho- 
ly Ghoft. Now that all Men may know that Eledion doth run 
to, or take hold of particular Perfons, and that not for any fore- 
feen Faith or Holinefs in them, Panl faith, The Children being not 
yet born^ neither having done Good or Evil, And therefore adds, not 
of Works, that is, of forefeen Worthinefs or Defert in Jacoby 
but that the Purpofe of God, according to Ele^ion might fiand, (that 
is, ftand firm as an Ad of God's Sovereign Love and Grace only) 
and abide a blefled Truth againft all the Oppofition and Cavils of 
cloudy Minds. I might have mention'd Abraham, Jfaac, Mofes, 
, !«. 1. $. I>avid^ and others *, alfo Jeremiah,^ of whom God fays. Before I 
formed thee in the BeUy, I knew thee ^ that is, I knew thee to be one 
of them that I had chofen and given to my Son, or one of mine 


There is an EleBm of particular Terfons, \y> 

EleiH: Ones \ and 1 fan^ified and ordained thee a Prophet. 

Moreover, in the New Teftament we find, that our Saviour calls 
his Difciples by Name, and tells them, Th2ithek>tew whom he had ]ohn ij. 
chofen^ excluding Judat ; he muft therefore intend their Eternal i8. 
Eledion, for as I faid before, jHda4 was chofen to the Apoftlefhip : 
alfo Paul by Name, Jefus Chrift declares (to Ananioi) was a 
chofen rejfel^ not only as an Apoftle, but one alfo Comprehended in 
the Elecftion of Grace. Do but obferve the Nature of his Conver- 
fion, and what he was before and when called by the fpecial Grace 
of God. Moreover of this number and fort, were thofe that the 
Lord fpeaks of in Elias's Time which P4«/ mentions, I have rr- Rom.11.4. 
fervedtomy felf feventhoufand Men who have not bowed the Knee to 
Baal. Though it is a certain Number put for an uncertain as to 
us, yet all their particular Perfons were chofen, and known to 
God \ Even fo at thU prefentTime alfo there is a Remnant y according vcrfe <« 
to the Ele^ion of Grace. God had fome particular Perfons then 
whom he had from everlafting elefted, and fo he hath now \ 
j4ccording m he hath chofen m in him before the Foundation of the World^ 
that we jhohld be holy and withont blame before him in Love : Vs^ as 
fuch and fuch particular Perfons, not fuch of fuch and fuch Qua- 
lification, vix.. as being Believers, obedient and holy Perfons •, No, 
no, but that they might believe, &c. Eledion will produce Faith : 
it is, becaufe they are elected that they do believe •, But ye believe ]ohn lo. 
not, becaufe ye are not of my Sheep at I faid unto yon ; that is, not 26. 
fuch as were ordained to believe, and ordained to Eternal Life. 
Andoi many Of were ordained unto Eternal Life^ believed: As it waSAfts 12. 
hinted before, Chrifl hath eled Perfons, or Sheep, that yet be- 48. 
lieve not \ I have much People ( faith he to Paul) in this City, Afts 18. 

Unto thefe Teftimonies I fhall add one or two more ^ as that of 10. 
P^«/, touching the Saints at Iheffalonica •, Knowings Brethren belo- , xhefl*. t 
Vf/flf, yow EleHion : For our Gofpel came not to yon in Vi^ord anlyj but 4, 5, 
alfo in Power ^ and in the Holy Ghofly &c. By the evident Opera- 
tions of God's Spirit, the Apollle knew they were eleded : We 
cannot know our Election, but by fpecial Vocation, or as it is ma- 
uifcft in the Fruits and Effeds of it. There is a Knowledg of 
Things, C as our Annotators note on this place ) a priori^ when 
we argue from the Caufe to the Effed: : So a pojieriori^ when we 
argue from the Effecl: to the Caufe. Now what is Election, but a , Tim. ^ 
chufing fome out of others ? Thus the Angels that fland were 21. 
elc^ed^ and the reft were left to the Power they had, or palled by, or 
reprobated. Piter alfo confiriiis the ©oiJlrine of perfonal Eledion, 


174 '^^^''^ ^ ^" EleBion of particular Perfons. 

I Pec 1.2. calling the Perfons to whom he wrote his EpifHe, EleS acc4>rdingt4 
the foreknoxokdg of God, or his Eternsl Purpofe •, p.pcI ttjf refore were 
-feparated unto God by fpecial Grace, or elTc»5t'UaI Calling ; 
throHgh fa^lUficAtion of the Spirit to OheJUnce^ &c. The Father, 
Son, and Holy Ghoft, are concerned in our Salvation -, the Fa- 
ther ek^s, this is principally afcribed to the firji Terfon in the 
Godhead '•> the Son fttrchsfeth, he redeems •, and the Heiy Spirit re- 
rjewsy calls, and fandifies. Now the Purchafe of the Son extends 
no further than the Election of the Father •, nor the SandtiScation . 
of the Spirit, further than the Purchafe or Redemption of the 
' •■• Son: Sanftification here, takes in the whole Work of the Holy 
Spirit in Regeneration and adual Holinefs, to the final fitting and 
making the Soul meet for the Eternal Inheritance. 

So much (hall ferve to prove that there is an Elcftion of particiJ- 
lar Perfons. 
If 1 am OhjeB. But may be fome will Objed, If this be fo, w-hat tieed 
£/f^f</, 1 gj^y lyjgj^ concern himfelf about his Salvation, as to feek it or labour 
Sff/ot, after it: for if he be eleded, he lliall be faved ^ but if not, let him 
\^\libe 'do what he can, he cannot be faved, he cannot fruftrate God's 
damntL Decree, nor alter the thing that is gone out of his Momh ? 
This grand Anfio. I. I anfwer, All Mankind are under the ftrongefl: Obli- 
fli;>5/o«an- gation imaginable to God, as he is their Creator, and they his Crea- 
(tvmd,. ^ures ; as he is their only Lord and Supreme Governour, they are 
bound to fear him, and obey his Laws, let hini do what he wifl 
with them. Is not that a bafe and fordid Principle in a Servant or 
Subjeft, to do nothing but for meer Self profit and Advantage ? 
2. Tattl was certain of a Crown of Life, yet knew it was b>s 
Phil. 9.14. Duty toprefs towards the Mark^ for the Prize of the High Calling vf 
God in Chrifi Jffitf, and to keep down his Body. He ftrove as ftre- 
nuoully a^ainft Sin, as if Salvation could be merited by fo doing \ 
fo that his Election took him not off from a diligent Care in. ufe 
Qf Means, in order to his attaining to Eternal Happinefs. 

3. God hath as well ordained the Means, as the End, as I new- 
ly told you ':> both are appointed of God, and equally under his 
abfolute Decree : Men are not eledlM to Salvation, but alfo to 
Sandification and Holinefs. 
Mr. Miad. 4. " We are not to look upon the' Decree of God ( as a Rcvc- 
*' rend Minifter well obfcrves) for a Rule of Life, but the Word 
*^ of the Gofpel ; fecret things belong to God, &c. The Decree can 
*' neither be a Rule of Life, nor Ground of Hope, but thePre- 
" cepc and the Promife, &c. He that leads an ungodly Life, and 
*" purfues 

1 am not ckBed : Anjwend. 


purfues his filthy Lufts, may affure himfelf, fo living aad dying, 
h© (haU be danaiied for ever: He that believes, not in Chrift, but 
te)ea:s hira, and defpifeth all the Offers of i^is Grace to the End ot 
his Life, no Decree can fave him ^ therefore if he will go on in Sin 
prefumptuoufly, kt tikfi take what will follow. On the other 
hand, be that doth believe in Chrilt, and conforms to the Holy 
Gofpel, need not doubt of Salvation, do Decree can hinder him 
of Salvation. Men ought to endeavour t.Q believe and repent, and 
clofe with Chrift upon a Peradventure ^ // God peradumnrt wtll 2Tm. %, 
give them Hefentance te the acknowledgment of the Trmh. 25. 

.5. BecauTe God hath abfolutely determined the Time of thy 
Life, or how long thou, fhalt live : And thm is a Time than canfi 
m fhifs \ Wilt thou therefore forbear eating, or ufe of Phyfick^^ to 
preiervc thy Life, and fay, If 1 eat not, 1 fnall live my appointed 
Time ? What fignify Means or Mediciaes, I will take no Phyllek, 
no Potion ? forif the. Time is come God hath fet in his Eternal 
Decree, lihall die, nothing can fave my Life : Would not all think 
yoo were under a fearful Temptatbn and Ddurion of the De- 

6. Did not God abfolutely tell Pknl, that be had given him the A^s 28, 
Lvvesof all that were with him in the Ship, and that none of 22,23. 
them iliould perifh ? Yet he faid, Vnhfs th/fe akide in the $hip, ye y^.r ., 
ctmmh favcd. ^ Whofoever therefore that doth neglea the Means '^ ^ 
God hath appointed, in ordertotheobtaining the End, let it be 

what it will, doth but tempt God, and comply with the Devil, let 
his Pretence b« what it will. 

7. No Decree of God necefijtates Men to fin: for- though the 
Free Grace of God is the abfolute Caufe of Eledion, and no fore- Jude 4, 
feen F;aith or Holi^iefsj yet forefeen Wickednefi, Unbelief and 
Difobedience, is the procuring Caufe of the Reprobation and' of 
the-Damnation of them that perifh :C? Ifrael, thoMhafldtfiroyedthvUoCuA, 
fislfi but in me ii thy hdf. * j j j 

8. Were any ever damned that did what they could in the ufe 
of all Means under the Light of the Gofpel, to be faved ? Brethren, - 
God (may jultly and ) will crndemn Men for their not improving 

their one Talent. Nor w 11 ic be a good Plea for fuch to fay, /.Mit. 55»v 
Mpcw than wtrt an hard Man^ reaping wh^re thou h^^fi not fowny &c. ^7* 
Thus forre Men feem to charge God, / (tm not EleSled-. There is 
an Ekaioa of Grace, pf fpecial and diftinguilhing Grace, and 
Man hath 4iO Power in his own Will j and God doth not give me 
Power to believe, and wiU he daranme? Cotb he expeA to reap 

1^6 BUBion of fomcy no ttheDamMtionof others. 

' ■ ipfcrrf he hath not fown^ and gather where he bath not firovredr Such 
(hall have no Excufe, as our Saviour fhews, at the Great Day. 
Amtators. The Lord of that Servant fhews, the Fault lay in his own Sloth and 
Wickednefs ^ and his dread of his Lord?s Severity, ( as our Annota- 
tors note ) was but a frivolous Pretence and unreafonable Excufe *, 
for if he had feared any fuch thing, he (hould have done what he 
could •, he fhould have put out his Money to the Exchange, and 
then he Ihould have received his own with increafe. Thus God 
may as juftly another Day reply upon thofe who think to excufe 
^ their lewd and wicked Lives, their unbelief and contempt of his 
Word, from their not being Eleded, and not having Power of 
themfelves to believe and repent, not receiving his efficacious 
Grace 5 O ye wicked and jlothful Wretches. May he not fay, did ye 
fufped or fear you were not eledted ? Why did you not then give 
all diligence to attend upon the Means, and to make your Calling 
fure, as all they do that are eleded ? Do you plead the Power of 
your own Wills, to repent one while, and that you wanted Power 
at another time, and that I gave you not my fpecial Grace ? But 
had you not Power to keep from Taverns and AUhBuJes, to keep 
from Lyings Stealings Swearing., and other prophane Deeds of 
Darknefs ? Had you not Power tor^^^, to hear my Word,topr<iy f 
if you had done your uttermoft in imprpving of the Talent 1 gave 
you, would I have been wanting to you ? But fince' you did not 
that, why Ihould 1 truft you with more ? Brethren., are thefe Mens 
Eves Evil, becaufe God's Eye is Good ? Is he unjuft in giving ef- 
fedual Grace to fome, becaufe he doth not beftdwit upon all? 
Had he not took hold of a few, the whole Lump of Mankind would 
have deftroyed themfelves, and none would have been faved. Was 
God unfuft in eleding fome of the Angels, becaufe he paffed by 

'^r others of them ? . . « j n .. 

9 In the Day of Judgment, God will be juft, and aU Mens 
Pfal.<i.4. Mouths (hall be ftopped : This you may aOiire your felves of^r 
will he J4ified when he judges, and clear when he condemns : He that 
had not on the Wedding-garment., woi ^eechlefs. God will not then 
nroceed with Men upon Eledion and Reprobation, but upon theif 
R3m. 2. 7, believing, or not believing : He will render to every Man accordmg 
8. to their Works. All Mens Mouths (liall be ftopped, and every Man s 

Confcience witnefs againft him. Alas, Men do not a^ or exercife 
that humane Faith in refped of the Report of the Gofpel, which 
thev do in refped of other matters and things that are made known 
to them, or do not bring forth the Fruit of fuch an hiftorical Faith. 
But fo much to this Objedion. Now 

EleBion {reVents the Saints final falling. 


Now I (hould come to the fecond thing, viz., to ihew how 
•Ekaiondothtend to prove and fully demonftrate the happy State 
6f all Chrift's Sheep, or that it is impofTible they Ihould, any one of 
them, fo fall away as eternaUy to perilh. But that muft be the 
Work of the next Day. 

JOHN X. 28. 

Ani. I giye unto them Eternal Life^ and they p?all jie- 
yer perijh^ neither Jhall any plUck them out of my 

MY Brethren, I am upon proving the Truth of the Propo- r..A/-v 
fition, or Point of Doftrine that I have raifed from our SernW 
Text* M<;. Vjjj^ 

That all the Saints of God^ Believers, or Sheep and Lambs of Jefm 
Chrtfi, jhall be faved • and that none of them (haUfo fall away 
as eternally to per ip}, ^ 

My firfl: Argument to do this, was taken from Eternal EleBion 
Jn fpeaking to which I told you I fliould, 

Firfi Prove that' there is an Ele^ion of particular Perfons; and 
that I have done with, and now fhall proceed to the next thing. 

^ Secondly, { fliall (hew, that the Nature of Eledion is fuch, that 
It lecures all that are in it from final Falling •, or fully fcrves to de- 
monftrate, they muft and (hall all eternally be faved. 
And to make this good ^ 
iji.h is becaufe Eledion ii j^hfohite^ not a Conditional Ele^ion/Firfi Ar^ 
dependmg on the Obedience or good Behaviour of the Creature! 7^/^/^i/- 
1 he Decree of God on his part is irrevocable ; God will not 20 ""i ^'^^^ 
back from his Purpofeto fave his People, nor Ihall their Unwor^ST-'^'' 

^nrr^°'^'^r'"'^r'^'^' '' r^^ V' '' ^he high, unalterable, t^Tl 
and fupreme Law of Heaven ; therefore it is faid to be, accord^^ nj jl 

178 BleBion fnymty the Sainu jijial falling. 

to his Eternd Purpofe and Counfel, His Counfel and Thoughts of 
his Heart (hall ftand for ever. 'Tis that that all fubordinatc 
Means mufl: terminate in, and all inferiour Adminiftrations mult 
be accommodated thereunto, the Salvation of the Elcd being*i:he 
grand Defign of God, whereby to exalt and magnify his highefb 
Glory ; that fhould his glorious Contrivance, and no lefs gra- 
cious Purpofe and Defignment herein raifcarry, nothing in Hea- 
ven or Earth could countervail the Damage : therefore it could 
not ftand confiftent with his Wifdom, cither to revoke it, or leave 
Mr. CoU. it at an Uncertainty, or obnoxious to Difappointment •, which he 
mufc needs do, if it was pofllble any of the Eledt fhould perilh j 
or that it fhould be laid upon the Foundation of the wavering 
Principles, and uncertain Will and Obedience of the Creature. 
Now the beft Conftitutions, States and Kingdoms upon Earth, 
are liable to Mutation, and Mens Decrees and Purpofes, how- 
ever Abfolutedefigned, may fail, their Minds may alter^or they may 
fee caufe to change their Counfels, not being able to forefee future 
Events, or what Inconveniences might arifc ; or fome after them 
may arife, who may carry on a different Interefl:, or Enemies may 
invade them, conquer them, and fpoil all their Defigns and Pur- 

But it is not fo here, God forefaw all future Events, his Mind 
Job 23. alters not ; he is of one Mind, and who can turn him ? And none 
'?• can hinder him in the accomplifhing of his own Eternal Purpofe *, 
Ifa I 27 ^"^ '^^ ^"^^ */ ^"f^ ^'^^^ furpofeel, and mho jhaU difannul it ? &c. 
Ifa leio ^^'^l^^^"^ fr^^ '^^ Beginnings and from Ancient Times. My Conn- 

/ mil bring it to pafs ^ I have furfofed it^ J will alfo do it. The 
Thoughts of his Heart fhall ftand to all Generations i therefore 
their ftanding is firm who are ele<fted, and none of tlrem fhall pe- 
rifb. The Decree and Purpofe of God of Election, is asabfolute 
as that of Day and Night., Winter and Snmmer *, or that of God's 
notdeftroying the World again by Water •, or that of God's Decree 
and Purpofe, of fending Chrifi into the World to die for our 
Eph. 1. 4. ^^fy' It is, becaufe they are chofen or eleiftcd in Chrift, in an 
immutable, an unchangeable, and an Eternal Head. What was 
the Reafon Mam ftood not, notwithftanding his Power and Abi- 
lities were fuch ? Why he flood not in Chrift, wamot fixed on 
Chrift ^ but all true Believers are in Chrift, chofen in him, he is 
the Head of the Eternal Ekaion, as Mediator. In Eleftion be is 


EleBion prevents the Saints final falling. i ^g 

to be confidered as rhe He id *, and all the Father hath given him 
as the Members of his Body, chojen in him, and united to him : 
Therefore their Handing in Chrift, by virtue of Eledion, ii Jikc 
thatof the Eledion of their Head. Now can Chrilt ceafe being 
an EkCt Head ? Every one will fay, No, that is itnpoflible : No 
more can they ccafe from being Ele^T: Members. This of Eledion 
in Chrifl-, prefuppofeth an Union ; and there was a decretive Uni- 
on from Eternity, and that influenced their adual Union in Time : 
and as certainly as Chrilt died, rofe again, and afcended, ( in the 
folnefs of Time ) who was decretively a Lamb Jlain before the Foun' 
dation of the World, fo will God's Decree of Eledion in Chrilt as 
certainly bring in all the Ele(ft into adual Union with Chrifl, 
and carry them all to Heaven, (whither their Head, as fiE?^ f err- Heb. d.ao, 
runner for m, M already entered) as fure as he is now there. But 
you will hear more of this when I come to fpeak of that Argument, 
Umply taken from their Union with Chrifl:. 
^ ^dly. That the Saints of God, or Sheep of Jefus Chrift, by 
virtue of their Eledion, cannot fall away fo as to perilh for ever, 
dpth appear evident from one or two exprefs Scriptures ^ fee Rom. 
8. 28. We k^ow all things work together for Good to them that love 
God, who are the Called according to his Purpofe. For whom he did 
fprekpow^ he alfo did fredejfinate to be conformed to the Image of his 
Son, that he might be the Firft-born among many Brethren, Moreover 
whom he dtd fredefiinate^ them he alfo called ^ and whom he called, 
them he alfo JHJiijied'^ and whom he jftjifjied^ them he alfo glorified. 
See here, and 1 befeech you confidcr it, and weigh it well, for this 
Text is enough to convince (one would think) all the Oppofers 
of this glorious Truth in the World, or filence them for ever : 
The Apofl;le begins th^ Happinefs and eternal Salvation of all that 
Ihall be faved, and the certainty of it in Eiedion, Whom he did 
foreknow; that is, whom he in his good Pleafure did fitch itpon, or 
think good to give to his Son, to be his Spoufe, or Members of his 
Myftical Body •, he alfo did predefiinate them, and all them, them, 
and none but them ♦, he eleAed, chofe, or appointed them, to be 
conformed to the Image of his Sony that is, in Holinefs, &c. hut ^ 
more of that by and by : and whom he fo predeftinated, or eleded, 
he called^ and tbem he jufliified, and them and every one of them 
he glorified, or will fo call, juftify and glorify. This is that place 
of Scripture which is called by fome, the Golden Chain, by others 
the Chain of Salvation ; and it may very well be fo called : nothing 
can be more clear than this, viz. That thofe who are ele^ed, /hall - 

A a 2 be 

1 8o EleBion prevents the Saints final falling, 

be called, juftified, and be all as certainly glorified. 'Tis not in* 
the Power of all the Enemies of the Soul to break this Chain, one 
part is fo linked to the other •, it begins in Eledion, and ends in 
Glorification : So that onr Eledion is a forcible Argument to prove 
there is no final falling for any one of the Sheep of Jefus Chrift. 
^thly. It is becaufe the Means is ordained by the unalterable De- 
H V, ,2 crceof God, as well as the End : True, we grant, Without Holi- 
1 1 * ' nefs no M^n fjall fee the Lord : And it is he that indureth to the 
Mai. 24. End that fliall be faved •, or fuch only that mortify the Deeds of 
'?• the Body •, or, Who by continuance in well- doings fe^Kfi^ Glory^ and 

Rom.8.13.^^^^^^^ andlmmortaUty^ Eternal Life, But, pray Brethren, con- ' 
Eph 'i^.*!* fider that God hath ordained all his Eled Ones, to be holy, and 
' without blame before him in love ; or as Panl^ in that to the Romans 
before mentioned, to be conformed to the Image of hU Son. Grace 
fhall be given to them to renew them, and to carry o'n, and final- 
Eph.2.10. ly at laft perfeft Holinefs in them : For we are his Worh^anfln^^ crea- 
ted in Chrifi Jefm unto good Works, which God hath before ordained 
that we jhoHld w<ilk^ in them. No Man can do good Works, until 
Ifa A7 21 created and formed by the Lord : 7his People have I formed for my 
felf they fhall Jhew forth my Praife. They (hall bring forth Fruit 
to the praife of his Glory •, fee that emphatical Text, John 15.16. 
Te have not chofen me, but I have chofen you^ and ordained you^ that 
you jhould bring forth Fruit, and that your Fruit fhould remain : Not 
only ordained to Eternal Life, as the End of their Eledion, but 
alfo ordained to bring forth Fruit, as the Way and Means of ob- 
taining it: Nay more, that they jhall prfevere in bringing forth, 
Fruit ', that your Fruit JhOuld remain. 

(I.) They fhall not ceafe bearing Fruit, becaufe united to fuch 

a Root, a Root that hath fo much Sap in it, or grafted into fuch an 

Rom. II. Olive Tree : and they fhall be made Partakers of the Fatnefs there- 

17- of-, Becaufe I live, ye fhall live alfo. Becaufe their Root lives, they 

John 14. jj^aji iiye .^ or becaufe their Head lives, they fliall live. Chrifi is the 

^^* Head of Eledion, the Head of his Myftical Body, and of every 

Member of it ^ a Head of Influence, and he lives : therefore they 

that are his true Branches, or his Members, according to Eledtion, 

fhall live alfo \ they fliall live a Life of Holinefs, the Life of Grace 

here, and the Life of Gloty hereafter. 

(2.) They fliall bring forth Fruit, becaufe the Holy Spirit is gi- 
ven to them, and fliall remain in them for ever : This Water will 
John 14. jnake them fruitful-, They fpread forth their Foot by a River, and 
i<^' (hall not fee when Heat cometh 1 but their Leaf fhall be green., and 

•' ■' ptaH 

EleSilon presents the S'aints final falling. i 8 1 

pall not be careful- in the Tear of Drought, neither pall ceafe from Jer.17.8. 
yielding Fruit. Now if this be fo, if they are ekfttd to ufe the 
Means, or ordained to be Holy-, if it is the abfolote Decree of 
God, that they pjall hsU on their rray, and are united to fuch a job 17 o 
Head, that their Frnic fhali remain, ar.d they fball not ceafe 
yielding Fruit, then they cannot finally fall away, Election fecures 
them, they fhall not perifh, but have Everlafting Life : But all this 
is true, therefore they cannot perilTi. 

^thly. I argue from the Nature of the Ele^ion of the Ble/fed An- 
gels : All the Angels that Hand were eledted, and it was this that 
fecures them and preferves them from falling : Thofe that fell were 
noteleded^ and as evident it is, not one of the Eleft Angels are 
fallen, nor can fall. 1 marvel any thinking ChriHians fhould doubt 
of Eledion, as it refults from the abfolute Soveraignty of God's 
Grace, or good Pleafure of his Will, linceGod by Elcdion took 
hold of fome of the Angels, as well as fome of the loft Sons and 
Daughters of Adam. \A/'as God unjufl, becaufc he did not fecure, 
by his unchangeable Decree, the ftanding of all the Angels, but 
left fome of them, and only fix'd upon ^o many as he in his own; 
Wifdom thought good ? They may as well charge this upon the 
Divine Majefty of God, as fo to charge the Dodrine of particular 
Election of loft Sinners- Brethren, Though Chrilt is not a Re- 
deemer of Angels, the Elc£t Angels needing none, yet he is the 
Head of Angels, and a Confirmer of them •, He is the Head of 
Principalities and Powers : by him., and for htm were all things cre- 
ated that are in Heaven^ that are in EartlP^ vifihle and invifihle -^ whe- Col.i,ii,^ 
ther they be Thrones or Dominiom^ or PriKcipaliiies^ or Powers ; all 
things were created by him-, and for him. Chrift is God, and he is 
the preferver of the Eleft Angels \ they are committed to him, and 
under his Power, and he upholds them, though he never died for 
them •, and fhall we think he will not preferve his Eled Saints, or ^ 
that their Eledion fhould not as abfolutely fecure them, for whom- 
he as their blelled Lord and Head died, and to whom he is a Re- 
deemer, as the Eleft Angels to whom he i; only a Confirmer ? And 
ye are compleat in him^ whoU the Head of Principalities and Peipfri ; CoI.a.ic- 
Ye are compleat, fully Gompleaf, ye fband in him, in his Righte- 
oufnefs,corijpleat, who is your Head, and fliallbe preferved in him, 
in whom you are elefted to everlafting Life. 

6thly. Becaufe they are chofen to Salvation, that is, to enjoy 
and poflefs Salvation ; if they have it not, the Decree of God is 
fruftrated : but his Eternal Decrees are as firm as Mountains of 


til EleHion presents the Saints final falling. 

Brafs. If the Decree of God, in appointing his Ekft to Salva- 
tion, be fruitrated or made void, either it is done by himfelf, or by 
others. Now it cannot be made void by himfelf, becaufe it is an ab- 
folute Decree, his Mind alters not, and none el ft are able to do it : 
And as to the Slips and Mifcarriages of the Eicdt themfelves, God 
forefaw all their Evils from Everlafting ■-, and as that hindered not 
their Ekftion, fobefure it lliall never turn them out of it. But we 
2Theff.2. are hound to give Thanks always to God for yon^ Brethren^ becanfe 
13. God hath from the beginnini chofen yon to Salvation^ &c. From the 

beginning, that is, from before the World bgan, or from Eter- 
nity ■■> for the abfolute Decrees of God, according to his Eternal 
Counfel, are from Everlafting. After the Apoftle had fhewed 
thefe Saints that there would come a falling away from the Faith, 
and that many would be deceived and damned ror ever, to comfort 
and encourage them againft the fear of pnal Apoftacy^ he brings this 
in the i ^th Verfe, But we are bonnd to give Thanks Jar yon, Brethren, 
beloved of the Lord, &c. You need not fear, as if he fhould fay, 
of being deceived, or of periling by dangerous Errors, or 

1. Becaufe you are beloved of the Lord. 

2. And alfo are eleded to Salvation ^ and becaufe beloved, there- 
fore elefted : Whomfoever God doth abfolutely appoint to this or 
that End, he will alTilt or enable to do whatfoever Means is neceflary 
in order to that End. Now the EJed are chofen to Salvation, to 
inherit Eternal Life ; if therefore any of them mifs of it, his De- 

lfa.45.10. creeand Purpofeis fruftrated, which cannot be. We have ano- 
ther Text of the like Nsture with this-. Far Cod bath not appointed 
1 Their. 5. M to Wraths but to obtain Solvation by our L'>rd Jeftta Chrifi. From 
9- ' hence the Apoftle argues, that they needed not to doubt of their Sal- 
vation : and by what preceeds, it appears, that Ekftion is a great 
Motive to Holinefs ; as when a Man that is fure of the Viftory will 
fight ccuragioufly. Let w who are of the Day, or Children of Light, 
not of Night, nor of Darknefs, be fober^ putting on the Breaft- 
plate of Faith and Love \ for Cod hath not appointed us to Wrath, &c. 
Children of the Night fhall perifh, but none of the Children of 
the Light ever Ihall. The Apoftle afcends to the original Caufe of 
it, which is God's abfolute Decree of Eledion i Salvation would 
wholly elfe depend upon the uncertainty of Man s Will, and not 
upon the immutable and unchangeable Will and Purpofeof God. 
Th s is more than appointing the Means, it is an appointing the 
Perfons, not appointed to Salvation upon the forefight of Man's 


Ele^ion prevents the iiahtts final falling. \ g j 

Faith, becaufe Faith is the Gift of God, and proceeds from his 
Counfel, that's appointed too : dCQ a Man may fay, that I might be 
faved, ImuftthankGod ; but that I am faved, I mult thank my 
felf, becaufe ic was left to the liberty of my own Will whether I 
would believe, and be faved, or no. Two things are neceflary in 
our Salvation-, (i.) The Merits of Chrift's Blood; (2.) Faith 
to apply It i by which God's Image- is reftored to us, and 
preferved in us : and both thefe we have by his own free Grace 
through Chrift Jefus, as the Fruit of his eledting Love. ' 

jthly. It doth further plainly appear, that Eledion does eter- 
nally fecure all Chriil's Sheep, all true Believers, from final Falling, 
or everlafling Ruin, from the words of our Blelfed Lord himfelf • 
For there fijoll arife falfe Chrift s, and falfe Prophets, and flja/l JhewMit 2 a 
great Signs and Wonders, infomuch that (if it were fojfible) they fimld 24. * 
deceive the very EleQ. Now is it not eafy for any Man from hence 
to draw an Argument, that the Eled cannot fall finally away, fo 
as to peri/h ? for if it is fo, that they cannot be deceived, \ e. 
finally, or take in damnable Errors, fo as to perifh, of which our Sa- 
viour fpeaks j for the EleA have other wife in a great meafure, and 
in many things ( I mean fome of them ) been deceived j but 'it is 
impoflible they ftiould be fo deceived as to be damned. And if 
this be granted, then Election fecures them, they cannot finally 
fall. If they might perifh eternally, ' they might be deceived with 
damnable Herefies, and bring upon themfelves fwift and utter De- 
ftruaion^ but they cannot be fo deceived, becaufe they are the 
Eled:, therefore they cannot fall away fo as to perifh. 

./^r/. If the Eledlion of Grace be abfolute, as the Decree of7,^,m^v^ 
Day and Night, or as that of Chrift dying for our Sins : If we are Argumtnt. 
eleaed in Chrift as the Head, we being all Members, given to him 
tomakeuphisMyfticalBody; if thofe that are elefted, fhall be 
called, jultified, and glorified ; if the Means, as well as tli€ End, 
be under God's abfolute Decree and Purpofe ^ if our Eieaion 
doth as abfolutely fecure us from final Apoltacy, as the Eleftion of 
the Holy Angels does fecure them ^ if we are elefted to Salvation : 
if It be impoffible for any of the Eled to be finally deceived \ then 
hone of them, none of the Eled, or no Sheep or Lambs of Jefus 
Chrilt, can fo fall away as to perifh eternally : but all this is true, 
therefore none of them can fo perifh. 

So much fhaU fuffice as to the firft Argument, to prove the Saints ^ 
nnai Perfeverance. 

Sefondtj^ , 

1 84 Election preyeiits the Smnts final falling, 

2d. Arg. - : Secondly^ My next Argument fliall be taken from the Nuture af 

Saints CM' -Qff^'s Jnfimte Love to aHhu Saints *'The Love of the Father, atid 

Hot finally j^^^^ ^^ ^.^^ ^q^, doth fecurc them from perifhing •, ic is wonder- 

^ifom''^7 full it P^^^^^'^^ ^^^ Underftanding : Ic is becaufs God's Love is fct 

nlmt oj «pon them •, and it is fuch a Love, What a Love ? 

God's Love . . i. I anfwer, It is an Everiailing Love : Ihe Lord appeared of old 

to thm. unto mcy faying^ Tea^ I have loved thee with an Everlafting LovCf &C. 

Jer.31.3. itisaLovefrom Evcrlnting, therefore it mult be a firft Love, an 

early Love ; and becaufe he loved them from Eternity, he eleded 

them from Eternity. ^ 

2. It is a firm Love, a llrong Love, an endeared Love, nay, an 
inconceivable Love : linthem^ and thou in me ^ and that the fVerld 
John 17. rnay know that thou haft fent me, and haft loved them^ m thou ha[i loved 
,2?. me • A Love of the fame Nature, of the fame Quality. O ! what 

is the Nature of that Love the Father hath to Jefus Chrifl: ? Who 
can conceive of it, much lefs exprcfs it ? It is impoHible for us to 
comprehend how firm, ftrong and endearing it is j but thus he 
loves all his Elcd Ones : Chrilt as Mediator is the Objed of the 
Father's Love, fo are all his Members : The fame Love that is let 
out to the Head, as to the Nature of it, is let out to his Myftical 
Body, and to every particular Member thereof. 

3. The Father's Love is a Love of Delight : He is faid to love 
others with a Love of Pity, but he loves his Saints with a Love of 
Zeph.3.17 Complacency : He wtll rejoice over thee with joy •, he will reft in his 
Love •, he will rejoice over thee with finging. He takes delight and fa- 
tisfadlion in his Love^ not in our Love to him, but in his Love to 
J[fa.^2.5. = U5. Again, it is faid, As the Bridegroom rejoiceth over the Bride, fo 
piall thy God rejoice over thee. 

4. The Love of the Father is an infeparable Love, nothing can 
~ feparate his Love from his EkCt \ like as nothing could feparate 
his Love from his own Son, fo nothing can feparate his Love from 
Rom. 8. his Saints : For / am perfwadedy that neither Death-, nor Life-, nor 
38, 39. Angels^ nor Principalities^ nor Powers^ nor things pre fent., nor things 
to come., nor Height., nor Depth^ nor any other Creature ftiall be able 
to feparate w from the Love of God., which is in^ Chrift: Jefm our Lord. 
Mmtat.on \ am fully adured, as fome read it, not by any fpecial Revelation, 
2 Cor. 4. jjm- 5y jj^g fanie spirit of Faith which is common to all Believers, 
*^' neither fear of Death, nor hope of Life; nor (hall the Devils be 

able, or evil Angels, though they are Principalities or Powers, 
though of that Rank, or according to others, (who by Principa- 

Sm cannot feparate Saints from God's LoVe. i 8 - 

lities imdeiibnd the wicked Potentates of the Earth) nor ihall 
cruel Perfecutors be able, nor fliall Things prefent, whatever 
Temptations, Miferies or Afflitlions which Vcu now lie under, or 
may hereafter meet with •, neither height of Honour, or Spiritual 
oi' Civil Advancement, nor depth of worldly Difgrace, or Abafe- 
inent, or the deeped of Spiritual Defertion that can befal them, 
nor any other Creature or Thing, JhaH he able to fefarate w (who 
believe, or are united to Chrift ) from the Love of God^ which is 
in Jejns Chrifi our Lord. 

Arg. That which no Power of Eanh or Helly no Votentate^ m 
Enemy, m Friend^ or no thing whatfoever « or fljafl bs able to do 
or effeSt, cannot be done^ or it is impofjble it jhould be done. Bat m 
Tower of Earth or Hell, no Potentate^ no Enemy^ no Friend^ or no- 
thing whatfoever J is able ^ or Jhall be able to feparate true Believers from 
the Love of God, which U in Jeftis Chrtfl onr Lord : Therefore it is im- 
pofible any fuch (Iwuld fall fo away m eternally to perifjj. 

^ Obje5i. But ftay, fay fome, your Argument is not good ^ for 
•Sin may feparate them from the Love of God : We grant indeed 
from what the Apoftle fays, that nothing dk caq do it, but Sia 
may ; for your Jniqaijies have feparated between you and your God. Ifa.-jo. 2» 

Anfvo. I anfwer, Itisamiitake, Sin cannot feparate them who 
are his beloved On^s from his Love j the Scripture mentioned, 
proves not that fuch who are true Believers may be feparated 
from God's Love, or that Sin can finally feparate them from, their 
God : therefore confider, 

I. That I deny not but Sin may feparate fuch from God, who 
are his People only by vifible ProfeflTion, or only his in an exter- 
nally legal Covenant, as the whole Houfe of Ifrael at that Time 
was, when the Prophet uttered thofe ExprelFions : and it hath 
feparated them, and the greateil part of them, I mean, for ever • 
for the Jews, for the Sin of Unbelief, and rejediog of Chrifi! 
were utterly caft ofE 

^ 2. Sin may alfo feparate God's Eled Ones from his fenfibJe, 
fweet, and comfortable Prefence •, for a time God may hide his 
Face from his deareft Children, or bring them into great Afflidi- 

3. Jfrael^^ when in the Babylonian Captivity, was faid to be 
feparated from God, becaufe they were feparated from |iis 
Temple and vifible Worfhip, where he promifed them his Prefence. 
But it doth not follow from hence, Sin can ever finally feparate 

B b - God, 

Y6 '■ Sin cannot feparate Saints from ^od's LoVe. 

' God, and his Love, which is eternal and abiding, from thofe he 

hath chofen in Jefus Chrift. 

To make it appear yet more fully, that Sin cannot feparate 
them from the Love of God for ever, conHder, 

Firi That though it is true, as I have before (hewed, that 
God's Beloved Ones may grievoully fin againft him, yet they can- 
not fin away his Love and AfFedion. And to make this appear, 
Pfal.89. hear what God himfeif faith i Ifhi^ Children fn fake n.y Law, and 
3°'3''32. ^^ij^ ^^f -^ ^y jtidgments ',-If they break my Stames, and keep not my 
Commandments: What then, will he takeaway his bvmg-Kmd- 
nefs from them, and caft them off for ever ? O no, Then mil I vifit 
their Tranhreffion with the Rod, and their Imqutttes with Strifes \ ne- 
verthelefs fry loving Kindnefs mil I not utterly take from him, nor fuffer 
r/iy Falthfklnefs to fail; my Covenant I wiU mH break^, nor alter the 
thinz that is gone oHt of my Month. ,.. , r t -n . 

Ohje5l» This is fpoken of Chrilt, My loving-Kindnefs I will not 

utterly take from him, ^c. e t. 'n. 

Jnfw I I grant that it is fpoken of Chrift, but not of Chrilt 

perfonaily, but ChriR myftically confidered : Did Chrift _perfo- 

nally ever forfake God's Law ? Befides, doth not God fay, hts ChU- 

2. Chrift and Believers are confidered as one, in regard of their 
myftical Union with him. . , ^, -n. r n. v.- 

3 Doth the Covenant of Grace made with Ghrift, refpea his 
Perfon only ? Or doth it not refer to all that are in him, or given 
to him, or all his true fpiritual Seed ? But to put it out of doubt, 
read the next Words, and tremble, whoever you be that afiert, 
that the Eledt may perilh for ever : Once have 7 fmrn by my Hoh^ 
nefs that 1 will not he to David. Well, what is that which God 
hath fworn by his Holinefs, and will not lie to do for Vamd, the 
true David, that is his own beloved Son ? pray read the i6th verfe, 
Hu Seed (l)all endure for ever, and his Throne as the Sun bejore me. 
His Seed, that is, all thofe that are given to him, or that are the 
Children of the Promife, fuch who are renewed by his Grace, or 
born of him by his Spirit, thefe are his Seed, and aU tnefe fha^ 
endure for ever : And to make it good, God hath fworn to Chrift 
as Mediator, by his Holinefs, they (hall endure, that is, remain his 
Children for ever, or abide in his Covenant to Eternity, JI»^ there- 
fore they can't be feparated from his -Love by Sm. Now dare 
aiiy Po about, through their great Ignorance, to charge God with 
Perjury ? O let ih€Qi dread the Confequents of their evil OP^»^°P^ 

Sih cannot fep:irate Saints from God's LoVe. i 87 

Obje^. Thofeof the Seed of ChriH, or BdieVers vt^ho fin, and 
afterwards do humble therafelves, we grant, fliall endure, or be 
. reftored ^ and they are fuch that the Spirit of God fpeaks of ia 
that Pfalm you mentioned. 

^»fr. In anfwer to this, Brethren, pray conlider, that God 
hath promifed Grace to all his Children that fall into Sin, to hum- ^^^^' -5^' 
ble them : Repentance is in the Covenant of Grace j a broken '^' 
and tender Heart he will give them, not only at firfl when they 
believe, but afterwards, when through Temptations and humane 
Frailties they are overtaken and fin againft him ; 'tis not a Re- 
pentance of their own getting, whereby to oblige God to return 
again to them. But pray fee what he fays to his beloved Ones, 
For I wis not contend for ever, neither will J he always wroth ^ for the Sdi- jr 
ritjljallfail before me^ and the Sods that 1 have wade. For the Iniquity i $] i^°, 
of hi4 Covetoufnefs woi I wroth^ and fmote him ; and he went on frow- ' 
urdly in the Way of hi4 Heart. Wei), and what will God do with 
him now, he hath finned, and that grievouHy too, and God hath 
afflicted him as forely, fmote him in his Wrath •, or, as a Father 
feeras to do when his Chdd that hath grievoufly offended him, but 
he is not humbled, he repents not, but goes on frowardly under 
the Rod : fhall he perilli ? ftay a little, fee what God fays, verfe 
1 8. / have feen his Ways^ and will heal him : although I might jiiflly 
deftroy him, (as if God fhould fay) and leave him to perilh, 
yet of my meer Mercy, and for my own Name fake, I will pity 
him, I will give him Repentance ; I will heal him^ he fhall mourn 
for his Sins, and I will rejl ore Comfort to him., and to his Mourners. 
Alas, till God turn us, we turn not ^ therefore a godly Man fays, 
with poor Ephraim, Tttrn thou me, and I fljall he turned -y for thou art r 
the Lord my God. Surely after that I was turned, I repented ^ and af il' la! 
ter that J was infimCled, J fmote on my Thigh. After God hath 
graciouily touched our Hearts, convinced us of our Sins, or 
changed our Minds, we repent, and alter our Praiftices j and God 
will give Grace thus to do. He remembers his Covenant and his 
Oath to our Bavid^ 5rc. / create the Fruits of the Lips ", Peace^ Peace., lCsi.^j.19. 
to him that is afar eff^ and to him that is near^ faith the Lord ; / will 
heal him. ! will in a wonderful manner, and by ray own Grace 
and Almighty Power, do all, and have all thfe Praife to my 

Ohjeci, But may be the Perfons you fpeak of, were a praying 
People, they were found in their pious Duties, and fo their Sins 
were forgiven, and they healed. 

Bb 2 jinfw. 

8 8 Sin cannot ftparate Saints from God's LoVe, 

Jijfw. How fain would fome Men eclipfe the Free Grace of 
God, and find fomething in the Creature to oblige God to give 
the Mercy promifed. 

1. I deny not but God will be fought unto for all the good 

Things promifed to Believers ; But who is it that puts it into our 

Hearts to feek him, or helps and induences our Spirits to pray un- 

Rom. 8. to him ? We how not what we [hotild fray for m we ought -^ hut the 

2<5' Sf^irit makeih mtercejften for hs with Groanings that cannot be uttered, 

' 2. Yet neverthelefs, fee what God faith of the People before 
ifa. 43. mentioned •, But thou haft not called upn tne^ O Jacob ^ but thou hafi 
been weary of me-, O Ifrael, ver. 22. Thou haft: not bronght me the 
fmallCattelof thy BHrnt-oferings; neither ha^l thou honoured me with 
thy Sacrifices. I have not canfed thee to ferve with an Offerings nor 
wearied thee with Incenfe^ ver. 23 . Thou haft bought me no fvoeet Car^e 
with Momy^ neither haft thou filled me with the Fat of thy Sacrifices ; 
hntthoH haft made me to ferve with thy Sins, and wearied me witb- 
thine Iniquities^ ver. 24. See now what a People thefe were, they 
had not fo much as done the leaft things commanded, had not 
brought the fmall Cattei for a Sacrifice, nor did they pray, nor 
feek the Face of God : Yet that God may magnify his Grace, fee 
what he fpeaks in the next Words, /, even Z, am he that blotteth ohc 
ihy Tranfgrejfwn for mine own fakcy and will not remember thy Sins, 
Nothing you fee, can take off God's Love from hii Covenant- 
Children •, nothing is done by our own Merits, or for the fake or 
worth of our Duty, but all wholly of his own Mercy and Good- 

Secondly, To make it further manifefl that the Si^ns of Believers 
cannot feparate them from the Love of God, is evident ^ becaufe 
Jefus Chrift hath fully fatisfied his Juftice for all their Sins, he hath 
paid all their Debts •, Wrath and Divine Vengeance cannot hurt 
the Elea of God, in whofe ftead Chrift died : Should their Sins 
work their Ruin, and deftroy their Souls, it would follow that 
Chrift made no perfe^ Compenfation for them ", if he hath, k 
would be injullice in God, fliould he let out his vindidive Wrath 
againft them for their Sins : Surely he hath born our Griefs, and car- 
Ifa <^.4 ^i^^ ^'^^ Sorrows, &c. Mws like Sheep have gone aftray y we have 
-.^ ' turned every on to his own way, and the Lord hath laid on him the Inir 

quities of m nll^ 


6V^ cannot Jeparate Saints from God's LoVe^ \ go 

Thirdly^ Becaufe they have an Advocate with the Father. Chrill 
i^XtzdiS the Merits of his own Blood, the Satisfaclion he hath made 
for their Sins. M'y little Children^ thefe thin^i write I unto yon that i Joh.2.r, 
yon fin not. O take heed you fin not •, do not grieve your Father, 
offend your God y you know how hateful Sin is to him, as if he 
fliould fo fay •• But if any Man fin, we have an Advocate with the Fa- y^y^ o, 
ther, Jeftu Chrift the RiihteoH^. Saints fliould nejiijtier prefume to 
fin, nor defpairif overtaken thereby. ;,. 

Fourthly^ Becaufe Chrill prayed in the Days of his Flefh, that 
the Father would keep them that he had given him in the ^orld ^Q^ 
from the £w/ thereof, though not from every Evil. I dare not fay 15. '° 
that ^ becaufe whatever Chrift prayed for, it was granted ^ and 
yet we fee the befl of Saints do fin : But he prayed that they might 
not fall io, fin fo, as to perifh in their Sin, or fin unto Death •, 
therefore their Sins Ihall never damn them- 

Fifthly^ Their Sins cannot feparate them fo from the Love of 
God, as that hefhould caft them off for ever •, becaufe a broken 
Heart, and pardon of Sin, is contained in the Covenant of 
Grace : / will be merciful unto their Vnrighteoufnefi ^ and their Sins Heb, 10 
and Iniquities I will remember no more. Though they will be fick \i6, 17.°' 
none can live and fin not i yet they have a Phyfician that can and & 8. 12. 
will heal them. The Covenant hatha healing Antidote in it for 
every fpiritual Malady of the Soul of a poor dejeded Believer : And 
becaufe God hath promifed to give Repentance to his Jfrael^ Sin 
not being adualjy forgiven without Repentance, or before Repen- 
tance, therefore God will give Repentance to all his Children •, he 
will look upon them as Chrift look'd upon Teter., and then they 
fhall, and do weep as he did, bitterly. Nay, Brethren, Jefus Chrifir 
is exalted oti high to this very End : Him hath God exalted with his Aa,^.^!. 
right Hand^ to be a Frince and a Saviour, to give Repentance unto 
Ifrael, and forgivemfs of Sins : That is, to cover, to conquer and 
fubdue all their Corruptions, and to fupply their. Wants, and ta 
protea and defend them from all Enemies, and eternally to fave. 
their Souls : For which End he had his Name given him 5 And 
, thou jhalt call his Name Jefui., for he {hall fave his Peopk from their Mac. 1.22* ■ 
Sins-, from the Guilt of them, the Power of them, and the Pu- 
nifliment of them. Alfo therefore Sin cannot feparate them from^ 
God'sLove, and ruin their precious Souls. 


too Sin cdnmt ff^iiratc Saints ffm God's Lo\>e, 

Sixthly, No Sin can defttoy tfee Sbnl, nor fcparat^ it from Gbd, 
butfuch Sins only that have dominion, that rule and reign in Men 
and Women, iuch-^that the Sinner loves and allows in Iiimfelf : 
Nay, all unrenewed Perfons are Servants of Sin ; but po Sin reigns 
in a true Believer, he loves no Sin, allows of no Sin, therefore 
Rom. 6. cannot commit Sin : Sm fijall mt^ cannot reign in them •, for Sin JhaB 
J 4' mt have Dorninidfi over you -, for yott are not under the Larv^ hut fmder 

Grace. Grace will prevent it, the Covenant of Grace, and the In- 
fluences of Grace, and the Promifes of Grace. The Law com- 
mands, but gives no Power to obey •, but Power to fubdue Sin 
goes along with the Gofpel : the Law is the Strength of Sin, but 
the Gofpel is the Death of it. 

Ohje^. But for all this, good Men may be overcome, and back- 
(lide from God, and God may leave them and love them no 

uinfw. 1 . 1 anfwer, They may be overcome for a Time, or 
worfted in the Conflid, but they fhall not finally be overcome •, 
Pfal. 37. though they fall^ they fhall rife again : And as it is faid, A "troop 
24. Jhall overcome Gad, int Gad jha/l overcome at lafi ^ fo it may be faid 

Gen. 49. ,^f gygj.y Believer. Hence the Apoftle fays, Jf^e are more than Con- 
^' g querors^ through him that lovethtu. Rejoice net over me ^ O mine £ne- 

^7. my •, when I fall^ I flyall rife. 

Mich.7.8. 2. Though they backflide from God for a time, yet he will re- 
cover them again : I mil heal their Backcfidings^ and mil love them 
^^^•^^•^' freely. See here, that God's People by their Backflidings, do not 
lofe his choice Love and Affedions : No, no, he will love them 
ftill, and that freely too \ and will not reft till he heals them of 
. that Sicknefs , which is the worft they can relapfe into. 

3. The Eled are another fort, they are not of them that back- 
Aide fo, tha^ God's Soul takes no pleafure in them : Bi^t we are not 
Heb. 10. of them who draw back^ unto Perdition^ but of them that believe to the 
IS' Salvation of the Soul. There are fome that fo draw bacic, after 

they have made a high ProfelTion of the Gofpel ^ bat Chrifl's 
Sheep are not Sons of Perdition^ but Sons of Faith, or true and fin- 
cere Believers, they cannot fo fin, foapoftatize : becaufe r/?e Seed 
i]oh.'i'9.Yef„ainsinthem^ they cannot commit Sin -^ they cannot fin as othsrs 
do, not fo as to lofe God's Love, or not fin unto Death h there- 
I Jolin2. fore cannot perifh : They went out from w, but they were not of m i 
»5' for if they had been of ns^ thty would no doubt have continp/edwith us.^ 

&c. They were not fuch that had real Union wiihChrift, the 


' '" ' "' ' ' ' I II III I . II I 

From what 'Principles Saints re/tH Sin. j q i 

Rom. 6. 

true Anointing was not in them, they were not of Chrift's 
Sheep, not fincere Believers, not Eled Ones. From hence let me 
draw tills Argument ^ 

Arg. 2. y^ll thofe^ that Jitiy cannot feparate from the Love of God 
in Chrifi^ nor eternally deftroy^ nothing can^ but they Jha/i be certainly 
faved : but Sin cannot fe far ate true Believers^ or the Sheep of Chrift^ 
from the Love of God in Chrift, nor eternally destroy them : therefore 
nothing can^ bijtt they Jhall certainly be faved. 

Objecl. But doth not this give encouragement to Believers to 
iin, and fo a Licentious Doftrine ? 

jinfw, 1 . The Apoftle anfwers this very Objedion, to antici- 
pate fuch a fort of Men that were in his Days, which we meet wjth 
in thefe of ours : What jhall we fay then ? Jhall we continue in Sin that ^'^^' 
Grace may abound ? God forbid. He having largely, in the fore- ' 
going Chapters, proved the Doctrine I am upon, viz.. That Salva- 
tion is alone by Chrifl, by the Free Grace of God in him, that 
our Juftification is by the Righteoufnefs of Chrift imputed, and no 
other way : And that Everlalting Life is fure and certain to all the 
Seed, to all in Chrifl:, or to all who do believe in him j and he 
ihews, that where Sin abounded^ Grace hath much more abounded : 
Particularly in the precedent Verfe, he aflerts, That as Sin hath^'^'^'$» 
reigned unto Death, even fo might Grace reign through Righteoufnefs^^' 
unto Eternal Life^ by Jefut Chrifl cur Lord. From hence he railes 
this Objcdion, to anticipate carnal and blind Mortals, who fee no 
further, and anfwers it with, God forbid •, how Jhall we that are 
dead to Sin, live any longer therein ? 

2. Let me tell you, that they who leave Sin, refrain from Sin, 
upon no higher, better, or more noble principles, than the fear of 
Wrath, or eternal periling, or only ad from fiavifii Fear, have 
dcubtkfs not one Dram ot true Grace in them. 

Brethren, to abftain from Sin, to fcrive againll; Sin, to re/ift 
Temptationsj and to be found in all Duties of Obedience and Ho- 
linefs, lies in high, fublimeand evangelical Principles, and from 
fuch Motives that have greater Force and Power en tjhe Soul, than 
the fear of Wrath or Hell can have. As, 

1. Saitha Believer, Is Sin hateful to God? doth Go4's Sojul ^^''^.'"^''^ 
loath it, is it abominable to him, and iliall it not be fo to me, but ^"f /^^" 
fiiall I fin ? God forbid. ■ rIfmsL, 

2. Hath Sin pierced my dear Redeemer? Was it the Spear dm n!>t 
that let out his Hearx's BJood, that wouadcd ;apd tore him to/?''. 


"Zl Frdrn what ^Princil^les Saints rejijl Sin, 

pieces, that made him fweat great Drops of Blood, that let out 
Divine Wrath upon him, and made hmi a Curfe for me, and fhall I 
fin, and wound him again rc?<'^/^^•^/^. ^ ^.. . ^ ,. 

- Did Chrifl: die for me to redeem me? did he fland m my 
' fle^d, and bear mine Iniquities, and fhall 1 fin ? Go^ forbid. 

A Hath God beftowed fuch Grace upon me, as to love me from 
Everlaftins, to chufe me, to redeem me, tormipme^ and all to 
this End, that I Ihould be to the Praife of his Glory, and bring forth 
the Fruits of Hoiinefs, and not fin agamft him •, and Ihall I fin ? 

Cod forbid. , « tt n j <- 

< Hath God raifed me from the lowed Hell, and fet me on 
High ; made me his own Child, and efpoufed me to his BlelTed 
Son ? Hath he fet a Crown upon my Head, and put Chams better 
than thofeof Gold about my Neck? Has he clothed me with a 
Kobe that fhines like the Light, andfparkles beyond all precious 
Stones > Has he dven the Flefh of his Son to me for Food, and his 
precious Blood to me to drink, and Ihall I fin agamft him? God . 

6 Hath God given me himfelf, given me a Tafte how good he 
is >' Hath he allowed me to have free accefs to the Throne ot 
Grace, and to have Commui ion with himfelf, and with his Son, 
andfhalUfinagainfthim? ^''^Z^''^'^- . ,^, , „ , ,, 

7 Hath God given me his Holy Spirit to deftroy the Body of 
Sin,' and do I confefsmy felf deadto Sin • and as being dead have 
I been buried withChriit in Baptifm, and Ihall Ilive m Sm ? God 

8 Have 1 feen, and do know the deteilable Nature of Sin, 
how evil a thing Sin is, and am by the Graces of the Spirit com-^ 
pleatiy armed to oppofe, refift, and overcome Sin, and aU the 
Enemies of my Soul •, and Ihall I commitSin, and cowardly yield 
to the Temptations of Satan, and acquit the Field to the Reproach 
andDifarace of myBleffed Lord and Captain of my Salvation, 
and deftroy mine own Soul that Chrift hath done fo much to fave ^ 
and fhall 1 fin? Cod forbid. , , , r 

o Ami an Heir of Heaven, an Heir of Glory, and have the blef^ 
fed Angels to minifter tome, and to wait upon and to proieft 
me who alfo obferve how 1 behave my felf-, and fhall I fin ? God 

jo! If I fin, live in Sin, make a trade of Sin, it will appear I 
hate God, refift his Will, contemn his Authority, caft Dung in 
his Face, grieve his good Spirit, and put th. Devil into the 

The Love of Chrijl to bis Saints is wonderful. ' i p ^ 

very Throne of God •, and (ball I live in Sin ? God for hid. 

Brethren, here is the principal and the grand Motive to keep 
you from Sin : it is from thefe and fuch-like Grounds that we 
fliould not finagainib God. 

But I cannot further now enlarge •, I ftiouid have fpoken of the 
Nature of Chrift's Love, and have (hewn how that keeps the Saints 
from Sin, and falling, fo as not to perilh : but Tie proceed no fur- 
ther at this time. 

JOHN X. 28. 

Jnd I gl^e unto them Eternal Life^ and they p?all ne- 
ver perifhy ?ieither fhall any pluck them out of my 

RETHREN, the lad Day I was upon the fecond Argument^ Sermon 
to prove, That all true Believers /hall certainly be faved, IX. 
and none of them fhall ever fo fall away as eternally to ^-OT^ 
perilh :. Which was taken from the Nature of the infinite and un- 
changeable Love of God the Father. 

Ihirdly^ I fhall now proceed to the third Argument, taken from g^. Arg. 
the Nature of the Love of jefus Chrilt the Son-, and fhew yowTa\enjrm 
that his Love fecures the ftanding of all his Sheep, or all the Eled ^^^ Natm 
Ones of God, unto Everlafting Life. l^f'^'" 

Firft, The Love of Chrifi is an early Love •, He loved us from ever- The Love of 
lading : / wm fet ttp from Everlafling^ from the Beginnings or ever Chrifi is m 

the Earth was. Then 1 was with him^ as one brought up with him ^ ^^'^bLove. 

and I was daily his delight, rejoicing in the habitable Part of hii Earthy Prov.8. 2j 
and f^y delights were with the Sons of Men, It appears it was not^'^'^'^'* 
only an early Love, butaLovealfo of Complacency, a Love of A Love of 
Delight. compiacm- 


Secondly, Chrifi^s Love to his EleSt., is a wonderfd Love, 

Cc I. If 

711 Tk wonderful Loye of 0^(1 to h is Saints. 

chrift loves 7. If we,confider the Perfon loving^viz., the Son of God, the 
lis peo^u piince of the Kings of the Earth. , . , . , jm 

rpithumn- If ^e confider the Terfons beloved^ in their natural and tallen 

diridLovi. ' r^ whenfuch, he fet his Heart upon them : When they lajf 

in their Blok it was then he palTed by and loved us: Nawn>h.n / 
Ezek.i5. faffed by thee, and looked npn thee, behold thy Ime was the Tme of 
8- Love and I [mad my Ski^ over thee, and covered thy Nakednefs^^c. 

We were his Enemies, traiterous Enemies, vile Rebels to him, 
Rom.8.7. havine abominable Enmity againft him in our Hearts. 

3. Confider the wonderful Atchievements his Love put upon him 

to undertake, and the wonderful Eiftds thereof. 

(i.) Even to become a wonderful Surety for us, and tp pay a 

wonderful Debt. -. '" "_, 

(2) To leave wonderful Glory, even to come from Heaven, 
where he lay in the Bofom of the Father, and to come to the 
Farlh to dunghil Earth. , »f r 

C. If we confider his wonderful Condefcenfion and Abafement : ^ 
he became Man, who thonght it not robbery to be equal mthGod ; yet 
Phil. 2. 7, made himfelf of no reflation, and took^unto htm the form cfa 
8> Servant. He became wonderful Poor, who was wonderful Rich, 

vea, araa^Lingly Rich, Heaven and Earth, and aU things in it, be- 
ing his own ♦, yet was born of a foor r*V^.«, who doubtlefs had 
ktle or no Money to accommodate her, ar to defray the Charges ^ 
of a Lying-in at the /««^ and therefore they turn d her into the ^^ 
L«ke .. 7. Stable,' where Ihe was delivered of ox^xhXf^^ Saviour WW 
him in a Manger. O what wonderful Abafement was thi ! More- 
over, healfohadno Money to pay the Tax that was laid upon 
M« t, him therefore fends Feter to the Sea to take a piece of Money 

"tr"' oTktheM^^^^^ "^^t'^r^^'o^l'LalT ' 

to dwell in, no not a poor Cottage: The F.x/r.^of the Earth, 
faid he, h.le Holes, and the Birds of the An have Nefis bnt the Son 

Mats .0. of Man bath no where to Uy his Head,— AKo when in his greateft 

Pomp on Earth he rode but on an Afs, and that not his own - 

Tohnia. neither, but he borrowed it. Moreover the good Women raini- 
4 ftred Relief to him, he had not to fupply his own Neceflities , he 

was poor in his Life, poor in his Death, ftanding charged with 
the Debts of many thoufands, the lead not owing kfs than ten 
thoHfand Talents; which could he not have paid and fatisfied for, 
he muft have lain in Frifon for ever. O what a Charge of Giiilc 
was laid upon him 1 Does Sin render a Man niilerable ? doth one 
Sin charged onaPerfon, render him poor? How poor then was 

Chrift's LoVe to his Saints is wonderful. i p j 


he for a Time, that flood charged with all the Sins of his Eledt ? 
He was forfaken of all his Friends on Earth in his greateft Diltrefs, 
and by his father in Heaven j he was Poor and Miferable in the 
Sight of all that fa w him •, they pulUd eff hU Hairy fpit in hli Face^ 
crowned him with Thorns, ftrip'dofF his Garment: and all this 
for the fake of his Sheep, or for his Elect. 

(4.) If we confider the wonderful and amazing Wrath he b,ore, 
what a Curfe he was made for us -, the wonderful Horror, Pain, 
and Ane^iiiHi he felt j the wonderful Sweat he fuftained, which 
were great Drops of Blood v the wonderful PafTion and Sufferings 
on theCrofs he endured : He loved «*, and wajhed pu from our Stm Rer.i.j. 
in hU own Blood. He loved his Sheep, his People, his Spoufe, as 
himfelf, above himfelf: Mary loved him fo as to waflihis Feet 
with her Tears j but he loved Mary fo, and all his Eledt Ones, as 
to wafh their Souls in his own moft precious Blood. Jacob loved 
Benjamin^ David \oytdi Abfalom\ b\xt David hidi^ Jonathan's Love 
to htm was veonderfnl^ P^lf'^^ ^^^ ^ove of Women. But what is a 
^«^^/f tothe Ocean! a Spark of Fire to a Furnace! or a finite 
Love to an infinite Love ! What is all Love to Chrifl's Love ? 

C5J Chrift's Love to his Sheep, to his Eledl, is wonderful ^ be- 
caule it pafleth knowledg : that ye may know the Love of Chrifi^ Eph. 3. 
that faffeth Knowledg, ig. 

1. Jt faffeth the Knowledg of the Natural Man. What can he, 
with all his natural and acquired Parts find out, as to the great- 
nefs and wonderfulnefs of Chrilt's Love ? 

2. It fajfeth the Knowledg of the Moral Man. What can the Na- 
tural or the Moral Philofopher do, as to the comprehending^ 
finding out, or demonltrating the Nature of Ch rift's Love ? Can 
he found the Depth of the Sea ? Can he meafure the Breadth 
of the ifteavens ? Can he account the Length of Eternity ? Be- 
iides, here is a Height that their Art difcovers not ; the Mathema- 

ticks teacheth not this Myftery : That ye mny be able to comprehend Eph, 5, 
with aU Saints.^ what is the Breadth and Length., the Depth and Height^ 18, ip. 
and to know the Love of Chrifl that paffeth Knowledg. 

3. It pajfeththe Knowledg of the Sptritftal Man •> he cannot arrive 
to a full and perfe<51: underftanding of it. 

4. Nay it paffeth the Knowledg of the Holy Angels ^ their Wifdom 
and Underftaiiding no doubt is wonderful-, but here they are 
atalofs, they ftand in amaze, looking into, .ind admiring with 
aftonifhment, this Love, to fee him that is God become Man to 

Cc 2 fave 

io(J The LoVe of Chrtfl incomprehenfible. 

fave fuch a Vile and Sinful Creature •, to love and delight in him 
that was fo great an Enemy. 

<i. It ii wonder fnly becanfe a whole Eternity xvill be bnt little enough 
to let out to Believers the Love of Chrifi. It will never be fully • 
known, ic cannot be comprehended-, all above, and all below, 
aie at a lofs, they are all ata nonpiufs, and aftonifhedac it. 

chrifs^ jl.irtily^ Ghrill's.Love therefore to his Sheep, to hh Saints, is 
Lovitohis g^ iififnenfe^ tmon^pnhtnfible^ v.V an infinite Love ^. as the Wrath and 
iminfiTr Anger of God, and the Lamb, when kindled and let out, is in- 
infmts conceivable, fo is his precious Love to his People : this Breadth, - 
love. Length, Depth and Ikight, doiibtkfs refei s to the unfearchabk 
Job II.?. Greatncfsand Immenfity of God. Canfi thou find out the Almighty 
Rom. II. to perfeaion I Canft thou come to the uttermoft of what God is ?; 
^^' Canft thon find out the inmolt ReceiTes or Secrets of God's Heart, 

of Chrift's Heart ? Haft thou feen what is laid up in the inner 
Chambers of his Spirit ? then thou mayft know his Love; fork 
I Joh.4.8. is like himfelf, God u Love, Love is his very Nature : his as high 
(li Heaven^ what canfi thou do I deeper than Hell, what canji thou 
Job II. j^on?? longer than the Ear th.^ broader than the Sea. Many Wits, as 
^'^' one notes, run Riot in Geometrical Notions 2bowX. Moral Dimenfions"., 
and whereas Naturalifts give us but three Dimenfions of a Body, 
Longitude., Latitude., and Profundtty^ the Love of Chrift (Bre- 
thren) hath Aldtude zMtdy which is a Fourth. Doubtlef; all 
thefe Dimenfions are menticMicdj only to fct forth the Immenficy 
of Chrift's Love. 

1. Chrift's Love is broad,- enough to fpread over and cover, 

like a Mantle, all the Sirs of his Eleft, and alfo to hide them 

' from Satan's Rage and Fury. His Love is long enough to reach 

lis with his Arm of Aftecftions, where-ever we are, or whatever 

Gur Wants be. Chi ill's Love is deep enough to find us^ut, and 

relieve- us under all deprhs of Afflidions, Defpondency or Di- 

ftrefs, of what fort foever, Chrift's Love his a Height in it, enough 

to defend us, like a high Wall, againft ?A\ the Affaults of thofe Ene^' 

mies that are in high Places, and above us ;, we cannot fee them : 

Eph.tf.12, As'Satan is a Spiiit, he has the Advantage of us •, fuch is his Na- 

&2«2, 3. fure, he is fa id to be tn high Places ; he is the Prince of the Power 

of the Air. But God is above him^ Chrift is in a higher Sphere, 

bii Love hath a Height init •, fo that neither Height nor Depth can 

fiparate us from his Love^ as well as it cannot feparate us from the 

Love of the Father. 

2. ChriftV 

Chnji's LoTe to his Saints a Conjugal Lo'Ve. ip/ 

2. Chrift's Love is an infinite or an im nenfe Love, as appears, be- 
caufe it is without beginning, it is from Eternity, before ever the 
Earth was. That which was before the World was, is without 
beginning: but the Lave of Chrift to his EbCt was before th? 
World was, even from EvCrlalling. Ye.i, / h^ve loved thee with an Jer. 31.3.- 
eveyUfling Love. 

3. Chilli's Love to his Sheep, to his Saints, is an infinite or 
immenfe Love j doth appear, becaiife his Love to them is as that 

Love the Father hath to him : As (he Father haih loved me^ fo have Joh. ij.p* 
J loved yoH. Though [[as] may not be a Note of Comparifon in 
every Senfe, yet it doth figiiify the Truth, Firmnefs, and Great- 
reL of Chiilt's Love : The Father loveth Chrift with an eternal, 
immenfe, immutable, conftant, free, full, and perfect Love ; fo 
doihjefus Chrift love every one of liisElcd Ones. Ag3in, faith 
Chrift. to his Father, that the World may k<;}ow that thou hajf Iwed John ij,- 
them, 44 theuhafi loved me : He would have all know how he loves 25.. 
his People, or fuch that were given to him. 

14. It appears to be an infinite Love, becaufeit cannot be found 
out, defined or comprehended, it paffing all Underftanding-, as 
alio by the glorious and amazing Eftlds thereof, which are appa? 
rent to all. 

5. Becanfe it is xcithoitt ending: all thofe that Jefus Chrift doth Joh. 13.1... 
love, or hath fet his fpecial Affe(^ion8 upon, he ioveth to the End j 
his Love is not only from EverLjlling, but alfo to Everlafting ', he 
abides in his Love, notwithftanding all the Weaknefs, Frailties 
OT D cays of Love in his People towards him : He heals, and with 
sl N^vertheltfs will heal their Back Hidings, and love them freely. 

Fourthly, The Love of Jepts Chrifl to his Saints is a Conjugal Love i chriflV 
it isan Efpos fal Love Though I purpofe to fpeak to the Nz- Love is a- 
tureof thatblefPed and myftical Union which is betwixt Chi [it conjugal 
and every Believer under a diltinft Argument, yet let it be con- -^"^^ 
lidered here, that the confideration that Chrift's Loveis fuch, as 
that he doth efpoufe every Godly Soul, and marry it to himfelf=, 
this muft needs be one of the higheft Arguments that can be pro- 
duced to prove their fin .1 Perfeverance ^ becaufe Efpoufal Love ij 
the S eetcft, the Fira-cfl:, and moft abiding Love, efpeci'illy the 
Love of ChriR's Efpoufal : / will betroth thee unto me foY ever •, yea.^ tlof. 2.1^3, , 
/ vtH betroth thee unto me in Right c on fnefs^ and in Judgment^ and m 20. 
lovmg Kindn.ff, and in Mercy. I will even betroth 'thee nnto me in 
F aithfulnefs^ and thou jiidt knew the Lordi 


-1 6 8 ChrljVs LoWtbIm Saints a Conjugal LoVe. 

What words can more fully exprefs the Firmnefs of thio Maf- 
ri^ge-Contradt, or Efpoufal Love of Chrifl: to his true Jfraet ? 
This Conjugal Love of Chrilt is that never-exhaufted Fduntairt 
of all our fpiritual and eternal Comforts ^ all Mercies, like 
Streams which never fail, flow to all Believers, from hence. 
Can a Man fhew greater Love to a Woman, than to efpoufe her 
to be his Wife ? Tius is beyond the Love of Parents to Children : 
Chrift bellows himfelf on us, and all he hath i nay, and that he 
might do this, he bought or purchafed us : Chrift bought his 
Spoufe ; none ever gave fuch a vaft Sum for a Wife as Jefus Chrift 
hath done •, and ftiail any think he will iofe her after all this, if he is 
able to help it ? How can that enter into any Man's Thoughts ? 
Will a faithful Husband, a tender Husband, fuffer his moft dear 
and beloved Wife, that he hath fuch AfFedion to, to be torn from 
him, and be abufed and pulled into pieces, and he look on ? If h« 
hath Power in his Hand, will he not refcue her, nay, die upon the 
* Spot before he will fee this done ? But alas, alas, what is the Love 

of any mortal Man, to his Spoufe, to his Wife, when compared 
, with the Love of Chiift to his Saints, who loved his Church, and 
gaife himfelf for her •, and whofe Love is as you have heard, fo 
wonderful, infinite, and inconceivable ? Moreover, I hope none 
doubt of his Power. Others may fee their Wives ravifhed and torn 
in pieces before their Eyes, and cannot help it, they are not able 
to help and fave them : but Chnit ■*. ants no Power, as he wants no 
Wifdom, Care, or AfFedion?. Now what are the Enemies, the 
moft dangerous Enemies of the Spoufe of Chrift? Is not Sin the 
chief, Sin, the World, theDevii,^c. Will he then, think you, 
let Sin prevail, Satan prevail, To far as to deflour, murder and 
deftroy that precious Soul he thus loves, and hath efpoufed to 
himfelf ? Thofe who aflert final falling from a State of true Grace, 
muft fay he doth thus, viz. He iufi^ers Sin to deftroy his Spoufe, 
even to put out the Eyes, deflour, ftrip, wound, and murder 
the Soul he has efpoufed, whilft: he ftands by and looks on, and 
can, but will not help nor deliver her, becaufe the Soul is blinded by 
fome Lufts, or drawn away by an Enemy •, therefore they fay he will 
not. He that can believe fuch a Dodrine, let him. But, 

-Chifi''s Fifthly, Chrifl Love hath an attraBing and a retaining ^ality in 
Love'ait it-' It draws the Soul to Chrift, and it keeps it clofe with Chriftj 
tttramni Yi];iQii it hath received and imbraced him; it draws, nay, con- 
^^'* ftrains the Soul to love Chrift j f^e love htm ^ heeattji he firji loved 


Tl:e fretnefs of Chriji's LoVe> ipp 

Hs. And no Man or Woman that loves Chrifb fincerely, but they 
bate Sin : it conftrains the Soul to return Love for Love. Ghrift's 
Love is like Elijah\ Garment that he cafl; upon £lijha, who 
immediately run after EUjahy and faid, Let me, I pray thte, kijs i King.io. 
my Father and Mother^ and then 1 mil follow thee. And he faid^ Go ip, 20. 
back^ what have I done unto thee ? Thus doth Chrift's Love to the 
Soul in all that feel its Influences, they follow him, cleave to him, 
and alfo keep with him : for like as the Fear of God, fo the Love 
of God is put into our Hearts, ( if we are fincere Chriftians) aad 
we fhall not, cannot finally depart from him. 

Sixthly^ Chrift's Love is a free Love •, as nothing did purchafe^/^'^f^o^'- 
it, fo nothing can nor ihall lofe or forfeit it : / will love them freely. 

From the whole I infer, If the Love of Jefus Chriji is an ear- TheOmrd 

ly Love^ a Love of Con^fUcency •, tf it be a rvonderfil and amai.ing Argmtnt, 
Love } tf it be an immenfe^ infnite^ and incomprehenfihle Love ^ if it is a 
conjugal Love^ an attra^ng and retaining Love^ a free and abiding 
Love^ which he hath to every Believer •, then he will not ever let go that 
hold he hath of every one of them, fo as to fujfer them to fall from 
him, as eternally to perijh : But fuch is the Nature of th^ Love of 
Jefui Chrift ^ therefore he will never fo let go that hold he hath of every 
Believer, as to fnffer them to fall fo as eternally to perifl}. 

Brethren, fuch is the Love of Chrift to his Saints, as that he chrill's 
gives them fpecial Tokens and Aflurance of his Eternal Favour. f^scidLovg-. 
Some of them are thefe following. Tokens. 

1. He calls them with an efre(n:ual and fpecial Calling. Rom 8.2 

2. He renews them, and ftamps his own Image upon them. g^ek * l" 

3. He puts his Holy Spirit into them. 25. * ^ ' 

4. He juftifies theni freely by his own Grace, giving them his ifa. g^.-, 
own Robe of Righteoufnefs, which is beyond a Garment of Cloth Qh. 6. 10, 
of Cold. 

5. He fandifies them, and endows them with Power to mor- Rom.^.14, 
tify Sin ; and when they fall, be helps them up again by his right 

6. He feals his Love to them with the Klfles of his Mouthy or by Canr. 1. 1 
his moft fure and precious Promifes, 2. 

7. He commands his Holy Angels to attejid tbero, and to admi- Pfal. ^i„ 
nifter to them, and keep them in all his Ways. J i^ 

8. He leads, feeds and preferves them, under all Trouble, 
Temptation and Affli(n;ions, and fympathizss with them, ' 

9. He 


Motiyei to hn. Cbrift, 

anc. 8. ^. 9 . He fets them oi ^ Seal nfon ha Heart, m a Seal ufon hit Arm •, 
they are engraven on the Palms of his Hnrds ; he hath fworn 
that his lov ing Kindnefs Ihall never be taken away from them. As 

Ifa.54.10. jj^^^^ j-„f,^„. tljat the Waters of Noah Ihonld no more ^o over the 
Earth fo have I /worn that I will not be wroth with thee. — For the 
Momtains jimll depart, and the Htlls be removed j but my Kindnefs jhai 
not depart from thee^ &c. c , - -n 

Pfal. 57. I o. He puts his Law into their Hearts, that none of their Feet 

31. Ihould (lidfi. 


ijl.Exhort. firfl^ To clofe with this ^ O fee, you that are Believers, that 
you ftiive after the Knowiedg of Chrill's Love. 



of fuch Love 

It is the higheft Ingratitude not to defire after the Knowiedg 
... ..ch Love : Shall a Beggar be beloved by a Prince, and (he not 
beafleded with it, nor inquire after it? 

2 Becaufe you are the Objeas of this Love, of this Attedtion j 
doth it not feem an amazing Confideration to you ? May be you 
can't foon believe it, becaufe you fee no worth in your felves. 
Ah, Oith the Soul, Chrift loves me thus! What,rucna poor forry 
and filthy Wretch ! Wonder O Heavens, be aftonifhcd O Earth ! 
The more you know ic, the more ycu will love your Blefied Savi- 
our. He loved me not a righteous Perfon, but me a Sinner, a 
loathfom Sinner, when in my Blood and Filth. 

2 This will make you little in your own Eyes ♦, the more we 
know of God, and of Chrift, and of his Love, the more we 
],b 42. 5. (hall loath and abhor our felves O that ever I Ihould grieve him 
as I have done ! How did the fenfe of God s Love and Goodnefs 
iChrotu to Vavid humble him : Who am /, O Lord, and what ts mne 
>7- »^- Ho4c, that thoH haft brought me hitherto ? ^^^^ yet is thts a frnallthm 
in thine Eyes, O God, for than haft Jpchn of thy Servant s Honfe for 
a mat while to come, and haji regarded me according to the Eft ate of 
a Man of high Degree, O Lord, Thus may every Believer fay. 
The Love of Chrift will have the like Effeft on our Souls, as the 
Knowiedg of David\ Love to Abigail, when he fent Mefiengers 
to her to make her his Wife, and raife her to bis Throne: Let 
,Sani.a5.«i. (faith (he) be a Servant, to wajh the Feet of the Servants of 
41. my Lord. 

4. The 

fecures the final' Per feyerance of the Saints, 


4. The Knowledg of Chrift's Love, will beget greater and 
ftronger Love in our Souls to him : Love begetteth Love^ but not 
till it is known. O tafte, Sinners, of this Love : had you but a 
Tafte, how would your Hearts be enflamed in Love tojefus Chrifl:. 
And as to you Saints, 

■' 5. The more you know of Chrift's Love, the more your Hearts 
will die (and your Love cool) to all earthly things. 

6. The more you know of Chrift's Love, the more firmly you 
will be fixed and fetled in his Truth, and be delivered from Fears 
and Doubts about your ftanding. Alas, it is not Sin, nor Satnn, 
nor Hell, nor Death, that can deprive your Souls of Chrift's Love, 
if you are his. If Satan fays, Thou art a vile Sinner, and lays 
before thee the Bafenefs of thy Heart ; tell him, Chrift's Love paf- 
feth Knowledg. Does he fay, that thou wilt fall one time or ano- 
ther ? Tell him, Chrift loved thee not for thy Righteouinefs ^ 
and hL Love that is To infinite, will never fufFer thee to fall and 
rife no more. 

7. The Knowledg of Chrift's Love will make us to fpeak well 
of God, and Chrift, and his Ways, at all times •, ftill we (hall fay, 
the Love of God, and Jefus Chrift, is the fame, aHUin Love ^ whom 
Ilovey I rebuke and chafien : Chrift's Love known and experienced, Rev. j.ip. 
will be a Cordial to bear thee up to the end of thy Days. 

8. This will ht your Souls at liberty, and bring you out of 

the Spirit of Bondage, and make you to run after him: But it is Cant. 1.4. 
not the knowing of Chrift's Love in any degree, but to that degree 
that pafeth Knowledg ^ a Love that can't fail v^hich will do this. 

9. The Knowledg of Chrift's Love will make you cling and 
cleave to him ; Chrift is the Loadftone and our Soul the Needle-, 
and now our Soul having touched him, ic makes to the Center-, 
and though you may, like the Needle^ tremble for a Time, yet ycu 
are haftening to him, and never will reft till you come to him 
whom your Souls love. 

10. The more you know of him, and of his Love, the more 
will be your inward Joy and Peace : For this is the Way to be fil- 
led with all the Fulnefs of God, and t9 know the Love of Ch>i/l Eoh.'^.i^. 
which pajfeth Knowledge that yon may be filled with aU the Fhlnefs of 


Secondly^ This may reprehend andftiarply reprove, fuch Chrifti- 
ans that doubt of the Love of Chrift \ efpecially thofe who affirm, 
that juftified and fanc1;ified Perfons may for ever lof^ his Love and 

D d perilh ; 

2 01 

the Nature of the (^oyenant of Grace 

perilli • for this renders his Love mutable and changeable, accord- 
ing as the Love of Mortals change one towards another. 

Ihir^ly, and laftly, What Comfort and Confolation doth this 
afford to all true Chriftians ? 

But I mufb proceed to the next Argument, to prove, That 
Saints fiiall not, cannot finally fall fo as to perifti. 

The fomh Fcmhly, Chria's Sheep, his Saints, Qiall never fo fall, as finally 
Arjmn^ and eternally to perilh, I (hall in the next place prove, and that 
ta^m from ^^^^ ^^q Nature of the Covenant of Grace. 
the mmt p.n ggcaufe i^ is a Covenant of Grace : We do not itand m 
11':/ this Covenarit, as Adam ftood in the firft Covenant 
Grace. ^ And now that it is a Covenant of Grace, will aPP^a^, it 
v^e confider with whom this Covenant was primarily made •, and 
Ifa. 53.i°»that was with jefus Chri-ft, it was made between God in the Per- 
". fonoftheFather,andManinthePerfonofChrift. Our Lord Jefus 

^^^'^^ ^- was conltituted in this Covenant, the gceat Head, Reprefentative, 
"» '^- and blelTed Surety, for and in behalf of all the Father g^ve uivto 
him. Adam had no Surety that undertook for him in the firft Co» 
venant, as a Covenaming Hand, but was entrufted with aU his 
Riches, all being put into his own Hand, which he foon by his Sin 
ioft, and undid himfelf and all his Pofterity, whom he was fct up as 
the common Head and Reprefentative of. God forefeeing this, 
he would notenter into a Covenant any more with Man, his Cre- 
dit being for ever loft : And fince he loft all when he had Power to 
itand, tWewasnolikdihoodor poffibility of hisftanding, after 
he had deprived himfelf of his Power of doing good, being de- 
praved in all the Faculties of his Soul. Therefore Chrift was fe 
L fetupfromEverlafting, by the Holy God, (who fore fa w all 
tSngs before they came to paft ) as the Head and Surety of he 
New Covenant, (called the New Covenant, in refpeft had to tne 
tim- of the Revelation of it to Mankind, it bemg not known un- 
til Man had broke the firft Covenant) : now Chrift undertook 
in the Covenant of Grace for all the Elea, he P^;;f°"^^-;pS^^h^^' 
when the Father and he entred into that glorious Corr.paft or Co- 
venant^Tranfadions, wc having not then ^n^^f ^^^,"=''§'^7 J^' 
prefented all that were given to him out of the loft LuT.p ot lai-- 
knMan-, and undertook, as Mediator, to make up that Breach 
. ^ that was between God and Man •, and by his perfeft Obedience to 

tecrit for them Everlafting Life, and to bring them all to Glotv 


fecures the final TerfeVerance of the SMnts, 2 o j 

This being fo, nothing can more fully demonllrate the Certainty of 
their Sa vation, and the Impoflibility of any of their perifhing i 
for they for whom jcfus Chrifl; did undertake this great and glori- 
ous Work, even all the Eledl Seed, were put into his Hand 
by the Tenour of this Covenant, to work out Life and Salvation 
for them, and to die in the room and Head of them ^ thereby to 
bear th.it Wrath and Curfe that they otherwife mufl; have fuffered, 
born and endured for e\«tr. Now in this Covenant, Eternal Life 
comes to us primarily by God's Free Grace, in his finding out, 
parting with, and accepting of his own Son to be our Saviour and 
Surety. And fecondly, by virtue of what Chrill: hath done, and 
did undertake to do and futfer for all that (hould befaved, they 
cannot perifh : / hxve fomd David my Servant •, with my Holy S^i- pp^j^ g^^ 

rit have I anointed him.- My Mercy will I keep with him for ever. 20. 

more and my Covenant jhall fiand fafi in him. Hi^ Seed alfo will IVctk^dy 
make to endure for ever. His Seed, that is, all that are the Produd 29- 
of his Spit it, or arequickned and renewed by him. This is the 
Nature of the Covenant of Grace, Chrifl; is their Root and Head, 
their Spirit of Life is in him, and it is derived from him in Rege- 
neration, in a fpiritual way, as our natural Life was in, and de- 
rived to us from the firft ^dam by Generation, in a natural way. 
My Brethren, pray donot miftake abont the Nature and Tenour 
of this great and glorious Covenant : The Father, we fay, enters 
into a Covenant with his Son, and promifes Eternal Life unto him, 
and to all his Eled Seed, upon the confideration of what he, I 
mean our BlelTed Saviour, was to perform in refpea: of thofe fe- 
deral Conditions propofed to him, which he did then undertake - 
on Man's behalf, or fuch of Mankind that God did intend to feve. 
And the Father th^t accepted of him, and fent him into the # 

World, and gave him his Sheep, doth look to him as to tlie final 
and compleat Accomplilhment of all things, that were either to 
be done for them, or wrought and done in them, in order to the 
Everlafl;ing Salvation of their Souls. And this Ghrift engaged to 
do, and took them into his Hands in this Covenant to effeft •, which 
K clearly fignified in my Text, together with a iiill AiTlirance unto 
us, thathe will doitinfpiteof Sin, Devil, World, and all Ene- 
mies •, Neither Jhall any fluck^ them out of my Hand. Our Bleiled 
Saviour further faith, Mthat the Father hath gi-ven me., fl^^^^ t^^f"^ johnd-^j, 
mto me •, and him that comethiinto me., I will in no wife caji out. For 58,39. 
I came down from Heaven^ not to do mine own Wtll., but the Will of 
him that fent me. And this it the Fathers WHl that fent me, that of 
• D d 2 all 

2 G4 "^^'^ Nature of the Covenant of Grace 

all rvhich he hath given me^ 1 jhould lofe nothing, but jhonldraife it up 
again at the laft Day. This was the Covenant between them both, 
this is his Father's Will, that none, no not one, no nothing of them 
that were given to him, neither their Souls nor Bodies, fliould be 
loft, but all muft be faved, he having engaged and promifed to 
fulfil and accompliHi the Father's Will herein. O happy Believers ! 
you are not left to your own Covenanting with God, to the Power 
of your own Wills j nor do you (land m^on your own Legs>> but 
you are in God's Covenant, in Chrift's Covenant •, you are commit- 
ted into Chrilt"*s Hand to keep, you ftand upon your Surety's En- 
gagements, his Undertakings-, God looks to him, and expedts 
that he gives a good Account of all his Sheep at the laft Day •, and 
Chrift is able and faithful : He fays, Ihem I mnfl bring • I" have 
ftruck Hands with my Father, I have covenanted and promifed to 
die for them, and to call^ renew, and eternally tofave them ; and they 
full never ferijh. This being all true, what is become of the Do- 
drine ( or rather of the grofs Error ) of a final falling from a State 
of true Grace ? 

Secondly, To proceed a little further : Jefus Chrift,by virtue of this 
Covenant, and in purfuance of that great Work he undertook, 
did not only die to fatisfy for the Sins of his People, but alfo pur- 
chafed or procured thereby a gracious conveyance of the Holy 
, Spirit, and the faving Graces and Influences thereof, to change 
their Hearts^ bend and fubjed their Wills, and gracioufly to re- 
new and convert their Souls unto God, which God forefaw other- 
wife could never be done, and alfo to carry on that good Work in 
. them until they come to Glory : And this indeed he was obliged to 
perform, according to the Tenour of this Covenant. And hence 
*Phil 1. 6i ^t is that Taul faith, Being confident of this very thing, that he which 
hath begun a good Work^ in you^ will fer form it until the Day of Chrift • 
, . or until the Day of your Death he will perform it j which denotes 
his Covenant-undertaking, he having obliged or bound himfelf as 
our Surety to do it. It is not faid he will perfeSi^ or finijh ?>, but 
he will perform it. Had not the Apoftle referred to that Obligation 
in the Covenant of Grace which he laid himfelf under, the other 
Expreffion had been as proper, i. ^. to fay, he will perform it. He is 
^^ faithful, and cannot fail in doing and performing. what he hath 
^' made a Bargain, or covenanted to do : As we fay, when a faith- 
ful and refponfible Perfon hath covenanted to do this or that, 
thotfgh the Work be great and difficult, and much Oppof^tion lies 
in his way, yet he will doit, he will perform .what he hath under- 


fecures the final TerfeVerance of the Saints. 205 

taken. Hence D^wW faith, / will cry unto God moft High \ unto Pfal. 57.2. 

God that ferformeth all things for me : To God moft high that is able 

to do it, let Sin, Men and Devils, do what they can to hinder him. 

This is further confirmed by the Prophets Lord, thou wilt ordain ^^3- 26.12. 

F^ace for us, for thou alfo hafi xvrOHght all our Wor^ in m : Ail is the 

Effeds of thy Grace, according to thy glorious Covenant. Hence 

alfo the Apoftle faith, For it is God that work^eth in you^ both to n?/// Phif.a.ia. 

and to do of his own good Pleafure. No Man can chufe that which is 

favingly Good, much lefs perform it, until his Will is gracioufly 

renewed : My People fiall he willing in the "Day of my Tower. This Pfal. 1 10 

being fo, how contrary is this Dodrine to that which fome Men 3- 

maintain concerning the Power of the Creature, or Power of 

Man's depraved Will, the purport of which leaves the Salvation of 

every Soul at the greateft Uncertainty imaginable ? They tell you 

Chrift died for all Men, that is, for their Good, and fatislied for 

their Sins, againft the firft Covenant, for all Men', and that all 

are put into a Capacity to be faved, if they will believe, repent, 

and continue in believing and in well-doing to the End : they clear- • 

ly intimate, that whatfoever the Decree or Parpofe of God is, and 

whatfoever the Nature of the Covenant of Grace is, yet all is at 

the determination of Man's own Will, whether any one will be 

faved or not, God affording him on^ly ftrong moral Perfwafwns, 

ReafonSy Motives^ and Siihjeiiive Confiderations thereunto, which 

may, or may not incline, excite or prevail with him to believe and 

obey the Gofpel, and perform the procuring Conditions of Life and 

Salvation ^ or they may not incline, excite or prevail with anyone 

Soul : they do not, will not fay, that Chrift is under an Obligation, 

by virtue of the Covenant made with the Father, to afford elfedu- 

al Grace, fpecial Aid, internal Strength to any, in order to 

bring them over unto God •, but that it is left to the Creature, and 

that he needs no fuch fupernatural or irrefiftible Grace to work 

upon him : Which doth, 

(i.J) Evidently tend to afcribe the whole Glory of our Re- 
generation and Perfeverance in Grace unto Man, and not to the 
Grace of God : for that Ad of our Wills on this Suppofition 
whereby w« convert unto God, is meerly an Ad of cur own., and 
not of the fpecial Grace of God. This is clear ■■> for if the Ad it 
felf were of effedual Grace, then would it net be in the Power of 
the Will to hinder it, as a late Reverend Minifter notes. I>r. Owen. 

Alfo (2.) it would and muft follow, that this would leave Re- 
generation and Salvation abfolutely uncertain, (notwithftanding 


20 6 The Nature vf the Co-Veriant of grace 

the Purpofe of God, the Covenant ot" Grace, the Undercaking and 
Death of Chrifl ) whether ever any one in all the World fliould be 
f^ved, or no, as 1 hinted before : for when God hath done ail, 
Chrift hath done ail that he is concerned in, or is to do on his part, 
it is abfoliitely in ihs Power of the Will of Man, whether it /hall 
beeffedual, or not •, which isdiredlly contrary to the Covenant, 
Promife and Oath of God unto Jefus Chrill. 

(3.) It is alfo contrary, as you have heard, unto expreH Texts 
of Scripture, wherein etFeftual Con verfion, and final Perfeverance 
is wholly afcribed unto the fpecial Grace of God, as the imme- 
diate Eft'ett thereof , God worketh m m to will and to do. The AOi 
therefore it felf in our Converfion, is of God's Operation •, and 
though we will our felves, yet it is he who caufeth m to will, by 
worh^n^r.in w to will and to do. But if the A(ft of our Will in 
Believing and Obedience, in our Converfion and Perfeverance, be 
not the etFed of God's fpecial Grace in us, then God doth not 
work in us, both to will and to do of hi4 own good rleafure. 

Thirdly. The Covenant oi Grace fecures all Chriit's Sheep, all his 
Saints, from falling away fo as eternally to periih, becaufe the 
2Sam.23. Covenant of Grace is%« Evedaflmg Covenant., well ordered in all 
S. things a^d fare : Not only v^ell ordered in all things for the Glory 

of God, in all his blelled Attributes, but alfo for the Happinefs, 
Safety and Security of all their Souls that the Father gave unto 

1. It is well ordered for our Good, in that Chrifl: hath pa- 
cified the Wrath of God thereby for us. Chrift hath, by the 
Blood of his Covenant, made up that great Breach that was 
between God and us. So that now God fays unto his People, 
Ifa, 27. • fury is not in. me. See what Panl fays, Whfn we were Enemies^ 
we ivere reconciled unto God by the Death of his Sen: And by 
his Spirit he reconciles us, he flays and fubdues the Enmity 
that naturally was in our Hearts ag??inft God. Chrift in this 
Covenant (it is ^ fo well ordered) is that blefTed Days-man 
that lays his Hand upon both, he brings God to Man, and 
Ephef.2. Man to God : Vv'e were the Children of iVrath, and under the 
2, S- **' Carfe of the Law'y but by the Grace of this well-ordered' Cove- 
Gal. 5. 4, jjgj^r yy^o ^oj.^ made the Children of God, and delivered from 
^^° the Curfe of the Law : Chrifi hath delivered its from the Cnrfe of the 

Lavp^ being made a Chrfe for tis. 

We had loll the Image of God ; but by this Covenant it is re- 
ftored to us again, and fo that we fhall not lofc it any more for 


Jecunsthe final Terjeyerance of the Saints, loy 

ever. We were dead, blind, naked, in Bonds and in Prifon, but 
by the Grace of God in this Covenant v^care quickned, our Eyes Ephef. 2. 
are enlightned, and we have our naked Souls clothed ^ yea, and 1,2. 
are brought out of Prifon, and all our Wounds areheakd. Weg'^'j'-i-iS. 
were guilty and filthy Creatures \ but by this Covenant are jullified ^^^ * ^° 
and fanftified, being adually acquitted, and through Faith pro- 
nounced Righteous, in the perfect Righteoufnefs of Chrift •, and 
all our Sins pardoned v and are fanaified, purged and waRied by 
Faith in his Blood, and fhall not come into Condemnation : There Rom.8. u 
ii therefore now no Condemnation to them that are in Chrtji Jcfm \ they 
ihall never periili : If there is no Condemnation to them^ 'tiiere is 
DO poflibility of their final falling. 

Well, but what are the Chara^ers of thofe happy Souls ? why, 
they are fuch, faith the Apoftle, who walk, not 4^er the Flejh, hut af- 
ter the Spirit. Moreover, fee this more folly confirmed by Chiiil; 
himfelf-, f^erily, verily I fay unto yon^ he that heareth my Words^ 
andbdievethonhimthat fentme^ hath Ever lafling Life ^ and fi all not ■ 
come into Condemnation^ hut is faffed from Death 10 Life : He is paf- 
fed out of a ftatc of Death to a flate of Spiritual Lifes he hath- 
Eternal Life in the Seed of it in him \ he hath a fure andcertciin. 
Right and Title to EverlaftingLife •, he fhall not be deprived of it 
by any Enemy whatfoever : fo much do thefe words of our Blsfied^ 
Saviour imply. Now what daring Men are they who fay, they 
may come into Condemnation that do believe ? Will they gainfay 
and contradict the Lord of Life and Glory? 

^d!y. It is awell' ordered and fure Covenant, becaufe it is made- 
in and with our blelTed Surety, as before I fiicwed you : God treats 
with us, trades again with us, gives forth his Heavenly Treafure - 
to us; but all is upon the Credit and Security of Jefus Chrif]-, who 
is become the Surety of this Covenant. Now vye may have 
what we need, come when we will in his Name, he is engaged to 
God the Father for us \ Chrift- woi made a Surety of a better Covenant, Heb.7.2a.. 
When God faw Man undone, run out oS all, and no trufting him 
any more, Chrift ftep'd in and undertook for us, and put his Hand 
to the Covenant, and brings himfelf under an Obligation fon 

Qjielt. Is Chrifl a Surety to God for ui, or of m to Godf 

An. I anfwer ; God on his part had no netd of a Surety to under- 
take for him •, he never failed nor broke at firfi; with Man, it was 
Man that broke and failed in his Covenant with God. '' But we P'-.OwefTt 
^ on aU Accounts ( faith Dr. Owen), (land in need of fuch a 'l^f'li: 

'^ Surety. "•^•''^- 

268 Tk Nature of the Coyenant of Grace 

" Surety for us, or on onr behalf : Neither v^ithout the interpo- 
'' (itionof fcch a^Surety, ( faith he ) could any Covenant between 
" God and us be firm and ftable, or an EverUping Covenant ordered 
" in dl things and [lire. 

^thly. Becaiife this Covenant is made upon the unchangeable De- 
Pf.89. 54. cree and Counfel of God : My Covenant I will not break.; "or alter 
the thing that is gone out cffny Month. Jf yon can break my Covenant ^ of 
■I -. the Day and Nighty then may alfo my Covenant be broken with David. . 
ao^'zu* Now Chrift and his Seed, his Eled,^ are but one Party in this Co- 
venant ; it vt^as made with him, and wuh us in him, before the 
World began. See Vad •, Who hath faved hj, and called tu with an 
holy Calling ^ not according to our Works, bnt according to hi^ own Pur- 
tofe and Grace, which was given m in Chrifi Jefui before the World be- 
gan. It was made as firm to us in Chrift who do bdieve, as it was 
made to him, and only made with him for us ^ to this End, even ' 
to fecure Eternal Life for us, that we might not lofe it : and it is 
as firm by the Decree and Counfel of God, as the Covenant of Day 
and Night. And thus it is of Grace alone •, the Reafon of which 
Rom. 4. the Apoftlc gives us •, Therefore it is of Faith^ that it might be if 
»^' Crace^ to the end the Promife. might be fire to all the Seed. Pray 

obferve icwell. . 

<i^thly. This Covenant is fure to al! the Eled, and gives them an 
AiTuranceof Everlafting Life-, becaufe the execution of it is put 
into the Hands of the Holy Spirit, the Holy Ghoft is to fee that all 
the Legacies left in Chrift's laft VViil and Teftament, are given to 
all Believers •, all Covenaht-BlelTings fhall therefore be faithfully 
bellowed upon them, of which final Perfeverance in Grace and Ho- 
linefs is none of theleaft ; Chrifi's Wtil runs^ none of them (hall 
peri(h 5 and it is the Father's Will, that none that he hath given to 
his Son fliould be loft. Now the Spirit of God cannot fail, it is 
his Work to regenerate, fandify and prefer ve, and to make meet 
all the Saints of God for the Eternal Inheritance) therefore they 
cannot peri(h. 

ethly. The Covenant is firm and fure, and doth fecure all Chrift s 
Sheep unto Eternal Lile, appears further, becaufe it is confirmed 
by the higheft WicnciTes in Heaven and Earth, (i.) The Father, 
(2.) the Son, (3.) the Holy Spirit, and all thofe wonderful 
Miracles that were wrought : this was one End of that mighty Te- 
ftimony, ws.. That all the Father hath given to Chrift, or all that 
believe in him, may afiuredly know they ihall not perifli, but have 

Everlafting Life. 


fecures the final Perfe^erance of the Saints. 209 

'jthfy. This Covenant makes all the Bledings thereof fur e to all 
Believers, becaufe it is confirmed and ratified by the Blood of the 
Teftator Jefus Chrift : That Covenant that is confirm'd and rati- 
fied by Chrift's Blood, mult needs ^* fare to all the Seed, and fecure 
all Blefllngs in it to them. We have alfoas a Sign and Token of 
this Confirmation of the New Covenant, the Ordinance of the 
Lord's Supper •, This u the Blood of the New Covenant that ii fhed fur 
you, to make Peace for you, to procure Juftification, Reconcilia- 
tion, pardon of Sin, and Eternal Life for you : it is fealed to you 
by the Spirit through my Blood > take, eat this, and drink this in 
token of it, as an Aflurance of it. 

^thly. The Covenant of Grace doth fecure the [landing of 
Chrift's Sheep, or preferve all Believers to Everlaftin^Life, be- 
caufe of the Promife and Oath of God. We have, 

Ci .) The Promife of God to Chrift \ He fliall fee his Seed. And l^«- 5?-'o. 
again, His Seed jhall endure for ever. How can that be, if any one Pf^I. Zg. 
that is begotten by Chrift's Word and Spirit may perifh ? ^ ^8, 29. 

(1.) The Promifes alfoare as made to us in Chrift. This was 
uibraharrPsT\t\t to the Bleflings of the Covenant : To Abraham ^^'-S-i^. 
and to his Seed were the Promifes made ^ that is, to Chrift and to all ^' 
Believers in Chrift. For all the Promifes of God in Jefus Chrifi^ are not 2 Cor. i. 
Tia and Nay^ hut Tea and Amen^ to the Glory of God the Father : ^°' 
From the Father through the Merits of Chrift, and the Applica- 
tion of the Holy Spirit. Nay, God that cannot lie, promifed 
them to us in Chrift before all Worlds : See Paul., In hope of Eter- t^»m.2. 
nal Life^ which God that cannot lie, promifed before the World began. 
If Believers do perifh, what will become of the Promifes of God, 
nay, of the Oath of God? For when God made Promife to Abra- Heb.5. 1 5, 
ham, becaufe he could fwear by no greater, he fwore by himfelf., &c. '7>i8. 
Wherein God willing more abundantly to Jhew unto the Heirs of Promife 
the immutability of his Counfel, confirmed it by an Oath: That by two 
immutable things, in which it was impo(fible for God to He, we might 
have ftrong Confolation, who have fled for Refuge to lay hold on the 
Hope fet before m. This Promife and Oath of God, doth refpe(fl: . 
the Salvation of all the Elcd, or all that are Believers, who are the 
Heirs of the Promifes. O let any take heed how they affirm, 
thatanyone of thefe may perifh, fince God's Oath is palfed that 
they (hall not \ and 'tis to this end that all of them might have 
ftrong Confolation. 

9thly. I might proceed to (hew you that the Covenant of Grace 
does preferve all the Sheep of Chrift to Eternal Life, and (hews us, 

E e that 


Tk Nattire of the QoVenant af Grace 

that it is impoflible that any of them fhould fo fall away, as eter- 
Ephef. I. iialyto perifh, becaufethey in this Covenant have received the 
i?»»4- Earneftof the Inheritance, and by the fame Spirit it is fealed to 
cii.4.30. ^^^^ gjf-^^ g^jj J fjjaii pafs by that, having elfewhere fpoken ful- 

Jy 10 ic. 

10 h!y^ and Laftly, This Covenant prevents the Saints final fal- 
ling, becaufe it is an abfolute Covenant which can never be broken, 
but Hands as firm as their Eternal Rock. See what the Prophet 
fpeaks, 'tis as abfolute as the Covenant God made with Noah: 
Ifa. 54. p^j. fli^ ^ ^ fijg Water of Noah nnto me. ',^ for m 1 have fworn the 
^' *°' Waters of Noah ^mU no more go over the Earthy fo I have fworn that 
I will not be wroth with thee^ nor rebuke thee. . For the Momtains 
fhall depart^ and the Hills be remcvedj but my loving Kindnefs fhall not 
depart from thee-, neither C m^rk itl the Covenant of my Peace be 
removed, faith the Lord that hath Mercy on thee. And now this 
Covenant is made with every Sheep and Lamb of Jefus Chrift, as 
it appears by what the fame Prophet fpeaks. Incline your Ear, and 
Ifa. $5.3. come unto me \ hear, and yonr SohIs Jhall live-., and I will make an 
Everlafiing Covenant with you^ even the fure Mercies of David : that 
is, then you (hall be brought adually into the Bonds of this Co- 
venant, which is the Work of the Spirit ; for who elfe can make 
the Dead to hear and live ? So this Covenant fecures you to Eter- 
nal Life. , - 
Let me fum up the whole of this Argument. 
Tin general ^^-^ j£ ^jjg j^g^ Covenant be a Covenant of Grace, and not of 
jiriumm, ^^j.j^g .^ jf j^ jjg J3QJ according to the firft Covenant that was 
made with Mam, but of a quite contrary Nature. 

(2.) If it be made with Chrift for all his Eleft, and in him with 
them, before the World began. 

(3.) If Chrift is the Surety of the Covenant, and hath ingaged or 
obliged hirnfelf in this Covenant to the Father, to perform all the 
federal Conditions propofed to him, and undertaken by him on 
their behalf, namely to work out perfed Righteoufnefs accord* 
ingas the Law requires, (of all that can be juftified with God) 
and to die in their room, to fatisfy for their Breach of the Law, 
and to quicken, renew, fandtify and preferve them all unto Eter- 
nal Life. ^ „ J J. ii.u- 

(4.) If it be an everlafting Covenant, well ordered in all things, 
and fure, for the Salvation of all that are given unto him, it be- 
ing made upon the unchangeable Decree and Counfel of God. 
( s .) If the Execution of all things that ai^ required of Believers, 


fecures the final TerfeVerance of the Saints. 

in order to their Interefl: in this Covenant, and their perfeverance 
to the End, be put into the Hands of the Holy Ghoft to work in 
them, and for them. 

(6.) If the Covenant is confirmed by fiich infallible Witnefs^ 
if it be ratified and confirmed by the Blood of Chri/l. 

(7.) If it is alfo confirmed by God's Promife and Holy Oath. 

(8.) If the Earnefl of Salvation is given to them. 

(90 And they are fealed unto the Day of Redemption by the 
Holy Spirit. 

(10.) And if 'tis an abfolute Covenant like that of /iTo^/j; Then 
they all, and every one of them, ftiali certainly be faved, and none 
of them can fc^ll away fo as eternally to perilli. But all this is true, 
and evidently fo, therefore they (hall all be faved. 
No more at this Time. 

11 I 

JOHN X. 28. 

4nd I ?t'^e unto them Eternal Lifcj and they [hall ne* 
Ver pertfi?^ neither fi^all a7ty: pluck them out of my 

RETHREN, I am upon the Proof and Demonftration of Sernton 
the Dodrine which I raifed from our Text, {viz.) That X. 
mne of the Sheep of Chrifiy or Saints of Gody can fo fall away ^-^V^ 
as eternally to peri(h» 

The laft time Ifpoke to the fourth Argument, which was taken* 
from the Nature of the Covenant of Grace. 

I Ihall proceed to the next Argument. . 

Fifthly, They who are the Sheep of Chrift, Believers in Ghrifty fi;^]^^ 
or his Eled Ones, cannot finally fall away, iJccaufe they are \he their being 

Children of God, begotten of God, and. born of God. .the chil-. 

dren oj 

Ee2 Two^"^- 


211 ^elieyers are begotten of Qod^ or the Children of ^od. 

Two things I (hall do in profecuting this Argument. 
Firft, Prove that all Belisvers are begotten and born of God. 
Secondly, Shew you how it doth appear from hence that they can 
never finally fall away, and eternally perifh. 

Firfi^ That they are b:gotten of God, appears from feveral 
Jam. I. Scriptures •, Of hn own Will begat he tu vcr.h the Word of 'truth, &c. 
18. Meerly by his own Grace, as the original Caufe *, with the Word 

by the Spirit, as the inltrumental Means. Spiritual Generation is ' 
the Work of God, the Produd of the Will of God, and not of the 
Joh. 1.13. Will of Man : Which mre born not of Bloody nor of the WiUof the 
Flejhy nor of the Will of Man^ but of God. Not of Blood, as in natural 
Generation, or not of the Blood of Abraham-^ Grace and Rege- 
neration being not the Produd of the State or Faith of believing 
Parents : This was the carnal Boaft of the Jews, We have Abra- 
Mat. 3. 8, hajn t9 our Father. Not of the Power of Man's Will, that cannot 
^,10, Hj produce the New Creature in himfelf, nor in a Child or Brother: 
'^' If it was in the Power of a godly Man^ or godly Minifter to con- 

vert or to regenerate his Child, his Wife, or his Brother, would 
he let them perifh ? But alas, alas, this is out of Man's reach, out 
of his Power, he cannot renew himfelf: A Child may as eafily . 
beget it felf in the Womb before it felf was, as a Man can form 
Chrifl: in his own Soul, or regenerate himfelf •, 'tis God that doth it, 
John 3. 5. the Holy Spirit begets us : Except a Man be born of Water and of the 
Spirit^ he cannot enter into the Kingdom of Heaven. Whofoevcr beUeveth 
iWi.^.i. that Jefufis the Chrifi, is born of God\ and every one that loveth him 
that begetteth, loveth him alfo that is begottenof him. Whofoever hath 
that efficaciouSjSoul., uniting5oul rransforming^Soul, renewing Si.i- 
killing Grace of Faith, is born of God. 'Tis not a bare believing, 
Jefus is the Chrift, no, but fuch a Faith that works by Love, or 
the Faith of God's Eled ; For ye are all the Children of Cod by 
Gal.3.25. f:aith in Jefm Chrift. Faith, faving Faith, the Faith of the Ope- 
ration of God, produceth this glorious EfTed, through the Spirit, 
in the Soul. From all which Scriptures it evidently appears, 
that all Believers, all the Saints are the Children of God, begotcen, 
and born of God. 

Queft. Well what of this? (fome perhaps may fay) How doth this- 
trove they cannot fall away fo as to perifli ? 

.' idly. I anfwer. This is my fecond Work, and you will foon fee 
bow forcible the Argument is from hence to prove, that none of 



therefore iheycaimot fall away and perip>. 


them can perifh. See what our BleHed Saviour faith. That which 
is born of the Flejh is Flcjh^ and that which is born of the Spirit is John g. $, 
Spirit, That which is born of corrupt Nature, or is the Produd 
of the Flefh, is Flefh, or of the fame Nature of that which did 
beget it : As it is faid of Adam^ he begat a Son in his own Uk^nefs ^ Gen,5.2. 
that is, a depraved, finful and mortal Child: The Flefh bringeth 
forth EfFeds proportionable to the Caufe. 'Tis thus in the firlt 
Birth : But if by Fklh you will have our Saviour intend the pro- 
dud of Man's natural Abilities, or the Efteds of the higheft Im- ^ 
► proveracnts of his natural Light, linderftanding. Will, &c, 
why then it follows ftill, that a Man purely natural can produce 
nothing but natural Operations ♦, for nothing in operation ex- 
ceedeth the Virtue or Excellency of that Caufe which infiuenceth 
it ; So that no Man can by his Abilities, however improved, 
produce any divine or fpiritual Operation ^ and this ihews that * 

Man muft be born of the Spirit, that becomes or is made truly 
fpiritual and fit for the Kingdom of Heaven. And faith our Sa- 
viour, what ii born of the Spirit^ is Spirit^ or is of the fame Na- 
ture with the Holy Spirit •, that is, Spiritual, Holy, Immortal •, fince 
every Creature begetteth its own Nature, Qualities, and Image : 
Stich as is the Caufe, fuch is the Eff*ed. T hus it is in Generation, 
and thus it is in Regeneration •, it muft be from a Divine, from a 
fpiritual Caufe, and not a Natural, that the Image of God is 
formed in the Soul. The Flefh cannot bring forth an Heavenly 
Babe : Can Corruption produce or be the Caufe of Regeneration ? 
Can a Worm, or an Ant bring forth a Man, fooncr than Flefh iSe 
Or can any Man under Heaven beget, or form, and bring forth 
the New Creature in the Sou) •, which is called i^^Q forming ofChrifi, ^ 

or the Image of God in m ? But now pray confider, that fuch as is 
the Nature or Qiiality of the Begetter, fuch is the Nature of that 
which is begotten of him^. therefore fince the New Creature is 
begotten by the Holy Spirit, it muft partake of the Nature of 
the Spirit. Chrift faith, it U Spirit^ h is fpiritual^ immortal or 
incorruptible. Hence the Apoftle Pf/er faith. Believers partake 
of the Divine Nature •, When by are given unto m exceeding great 2P«.i.4. 
a/id precifij^ Promifes^ that by the J e we might be partakers of the Divine 
Nature. Every Child of God is begotten by the Spirit through 
the Promife, as //^<?c was : J rriJ} come^ and S2iia.h jhali have a Sow. Gal. 4, 2 3. 
Compare this with that in iPet.i.i^. Being bom agatn^ not cf 
corruptible Seed^ but of incorrupt ible.^ by the Word of God that liveth and 
abideth for ever. Pray obferve ir, which liveth and abideth for 


2 1 4 believers are begotten (f God, or the GUdren of God^ 

evor. Mortal Seed in Generation begetteth and biingeth forth a 
piortal Bahe^ a corrhftihle ChtU •, but the Word and Spirit of God, 
begetteth and bringeth forth an immortal or an incorruptible 
Babe : Such is the Babe of Grace, or Child of God •, 1 fpeak of 
the Nex& Creature^ or the regenerated Part in Man. 

From hence let me draw this Argument, viz.. 
Arg. I. That which is begotten and born of^ and is brought forth by the 
Spirit of God^ or of immortal and incorrnftibie Seed, is an immortal 
or inco-n Hftible Babe : But the New Creature in the Soul of the Re^ 
generate^ is begotten and born of, or brought forth by the Spirit of 
God'y therefore the New Creature in the Soul of the Regenerate is an 
immortal or an incorruptible Babe. 

Now if it be immortal or incorruptible, it can never die, , 
but liveth and abideth for ever •, and this the Apoftle (hews and 
affirms : Therefore ic is impofllble fuch ihould fall away, or fiiHer 
a Spiritual Death here, or an Eternal Death in Hell hereafter. 

idlyy My fecond Argument from herce is this, Be.caufe the Child 
of a natural Parent cannot ceafe to be his Child whilft he liveth, 
or Life abideth in him-, this every Man muft grant: True, he 
may prove a Rebellious and a Difobtdient Child, but flill he is 
his Child, and the Man that begat him is his Father, that Relation 
cannot be loft", nay, and that Nature which the Crjild derived 
from his Father, continues, and mufl continue, he is of his Flelh 
and Blood ftill. Even fo it is here, and impolTible it is that iC 
fljould be otherwife, that Man or Woman, whofe Sou i Is begot- ^ 
ten and born of God, cannot ceafe to be a Child of God, though 
he may prove difobedient to his Heavenly Father, and grieve 
and difhonour him, but yet neverthelefs he is a Child of God ftill : 
and God who by his Spirit in a fpiritual manner begot him, is his 
Father-, and that blelfed Relation continues i and that holy Na- 
ture or Seed of Grace which he derived from God, continues and 
muft abide alfo in him, as long as that Life he hath in him,* as a 
Child of God, doth remain •, and that Life is, as I have proved by- 
the former Argument, Eternal or Immortal. 

3<^/y, Befldes I have made it moft evident by my former Argu- 
ments, that God in the Covenant of Grace, and through the, 
SuretiQiip of Jefus Chrift, hath provided that his Children fhall 
Jer.52.40. never fo rebel againft him, as finally to depart : / will put my Fear 
Ch. 3. 14. Iyi$o their Heart s.^ and they (liall ntit depart from me. Though they 
may be backfliding Children, yet God faith, he is marri-ed to them, 



therefore they cannot fall away and perip? . 

which denotes that intimate Union there is between "the Lord Je* 
fus and them, according to another Metaphor. 

4.thly. None of thofe who were truly Regenerate, or indeed the 
Children of God, as being begotten and born of him, though 
fome of them grievoiifly finned againft him, were ever call out fo 
as to ceafe to be God's Children. Where is he that can contradict 
this, by Ihewing fome that were indeed Children begotten of God, 
who have by their Difobedience ceafed from being his Chi!dren, 
or never were reftored after they finned and fell ? Who fell 
worfe than David and Peter? I have before clearly proved, though 
they may fin, and fall, yet they Ihall rife again. 

^rg. 2. If all thofe that were the Children of God, who finned, 
werereftored, and not one Inftance can be given of any one of 
this fort, i.e. that were truly regenerated, that finned, fell, and 
rofe no more ; then none of the true Children of God can fo 
fin, fo fall, as eternally to perifh. But all thofe that were the 
Children of God, who finned, were reftored*, and not one In- 
ftance can be given of any one of this fort, i. e. that were truly 
regenerated, that finned, and f:l!, and rofe no more ; therefore 
none of the true Children of God can fo fin, fo fall, as eternally 
to perifh. 

$thly. Thofe that are the Children of God, begotten by him, 
cannot fin, fo as eternally to perifh and lofe Eternal Life j be- 
caufe all that are his Children, are Heirs of God, and joint Heirs 
with Chrift. This I grant is not always true of the Children of 
earthly Parents, or earthly Princes, for they are oft-times difin*- 
herited j but it is otherwife here, they are all born Heirs, their 
being regenerated and united to Chrift, gives them a fure and un- 
doubted Right and Title to Eternal Life. The Holy Ghofl po- 
fitively alferts this very thing ; And if Children .^ then Hdrs^ ^"''•^ Rom 8 17 
of God^ and joint He in with Cbrifi. 

6thly. It is becanfe the Children of God are the Seed of Chrift, 
which the Father faid Chrift fhould fee •, He fhall fee his Seed: \^^ 
Nay, the Father alfured him, that his SeeA fhofild indnre for fver.^^^^ g 
And they are all given to him, and Chrift will fay at the laft Day, 29.* ^' 
Lo here am /, and the Children that thoH haft given rney none of them -^ 

are loft. 

n^hly. I argue yet further upon this Argument, from that blef- ^'^ ^^' 
fed Text in the firft E^me of John -^ Whomever is ^^rn of God,ll''''^J^l^ . 
doth not commit Sin, far the Seed remnineth in him j and he cannot fm^ fg commit' 

becanfe Sm - 


^ How y that is born of God doth not commit Sm, 

TlbhT^ becanfc he is born of Gel t am very much mtflaken tf I have not my 

^ Arjmnt here in exprefs Terms: Evident it is, the Apoftle means 

not that they do not fin at all-, that's evident becaufe he elfewhere 

t 1, t fl favs If rve fay we have no Sin, we deceive our felves, and the IrutH 

' ^ is not in us. James alfo fays, in many things we offend all •, nuther 

Ecckf 7 is there, z^ Solomon declares, a j4 Man upnxhe Earth that doth 

20 Good, and ftnneth not. Therefore that is not the fenfe of the Text, 

I wili give you my underfrarding of it. ^ 

1 So far as he is born of God, he doth not commit Sin, or fo 
he fins not-, that is, the New Creature doth not fin, that never 
Yields to Sin, but evermore wars againft it, and refilteth it : 1 his 

Rom n 2< is that which Paul calls the Law of his Mind, it is the renewed or 

^^"^•^•'^•^VgelatedPart, or 'tis that which is born of God, that luftcth 

againft the Fk(h, or wars againft it. , , . . 

2 He doth not, nay, he cannot fin as others do: this appears 
by that I mentioned laft, becaufe of that new Nature or bieffed 
Seed be hath received. ^ , „. , >r j / c^ . 

. He cannot live in a Conrfe of Sin, or make a Trade of Sm . 
He cannot live in a cuftom of Sinning, becaufe all evil Habits are 
broken by Divine Grace in him. That Man that lives m any 
wavof Sin, the old Habit of Lying, Pride, Lufts, Drunkennefs, 
Covetoufnefs, or any other Sin being not broken is not born of 
God ; for it is impoffible a Child of God fbould fo fin, ». e. live 
in a courfe and pradice of committing of known Sins, or m a 
conftant and continual omifiion of known Duties : Though he may 
fall into srofs Sins, as David and other Children of God did, yet 
thev continue not in a Courfe of fuch Sins that once poifibly they 
were overcome by •, nay, be fure they fet a greater Watch againft 
fuch Sins, and hate them rather more than all other Sins, becaule 
thereby they greatly dilhonoured God, and wounded their own 

^V'Therefore Sin is not his Way, or Walk-, he doth not 

o o commit Sin, as to walk after it •, he walks not after the Fie jh, 

^°"''^''' hHt after the Spirit. He may ftep into the Way of Sm, but he 

foon fteps out of it again, whereas others walk m that Way 

every Day, it is the high Way, the common Road of the 

"f^^He'dothnot commit Sin with Liking, Allowance, and Love. 

Thoueh the flefhly Part may like, love, and allovv of it, yet he 

finds another Part in him that hates it : mat I hate, that do J. 

Rom.7.i5.AndheDceitis the Apoftle faith, It is not J that doth tt, but Sm 

How he that is horn of God cannot fin. 


that dwells in me. 1 am againft it, Grace hath the upper Hand in 
my Soul : I am for the Law of God, I give my Voice for Qiriu; ; 
/> that is my renewed party that's the 7 he fpeaks of. 

6. He cannot fin unto Death -^ fin fo as to fall, finally fall,, and 
perifh for ever. 'Tis evident that this is. intended here, though 
there may be a Truth in the other refpeds. If any Man fee his r Job.' 5. 
Brother fin a Sin which is not unto Death, he Jhall ask, and he (hall '^• 
give him Life for them that fin not unto Death. There is a Sin "unto 
Death •, / do not fay he fiall pray for it. The Eled fin, but not 
unto Death •, there is Pardon for all their Sins ; if they ask, their 
Sins fliall be forgiven them : but there is a Sin unto Death, a 
falling into Herefy or Debauchery^ or fuch an u4poflacy that /hall ne- 
ver be forgiveh ^ but thus they cannot commit Sin that are born of 
God, fo as to peri(h. Which indeed the Apoftle in the fame 
Chapter fhews to be his meaning. All Vnrighimifnefs ii Sin-, and^V.iSyif. 
there is a Sin not unto Death. {^Mind his next words] IVe how that 
whofoeveris born of God, finneth not. He clearly (hews us what he 
intendeth by finning not, namely, he finneth not unto Death ^ hut 
he that is begotten of God keepetk himfelf that the Wicked one toitcheth Ver g 
him not : This is the great Happinefs and Advantage of the Chil- ' ' ' 
drenof God, whopartakeof his Holy Nature, they are furnifhed 
with a felf-preferving Principle •, the Seed remains^ they fliali never 
lofe their New Nature, therefore cannot fin unto Death : For j , 
what foever is horn of God, over comet h the World -^ the World in all ^'^'^' 
its Snares, Sins, Allurements and Temptations whatfoever; that 
is, they Ihall at lafl: overcome, Becaufe he that is in them^ is (ironger j joh 4 1 
than he that is in the World. "' *' 

6thly.^ Tht very Relation of Children feCHresthemy and fully fhews 
they cannot, fhall not fin, fall, and perifh forever: for what Fa- 
ther, a dear and tender Father willfnffer any one of his Children 
to be torn into Pieces (and cruelly devoured) before his Face, if 
he be able to preferve and deliver it ? Or fhould he fufFer it, 
would not all fay that he was a cruel and unmerciail Father, one 
that had no Love, no natural Affedtions to bis poor Chi'd ? If there- 
fore any one Child of God falls into the Enemy's Hand, I mean, 
into Sin's Hand, or Satan's Hand, and is torn into pieces, or' is 
deftroyed and ruined for ever •, it muft be, 

Ci.) Either for want of Love in God to that poor Child of his : 
(2.) Or elfe for want of Power and Ability in God, he being 
not ftrong or able enough to fave his dillrelled Child out of the 
Hands of thofe cruel Enemies. 

Ff Or 

X 8 IBclkycrs bcing'bcgotten ond born of Cod^ 

Or (O For want of Care and Watchfulnefs in God, from 
v-bcticct1:r£nc.r,yrook ail Advantage, and deRroyed his Child 
thit wasbeaotten and bornot him. 

Now it cannot be that God wants Love to all, or any one ot 
his Children •, we have (hewed you, that he loves them with an 
everlaftins, infinite, and inconceivable Love, fuJi a Love as no- 
thing can Separate hi. Children from it: and to fay he either 
wanVs Power 10 f.ve them, or Care and Faithfulnefs^ h ff^^T^' 
O what is the Love, the Care and Faithfulnefs of God? Behdes, 
he has committed them into Chvia's Hand, to keep and preferve 
them, as my Text holds forth : And can any think that Chrift has 
not received a Charge to keep them from the Danger of Sm, that 
they be not finally lofl thereby, as well as from any othet; Ene- 
mv? Or do you think Chrift will fail in his Care and Faithful- 
nefs', who is their great Shepherd, Sponfor, Surety, orTruftee? 
Moreover, if he fhould ( as I fhall hereafter fhew JoiO lofe one 
Child, helofesoneof the Members of his own Myftical Body, 
Now from the whole, let me draw this general Argument-, and 

fo conclude with this : , . r /- j 

ntgmrd (I.) If tvery true Believer is begotten and born of God : 
Ar^men:. (2.) If they partake of his Holy and Dwine Nature : ^ 

(50 If Children cannot ceafe being Children, or that Relation 
continues as long as Life continues, however difobedient the Child . 
maybe; and if it be thus with the Children of God, who are 
begot and born of him, or by his Spirit, that they cannot ceafe 
being his Children, nor lofe that Divine Nature they derived 
from him in Regeneration : / ^, ..j • \u^ 

(4.) If God hath provided fo well for his own Children lathe 
Covenant, that thev fhall not depart from him : 

C5O If no Child that was born of God, did ever penlh that 

""'(6 f if they are the Children of God, or Heirs of .God, and 

^'''^:^^iin unto Death : Then no true Believer can 
fo fin and fall away as eternally to penlh. . . ^ ^^ tw^fnre 

But all thefe things affirmed, are true, certainly true •, therefore 
no true Believer can fo fin and fall away as eternally to perilh. 

Brethren, If^all apply this, and pafs to the fi«h Argument. 

Jecures their final TerfeVerance in Grace. 



Infer, i. From hence we infer,thatthofe Men who affirm that fuch 
who are the Children of God, begotren and born of the Spirit, may 
perifti, are ftrangely beclouded, •, for they muft fuppofe that a Child 
may utterly lofe the Nature and Relation of a Child,and degenerate 
fo far, as to become a Dog^ a Swine, &c. which is impofCble in Na- 
ture, and much more in Grace: for as none but the Almighty 
Power of the Infinite God could change the Soul ^ fo it is impodible 
for any Diabolical Power to turn or change th^t Holy Nature a- 
gain ^ and that not only becaufethe Divine Nature and Image of 
God is fuch in felf, but alfo by reafon of the Defign and Purpofe 
of God, in and by Jefus Chrift in our Reltauration, that being 
fach, that it cannot be loft any more without the higheft difhonour 
to God, and a fruftration of his Eternal Purpofe and Counfel, 
which was to deftroy the Works of the Devil. If any iTiould 
objed, that Adayn had the Image of God in him before he fell, 
and loft it. i anfwer. He was the Son of God by Creation only, 
not by Grace ; he was not begotten by the Holy Spirit, nor did he 
Hand as we do, in Chrift. 

Infer, i. This may alfo therefore inform all Believers, that they 
are in a moft happy and fafe Condition, becaufe they are born of 
God, and brought by Grace and Regeneration into an unchange- 
ble State. 

Exhort, O fee that you are the Children of God, begotten of 
God •, for if ^o^ though you are but Babes^ yet you are cut of 
Eternal Danger. 

Let me give you, Brethren, here a few Marks or Charaders of 
Babes in Chrift, or of a Child of God. 

I. Babes have all the Parts and Lineaments of a Man^ if it be a 
perfed Birth : So a Babe in Chrift hath all t.he Elfentials of a 
true Chriftian •, he hath ail the Parts and Lineaments of the 
New Creature. There is a Formation of God's image, or 
a gracious Work of the Spirit in every Faculty of the Soul, 
and a partaking of every Grace-, though at the firft forn.ing 
ic is not come to full Growth and Perfedion : there is net 
only Light in the Vnderflanding^ Convictions in the Cofifci- 
ence^ but the Will is fubjeded to the Will of -God, and Power 

F/2i of 


'Belie'Vers are begotten of Qod^ or the Children of Qod. 

of Divine Grace ^ and the JjfeUions are renewed and changed alfo 
to love, as God loves •, and to hate, as God hates. 

2. A Babe partakes of the Nature of the Father that begot 
him : So does a Child of Grd partake of his Divine Nature •, he 

Eph.4.24. js after Cod created m RighteoKfnefs and trne Holimfs. That which is 
John 3. 6. y^^^ ^j fjyg figjij^ ^ fi^iij • a'f?d that which is born of the Spirit, is Spi- 

3. It is obferved, that Babes come into the World crying : So a Babe 
in Chrill, or one born again, comes into a State of Grace praying \ 

Ads 9. Behold he prays. And though it be not univerfally true in Nature, 
yet it is fo in Grace, always fo •, he that prays not, is not renewed, 
nor born- again. 

4. yl Babe or Child new-born, de fires the Milk of its Mother"*! 
Breafl : So fuch who are born of God, deftre after the fincere Milk 

1 Pet. a. of the Word^ or the heavenly and pure Do^rine of the Cofpel^ that they 
i>2. rnay grow thereby, 

5. A dear Child loves and honours his Father who begot him : So 
every true Child of God does love and honour God : Jf I bea Fa- 

Mai. 1.5. ther.^ where is mine Honour ? 

6. A Child is grieved when the Father U offended^ and will take 
care that he doth not difpleafe him, if a dear Child : So doth eve- 
ry Child of God mourn when God is offended ^ and alfo takes 
fpecial care and heed he difpleafes him not. 

7. A dear Child loves all his Brethren and Sifiers : So every one 
1 loh.<.i. that is born of God^ doth not only love him that begat-, but aljo all thcfe 

who are begotten of him. 

8. A dear Child will ftrive to follow and imitate hit Father in all his 
Fertues : So a Child of God follows God, imitates God in all 

Eph.s.r. his imitablc Perfedions*, Be ye followers of God m dear Chil- 

3. Reproof. How doth this tend to reprehend the Enemies of 
God's People, who abufe, reproach, backbite, nay, perfecute 
them ? How will they ftand in the Judgment-Day, when Chrilt 
will fay, what ye did to this and that Child of mine, you did it 

2ech.2.8. unto me ? t^e that toucheth you, ( faith Jehovah) toucheth the Apple" 
of my Eye. 

4. This greatly raifeth the Honour of Believers : What greater 
Dignity can be conferred on us, than to be begotten and born of 
God ? This is more than to be Adopted Sons, we are born of God, 
partake of his Divine Nature ; Beheld what manner of Love the Fa-. 


Tloe Myjlkal Unien between Clmjl and 'Belie'Vef 

'5. 2 21 

ther hath beflowed hpon w, that VPe fhould be called the Sons of God . i John 9, 

'Beloved^ mxo are we the Sons of God, &c. If David thought it no *» ^' 
fmall Honour to betheSon-in-Law to an Earthly King ^ what an 
Honour hath God conferred upon his Saints ! 

5. Andlaflly, You that are Saints, read your Privilege, ffChiU 
dren, then Heirs. 

But no more at this Time. 

J O H N X. 28. 

J?icl I give unto them Eternal Life^ and they f?all ne- 
ver perijhy neither p?all a?iy pluck them out of my 

IClofed lafl: Day with the fifth Argument. fvA>^ 

Sixthly, I fhall now proceed to my next Argument, to prove, Xi. 
7hat none of ChrijFs Sheep can fo fall avoay oi eternally to perijh. And ^--^^"^ 
that (halj be taken from the Nature of that Divine, Spiritual and ^^ '^'•^'^^ 
Myftical Union that there is between every true Believer, and the ^f^^^ff 
Lord Jefus Chrift. thesS 

By the way •, ^ , Vmnmtk 

Let it be confidered, that this Union by the in-dwelling of the^^'^i^* 
Holy Spirit, is not a Perfonal Union, that is impoffible •, he doth 
not aflume our Nature, and fo prevent our Perfonaiity, which 
C as one obferves ) would make us one Perfon with himfelf: But^^ q 
he dwells in our Perfons, keeping his own, and leaving us our ' ^^"° ' 
Perfonaiity indefinitely diftind : But' it is a Spiritual Union, a My- 
fterious and Myftical Union, more to be admired, than undertaken 
fully to be defined by any Man under Heaven. Many Debates 
there have been about this Union amongft Learned Men, fome car- 
ry it too high, and feme too low ^ for though it be not a Perfonal 
Union, yet it is more than a Union in Love and Afi^edion, or in 
Principle, in Defign and Interelt, which may be between one 
Friend and another. 

2 12 

The Mjftical Uwon between ihnfl end 'Bdit^^ers 

Firfl^ It is fiicha flrong Union intenf^vely, that Chrifl: and a re- 
I Cor. (5. generate Man become cnc Spirit : ^e t^at is joined unto the Lord^ is 
17. ' one Spirit: One Spirit ( faith Reverend CWwoc^j as if they had 
but one Soul in two Bodies. What the Spirit doth in Chrift, it 
doth slfoin a Belie er, according to the Capacity of the Soul : Ths 
fame Spirit whch was the immediate Conve>er ot Grace to the 
Hum.me Nature of ChriR, is fo to us; Chrilt hath an Eflential 
Holinefsin refpedof his Godhead, but a Derivative Holinefs as 
Man : and this Derivative Holinefs proceeded from the Spirit's 
dvver.ingin him nithont meafure^wbich we h<ive in our Miafures : And 
by virtue of this Union, by the fame Spirit whereby we become 
oneSpirit with Chrifl: s rot only that Gi ace which is in us, and in 
the giearefl Apoftle, is the fame-, but that Grace which is in us, 
and m our Blellld Mediator the Man Chriil: J&fus,. are cf the fame 
Nature and Original : As the Light of the Sun, and the Light of 
the Stars, are the fame, but they differ in Degrees, not eilentially. 
• And as we fay of Souls, yinimA funt fares dignitate^ faith Char- 
nock^\ though the Anions are not the fame, becaufe of the indif- 
pofitionof the Organs, snd the predominancy of fome particular 
Humour. 'Tis the fame Spirit in Chrift and a Believer, as it is the 
fame Soul in dignity, which is in an Infant and a Man of mofl: re- 
fined Parts. It is more here, for 'tis the fame Spirit in refpect of 
his Perfon, which makes Chrift very near of Kin to us ^ this Spirit 
mult either defert Chrift or us, before this Union can be diflblved : 
Not Chrift, for he had it in the World not in Meafures, and he is 
yet anointed with the Oil of Gladn.fs above his Fellows : Not us, 
becaufe the Promife of Chrift cannot be broken. This being the 
Top-ilone of the Comfort of Believers, in fending this Comfor- 
ter that he may abide with us forever. Evident it is, that it is 
fuch a Union that Believers are faid to fartake of the Divine Na- 
ture •, that the Holy Spirit is promifed to them, and in a fpiritual 
manner is united to them, and dwelleth and abideth in them> and 
that for ever, cannot be deritd. Chrift ftiews ns, that this Union 
arifcs.frorn our fpiritual carina; of his Fle(h, and drinking of his 
, , X ^ Blood : tie that eateth ir.y Flejl^ and drinketh my Bloody dwelleth in 
^ ^' '^ ' me^ and! in him. But when fome were offended, and could 'not 
fee how this could be, he faid unro them, -yer. 63. It is the Spirit 
that qmckrieth, the fie jh profit eth nothing -^ (it is rot fuch earing as 
the Idolatrous Papifts dream of) it is by the Holy Spirit, by the 
• indwelling of the guickning Spirit, whereby we have a real partis 


fecures their fined PerfeVermce in Grace. 22 r 

cipation of Chiiil : He is in us by his Spicic, Tasa Vital Princi- 
ple, chingingour Hearts, and working in ii; his own Holy Image, 
in'ufing Grajiaus Difpo'itioiis and Sacred lirtbits in the Soul ) and 
we are in him by Faith, in a gracious, hidden, and myftical man- 
ner j and th.s UiUon cannot be dillolved. 

Second'y^ This Union mu.1: needs be raoR- intimate, near and 
Hro^g, if weconlider by wh.at Metaphcrs it is ftt forth in God's 

1 . It is a Marriage- Union \ like as a Man and his Wife are faid 
to be one Flejh^ fo he that is joined to the Lord it one Spirit. No M^n 
ever hated his own Flefij^ but nourilTitd and cherifhed ii as the Lord 
the Church. He that loveth his Wife, loveth himfelf; a Man 
and his W^ife is but one Myflical Self : and what is in Nature as to 
the Perfedion of it, is much more eminently in Chrilt. Novv 
fince God hath fitted to our Nature a Care of our Body, this CJirc 
be fare is much more in Chrift, when the Apoille Ihews what the 
Love of the Husband fhould be unto the V\ife •, and that a Man 
leaves both Father and Mother^ and cleaveth to his Wife ; and they two 
fliaU be one Flejh : Saith he, This ii a £reat A^yftery^ but ^ fpeal^Eph.<.3i\ 
concerning Chnji and his Chnrch \^ or of Chrift; and every beliwvingsa. 
Soul. The Union between Husband and Wife is rear ^ ay bu: 
Death diffblves this Union, becaufe they can be united, or be one 
no longer than both live : But Chrift lives for ever, and the Soul 
of a Believer lives forever : Nay, Believers hae Eternal Life in 
them,and they ftiali never die; therefore it follows this Union abides 
forever: He hath betrothed his Saints, his Spoufe unto himfdf 
forever. And can any then diflolve this Marriage Contrad and 
Conjugal Union ? Is Chrift; able to preferve his Soufe, or the SouL 
that is united unto him ? Is it in the Power of his Hands? Pray, 
Brethren, confider it well. Will any of you that have a Spoufe, 
a Wife that you dearly love, fuffer her to b^ torn into pieces, and 
bafely murdered before your Eyes, if you could prevent it } And 
do any think that Chrift, who hath all Power in Heaven and Earth,-, 
Power over Sin^ the IVorld^ the Devtl^ yea, over Hell and Deatky.. 
will he, I fay, ever fuft^er his Spoufe to be deftroycd and murdered 
by Sin, World, or Devil? Strange! did he die for her,, and has 
be married her, and made her one Spirit with himfelf; and will he 
Jeave her to conflict, to fight and war with an Enemy, that he knows 
is too flrong and mighty for her, and not come in, rufti in to her 
aflrift;ance, to fave and refcue her from fuch bJoody> cruel, and bar- 

2 24 Tk^ My filed Union between Chrijl and ^elkyers, 

barous Enemies ? No doubt but he will rife up with Indignation 
and Jealoufy, to fave every Soul that is fo related and united to 

Thirdly, This Spiritual Union between Chi id and every bdiev- 
ing Soul, is fet forth by that near and intimate Union which there 
is between the Natural Body and every Member thereof : The 
Head and Members make but one Body •, even fo Chrift is the Head 
of his Saints, and they being many, are all Members of that one Bo- 
dy. Chrift and all Believers make but one My ftical Chrift : Even 
1 Cor. 1 2. as the Body u cne^ and haih many Members^ and all the Members of that 
12. * me Body^ being tnmy^ are one Body j fo is Chriji, that is, Chrift: 
Myftical. Now this Relation of Head and Members, I fay, holds 
forth this Spiritual Union between Chrift and every Believer : IVe 
Eph.5,30. ^^g Members of his Body^ of his Flefi, and of his Bone. And it is 
from their Head, Jefus Chrift, that every Member receives Divine 
and Saving Influences of Life, Strength, Government and Guidance, 
as the Apoftle (hews \ From whom the whole Body fitly joined together 
Ephef. 4. a„^ compaded, by that which every Joint fuppUethy according to the ef- 
*5>^^* fell Hal working in the me a Jure of every ■part-, makethencreafe of the 
Body^ unto the edifying of it felf in Love. Our Union with Chrift 
brings us into a fixed Settlement, and fecures us from all Fears or 
danger of mifcarrying, let all Enemies do what they can. Can 
the Slembers be loft th^t have fuch a Head ? Our Union with Chrift 
cannot confift in the communication of any thing unto us as Meni- 
bers from him the Head : But it muft be in that which conftitutcs 
him and us in this Rel uion, ( faith a Reverend Minifter ) he is our 
Head antecedently in order ofA/<2r^/rf,toany communication oiGrace 
frcm him as a Head, yet not antecedent to our Union it felf. Herein 
then confifts the Union of Head and Members •, that tho they are 
many, and have many Offices, Places, and Dependencies, yet there is 
but one living, quickning Soul in Head and Members : The fame 
Life that is in the Head, is in the Body, and in every Member thereof 
in particular; and he that offers Violence to one Member, ofters 
Violence to the Body and the Head alfo : And as one living Soul 
makes the natural Head and Members to be but One Man, one Bo- 
dy^ fo one quickning Spirit dwelling in Chrift, and in his Mem- 
bers, gives tthem their Myftical Union, and makes them but one 
J Cor. 15. Body : As the fir(i Man Adam wm made a living Soul., fo the lafi 
45- Man Adam w^ tnade a qmkning Spirit. It is he that quickens by 

his Spirit, or conveys a vital Principle to all bis, by which they 


J^cures their final TerfeVerance in Grace, 22c 

live fpiritually, as from Adam all his live naturally : Becaafe J Uve^ 
ye Jhall live alfo. So long as there is Life in Chrifl: the Head, there 
ftall be Life in the Members ^ becaufe that Life that is communica- 
ted to the Head without meafure as Mediator, was to this very 
End, that it mi^ht be c6mmun|cated to every believing Soul that is 
united to him. 

Now then if it be thus, if this be the Nature of the Soul's 
Union with Jefus Chrift, that it is fet out and opened to us by 'the 
Union that there is between the Body natural and its Mepjbef s ; 
then I infer, 

1. That by the Life that is in the Head, the Members 1 lye •, and 
l?ecaufe of that Life that is in him, they cannot die : it was by 

;that Spirit that is in him that we were firftquickned •, andXife^s 
in us, and (liaH be continued to us. 

2. 1 alfo infer, That if Chrifl; be able, or can do it, he will 
prevent his lofingof any one of his Members : And for any one to 

'fay it is not in his Power, is Blafphemy •, and to fay hecan,^and 
^will not, is.alikeEviltoaiTert, becaufe it renders Chrifl lefs teh- 
jder and careful of his Spiritual Members, than we are of the 
.-Members of our Natural Body. \\'hich'of us would fufFer his 
.//^«^orF<?flttobet:ornfrom us, nay, iTosov Finger^ if we could 
prevent it? 
■' 3. Furthermore 1 infer, That all the Members of Chrifl:'s My- 
iftical Body, as they v)^ere ail given to him, , fo tliey are all knb wn 
^ by him V they are fo many Members numerically, and no more, as 
I it is jn the Bpdy natural. In God's Bpok are all hjs Members' wrlt- 
! t^n>, as .X^fVfflf fpeaks of the^ Memberspf his Body i, which fpme ^^'^19'^^' 
. poncliide refers tq ChrUt chiefly, and to the Me^iibersof his My- 
;II:ica^^ody• '"" ' ' -' 

4., Ijinfpr, That if Jefus (?hrifl; Ipfes one Member of his Myfli- 
, cal ^qdy, thpn his Body„will be,an imperfed Body, a niaimed ^0- 
' dy^ "for fo,we kn9w it is in tjbejiatjiral Ejody, though the lofs.'be 
,'bPt; of< ppe.of ^^he'fleall.^eip^^ 

3^/y, ,Xhe^ Union between Chrifl; aijd Believers, is fet forth by 
t,he.,Unionpf a Tr^ee^and its Branches' v i%» ^eing^ a^xpildOtive-tree^ ^°'"* 
^W(ri grafied.inamgn^^ ih^rn ^artaksfi of the Root and *'* 

yj^^nefsoft^e Olive-Tne. Now the Branches have a clofe and near 
..JUnipn.vviVh the Tree ; , andb^eing jgratted into 'it, partake of the 
7juiceai}d|='atniefspf;the,flppt, the Tree and Bra;i.ches being hou- 
rilhcd thereby : There is ;hq famelfrudi^lng an^fat^^^^ 

It <y . *• ' ' ■' in 


g * m 

^6 The Jlyftical Union between Chrift and 'Believers, 

in the one that is in the other, only with this difference, m the 
Root and Tree it is originally, in the Boughs or Branches by way 
of Communicatior^. This is brought by the Holy Ghoft to open 
the Union of Chrift and his Saints, both he and they are partakers 
of the fame Fruit-bearing Spirit-, he that dwells in them, dwells in 
him filfo, only it is in him ( as to them ) originally, in them by 
Dr.Owen. communication from him. TakeaCpw, a Plant, a Graft, fix it 
to tlie Tree with all the Art you can, and bmd it on as clofe as 
poUible, yet 'tis not united to the Tree, until the Sap that is in 
the Tree be communicated to it •, which Communication Hates 
the Union : Even foand in like manner let a Man be bound to Je- 
fus Chrift by all Bonds of vifible Profeftion imaginable :, yet unlefs 
the Holy Spirit be in him to unite him to Chrift, unlefs he hath 
that Divine Sap and Life communicated to him, he hath no real 

Union with him. , ^ ^ « ; • 

Ohjefi. But doth not our Saviour fay. Every Branch tn m tmt 

Joh.i 5. 2, hearetk not Fruity he taketh away. And again, Jf a Man ahideth not 

^^ in Wf , ht vi cafi forth oi a Branch, and U withered, and Men gather 

them andcaft them into the Fire^ and they are hmned. Doth not this 

prove, that fuch who have real Union with Chrift may eternally 

Jnfw. I know this is brought as a grand Proof for final falling 
away : But to give an anfwer hereunto. 

I. Some tell you that there is no need to tranflate the words fo, 
but that it may as well be tranQated, Every Branch not bringing forth 
Fruit in me \ that is, that have not real Union in me : For though 
there can be no true Fruit brought forth without real and faving 
Union with Chrift, yet Men may bring forth fome kind of Fruit, 
and fuch that looks like good Fruit ; it is called Fruit : He may 
prayy hear the Word, and lead an honeft, moral, and fober Life ;. 
yea, and give to the Poor, and yet not bring forth this Fruit in 
Chrifi^t or from a real Union he hath with him : for all Ads of an 
External Profeflion in Religion, may be brought forth without any 
Divkic Principle of Grace, or being rooted and grafted into Chrift: 
by the Holy Ghoft •, and fuch a one the good Husbandman will dif- 
caver, for this Man's Fruit will not continue, but wither ^ Having 
Mar. 13. not root in himfelf but endureth fur a vohile : for when Tribulation and 
2»' FerfecHtien arifeth bccanfe of the Iford^ by and by he is cff ended. Evi- 

dent it is, that all that received the Seed into good Ground, or 
were fmcere Chriftians, brought forth Fruit to Everlafting Life,. 
though not all the like Quantity. But,, 

2. Let 

fecures their final TerJeVerauce in Grace, 227 

2. Let icbe confidered, that there is a twofold being in Chrift 
fpoken of in God's Word •, as Chrill alfo is compared to a Vine 
under a twofold Confideration. 

(i.) There is a Spiritual, Real and Invifible" being in Chrifl-, 
by Faith and the indwelling of the Holy Spirit •, and thefe are 
grafted into Chriftthe Vine, fpiritually confidered, and fo have 
that true Union with him of which we fpeak. 

(2.) There is alfo an External or Vifible being in Chrifl, by an 
outward profefllon : Hence thofe that are baptized in his Name, 
are faid to be baptiz^ed into Chrifi. Paul faith of fome, that they were 
in Chrifl before me. How did he know who were favingly, invifibly 
in Chrifl: ? No doubt he fpeaks of their viilble being in him, by 
that Profefllon they made of the Gofpel, and by their being bap- 
tized •, and in this refpeft P'ine is to be taken for the Church, 
which fometimes bears Chrifl;'s Name. Now evident it is, many 
that thus are in Chrif]:, that is, by a Profellion and Sacramental 
Implantation, may bring forth fome fort of Fruit tor a while ; but 
for want of a real Union with Chrift, they having not a Supply of 
Grace, and Divine Sap from the Root, they abide not in Chrifl:, 
that is, in a vifible Profeflion, but are caft forth as withered 
Branches, and at lafl: will be cafl: into the Fire. But now whofoever 
bringeth forth true Spiritual Fruit, who is vifibly in Chrifl; the 
Vine., him will God purge that he may bring forth more Fruit. And 
that this is the true meaning of this Text, i^plain if weconfider 
what Chrifl; faith of all his Eleft Ones, (as hinted to you before) 
viz.. Ihat he had not only chofen thm, but ordained them., that r^fjf John rj. 
ttwHldgo and brinz forth Frnit, and that' their Frmt jhall remain : 16. 
And this he fpeaks to his Difciples foon after in this very Chapter, 
to comfort them, lefl: they might fear mifcarrving, and becpme 
like fuch who axzwithered Branches. And this is fufficieRt to remove 
this Objedlion. 

Thirdly, The Union of the Soul with Chfijf!:, as to the excellent, 
firm, and abiding Nature thereof, is further dem6nfl:rated and 
fl:rengthened, by the confideration of the Union of Chridto the 
Father, and them, as it is exprefled by our bleded Lord ; i in 
them., and than in wf, that they may be perfe^ in One, Gi<; ei', 
into one : Firfl:, the Father in Chrift, the Fnlntfs of the Godhead being 
in him bodily ^ then, Chrifl: in Believers : fo that from that f linels 
of Grace, Strength, &c. that the Father 'communicated to the 
Son as Mediator, by virtue of his Union with him, (and which is 

G g 2 commtni- 

2 8 The Myftical Union between Chr'tfl and 'Belie'VerSy 

communicable to us) all his Members do receive from Chriit by 

virtue of their Union with him. Our Lord prayed, \:i Verfe 20, 

Ihat they all may be one, m thou father dri in me^and I in thee, thAt they 

alfo may be one in M, &c. Now thoUgh it bt hard to underftand 

the isiature of this Union in fome Refpeds, yet this is eafy to 

comprehend, viz. that the Union between the Father and Ghrift 

is an infeparable Union, it, is an abiding Union, or it is a Unioh 

tHat cannot bcdifTolved. Why then let as confider, fince Ghrift 

prayed the Father, and v? as heard frereirl, that j^II th4t the Fathef 

had liven hi/fj^ might be on?^ at Hidndth'e Fkihtrxdas one: What 

can be a greater Argument to pfove^ that that Uiiion which fe 

between Ghrift and Believers is ari infepafable, art abiding, aM 

anundilTolvable Union ? The Uhion here doth riot refpedl that 

l^llentiai Union that is bet^Veen the Father ajid th^ Son, but in re- 

fped of Ghrift, as he is our Me^d and Mecliatot- ♦, in which refpea: 

the Father poured into hini bf his abundant Fuln^f^, thdt fo wfe 

•having a firm, perfect:, and fetlfed Union with hins, might in a 

gloH6us manner receive from him, ^nd be fupplied with ^11 thifigis 

we iieed. And Ghrift being the Mediutti of our Union #ith Gdi, 

bothtneFather^s Union With Ghrift, 9tid Chrift^S Uhidh with tif, 

are for the final Perfeaion, and cbmpltating that Glotious Work 

he hath begun in the Souls of his P^bple, Until ^t all come tobfe 

with him where he is,^nd behold his 'Glory. If therefprfe Wis 

confider the Nature of this Union, and the Pirayer of Ghrift^ ttet 

irt might be perfeded and abid'e undi'irolvable, it muft follow th^t 

k isimpoflible for any Soul that is thus united tot^i Lord Jeru^, 

ever fo to fall away as eternally to perilh. 

)^oHrthty^ By this Spiiritual Union with Ghrift, ^e partake of his 
teifed image or Divine Nature : So that the Head and Mfefebf^s 
are of one kind, and not like Nebuchadnez.zar\ Imtt^e, a ^e^ hf 
Gold^ and a Belly and Thighs of Brafs^ and Legs of Iron^ and Feet 
'and Toes., -part of Iyon2t\d pattcf C% ' This Would be to Wake 
theMyiflical Bodyoif Ghrift a Mdnfter, an Immoital Hesd, ah In- 
corruptible Head, an'd a Mortal Body and Meife^bers, 'that siay 
corrupt, putrify and become loathfim. No, this cannot be v 
fuch as is the Head ('as to Nature and Quslity) fuc'h is the Body, 
I'id every Member in particular, a livlttg Head and living Metttbet's-i 
Weadof piireGold, arid Mcn^bb'rs of p6re Gold-, alfo -a Head 
that cannot die, and th'erefoire the Members ca-Bnbt die. for. 


fecures their final Per/eVeKam'e m Grace, 120 

Fifthly^ It is a FitalVnhn, 35 you hav-e heard, that is to fay, 
the fame Life that is inChritt, is in all Believers : And as it is ia 
the natural Body, the Members have not only Life in the Head, 
hut Life in themfelves alfo •, and fo long as there is Life in the 
Mead, there Ihall be Life in the Members, fo it is here : And this 
mult therefore be for ever ^ for by the fame parity of Reafon that 
one Member may die or corrupt, the whole Body m^y die and 
corrupt alfb. But Chrifl: is our Life, and the Spirit, which is 
the Bond of this Union, communicates Life to every Soul in whom 
he refides and dwells •, and the Holy Spirit hath taken op his abode 
in Believers for ever : He that hath the Spirit, hath the Son ; and 
ht that hitrh the Sm, hath Life. --I /iw, y^t net /, bm Chnfi hveth in Gal. 2. 20, 
me. From hence I argue i ^^' 

Afg. t. If he that believeth in Chrift, or that hath Union with 
Chriif, IS a Part or Limb of Chrift Myftical; then not one Soul 
that believes in Chri ft, andhasrealUnion with him, can eternally 
pet ifh. Shall a Member of Chrift peri(h or be torn from his Body ! 
Brethren, was it Chrift's Natural Body only that was concerned 
in that Prophecy, A Bom 0/ him (hall not be hrokin ? Or did Chrift John rp; 
take more care of the Members of his Natural Body, than of tbe 3^- 
Members of his Myftical Body ? 

Ar^. 2. if C^rifl's Lov« to, and Car« of the Mombers of his 
M^ftical Body, be greater than any Man's Love to, or Car€ of 
the Members of his Natural Body can'be ■-, then nat one of Chrifl:'s 
Sheep or Saints can eternally perife : But his Love t(*, and Careof 
tt^e Members of his 'Myftical Body is far greater thaa theirs can be i 
tfierefote it 'follows, no Beiiev^r -can ever perifli. 

Ar^.'^. If the thion betw?en Chrift and BeHensers be a Rfer- 
riage Union, and that thojfethat Chrift does efpowie, a^oii bring 
into that Relation to himfelf, he doth efpoufe for ever •, if it is a 
Onion like that Union that is between God the Father, and Chrift 
as Mediator •, if it be an rndiflblvaMe Onion, a Union which iGod dof 
Gliri'ft will eyer brea-k, nor Siin,^atan, nor no Enemy can «ver bre^ ^ 
tben not one Soul that is truly and really onieed to Chrift, can ever 
fofa'llaway ^s eternally to perifli. But all this we iiave pxroved to 
be true, therefore hot one Soul that hath true iand J3eal Union 
with Chrift, can fall away fo as eternally to perilh, 

Arg. 4. 

2 2 o T7;e MyUkal Union between Chrifi and 'Believers^ 

~Ar7, 4. If the Love of God, and the Love of Chrift abides 
firm tor ever to every Soul that hath Union wiih Chriit, which is 
theSprine, efficient and moving Caufe of this Union •, then not 
one of them who have Union with Chrifl: can perifn. But we 
have proved that the Love of the Father and Son abides firm for 
ever to every Soul that hasUnion with Chrift ^ therefore not one 
of them can perilli for ever. 

Arg. 5. If Chrifl: died, rofe again, and afcended into Heaven, 
as the Head and Reprefentative of all thofe that were given unto 
him and have Union with him, then, as fure as he is now in Hea- 
ven ' they ihall every Soul of them come thither : But this hereaf- 
ter 1 fhall fully prove, and clearly ( God aflTifting ) make appear 
when I come to fpeak to the next General Argument. 

Arg^ 6. If the Union between Chrift and Believers is fo (Irong 
and firm a Union intenlively, that Chrift and they become one 
Spirit fo, that as if there was but one Spirit in Chrift and in them ; 
or what the Spirit is to Chrift, and doth to Chrift as Mediator 
without meafure, he is to every Believer, and does for every Be- 
liever in meafure, according to each Believer's Neceffity and Ca- 
pacity ; then this Union fecures every Believer from falling fo, . 
as to perifli for ever. But this we have proved is fo ; the Spirit 
muft either defert Chrift ( as you heard ) or them, if ever the 
Union be broken •, not Chrift, that all will fay is impodible ^ not 
Believers, becaufe of the blefled Union they have wi'h him ^ and 
alfo, becaufe Chrift hath promifed that the Spirit lliall abide in 
them for ever. Nay, this is alfo the abiolute Promife of the Fa- 
ifa aoai.therto the Son in the Covenant of Grace: And as for me^ this 
is my Covenant with them, faith Jehovah, My Sptrit that is tifon the£^ 
and my Words whtch I have fut in thy Mouthy flia/l net depart out of 
thy Mouthy nor out of the Month of thy Seed^ nor ont of the Month of 
thy Seed's Seedy from henceforth and for ever. 

Arg. 7. By virtue of this Sacred Union, becaufe Chrift lives, 

the Saints ( or thofe that have Union wiih him ) Ihall live alfo, 

( which Bkfiing befides he has by a pofitivc Promife adur'd them 

of-,) then nc Soulthat hath real Union with him can perifh : But 

John 14: this our BlelTed Saviour doth aflert i Becaufe J live, ye JhaU live aU 

{$, fo ; that is, the Life of Grace here, and the Life of Glory hereaf- 

Arg, 8. 

fecures their final Perfeyerance in Grace. 2 2 I 

Jrg.^. If there is no Condemnation to fuch who are in Jefiis 
ehrifl-, or have Union with him : if they have Everlafting Life, Rom. 8. r. 
becaufe they have Union with the Son, and are pafled from Death John 3.35. 
to Life, and fliall not come into Condemnation ^ then this Sacred John 5.24, 
Union fecures and faves all that are united to Chrift from falling 
away fo as eternally to perilh. But that all this is true, we have 
proved, and it is in plain words aflerted by the Holy Ghofl : 
therefore this Sacred Union fecures and faves them all from eter- 
nal perifhing. 

j^rg, 9. If ehrifl in tuhz certain and fure Ground of the Hope 
of Glory, and that Hope is the Anchor of the Soul both fure Col. i. 27. 
and ftedfall, thatcannot be loft-, then Union with Chrift gives f^^^-^'i^j 
all fuch an afliirance of Salvation i and that none of them that '^' ^°* 
have Union with Chrift, or have Chnft in them^ can eternally perifh. 
But that this is fo, the Holy Ghoft doth pofitively aflert j therefore 
none of them can fo perifh* 

jirg, TO. Laftly, If Faith in the Habit of it, through which by 
the Spirit we come to have this Adual Union with Chrift, can ne- 
ver be loft, or fhall not fail, then none that have Union with 
Chrift ftiall ever perilh. But that Faith in the Habit of it cannot 
be loft, or ftiall not fail, our Saviour affirms it, being one part of 
his Prayer when on Earth, and no doubt it is part of his Intercef- 
fion now in Heaven ; / have frayed for thee that thy Faith fail not : Luk. zi,. 
And he never asked any thing of the Father but it was granted S^- 
him ; u^d 1 know thou hearefi me always .' Therefore they can never John 11. 
perilh. . ^ ^ 42. 

I might add here that Communion which flows neceftarlly from 
this Union, which affords a ftrong Argument for the Saints final 
Perfeverance : Union cannot be without Communion, for wh'iift 
the Mcmt>ers are united to a living Head, there will be ( as one chamei^,^ 
obferves) an Influx of Animal Spirits whereby they fhall partake 
of Life and Motion : and though a Believer, I grant, may lofe the 
fenfible Experience of Communion with Chrift, yet the Spirit 
from their Myftical Head, will be working in them, providing for 
them, and ftanding by them. 

To conclude with this Argument, I argue, 
(i.) If our Union be by the Indwelling of the Holy Spirit. 
f2.) If our Union with Chrift be a Conjugal Union, a Marriage- 
Union. (3.) If it be as near a Union as is between the. Body, the 


t^% the M) filed Umm huweenChnfl and ^elie^>ers^ 

' Tvjertib'ers of the Natural Body. (4.) If it be .fttc:h a Union .as is 

between the Tree and th£ Bnanchcs. (isO If it be fuch a Union 
fes is between tlic Father and Son, .as Clirift is Mediator. (6.) If 
'it be 'a Union of Spirits, as if jbutone Sp.ul w3s in two Bod^?. 
:(7.) If ic be fuch a Union, that Believers partake of the Divif^e 
>N4ture. (8.) If it be a Vital Union. '.(9.) If it be fuch a Union 
:• that cannot : be diflblved by ail the Powers of Darknefs, the Seed 
-^f Grace remaining : Titen it is.injpofljbie for any Believer that hath 
Union with Chrilt to per ifli Eternally. But all tb^fe .things i^r€ 
true j therefore no true Believer can Eternally perifh. 


fi^y Thefethingsbeingfo, wemay infer, thatour Unipnwith 
.^Ihriftis a; moft glorious Spring of the>greatefl: Comfort ^to, Be - 
'^levers- imaginable. n-r • 

1. Fi:om hence. Brethren, comes in your Actual Jultitication : 
No Man is perfonally juftified, before he receives Chrift by Faith, 

vbeforeiiehas aftual Union with him*; .fiut;eYery Soul. that is in 
-Chrifl-, is a£t43a]ly . juftified v^nd difcharged from all. the Guilt -pf • 
fihiS'Sins, •'an^^^^ds in Chrift compkat in his perfed ;Righteouf- 
:f»$(s, ' without Spot, .before the Throne of .God. 

2. Such areiiiade near and'dear to Chrift: Qiiow Bear is t^e 
Wif^to the Husband, or the Evlembers to tthe Body 1 .<ev^.fai Bf^^r 
and dear ' is e^ery Soul that^hatb.adual lUnion vwilh Cbr^ m%o 

3. From hence fiows' our GcmamHnK>n.^w?ich Ghr^t.iUor byvVjr- 
tueof our Union we come to have our Natures changed: It.js 

Cor 2 'iherebythatwe come to htheid, ^oitin-aCUfi^ phe Glory of ibe.Wd, 
]% ' ^^md makang€dmo the fame Image, fram^ Glufy.ta^Glory, emn^j^ 
^^he- Spirit ofthe.Lord. It is impoffible that a ^brPtilh >and fwinifli 
JC?re3ture, as all unrenewed «Men and Women:, ai-e,fhQPJd have 
< OJifimunion with the Holy God, or withe the; Holy and -RJ^lRd 
Cor 6 'jfefus. What FeJlowjhip hath Righttetifnefs .with Vnrightfeufmfs ? ,Qr 
L,i5. ' iii>hatC bmniunicn'. hath. Light with ^Datiiiefs? Or:mhat.C4m6ydMh 
^CbrifitPtth'B^Hal? If 'we'would have Communipn' with Chrift, -we 
muft be Holy, and touch not ?he unclean thing : And i,mppfl;i.ble 
it is that v^eihottld be Holy, until we, ccfme to /have, jUaion with 
Jbfus Chrift, by which means we oomecto pajjtake.of his pure 
^N€iiure, and ;4»ave .the evil) Habits of our vile: and filthy Hearts 
<J'a4idSQ»ls^hanged. ^Tiie.Ti£e,iauflr;beiirilJ3iatlq:good, ai^d.then 


..UO-l ' U^ ' ' ' 

fecum their final ^erjeyerance ifi Grace, 222 

the Fruit will be good. Man naturally is united to the Devil, and 
to his own Sin and Iniquity, and hath Enmity in his Heart againft 
God r The Prince of Darknefs is the Head of this dark and wicked 
World. Th^V/fderjiandings^ Wills and Jffe^ions of all Men are under 
diabolical Influence, ever fince Adam betrayed us into the Enemies 
FJ^nds j and abide fo, until that Union be diflblved by the Power of 
Divine Grace, and the Soul united by the Spirit unto Jefus 
Chrift. We are united to the firfi: Adam by a Likenefs of Na- 
ture ♦, and how can we be united to the Second without a Princi- 
ple of Life, by which another, a new Nature is formed in us ? Wc 
were united to the Firfi by a living Soul \ and we muft be united 
to the other by a quickning Spirit. By Nature Man is dead in Sins 
and Trefpades } and how can he have Communion with a living 
Chrift without a Principle of Life ? Wotild any go about to join 
a ftinking Carcafs to the Holy Jefus ? Would not an^r think it a 
great Plague to him, if he had a dead and rotten Carcafs united to 
Kim? O remember it is from your Union with Chrift, your 
Communion with him follows, yea, and your Communion with 
the Saints too •, you can take no delight in Heavenly Company, 
nor Heavenly Things, without an Heavenly Heart. 

3. By this Union you that are Believers come to have intereft 
in, and a right unto all things Jefus Chrift hath purchafed by bis 
Death ^ nor fliall any ever have any fliare or part in all thofe Spi- 
ritual and Eternal Bielfings, except they obtain this Union : As 
the Cyan cannot partake of the Saf and Fatnefs of the Olive-Tret 
without it is grafted into the Stock^^ no more can we partake of 
the Eatnefs and glorious Fulnefs of the true Olive Jefus Chrift, unkfs 
we are grafted into him by Faith, and have the Indwellings of 
the Spirit ^ and then all things that Chrift merited for us, and are 
laid up in him for us, are ours. 

4. It is by virtue of this Union that we have, and may ex- 
pert a Supply of all Grace according to our Wanes and Necef- 
lities : Like as the Wife needs not to fear Want if it be in her 
Husband's Hand, (provided he be a loving and faithful Husband) 
and that by reafon of that Union fhe hath with him, and that 
Relation /he ftands in unto him. Chrift is a Head of Influwce to 

thee, O Believer ; Thou holdeft the Heady from whence all the Body Col. 2.19. 
by Joints and Bands having nonrijhment minijired^ and knit together^ 
increafeth with the Increafe of God. 

5. This alfo (hews us, that we fhall be fruitful to Chrift, be- 
caufe we are united to him, have Union with him : We are married 

Hh t9 

2 H ^^^ Myjiical Union between Chrifty &c. 

Rom. 7.4. to him that m jhonU i^ring forth Fruit unto God ; even all the Fruits 
of Holinefs and good Works, yea, fuch Works and good Fruit 
as is acceptable to God : And that becaufe we are accepted in 
Chrilt, our Perfons are firft accepted as Abel\ was, and then our 
Sacrifices or Performances. The good Lord help you to weigh 
well, and ferioufly ponder thefe things. 

6. Terror, One word to you Sinners, which will be firft by way 
of ierror. What will you do that have not yet obtained Union 
withChrift? Tremble, for your State is deplorable ! All that are 
not united to Chrift, ftand united to dead Adam^ condemned 
Mam^ loft Adam ^ and if you die before you obtain Union with 
Jefus Chrift, you are loft for ever, nay, you are (as you heard juft 
now ) united to your Sin, and to the Devil •, all your Sins ftand 
charged upon you, and cleave to you. „, r ^ 

But may be you will fay. Is there no Hope, no Help for us ? 
Anfw. God forbid •, Jefus Chrift is tendred to Sinners as Sin- 
ners : And thofe that have now Union with him, once were in 
your State and Condition •, but know this, you muft labour after 
Divine Grace, and come to this refolve, viz.. to break your Af- 
finity with Sin. While you fee not your Folly in keeping your 
Agreement and Affinity with Hell, there is but little Hope : O 
throw down your Arms, fight againft God no more ^ when once 
you come to hate your old Lovers, and are refolved to leave 
them, forgo them, and feek after this Union with Chrift, there 
is ground to hope you are not far from the Kmgdom of Hear 


r~ hi-'riH iafesi 



JOHN X. 28. 

And I give unto them Eternal Life^ and they Jhall 
never perifhy neither p?all any pluck them out of 
my Hand, 

RETHREW, I am upon the Proof and Demonftration of nJ^.^ 
the laft Propofition or Point of Dodrine raifed from Sermon 
thefe words, 'viz.. XL 

ThAt none of the Sheep of Chrifi^ or Saintt of God^ can fo fm and fall 
away as eternally to perifh^ hut that they ffjall all certainly be faved. 

The laft Time I was upon the Sixth general Argnment^ which 
was taken from the Nature of that facred^ highy and fublime Vnion 
whichis between Chrift and every true Believer. 

I Ihall proceed to the next Argument. 

. Seventhly^ The Argument which I fhall now infift on and produce Tht fevmth 
further, to prove this great and comfortable Doftrine, (hail be Munent 
taken from the Death of Jefus Chrift : For it is indeed, I find,^^^'" /'^^ 
that great Argument the Apoflle makes ufe of to prove the final 5^^^/m 
Perfeverance of the Saints, or Eled of God. See Rom, 8. 33, 34. 
Who Jhall lay any thing to the Charge of God'' s Ele^ ? It is God that 
JHjiifieth. Who can implead fuch, or put in an Accufation againft 
them, that ihall be heard, admitted, or allowed at God's Bar ? He 
brings in four or five Reafons why nonecan. (i.) From their 
Eledion •, they are God's Eledt. (2.) Their Juftification •, they are 
actually juftified, they are acquitted, declared Righteous in Chrift, 
and that by God himfelf : It is God that jnjiifieth. j f the Supreme 
Judg, he whom they have offended, doth acquit and difcharge 
them, who fhall bring in any Accufation againft them ? To which 
he adds, ver. 34. Who is he that condemneth ? It is Chriji that died. 
Such a One ( as our Annotators note) may throw down the Gaunt- 
let^ and challenge all the Enemies in the World •, let Confcience, car- 
nal Reafen^ the Law^ Sin^ Hell, the Fiefli and Devils, bring forth 
all they can fay, and Ihew what they can do, yet after all they can- 

Hh 2 not 

^^^ The Death of Chrifl fecures: 

not bring under Condemnation that Soul •, all that they can do will 

fail to condemn thofethat Chritt ditrd for. The (3O Reafon is,. 

becaufe ^tU Chrifi that died ; becaufe he dkd for tbem^ that is, in their 

(lead or room. Should one be condemned for High-Ti-cafoa a- 

gainft the King's Perfon, and he (hould accept of another, who is 

his Surety, to die for him •, whole Deaths according to the Con- 

ftitution of the Kingdom, and Laws thereof, would every way 

ferve and anf^ver for the Offence of the guilty Criminal •, and yet 

the King Ihould afterwards take the Offender, and hang him for . 

that v«ry Offence for which his Surety was put to Death s would 

not all cry out and fay, it was a piece of great Injtiftice K Even To 

her^, ihould God condemn and caft into "Hell one Soul for whom, 

or in the room and ftead of whom Chrifl died, would it not be 

gf«at i-n}«iltoe in God ? O jka/l rm the Jtidg and Kin^ of Heaven and 

Ennh do ri^ht f 

Brethren^ It was God himfelf who fubflituted his own Son to die 
iniftead xsf the Eled, and to that End, that they (honld not die or , 
periSi for ever. But it msy be fome will objeift, 

Object. It, u granted that Chrifi died for usy and f^tisjiei for dM 
Sins we committed before Grace, before we were called i er for all SinS' 
againfi the Law : But if wt believe not^ or fin after Grace andConver-- 
fion^ we may be condemned for ever. 

jinfw. I an^er ^ Do not thefe Men think that Cbrift did not 
die for Sins committed againlbtbe Gofpel, and for the Sin of Un- 
belief, even for ail fuch Sins that a Believer <Joes commit after 
Grace and Regeneration, as well as Sins againll: the Law, or Sins 
committed before they were renewed ? Alas, how long do fome 
of God's Eleft Ones continue in a State of Unbetief, and refufe 
the Offers of the Gofpel, before they do believe and clofe with' 
Chrift ? Why now, if Chriil did nat die for thofe Sins, < whith 
were committed againft the Gofpel ) as alfo for the Sins they do 
commit after they are in a State of Grace, there is not one Soul 
lfcb.9, 22. ^gjj fje laved, becaufe without Jhedding of Blood there ism remiffm \ 
3 John I. that is, without the fhedding of Chrifl 's Blood : It is the Blood of 
*^' 7>jQ« Chri^ his Son^ that cleanfeth m jrom all Sin, Chrifl fatisfied 

the Juftice of God for all the Sins a Child of God hath, doth, or 
ever ftiall commit againft him, Oi iginal and A^ual, from the 
Day of his Bhth, unto the Day of his Death. So th^t if a Be- 
liever perifhes for any Sin or Sins, he perifhes for that Sin or Sins 
let which Chrift die4»nd fiiffered for ia bis ft^. 

the Saints final PerJeyerwKe in Grace. 227 

Objeift. Hike fiotj f^y fvme^ your Netiottj viz. IhatChrift diedin 
0Mr fit fid ^ room : For thongh ht died for 0f/r geod^ yet not in cur 
fitad^ 1 deubt cf that .• And if you can make it appear that he fo died 
far m m you affirm^ namely^ in the room or fiead of ak his EUd^ then 
your Argument is not to be anfrrcred. 

Anfw. lanfwer ^ That Jefus Chiifl: did not fuffer Death for 
our Good only, but in our room or Head, alfo I fhall prove and 
make clearly to appei r. 

r. This Notion (if you will fo call it) of Chrifl: dying for us, 
muft denote his dying in our ftead j becaufe it is fo always gene- ^ 
rally taken, when one Pcrfon is faid to die for anoihe r, one is con- 
demned, and another dies for him, that is, in hts Room, to fave the 
guilty Perfon from Death. And Ihould not this be granted, we. 
fhould be all confounded, and not know either what Men or the 
Scripture means, when they fay, fuch a Man, fiich a Perfon, died 
for another, or for others, when the Perfon for whom that great 
Love and Favour was fhewed to, was as a Criminal, andcondem- 
uedto die •, which moved his Friend or Surety to ftep in and fuf- 
fer the Penalty for him, or in his Head. Now it was io here, we 
were all Criminals, guilty of the highefl Treafon againft the God 
of Heaven ■•> and were by the holy Law of our ofiended Sove- 
raign^ condemned to die, and to bear Eternal Wrath •, and our 
Blellcd Saviour was chofen in our room, and given up as an Ad of 
the Father's Infinite Love and Favour (and asanA^flof no lefs 
Love, Favour and CorapafTion in Chriil) to die for us, and to fatif- 
fy Divine Juftice for us, or to bear the Ponifliment we were to 
hav-e born, and muft ( had not he born it for us) for ever. 

2. Is it not plainly foretold, that the MeftahJhoHldbecut of,Din^,2£r 
km not for hjmfeif? Now fince he had no Sin of his own, and yet 

was cut of for Sifiy it follows, he was piit in our Place, and ftood 
charged wiih our Guilt or Debt, and fo was penally cut off-^ he 
w^s cut Qff for us, to fave us from Dr\^ine Wrath and Vengeance r. 
It was not for himfdf, it was not for the fallen Angels \ it was- 
iherefore for us, that we might not die, but live eternally. 

3. Pray, Brethren, fee what our Saviour faith upon this Ac- 
count \ Greater Love hath no Man thanthis^ that a Man lay daxvn his ]o\int^^ 
Life for his Friends.C^in this Expreffion intend any thing more or lefs, *3- 
than in the room or fteadof his Friend, or die for them ? Thus 
Chrift diedi Even the Jufi fertheVnjuii ; the Juftin the place or i Pet. 3^ 
ftead of the Unjuft, or us the guilty Perfons. Hereby perceive we iS.. 

phe Love of God \ Becaufe he laid down his Life forw^ we ttnghtto laf. 

^ doxsjt* 

p "^ ^^^^ Death of Chrifl fecures 

down eur Life for the Brethren. Thefe Texts fully prove the No- 
tion •, He that lays down his Life for his Brother, or dies for the 
Brethren, dies in their ftead to fave them from Death, as foroc 
Rom.$.7. have done : For fcarcely for a righteoiu Man will one die -y yet fer- 
adventure for a good Man fame would even dare to die. But God com- 
tnendetlo his Love towards k*, in that while we were yet Sinners^ Chrifi 
died for us. Now then feeing Chr ill underwent Death, and bore, 
that Punifhment that was due for Sins, and there being no Gaufe in 
himfelf why he fliould fufier that Pain and Penalty, ic unavoidably 
follows, that it was becaufe he ftood in our Place charged with our 

4. Again, it raufl: be thus taken and underllood, becaufe it is 

Ifa. 5-. faid. The Lord laid on hint the Iniquity of us all : Our Sins were made 

6i 7. to meet in him — He was wounded for our Tranfgrtffions^ he woi bruifed 

for our Iniquities. It was not by Chrift's praying and interceding 

to the Father for us to forgive us our Iniquities \ No, no, that was 

not enough, it was his dying for them : He bore our Sins in his own 

Body on the Tree. He prayed again and again, but that Cup could 

not pafs by •, if we are delivered and faved from our Sins, he muft 

die, nay his Soul muft be made an Offering for Sin. 

5. ThatChrift died in our ftead, will further appear, becaufe 

2 Cor. 5. ijg jp^ jjj^^g $in for m.^ that ktiew no Sin. He bore the Stns of 

iia 12 ^"^'^y^ that is, the Punifhment of them. Our Sins were charged 

^'^^' * upon him, though he had no Sin of his own in a moral Senfcy but 

was pure from all Iniquity ^ yet in a judicial Senfe he was made 

S;n, as he was conftituted and put in the Sinner's Place, dying and 

making Satisfadion in our ftead, as our blelfed Head and Surety. 

And how frivolous is the Cavil of the Socinians, who would have 

it be underft:ood, where it is faid, Chrift was made Sin^ that ht 

\VM accounted a Sinner by wicked Men, This cannot be the meaning 

of the Place, becaufe as he was made Sin for us that knew no Sin, 

fo ic was that we might be made the Right eoufnefs of Cod in him. Do 

vvicked Men account Believers to be made the Righteoufnefs of 

God' in him ? Or does not God look upon us, or count us in him 

fo to be ? 

6, But why is ic faid by the Holy Ghoft, But when the fulnefs of 
Gal.4. 4,§.77;;,g uj^ come-t God fent forth his Son, made of a IVoman^ made //«- 
dtr the Law., to redeem them that were 'under the Law ? &c. Had he 
not ftood in our Lawt^place, why is it thus exprefled ? Certainly 
God faw it neceffary to fubftitute him, and to accept of hira in 
our ftesd ^ and therefore he was made under the Law, /. e. he was 

^ obliged 


the Saint 9 final Perfe'VeranceiivGrace, 229 

obliged to keep the Law perfedlly for us, God requiring that of us 
in order to Juftification, which we being fallen, were not able to 
do, therefore he did ic for us, and in our Nature; being made of 
a Woman^ he took our Nature upon him, and fuffered Death, 
making a full and com pleat Saiisfadion for our Breach thereof ^ 
whofe Sufferings and Obedience, upon the account of his being 
God as well as Man,had an infinite Worth and Merit in them. Ai:d 
if this which the Apoftle faith in this place, doth not prove that he 
fuffered in our room, 1 muft confefs 1 know nothing of this great 

7. That he fuffered, not only for our Good or Profit, but alfo in 
our raom and ^ead-, doth further appear, becaufe ic is faid, He died for 
Ohr Sins •, Who wot delivered for our fences^ and rofe again for our Jiffti Rom.4.24. 
fication. " This Particle^ taiih a Learned Man,joined with an ^ccm- 
*' y^fiw,doth generally fignify the impHlJive Caure,and not final^Mar. Mr. f. 
"• 10.22. &13.5. &14.9. John2o.i9- iCor.^. ir. And par- ^'■- O^^^" 
" ticularly when it is ufed in reference to Sufferings, it bath thatvJ^^^^J'^ 
**" fignification and no other •, fee Levit. 26. 18, 28. Dent. 28. 1 1. manptbtrs. 
'^ 1 Kings T."^. 26. Jer.i^.ii. John 10.32. In all thefe Places 
" it neceflarily fignifies the Meritorious and Impulfive Caufe, and 
*' nowife the Final -^ for our Offences muft needs be underftood, that 
" our Offences were the Meritorious and Impulfive Caufe of 
" Chrift'sSuff'erings. Another Particle the Holy Ghoft ufeth, is 
" v«j£^, Rom. 6. 8. For when we were without ftrength, Chrill 
" died for the Ungodly. He fpared not his own Son^ but de- Rom.g.gj. 
" Uveredhim up for m all. I lay down my Life for my Sheep. This John 10. 
'' « my Body that is given for yon. Now the Particle 'vj^, among *5* 
" other Significations C faith he) that it hath, fignifieth fome-|" *^^ 
" times the Impulfive Caufe, Thll. 2. 1 3. EpheJ. 5.16. Rom. 1 5. 9. 
'^ Sometimes the Subftitution of one in the room of another, 
" iCor. 5. 10. Philem.v. 13. MocKcv 3 f^' Tif«?v^5> o"« ttoim, De- 
" moft. Ego pro te molam^ Terent. Particularly when the Siif- 
*^', ferings of one for another is ex prefled by it, ic always fignifies 
'* the Subftitution of one in the place of another. Whenever ic 
" is ufed to imply one's dying for another, it fignifies the dying 
*' in hisftead; even as the Son of Man came to give his Life a 
" Ranfom for many, repeated again, Mark^ 10. 45. This Prepofi- 
'' tion, (fays he) whenever applied to Perfons or Things, it al- 
" ways imports a fubftituting of one in the room of another. 
So that from the whole we may confidently conclude, that Chrift 
did not only fuffer for our Good, but in our room. 

^ 8. Chrifl; 

\^o " Tk Death of Ch njl fecum ^ 

Heb.p.ssT %rchrijl: mat once offend to bear the Sins of many. Now to beat 

Sin,'ufuallyinScripture-Phrafe, is to bear the Puaiiliment cf Sin, 

Levit.^.u & 7.8. A^«w^. 14. 33' ^* ^^'^ ^'''^^ ''^'' ^>'*/^» *^"^ 

Ifa <2 4 t^^^*-^**^ "«*■ 5<?^^^•<»^'J. f o*" ^ fc<r tratif^rcffion of my People was he jhtck^n, 

5,6,«. ' Which clearly fhews the Ground and Oufe of his Suffering, and 

not the IITue and the Event- . 

9. IF all the oth.T pretended Grounds and Cauies are tnvolous 
and vain, that Men bring of Chrijrs dying for «*, fif^rtng for «/, 
beiidts this of dying in our (lead or room -^ then that is the proper 
and only meaning thereof : but all other pretended Grounds are 
vain and frivolous. How idle is it for any to fay. He died only to 
remove or take away the rigid Law of fTorks^ and to merit a 
milder Law of Grace ? Which feems to imply, as if God repented 
he ever gave the Law of perfect Obedience : Or as if God could 
allow'of Sin •, orelfe, as if the Law of perfe^: Obedience did not 
refult from his Holy Nature, but that he might have given a Law 
atfirlt, like their new Law of Grace : Or according to others, 
that he died to fulfil and take away the Ceremonial Law, and to be 
a Pattern of Abafement, Humility, and Self-denial. Now had 
that been, could not God have fubftituted Peter to have been 
fuch a Pattern as well as his own Son, and fet him up as an Exam- 
ple •, or elfe fome other moft choice and renowned Saint or Pro- 
phet •, or have caufed an Angel to be incarnate to have done it, 
that we might have followed his Steps ? And how vain is that which 
fome of the Arminians aflert, viz. That he died to fatisfy for 
Original Sin, or for the Breach of thefirfl: Covenant, and to pur- 
chafe Salvation upon the Condition of Repentance, Faith and 
Obedience, or to merit God's Acceptance of the Creature's Faith, 
Love, Holinefs, and fmcere Obedience, inflead of perfeift Obedi- 
ence to the Law of Works, fo that God is become reconcilable 
through Chrift's Death ? But that he may be adually reconciled, 
lies wholly upon the Creature as his part \ and thus he died for the 
Good of all Men, but not in the place or ftead of any one. 
Now by this Notion, Salvation is principally wrought out by the 
Creature, God having put Man into a Condition or Capacity to 
work it out for himfclf : And according to this Notion Man may or 
may not be faved, God having left the whole of Salvation, in or- 
1 der to the making Chrift's Death to become efFeftual, to the mil of 

• Man. So that A^^«'jW^»^, as 1 before intimated, determines the 

Cafe, whether Chrift's Death Ihall effea: any Eternal BleOing un- 
k to Sinners in general, or to any one Sinner in particular, or not. 

V} God 

the Saints final Terfeyerante in Grace, 241 

God Cas eneof them once preached) puts Man into a Capacity f« 
tifork. and to do^ but works not in any the Will or the Deed of his 
own good fkafure. Now bow falfe and frivolous all thefe pre- 
tended Grounds or Defigns of Chrilt's Death are, I have already 

Arg. I. And from the fir ft Argument taken from the Death of 

Chrift, I argue thus •, All thofe that Jefm Chrifi died in the room or 

(lead 0/, jh all never die or eternally ferifb. But Chrift died in the room 

or ftead of all his EUU-, or all f»ch who believe and are his Sheep ; 

^ifherefore net one of them Jhall diey or eternally ferijh. 

Arg. 2. If Chrijf died for all the Sint of his Ele&, both before 
Grace, or before they are called s and for thofe cinnmitted after Grace^ 
or after they are called^ fo that they might not be condemned for any of 
them \ then none of them can eternally feriflj. But this I have froved •, 
therefore none of them jhall ever eternally feri(h. 

Secondly, The Death of Chrift doth deliver every true Believer cW/J^^:/; 
from Eternal Wrath and Condemnation, I prove thus •, Becaufe ^J^*^^*;^^ 
the Sufferings of Chrift, or the Sacrifice of Chrift, is imputed to f^f 'Jl'^^f ' 
them, or is accounted to them that do believe : This follows from dmnatiok 
what I faid laft. He took our Sins upon himfelf, and fatisiied for 
them, as if he had actually finned, and freely of his own Grace 
gives U3 the Benefit of his Suffering, as if wc had actually fuftered ^ 
our Sin was imputed to him, that his Righteoufnefs aiRl Obedi- 
ence might be imputed to us, even both that which is called his 
ui^iveznd Paftve Obedience. Sin was imputed to Chrift, yea, eve- 
ry Sin we have, or ever fhall commit ^ fo that in Chrift we have 
born already all that Vindi(ftive Wrath and Vengeance of God 
that was due to them, according to his Holy Law and Threatning 
denounced againft us. Chrift and his Eled are as one Perfon, or 
as one entire Corporation j and what he did, was as if every one 
that he reprefents had done it. The Sufferings of our Saviour was 
in lieu of the Life of the Sinner ^ the jHJi for the Vnjuft. By his * P«- 2* 
Strifes we were healed: And that by God's charging our Sin /W»- j^* 
daily upon him, he as our Surety ftanding in our room. He was 
(as the Apoftle fays) made Sin for tuthat knew no Sin^ that we 
might be made the Righteoufnefs of Cod in him* 

Vi ^ Arg. 

242 - The Veath cf Chrijl fecures 

Arg. 3. // Chrijl hath born all that f^indiSiWe Wrath that was due 
to hii EleU for their SinSy then not one of them can eternally perifh. 
But Chrijl h^th born all that F%ndi6live Wrath that xvoi due to his E lei 
for their Sins \ therefore net one of them can eternally perijh. 

The Juftice of God hath nothing to lay to the Charge of God's 
Eled, becaufe it is Chrift that died •, he whofe Death hath an in- 
finite Worth and Satisfailion in it : this is the Apoftle's very Ar- 
gument •■> If God's Juftice is fatisfied, and his Wrath appeafcd in 
Chrift's Death •, if our bkfled Jonah's being thrown into the Sea 
of Divine Wraih, hath made fo fweet aCalm^ that God declares 
in him, i. e. m his Son, he is mll.fleafed, and that Fury u mt in 

i.ia.z7.4. yi^ ^^yj j^Q ^Q^g ^Qj. g^^gj. towards Believers ; who can or /hall 
then condemn them ? Jefus Chrift hath turned away God's Anger 
by impairing of his, Right and Soveraignty, without derogation 
from his Perfedions : So that now he can and doth receive us who 
believe, into.his Eternal Love and Favour, through the Death of 

Rora.1.32. his own Son-, itb^'mgthQ Judgment of God^ that they who fn are 
worthy of Death. But that Death which Sin incurred, and the Sin- 
ner deferved, Chrift hath endured for his Ele(ft, and delivered 
them for ever from the Pain and Punifhment thereof, and If and ac- 
quitted of and jullified from for ever. 

Chrift the -ri - ji • t 

Antitype of Thirdly^ It IS becaufe Jefus Chrift who was tht Antitype xA tht 
the Scape- Scape-Goat^ hath carried away all our Sins who do believe : The 
^mUdf ^^'^'^ ^"'^^ ™^^^ ^^^ Atonement for the Sins of all God's /frael- 
wy\ur' ^"^ becaufe one Goat could not prefigure the whole of Chrifl:'s ' 
Sins. Undertaking, therefore there were two Goats appointed : And 
Levit.id. Aaron fljall lay both his Hands upon the Head of the live Goat and 
"• -- confefs over him all the Iniquities of the Children of I frael, and all 
their Tranfgrejfiom in all their Sins, putting them upon the Head of the 
Goat^ and (hall fend him away by the Hand of a fit Per fan into the 
Wildernefs. And the Goat jliall bear upon htm all their Jniquitiesunto a 
Land mt inhabited^ &c. 

Brethren, pray cbferve, here is mention four times of all 
the Sins of the Children of Jfrael^ all their Iniquities^ all their TranP. 
grefions, all their Sins. And again, the Goat /hall bear upon him 
all their Iniquities, The Goat was a Type of Chrift:, to /hew 
that not one Sin of a Child of God ftiall ever be laid upon him 
charged upon him, becaufe Chrift had them all laid upcn him : and 
he hath carried them all away, all their Sins, great Sins as well as 
fmaller Sins^ Sins before Grace and after Grace were all laid 



the Saints final Terfeyerance fn Grace, 


»l^on Jefus Chrift •, yea, Sins of all forts, Sins of Commifllon and 
Sins of Omiffion > no Sin could be expiated without the Death and 
Blood of Chrift : Alfo a full and free Confeffion was to be made 
upcn the Head of the Scape-Goat of all Sins. Brethren, as the 
fmalleft Sins needed fuch a Sacrifice, fuch an Atonement, namely 
the Death of Chrift, fo the greateft Sins were not excluded from 
that Atonement and blefled Benefit of his Death. 

Moreover, the Scape-Goat carried all their Sins away into the 
Wildernefs, or into an unknown Land, or into a Land of For- 
. getfulnefs, never to be remembred any more ^ this hath our Lord 
Jefusdone: Chrift loath pnt away Sin^ and put it away for ever and 
that hy the Sacrifice of himfelf once for all : He hath laid on him the Heb o 2i 
lmqu$ties of m all, and alfo a!l our Iniquities. He could not be 
fuppofed to have fufFered for our Sins, if our Sins, refpedting the 
Guile of them, were not laid nponhim, or charged upon him, and 
imputed to him : his Sufferings other wife would have been Arbi- 
trary and Unjuff, had he not been fubffituted by the Father, and 
called forth as our Surety, ( nor could his Death been accepted ) 
the Law no where condemning or punifhing any one who in a Law- 
lenfe is an innocent Perfon. 

He was made Sin, without knowing Sin : He knew the Guilt by 
Imputation, but he knew not Sin any otherwife, neither Original 
nor Adual •, He was born without Sin, and lived without Sin in 
his Mouth woi found no Gutle : yet he had our Sins upon him and 
earned them away •, he being the Antitype of the JIain Goat, fatif- 
fied for all our Sins •, and as he is the Antitype of the live Goat 
be hath born them away for ever. ' 

Arg. 4. // any one Sin of the Children of God fijall ever be charged 
upon them oi to that rmdi5iive Wrath that is due to Sin, fo that they - 
may come under Eternal Condemnation of it '^ then hath not Chrift born 
all their Sins^ nor carried them away into the Land of For getfulnefs. 
But Chrift hath born all their Sins., and carried away all their Iniqii'. 
tie^^ Mhei4 the Antitype of the (lain and living Goat ^ therefore their 
Sins Jhall never be charged upon them, as to the P^indtiiive Wra'h 
that is due to them s fo that they can never come under Eternal Condem- 

Chrift hy his 

Fourthly, None of Chrift's Sheep, or no Believer, can fall fo ^lihmdt 
as eternally to perifli, upon the Confideration of the Death of>^ ^'^^ 
ChnlL Curje of the 

^i * I. Becaufe ^^' 

T44 I^ J-^ ^^^ ®^^^'' ^/ ^^^^^fl ^^^"''" 

I. Becaufe Chrift hath by his Death delivered them from the 
Curie of the Law, as well as from the Guilt of Sin •, the Law is 
the Strength of Sin, it is by that Sin condemneth the Sinner : 
The Law lays every Man under the Wrath and Curfe ot God i 
and unlefs it be anfwered, God might be faid to change bis Will 
fliould he ioftify any Man ; nay, it would feem to reBed upon his 
Holinefs : the Precepts niuft perfeftly be kept by Man, or his 
Surety ; the Breach we had made of it by Sin muft be fatistied, 
for both thefe J.fus Chria hath done, not for himfelf ; he needed 
not to have come to keep the Law to juftify himfelf, for as Gjod he 
is infinite Holy •, but as Mediator he did this for us, he obtained a 
ry-iha Robe of Righteoufnefs to give away and put on us •, He bath 
Dan broHirht me'uerl4ingRtghteoMfnefs,aridmadc anendofStn.Uo^mz^^^^ 
'' end of Sin ? Not that there (haU be no Sin any more in the World •, 
No but he has made an end of the condemning Power of it ; the 
ftrenethit had to kill and damn the Soul is took away for ever 
from all that believe, from all that he hath put his Righteoufneft 
upon. God's juftice being fatisfied, we are furmflied with an^^rf(5f 
and comvkM Righteo^nefs, that (hall lafl: for ever •, tis an Ever- 
laftinff Righteoufnefs that every Believer hath- in Chrift. Who 
C.lzi'^jherefore (hall condemn ? Chrift hath delivered m from the Curfe cf the 
' lJ. hem made a Curfe for m. Sin is our Sicknefs, Sin is that by 

which we ftand charged, and the Law condemns us, pronounces 
^ a Curfe againft us •, but Chrifi: hath cured us of this Sicknefs, and 
Gal a ig. delivered us from this Curfe : As it is written, C.rfed ts every cm 
^ that cominmh not m all things that are wrttten tn the B^k of the Law, 
to do them. Till we believed, we lay under that fearful Curfe v- 
but from this we are difcharged, and Chrill hath undergone that 
great Curfe for us, and there is no other Curfe can come on Be- 
lievers 1 allfeparation from God and Wrath is by the Curfe of 
Law : but this is ended and gone for ever to every one that be- 
iievetb. Nothing therefore now can feparate them from God i 
the Curfe is taken away, and the Bleffing is put on us. _ ^ 

2 From hence it appears that the Veracity of God is mgaged 
to acquit all them that believe in Chriit, as his Juftice is obliged 
to leave Sinners under the Curfe of the Law that believe not, 
i)ecaufe nothing but a perfcfl Righteoufnefs can deliver from the 

Curfe thereof. , r u« r^^„^ 

3. Moreover, God is obliged, upon the account of his Cove- 
nant with his Son for us, to difcharge us for ever, becaufe Chnft 
hath fully performed all things as the federal ^onditmns of our 

the Saints final FerfeVerafice in Grace. 14^ 

Reftoration and Deliverance from Sin, and the Curfe of the Law, 
which he covenanted to do. 

Arg. 5. ^^^ ^^^* ^^' dtlivered from the Curfe of the Law, and to 
tfihom there remains na more any legal and j4 Caufe in God of Wrath 
and Separation from him unto thetr Eternal Condemnation, cannot eter- 
nally perilh. But aU that believe in Cbrifi are delivered from the Cnrfe 
of the Law, and to them there remains no more any legal and juft 
Cahfe in God of Wrath and Separation from him mto thetr eternal 
Condemnation : therefore no believer Jhall eternally, perijh. 

Fifthly Chrift dying for our Sins, was a full and compleat Pal- cklft hath 
raent of all our Debts, which bound us over to Death and Con- ^^'J^ 
demnation •, we owed ten thoufand Talents, and Chrift our Surety ^.^. J'* 
was charged with ir, even with all we owed to Juftice •, and by li^y^^h due 
his Death he paid the uttermoft Farthing : Now the Principal toBdkvm, 
and the Surety are legally and judicially one Perfon •, fo that in 
Ghrift we paid all, though it was God and not we that found 
out the Surety, and paid himfdf with his own Money, and there- 
fore we are acquitted in a way of Sovereign Grace •, we have it 
in a way of Mercy, though in a way of Rightcoufnefs alfo : That Rom.3.25,. 
God might h jHft, and the Jnpfierof him that beltevtth m Jefm, 24, 25,2^. 

From whence I argue j , , , , .j ,, ", • r. l 
Are 6 All thofe for whom Cbrtji hath patd all thetr Debts, or 
made a full Comfenfation for, jhall never perijh. Bat Chnfi hath paid . 
all the Debts of Believers, or made a fnllCompenfattonfor them; there^ 
fore they fiaU never perifh. . ^ r t • n.- • r- a- 

Would it not be look'd upon as an Adof Injuftice m a Credi- 
tor to arr€ft and throw a poor Debtor into Prilori for thofe Debts 
his Surety paid for him, and laid down every Farthing of his 
Money ? Now then fay I, either fome of the Sins of Believers, or 
fomeof their Debts Jefus Chrift did not die for, pay, orfatisfy 
for, or elfe all muft conclude it is impoflible (becaufeCod is Juft) 
any one of them fhould perifh. v., -^.j-. .r a 

Now who is it that dares to affir^n, that Chrift did not die and 
fatisfv for all the Sins of Believers, or for his Eled Ones ? If we , John r,. 
confefs our Sins, he is fdthfd and j4 to forgive its our Stns, and to 9- 
cleanfe^ from all Vnrighteo^nefs. He will not exa^ from us the 
Satisfaaion which he hath accepted in the Atonement of his own 
Son our Surety, and in his own way applied j Pod wiU not require 
double Payment. ^-^^^^^^ 

146 ^ Tl)e 'Death of Chrifi Jecures 

Sixthly^ From the Death of Chrifl; I further a rgue**^- No Believer 
' can eternally perifh, becaufe his Death was the higheft and great- 
eft Expreffion and Demonllration of Divine Love, both in the 
Father and Son. Now fay I, (as I hinted once before) He that 
gave the great Gift, will not deny the lelTer : Sure if God gave 
his Son to die for our Sins, he will give us Grace to refill Sin, to 
mortify Sin, and will alfo pardon all our Sins : And if Chrift di- 
ed for us, fpilt his Blood for us, he will pray for us, he will not • 
refufe to intercede for us, that cur Faith may not fail, or we lofc 
the Benefit and BkfTings purchafed for us by his Death. 

He that would not pray for his Friend, or for his Neighbour, 
will not die for him : But on the other Hand, if he yields him- 
felf up to die for him, he will pray for him. Chrift died for his 
Sheep, he will therefore both feed them, heal their Difeafe?, and 
preferve them, that they may not be devoured by any Enemy 
whatfoever ^ neither by Sin, nor the Devil, e^r. SzeRom. 5. 10. 
Rom. 8.32. 

chri{i by Seventhly, ]efus Chrift by his Death purchafed Grace, and all 
^'^P^f!' things his Saints need or fhall need, in order to make them meet 
Cracfior for Glory ', therefore they Ihall not periih. Do they need Faith, 
jii, need Patience, reed Power againft Sin, need Pardon, need Purg- 

ing, &c. all thefe things, and whatfoever clfe they ftand in need 
Phil. 4. If. of, they (hall have: A<fy Gcd Jhall fupply all your need according to 

his Riches in Glory, by Jefm Chrift. All Grace is in Chrift, as ' 
Job. 1. 1 4, the Fruit of his purchafe ^ u4nd of his Fulnefs all we receive, and 
»<?• Grace for Grace: And this is to fhew forth the Riches of God's 

Glory. Will h6 lofe his Glory ? Shall Satan infult over the Ma- 
jefty of Heaven after this manner, viz.. Lo, here is one of them for 
tphom thoH gavefi thy Sen to die, whom thou haft left to me, and I 
have deftroyed him for ever ? Will God, think you, fuffer this, 
fince his main Defign in the Gift of Chrift, is the Glory of his 
own Rich and Sovereign Grace ? Nay, and after he has with fuch 
large Expence of rich Treafure, and fuch Pains reftored his Icfi 
Image to a poor Believer, will he fufiTer Sin and Satan u-tterly to 
deface it again whiift he looks on ? Our Oppofaes are Men for Na- 
tural Reafm. Now Sirs, what think you of this •, is there any 
reafon for you to believe God will fuffer either of ihefe things to 
be done ? • 


the Saints final PerfeVerance in Grace. 247 

Eighthly, The Death of Chrift preferves alJ Believers to Evcr- 
laftmg Life, becaufe he hath hy one Ojferwg ferfeSed for ever them Heb lo 
that are fmtlified. Chrift as the Effects of his Death, before he 14. ' * 
hath done, wilJ bring all for whom he was a Sacrifice to Pleaven • 
Juftincation in the Perfedion of it iliall be continued, SancHiifica- 
tion Ihall be compleaced, our Interefl: in him (hall not be Jolf : 
Can any think that Chrift will not maintain Life in that Soul 
which he made alive by his own Death ? 

Arg. 7. // therefore Chifs Blood was jm jlied for none in vain^ but 
that he jhall have hts whole Purchafe ; then none of his Sheet) or EU^ 
Ones jhall ever pertpu But Chrift' s Blood was (Ijedfor none in Vain • there- 
fore he jhall have his full Pnrchafe^ none of his Ele6h jhall perijh. 

No Man would lay down a Sum more in value than a "whole 
Kingdom, but would firib fee hlmfelf fure of it, upon laying 
down that Price : the Father's Covenant and Promife alfo mad'' 
all the Elea certain of Eternal Life upon Chrill's dying for them"^ 

Beloved^ the Sacrifice of Chrift unites all the Holy Attributes, 
together to fecure a Believer's Intereft ; Juftice and Mercy are 
both agreed in Chrift, they meet together, and kifs each other, 
yea, and join Hands to help and fave every Believer. The Flood- 
gates of Mercy are opened, and the Fire of Divine Wrath con- 
fin'd in its Flames, or rather quenched by the Streams of Chrift's 
Blood, that Mercy might flow down to us abundantly : Chrift's 
Biood hath eternal Virtue in it, it is called the Blood of the Ever- 
UJiin^ Covenant^ therefore extendeth to the Expiation of Sins to 
come, as well as what are already paft. Chriji's Death hath glo- 
rious EfFeds, as the ApoftleOiews : For if the Blood of Bulls and 
Goats, and Ajhes of an Heifer firinklmg the unclean^ fanUifiethto the 
purifying of the Flejh •, hov> mnch more (hall the Blood of Chrift^ who^ 
through the Eternal Spirit offered himfelf to God^ purge your Confcienccs 
from dead Works to ferve the living God ? To talk of Chrift's Death, 
and fee no Effeds of it, alas, what's that ? All that Chrift^ died 
for, fhall fee and feel too its Glorious Efteds and Operations upon 
their Souls and Confciences •, though the Sacrifice be over, the 
Virtue and excellent Caufality of it abides for ever. 

iV,-«f^/y, Chrift by his Death redeemeth his People from ^Wchnfthhis 
Iniquity, and this was hisEnd in dying. What fignifies fuch a Dw4 i- 
Redemption, that leaves a poor Slave in his Chains and Irons, ^^^^^^^ ^ 
without procuring a Releafe for him ? In this lies the Glory of ouv^'""'''^^^'^"- 


""H^ The Death ofChriJlf^cures 

^ "R^el^i^^iTbTci^ only from the Curfe of the Law, 

and Wrath of God, but from a vain Converfation alfo : Seethe 

Tit . 14 Apoflles Words; H^ho gave hmfelffor hs, that he jn^ght redeem m 
^' from all InioHity, andfnrify unto himfelf a fecnhar People 2,ealoMS of 
qood Works. If this was his End and Defign in his Death ; do any 
Ihink he will fee himfelf fruftraced in it ? Shall any Enemy of the 
Soul bring Chrilt under a Difappointment? Compare this with 
.1 PfM. i7j 18, T9. 

renthly, and Laltly, Jcfus Chrift hath by his Death purchafea 

Eternal Redemption, or Evedafting Life, for all his Sheep ; and 

by his Spirit hath alfo given to them the Earneft of it •, therefore 

Euh 1.1?, his Death preferves them to Salvation : In wh,m ye alfotrufied af- 

14. lerye heard the Word of Trnth, the G off el of yom Salvation: m 

whom alfo after ye believed^ ye were fealed with the Holy Spirtt of Pro- 

mife, which is the Earnefi of our Inheritance., until the Redemftton of 

the vnrchafed Pofejpon, unto the Vraife of his Glory. 

Now I (hould come to fpeak more particularly to the Ettedts ot 
the Death of Chrift, and inlarge upon foms things that I have but 
a little touched upon •, but that I mullleave until the next Tirae9 
and (hall only fpeak fomething by way of Improvement of this 


fir(l. To you that are Believers : O praife and blefs God fbr 
a Crucified Saviour. What in Heaven and Earth is caufe of great- 
er Wonder and Admiration! ChriiVs Death is the meritorious 
Caufe of all Spiritual and Eternal Joy and. Comfort •, all Grace 
flows out of the Wounds the Spear and Nails made in his BleUed 
Body, and from the Death and Pangs his Soul underwent. No- 
thing is a greater Evidence of Chrift's Love to us, than the 
Death of his Crofs. 

2. Apply his Blood, draw Virtue from his Blood, fly to his 
Death •, fee how that ftands to fave thee from the Jufl:ice and 
Wrath of God : in his Death is thy Hope and Succour, when 
purfued by Satan, and under all Temptations. 

3. Triumph in the Crofs of Chrift ^ thou, O Child of God, 

waft crucified with Chrift, thy Sins were punifhed in him, 

and thou art acquitted in him, and raifed in him. O labour to 

Phil. 3.10, know Chrift and him crucified j LaboHr to know him and the Power 

11,12. <!/ 

the Saints final Ter/eyerance in Grace, 2 ^.n 

*/ hts Death^ and the Fellovpjhip of his Syjferinp^ &c. 

4. And as to you Sinners, is not here Ground of Hope for 

you ? Chrift died for the chiefeft of Sinners ; Arid whofoever be- John 3.1^. 
lieveth in him fiall not perijhy bkt have everlalUng Life. But WO to 
fuch who flight this bleeding Saviour, that lin becaufe Grace hatli' 
abounded, or that make the Death of Chriil an Incouragementto 
them to continue in Sin. Tufh, fay fome, trouble not your felf 
with me, Chrilt died for Sinners. O Souls, will you crucify 
Chrifl: again ? I tell you, if you do not fed the Effeds of his 
Death, in vain is all your prefent Hope. 

5. This may ferve alfo to detect fuch, and feverely to reprehend Alfirtors 
them that fay, Chrift died to fave all, or for all, and every Man "i G^nerd 
and Woman in the World. Brethren, if he died for all, that is, in ^^^^^I>f>j 
the Stead and Room of all, then all /hall be faved ^ God will not'' "''''^' 
condemn fuch whom Chrift laid down his Life for, or in the 

place or ftead of, as I have proved from God's Word. But 
further, todeted this Error of General Redemption, 

r. Confider, that Redemption is a Word eafy to underftand ; 
it is the faving of a Perfon, that is in Slavery or Captivity, com- 
monly procured or obtained by a Price paid, or a Ranfom : but if 
the Perfon is indeed redeemed, he is fet at Liberty. To fay a 
Man is redeemed, and yet left in Chains and ftrong Bonds, out 
of which he cannot come, unlefs the Redeemer break thofe Chains 
and Bonds to pieces, is to fpeak untruly, or in plain Engli(h, a 
Lie. Now are all Men redeemed ? Redemption cannot be more 
univerfal than it is in Matter of Fad. If ten Men were in Sla- 
very in Argiers^ and a Sum of Money was paid to redeem them, 
and yet after all, care is not taken to make that Ranfom to be ef- 
fectual for their Redemption, but fix or feven of them are left in 
Captivity ^ can any Man fay all the ten were redeemed out of 
that Slavery and Thraldom wherein they are held? Even fo it is 
here •, for Men to fay, that the Redemption by Chrift is for all 
the World, and yet the greateft part of Mankind lie in Bonds, 
under the Power of Sin and Satan, and have not the Death of 
Chrift made effedual to them, isa greatMiftake, and indeed not 
true as to Matter of Fad. 

2. Are we redeemed only from the Curfe of the Law, and from 
the Wrath of Godi> and are we not alfo redeemed from Sin, and 
from being under the Power of Satan ? That Redemption that is by 
Chrift, is Cyon hear) from all Iniquity j and are all fo redeemed ? 
The Apoftie Pettr faith, Forafmuch as ye k^owthat ye were not re- 

K k deemed 


No UniVerfal (S^edem^tion 

iPct. I. deemed with corrHpibU things, as Silver Mid Geld, from avaw Con- 
j8. verfation, hnt with the freciotu Blood of Jefta Chrifi^ &c. So many 

as are, and (hall be redeemed from all Iniquity, from a vain Con- 
verfation, or whom Ciirift hath redeemed from the Power of Sa- 
tan he fetting them at Liberty who naturally are bound, and 
bringing rhem out of the Prifon-Houfe, fo many, and no more, 
did he die for •, and no further doth Redemption by ChriR ex- 

\ ' If there are many left in the Enemies Hand, and under their 
Power, and eternally perifh, then there is no general or univerfal 
Redemption •, but there are Multitudes fo left, and perilh. 

4. That Grace, Love, and blelTed Price that doth not procure 
Univerfal Salvation, is not, cannot be an Univerfal Redemption. 
But God never fhewed fuch Grace and Love by the Price of Chrill's 
Blood that doth procure Univerfal Salvation •, therefore there is 
no Univerfal Redemption : for that Price or Paiment which doth 
not adually pafs or terminate in Salvation, is no Redemption 
at all : an Attempt to redeem unlefs it be effeded, is no Re- 

^ <: Brethren, isChrift an Univerfal Saviour of the Souls of all 
Meii^ Why there can be no Univerfal Redemption, unlefs there 
bean Univerfal Redeemer, (aslfaid before) but there is no fuch 

Univerfal Redeemer. „, . r , t> j i 

Objed. IVe do not plead for an abfohte Vmverjal Redemftton^ bm 
for a Conditional -y and that Condition is to be performed by the Crea- 
ture^ and many perifij becaufethey do not perform it •, the Condition $s 
Faith^ Regeneration, Sincere Obedience^ and Holinefs^ &c. 

^nfw. The Condition they fay is Repentance, Faith and Rege- 
neration. Now were it thus, as thefe Men affirm, then how is 
Chrilt rendred, even more weak and inconfiderate than any Man 
of Undeiflanding ? For what Man would lay down ten thousand 
Pounds to redeem a Captive out of Slavery, when he knew a cruel 
Tyrant had him in his Hands and in itrong Chains, and would not 
let him go, nor regard at all the Sum laid down for his Ranfom, 
there being no treating withhim : he'l take no Price v but unlefs he 
is conquered, and the Perfon redeemed by Power, the Money is loft. 
This i^the Cafe, Chrilt's Blood is the Ranfom that was laid down 
to fatisfy the Law and Jufticc of God -, but all and every Man 
and Woman in the World is under the Power of Sin and Satan : 
and unlefs Chrift delivers the Soul out of the Hands of thefe Ene- 
mies by the Power of his own Arm, his Blood would be ot none 

from Sin and Wrath hy Jefus Cbrift, 251 

EfFed to redeem any one Soul. Therefore God by this Conditio- 
nal Univcrfal Redemption, rather feems to mock Men, according to 
tbefe Mens Notion •, for this is the purport of it, Ton are redeemed^ 
Sinner^ yen all of yon by Chrifi' s Death-, if yon can redeem your felves. 
Do but your part, and you are redeemed : What is that ? Why 
anfvver the Conditions, viz^ change your own evil Hearts, make 
you a new Heart, believe in Chrift ^ get out of Satan's Chains ; 
raife your felves from the Dead, and you fiiaU be redeemed. Is 
this poffible ? Strange ! doth the Righteous God make that the 
Condition of Salvation on the Creature's Part, which he knew the 
Creature was no more able to do than to give fight to the Blind, 
or raife the Dead ? 

2. BeHdes, it renders Chrift to be but a Conditional Redeemer, 
could the Creature anfwer the Condition •, yea, and it puts Chrift: 
but into a poffibility alfo of being a Redeemer, C as one well ob- ^^ 
fervcs ) he is not adlu^lly fo whilft he ftands under that Conditi- mffmlnit 
onality ^ for the Conditionality doth not only lie upon the Perfon pcifica. 
to be redeemed, fo that he cannot be a redeemed One, till the 
Condition is performed : But it puts alfo a Bar to the Purchafer, 
he can't in any good fenfe be called the Redeemer of fuch a Per- 
fon, 'till the Perfon hath performed the Condition. As for Ex- 
ample, if I lay down an hundred Pounds for the Redemption of 
a Perfon in Slavery, upon this Condition that he yield to ferve me 
icvcn Years after, Jmufthavehis Confent to thefe Terms before 
I can redeem him •, and therefore upon this Condition 1 am cer- 
tainly fufpended from being a Redeemer, and am no Redeemer 
to the faid Perfon, if he refufe the Terms ^ all that 1 have done 
is but a Proffer of Terms. Hence ( faith the faid Reverend Au- 
thor) for Chrift; to be a Conditional Univerfal Redeemer, is a 
Contradidion i for it's to be but a Redeemer of fome that perform 
the Condition, and no Redeemer to them who do not. 

6. To which let me add, this Notion of Conditional Redemp- 
tion, renders Salvation not to be freely of God's Grace, no not 
the very Purchafe itfelf ^ becaufe in the Defign of it, it was not 
to be had without the Creatures Money, I mean without his an- 
fwering the Condition of Repentancny Fairhj Regeneration^ and 
fi/jj Perfeverance, &c. v/hich to do, they deny Chrift's purchafed. 
Grace and Power for all or any one •, or hath he promifed to 
perform it for them, or to work it in them ? No,, but it is that 
which abfolutely the Creature mufl: find Power, Strength, and 
SkilUo do, or perifti for ever, the Redemption being intended for 

Kk 2 him - 


No llni\>erfal Redemption 

him on no other Terms : all depends on the WiU oi Man, 'tis as 
Man's Will determines it. 

7. Moreover, who can fuppofe Chrifl: would /bed his Blood, and 
lay down fuch an infinite Sum, to redeem fuch whom he knew 
would not anfwer thofe Conditions propounded ? Nay, and whicii 
is worfe, to lay dowq his Life to redeem Multitudes upon fuch 
Conditions, which he knew they were no more able to perform, 
than to create a World ? Can this ftand confillent with the Wif- 
dom and Goodnefs of Jefus Chrift ? This AlFertion of theirs 
( faith the fame Author) is as if they fliould fay, j4. B. purcha- 
fed an Eftate for me, and in my Name, upon Condition that I 
Ihould take up the Momment and carry it over the Bridg. 

8. All thofe that have Redemption, or that Chrift died to re- 
deem, have or fhall have remilTion of Sin: But the grcateft part 
of Men have nor, nor ever fnall have remiffion of Sin, therefore 
Chrift did not die for the greateft part of the World \ Redemp- 
tion and Forgivenefs of Sins is of equal extent. 

p. Again, I might argne thus *, 1 hofe that Chrift did not pray 
for, he did not die for ^ thofe that he never would put up one 
Prayer, one Sigh to the Father for, certainly he never purchafed 

Joh.17. p. Remilfion of Sins and Eternal Life for : 1 fray for them^ J pray not 
for the World •, h^t for them which thoft haft given mcy for they are thine. 
Now it is eafy to know what World it was Chrift prayed not for ♦, 
namely, thofe that were not given to him by the Father » for all 
that were of the World, that did belong to the Eledion of 
Grace, though then under the Power of Sin and Uubelief, he did 

Yer. ao. pray for : Neither pray I for thefe alone, hit for them alfo rehtch jhail 
believe on me through their Words: the ElecTt, v>'hilft Sinners, may 
be called the World as well as any others. 

10. If Chiift died for all, he intended to fave all : But Chrift did 
not intend to fave all \ therefore he did not die for all. Strange ! 
will any fay our Lord Jefus did that which was contrary to his 
Purpofe and Intention ? And if it was his Intention to fave all, 
who could fruftrate him in it ? V'^ hy then are not all favcd ? Sirs, 
the Death of Chrift cannot extend to the Salvaiion of any one 
Soul, further th n the Intention and Purpofe of God, or the 
Eledion of the Fa. her, and Application of the Hoiy Spirit. 

11. Thofe that Chrift died for, he putchTvd Grace for, Re- 
miffion of Sin ft;r •, and all things in rwder 10 make the'Redemption 
of his Blood efFedtual unto, he purprfed to beftow thelefter Grace 
and Gift upon them, as well as the greater. Would a Man give 


from Sin and Wrath by 'jefm Chriji, 2 j j 

a Million to purchafe fuch an Eilate for a Man, and will he refufe 
to part with five Pounds in order to have it made fure to him for 
whom he laid down fo great a Sum ? 

1 2. That Purchafe of RemiflTion of Sin, and Salvation, that ^*^mn 
leaves Men under a Certainty of Damnation, is not elleemed Re- I'^S'f"* 
demption at all •, but a Purchafe of Remillion and Salvation, upon^ ^ * 
the Condition thefe Men talk of, leaves moft under a Certainty of 
Damnation, becaufe it is an impoffible Condition in refpedl of 

Man, hQbcmgdsndin Sins and Trefpaffes, therefore can't perform 
it j and alfo in refped of Chrirt, becaufe he never purchafed 
Grace for them to enable them to perform that Condition. 

13. if the Death and Refurredlion of Chrill ihail have its pro- 
per Effed, to the Eternal Salvation of all them for whom he died'v 
as a Corn of Wheat that falleth into the Ground, or is fown in the 
Earth, in that refped hath its EfFed ^ then all for whom he died 
Ihall be faved : But his Death, &c. (hall have like EfFedt i fee his 

own Words, ^nd Jefus anfwered them-) faying^ The Hour « come -^ohtiiz, 
that the Son of Man fbould be glorified. Eerily verily I fay unto yott, 23, 24. 
Except a Corn of Wheat fall into the Greund, and die, it abideth a- 
lone i but if it die, it bringeth forth much Fruit, See here, all that 
are and Ihall be faved, our Lord afcribeth unto his Death as the 
abfolute Effed thereof-, all his Eled being virtually in him, as all 
the Increafe virtually is in that one Corn of Wheat that is fown into 
the Earth, that is produced by it. 

See Reverend DuChmncy, "If (faith he) there be the fame ^^Chau"- 
" Eternal and Unchangeable Caufe of Redemption, as of Appli- JXJ-^^ ^^ 
" cation, as to the fame Perfons •, then whoioever is redeemed, ^/,^Do>?^,-„g 
" fhall have Redemption applied, and be faved eternally: But of Codii- 
" there is the fame Eternal and Unchangeable Caufe of both ; nefs.p.io^,. 
« Ergo, ^^'i- 

" 3. All that are redeemed, mult be faved •, or if they be not 
" faved, the Rcafon is from the Infufficiency of his Redemption : . 
" and whatfoever is not efficient, is not fufficient to attain the 
" End, either from wnt of Virtue in the Thing, or Will in the 
'* Efiicient. Now ii Chr ill's Intention were to redeem all, he 
" intended that which he could rot do •, if he intended not to re- 
" deem all, whatever the limple Virtue of his Obedience might 
" have done, had it had an Intention of the Agent annex'd to it j. 
" yet having it not,, it is limited by jr>,and becomes infufficient. 

^ 4. 

•^ 1. If 

2^4 ^^ UniVerJal Ademption 

"• 4. If tbe Death of Chrilt be fufficient to redeem all, and ail 

*■'• are not aduafly redeemed, fo as to be faved, it is Nonfenfe to 

" talk of Univerial Redemption •, for an Univerfal Rcdempti- 

^^ on, withooE Univerfal Salvation, is an Abfnrdity of the firll 

'^ Rate, s 

*' 5. If Chrill's Death be univerfally fufficient, then it is irrefi- 
'* liable in attaining its End •, and if fo, Man'*s'^;// cannot hin- 
" der it. But thefe Men that hold Univerfal Redemption, will 
" fay, That notwithftanding this Redemption, fome Men will 
'' not be faved ; therefore this Redemption is not fufficient to fave 
" all, for it Teems it doth not conquer every Man's Will, fo as 
" to make him willing to be faved : and it feenis by them, Chrift 
" is fuch a Redeemer as cannot fave whom he will^ and there- 
" fore not being an Alfufficient Redeemer, cannot be a fufficient 
" Redeemer to fave all. 

" 6. He that died to redeem all, died inftead of all. But Chrift 
*' did not die in thr rocmor Head of all. The Major vjzuts no 
" Proof, and all OppoHtion toChriH dying in our ftead, is but 
" a raeer Wrangle : And that Po'nt is yielded of late by our fo- 
" bereft and moll Learned Vmvetfa'ifis. I proceed to the Mi»or ^ 
" Chrift did not die in theflead or room of all j for iffo, in what 
" Chrift fufiered in their fter.d that are not faved, he was injured : 
" To pay this or that Man's Money, and be accepted and taken 
" Debtor and Paymafter in his ftcad, and yet for all this if the 
*' Man is not discharged, nor one Farthing of his Debt, both . 
*■' Chrift and the Sinner muft needs be fallacioufly and injurioufly 
'' dealt with. 

!^^ *' 7. It is not fit Chrift (hould die for all, feeing his Father 
*^ eledednot all and gave not all to him •, for Chrift to redeem 
*' more, were to difobey his Father's Will, and not to do it. If 
" any fay God eieded all, it's moft abfurd to talk of chufing 
'- fome froni among many others. When a Man takes the whole 
" Number, this is no Eledion : or if any fay that Eledlion is Con- 
'^ ditronal, provided a Man will, thisalfois no Eleftion •, for if 
*- Ele<ftion be upon the Condition of Man's free Will, one Man is 
*^ not chofen and not another •, but all have equal previous Delig- 
*' nation to the End, and fo there is no Election at all. 

'' 8. All that Chrift fhed his Blood for, he loved with a Con- 
*' jugal'Love-, and therefore muft be married to them in Applica- 
tph.<.i5. " tion, and they muft neceflarily be faved. 

''p. The 

from Sin and Wrath hy ]efm Chrift, 25c 

*' 9. The Works peculiarly afcribed to each Perfon, according ''Job. 17. 
*' to their Divine Order and Manner of working, are of equal »9, 20. 
*' Extent-, whom the Father eleds, the Son redeems, and the^^°""* 
" Holy Ghoft fandifies ■^. f /^' '^i 

Thus far the Reverend Dr. Ifaac Chauncy, "*' 

I might add divers other Arguments againlt this pretended Uni^ 
verfal Redemption i but becaufewhatl have already faid under 
this Argument taken from the Death of Chrift, doth fo fully over- 
throw fuch a pretended conditional Uni verfal Redemption, I fliail 
fay no more unto it. 

Objed. ^ut doth not the Scripture fay^ that Chrifl died for all^ and 
for the wh'Je World, and for every Man ? 

Anfw. I. It cannot be taken for every Individual Man and Wo- 
man in the World, for the Reafons we have given. 

2. It is evident by AD, that the word World, doth in many places 
only intend fome of all forts, by a Synecdoche^ a part being put for 
the whole : As it is faid, AU Judea atid Jerufalem, and all the Re- Mat. 3. 
gions round aboHt ]oxd^i\^ wtnt out to be baf tilled 0/ John. Behold^ $, 6. ' 
the fame baftii^eth, ( fpeaking of Chrift) and all Men come to hini.]oh.^,26> 
Again, Chrift faith, When J am lifted f/p, 1 tpHI dram Ml Men to me. John 12. 
AlfoP^«/ faith, Th^ilthe Mamfefl;ation of the Spirit is pven to eve- ^2. 
ry Man to profit withal Hath every Man and Woman in the World ' ^°'"* ^^* 
the Holy Ghoft in them, and the eminent Gifts thereof? The A- ^* 
poftle fays> That every Creature of God U good^ and nothing to be iTim.4.4j, 
refufedr, that is to fay, every Creature of God is good for Food. 
Now, pray, are not thefe words to betaken with reftridion? Are 
not Toadi and Snakes, and a multitude of other Creatures and 
Things the Creatures of God, and are they therefore good for 
Food, or intended here ? 

I even wonder to fee how Men run into Miftakes, through igno- 
rance of fome Texts of Scripture ; As Mr. Jojhua £Arf/ lately, and AMhiJter 
very confidently and boldly hath aflerted in print. That John the ^^^^^^^' 
Baptifl did certainly baptize all miverfally^ even both />/^», H'^o/nen^ -amtol/^ct 
and Children ^ becaufe the Text lays. That all Judea^ Jerufalem^ the Presby- 
and all the Regions round about Jordan^ went out and were baptised terian Per^ 
of him •, which 1 have anfwered, and Ihewed his weaknefs in allert- /^'^M 
ing any fuch thing from thence : {^AW] there, no doubt, intends 
but a Part, and may be not the lotb Part of all the People of JndeA 
and- Jerufalem neither. Alfo how have fome pleaded for eating of 


2 c 6 (^l^^^fi ^^^^ '^°^ /^^ ^^* 

Blood from hence, which is the Life of the Creature ; which was 
Gen. 0. 4. forbid to the whole World iu Shem, Ham^ and J^^het^ after the 
To eat Flood, and before any Ceremonial Law was given forth ; yea, and 
Blood, the ^^^ ^^^^ gg the Flefli of any Creature was given to -Man to eat, (or 
Ufeofthe ^^^^^ allowed to eat the Flefh thereof)^ as alfo Blood is pofi- 
SL'2 lively forbidden, as Fornication and Pollution of Idols In the New 
Teftament, ^^s i 5. 20, 29. Alas, how eafy are Men led to a- 
bufe the Sacred Scriptures, to favour an Opinion they have re- 
ceived, for want of farther Light. And as to the word IVorld, 
'tis evident that does not fometimes extend to all univerfally, but 
to a part. Moreover, ail that are in Unbelief, or that believe not, 
though fome of them may b-. given to Chrift, yet they are (as I 
hinted before ) as much the World as other ungodly Ones, until 
called out of it : / have chofen yon out of the World. From hence 
it appears they were in, and of the World before, elfe they could 
not be faid to be chofen and called out of the World. Now it 
was for this World Chrift died, even all the ungodly World that 
were given to him, and for all and every one of them, and no more, 
upon a Spiritual Account, viz.. to fave them, or die in their itead. 

lob. 1.29. 3'. Chrift is faid to tahe away the Sin of the World : What World 
is that which Chrift takes away the Sin of? I afRrm, there is not 
one Sin t^ken away from the World, nor one in the World, but 
only of fuch that Believe, Cof the Adult) : all Unbelievers are 
under the Guilt and Puniftimentof Original Sin, and Death is to 
fuch a Fruit of the Curfe ftill, which God denounced againft 

jidam^ &c. , 1 ,,7 1 1 

4. In one fenfe he may be faid to buy or fave the whole World, 
i. e. externally •, for it was by Chrift's Mediation and Death this 
World wasfaved (and all in it) from periling immediately up- 
on the Sin and Fall of Man : all livs^ move^ and have their being in 
htm oi God, and through him as Mediator ■■> hs is in this refped the 
1 rim.4. Saviour of all Men ; but efpecially, or with an efpecial and eternal 
10. ' Salvation, he faves none but them that do believe. 

So much fl all ferve as to this Objeaion, and at this Time. 

J O H xM 


J O H N X. 2$. 

And J giye unto them Eternal Life^ and they Jhall 
neyer per'rpy neither [hall any pluck them out of 
my Hand* 

ELOVED, the lafl: Day I was upon that Grand Argument, pJU^ 
to prove, That none of Chrift^s Sheep can fall away^ fo oa Sermoo 
eternally to feriflj^ (viz,.) taken from the Death of Chrjfl. ^^^^^ 

^ I (hewed you that Chrif: died in their ftead ^ he bore all that 
^indtdive Wrath that was due to them for their Sins, fo that they 
raight never bear it, or fuffer in Hell. 

I fliall now proceed. 
Eighthly^ My next Argument fliall be taken from ths Effefts of i^^ Eighth 
Chrift's 13eath and Rcfurredion. Though I have fpokfn iomQ- Argument 
thing already touching the EfFeds of tlie Death of Ghrift, yet If^h'^from 
Ihall, before I pafs it, add fomething further to it. ^^J^^faJ 

* "^ oj Cbnft^s 

Firfi^ We have (hewed you, that the appealing of God's Wrath Refmem- 
was the EfFeds of the Death of Chrift $ he put an end to all rin- on> 
diEiive Wrath and Vengeance that was due to all Believers or Eledl 
Ones : The Vangs of Hell due to us, feized upon bim, and he bore 
it in our ftead upon the Grofs : He was delivered for our Offence^ and 
rofe again for our Juftitication. Now when Chrilt was difGharged, 
all his Eiedl were virtually difcharged alfo, becaufe he fuffered and 
rofe again oi a publicly Perfon^ reprefenting all that were given 
to him by the Father : thofe things which he did in his own Per- 
fon in this refped, we are f^id to do together with him. Brethren» 
the benefit of his Performances doth redound unto us j we are faid n^ . 
to die with him^ and to bequickned together wfth him, and entred 5, * ' ^' 
into the Holy Place with him ^ the whole Vidory over Sin and CoI.2.i2j 
Death being obtained, and the Quarrel removed ^ thecondemning '3» 
Power of Sin being deftroyed : all things about making an end of 
Sin are done and pafTed thn^ugh/ Now what faith the Apoflle, He , p^^ .. ,. 
that is diad^ luaihceafed from Sin. Well, what of this ? jLikewife, ° ' 

faith he, Reckon ye alfo your felves to be dead ind:cd mto Sin ; but 

L 1 aliz'C 

^^% The EffcBs of Chrifts Veath 

Rom. 6. ahve unto God^ through Jcfm Chnf our Lord. Knowing that Chriii be- 

lo, II. tngralfcd from the Dead^ dieth no more ^ Death hath no more Power 

over htm. Now this being done by us, and for us in our Head, can 

we henceforth die any more? Shall Eternal Death have Dominion 

over us ? No, no, we are to reckon our felves to be as abfoluteiy 

freed and difcharged from Sin and Eternal Death, as Chrilt is 

diCcharged and freed from Death, and dieth no more : And tliis 

^ come? to us as the^Effedts of his Death, by his fuftering for us, and 

iC^i-^' in our lOom. // one died for all^ then were all dead, ( that 13, all 

*^' t'hofc for whom he died ) they were dead, and died likewife with 

him their Spo.-for, and are delivered from the Curfe due for Sin i 

fo that we now might and fnall live to him that dted for ui^ and rofe 

again. This was the End of his Death, and is or will be the Effect 

thereof on all for whom he died. 
KtconcUU- ~ 

tion tin Ef ^^^Q.^^iy^ Reccnciliation, from hence it doth appear, is alfo another 

chJs Effeft of Chrift^s Death. The Defign of God was to bring us to 

Vuth. Happinefs^ and this he doth as the Effeds of the Death of his 

tBph.2.i5.own Son the Lordjefus, who hath made our Peace by the Blood ojhts- 

'•: Crofs. He hath reconciled both Jews and Gentiles to God tn one Body^ 

having fain the Enmity thereby. Divine Juftice, you heard the lall 

Day, has nothing to charge upon God's Ekd, ^#C4«/« it '^ Chrtft 

Rom.8.34./W died. . 

1. Obferve •, Chrill's Death hath reconciled God to us : When 
Rom.s.io.jj,^ ^gyg £r!emies, we were reconciled to God by the Death of his Son. 

2. And then alfo, asanEffedand Fruit of his Death, he having 
obtained the Spirit for us, we are adually reconciled to God : 
And thus ottr Daysman lays hU Hands upon both ; he brings God to 
U5, and us to God •, he is not the Mediator of one, but God w 

iTini.2.5.one : There is one Mediator between Cod and Man, the Man Chrtjt 

, 3*!* Therefore as the Effeds of Chrlft's Death and Refurredion, 

Keconciliation is made with God for us, and that for ever : it is 

. not a Peace made for fuch a time, or for fo long, but for ever, lo 

that there (hall never be any deftrudive Breach any more, no 

more War between God and Believers •, let Sin and Satan do what 

they can, they cannot break this League of Peace and Amity. 1 is- 

not a Peace upon Condition that we are to keep, and may break 

if No, no, the Peace was made byChrifl, and he that made it, 

maintains it, as he fits upon the Throne : He it was that made ic 

2cch. 6. as he is a Prieft, and he maintains it'^ h^isa K\ng npn the ihronej, 

13. "® 

fecure the Saints final Perfe'\>erance, 250 

lie will never fuffer Sin to get fuch Head in us, that we fhall cafl: 
off God any more, or violate our Covenant with him, nor will he 
fuifer Satan to do it s therefore they who are reconciled, ihall ne- 
ver periih, no not one of the Elc^t of God. 

7hirdly^T\\t Gift of the Holy Spirit is another Effed of the Death 
of Chriit : Thisjefm hath God raifed «/?, whereof we are ff'^itnejfes. ^^^ 2. 
Andhavingrcceived of the Father the Promife of the Holy Ghofl^ he 32)33' 
hnth jind forth this, which ye now fee and hear. The Father pro- 
mifed unto his Son upon his dying for us, that the Holy Spirit 
fliould be given to all his Seed : Iwtll four my Spirit upon thy ScedJ^Mi'i' 
Indeed, Chrift receiving the Holy Spirit without raeafure for us, 
in his own Perfon as Mediator, antecedent to our believing, is the 
fulled Security to us imaginable : Wc are hlejfed with all fpiritml 
Blejfmgs in Chriji^ that is, in him as our Head. And although 
Chriit received the Spirit before he fuffered, yet it was upon the 
account of his Sufferings •, the Father trufted his Son, took his 
Son's V\ ord, and gave him part of his Wages from the beginning : 
for all the Saints under the Old Teftament, had the Spirit upon no 
other Account th;in as we have it, namely, as the Fruits and Ef- ' 
fed' of Ghrift's Death and Purchafe who was to die. 

Now, Brethren, pray confider what the Work of the Holy 
Spirit is, which is promifed to abide with the Saints and Seed of 
Chrift for ever. 

1 . His Work is at firfl to quicken them : Ton hath he qmckn'ed. 

2. To renew, to regenerate, to fandlify them i this is the 
Work and. Office of the Spirit : / will fpnnkle clean Water upon Ezek. ^6, 
you, and ye (hall he clean from all your Filthinejs. And hence the ^5* 
Gentiles are faid to be fanftified by the Holy Ghofl-. But pray ^°f^' ^^' 
take notice of this, the Rock in the IVildernefs was firfl fmittcn before 2 ThefT. 2. 
Water gufii'd forth. So Chrift was firlt fmitten, lirlt crucified, j 3. 
then the Spirit like Water was poured forth : it is. Sirs, wholly 

the EfTedts and Fruits of his Death. 

3. It is the Work of the Spirit to caufe us to walk in God's 
Ways, and to keep his Statutes: I will put my Spirit within you, ^'^^^'3^* 
and caufe you to walk, in my Statutes^ and ye Jliallkeep my Judgments, ^"' 

and do them. We fhould not do this were it not for .the Spirit *, 
we could not keep God's Precepts, nor walk in his Paths, bm God 
puts his Spirit into us that we fhall not depart from hiin ^ that is, 
we fhall not finally apoftatiz^om him, but Ihall keep his Precepts 
to the End. 

LI 2 4. It 

%6q Tk BjfeSls of Chrift's Death 

4. It is the Work of the Spirit to help us to pray, and breathe 
Rom.8.2d. forth our Delires to God : We know not how to fray^ h^ut 04 the Spirit 
helps our Jnfirmities^and maketh imerccjfion for m with Groans thcit cmnot 
he mttred. Chrifl having redeemed us from the Curfe of the Lavsr, 
it is, thatthis Bkfling of Abraham might come upon the Ger-tiles : 
Gal.4.$,<5. AndbecAitfe ye are Sons^ God hath fcnt forth the Spirit of his Sm into 
ycriir Hearts^ (^^y^^i-) -^^bba^ Father. 

■5. The Office and Work of the Holy Spirit, is to enable us to 
mortify Sin : Rom. 8. 13. If ye through the Spirit mortify the Deeds 
of thg Bcdy, ye fiali Uve. And hence it is alfo that Sin jliall not 
have Dominion over them ^ and therefore Believers cannot perifh, 
they having fuch a Helper : He deftroys all th.K Domiiiion Sin and 
Satan had in them, and Power over them : The Spirit utterly fpoils 
Satan's Kingdom in them, Bccmfe greater is he that is in youy than 
i]ph.4.4. he that is in the IF'orU, faith John^ fpeaking to the Saints. This is 
fuch a Helper that can never be worfted. 

6. It ishereby we perform all our Holy Duties : By the Spirit Mi- 
niflers preach to pro{it,and Hearers hear to their profit •, hereby we 
read to profif, and ling God's Praife to our profit and fi^et com- 
fort : for as we pray with the Spirit, fo we fing with the Spirit i 
and the fame Meafure, the fame Fillings of the Spirit that enable 
us to do the one, enable Os to do the other. By the Spirit we are 

alfo helped to meditate on God, and on his Word •, and hereby j 

Gur Meditations of him are fweet to our Souls. l 

7. 'lis by the Spirit we refill; and repel Satan's Tem.ptations : 
Or if he doth at any time worft us, the Spirit will help us up a- 

8. It is the Holy Spirit that doth confirm and eftabiiih us in the 4 
Truth. J 

9. In a word, AllGraee is from the Spidt •, and it is by the Aid m 
and Affiftarce of the Spirit, that we are enabled to exercife that 
Grace: fcras- he fiifl formed the Habit in ci-r Souls, foitis he 

help^ us to do the Ad alfo, or that doth influence us in the Exer- 
cife thereof. 
Eph.i.tg^ 10. The Holy Spirit is alfo the Eamefi of the Saints Ir.heritance : 
'Tis given to tbem as an Earnefl; of that Glcry they flialione Day 
abfolurely bepoflefrcdof: 'T:s given to aflure them, that as cer- 
tainly as they have received th Holy Spiiit here,and he is in them, 
fo ceitair. it is that vhey fliali be faved, or hsve the Etcrniil Inheri- 
tance.^ True, ! have meniioBedJlis two or three times already . 
yet it is ot fo great Importance, I cannot pafs it by here : It is 


■—" — V 

fecure the Saints final TerJeVerance, 2^1 

no Hnall Matter that God gives us, when he gives the Holy Spirit 
to us •, for as heis that Principle of Life in us> fo he gives us a full 
AiTurance of Eternal Life hereafter : and it is upon this Earnelt- 
Money a Saint may befaid tolive, whiift in this World •, nay, and , 
it will defray all his Charge, and fupply all his Need and manifold 
Wants, as long as he lives upon the Earch, even until he comes to 
the full pofleiTion of his Inheritance above. 

11. And as the Spirit is the Earneft of Glory, or of Everlall- 
ing Life, fo he is alfo the Witnefs of God in our Souls •, yea, fuch 
a Witncfs, vvhofe Teflimony every Chiiflian may trull to, and reft 
upon: The Sfirit it felfbeareth niwefs with onr Spirit^ that we are B.om,Q.i4^ 
the Children cf God. It witneHeth to us our Adoption, that we are 
Children, tmdfo Heirs, Heirs of G.»d^ and joint Heirs with Chrifl. 
There is a twofold Witnefsof the Spirit. 

Ci.) The Spirit witnefTeth by a dire^ J6i^ we taking hold of 
Chrift, and of the Promife : Saith the Spirit to the Soul, I teftify 
that Chrift and Eternal Life is yours •, you believe, and therefore 
you have Chrift, and fhall be faved. 

Ci-) There is the witnt fling of the Spirit by a ^-f^f a; ^<J?; A Man 
finds fuch and fuch gr acious Effe^ 5 of Divine Grace upon his SouJ^ 
and by thefe ibe Holy Spirit tellihes he is gracious. One that loves 
God, that hates Sin, is changed, renewed, lives a godly Life* 
therefore is in Chriil Jefus, and Ihall be faved. 

12. Itisa4f)by the Holy Spirit that Believers' are fealed unto 

the *Ddy of Redsw^tion. uilfo after that ye believed^ ye werje fealed^^"''^'^^' 
with that Holy Sfirit of Promife. Strange! Can thefe fall away? ^'^'^° 
Can fuch p cridi that have received the Earnelt of Heaven, and 
have the WitRefs of the Spirit;, and have it fealed to them ? No, 
no, God hath put his Seal, or M.?.\% upon them; he by his Seal 
bath fecured them to ,vad for himfelf : and all this is the Effects of 
ChrillYDe-uh and Refurre(n:ioa. 

13^ Tiie Spirit a£) it.us purchafed by Ghrifl's Death, and 
given ai the Fruits and £iivds thereof to Believers, the Promife 
of the Father is, that it fiuH abide -xith them fey ever '^ it is the 
great Promife made to Chrifl in. the Covenant y My Sfirit which is 

upon thee fJiiili not depart frotn thee, nor from thy Seed^ henetfortb 

and far tver : Seethe Words, 7/^.59,21. there i^ the Pron)ife -of 
the Father •, it is an abf jlute Promife, and it runs thus, it (ball be in 
Chriil and in his S cd, henceforth and for ever. The Spirit is called: ' 

^e ?r«mife of the Father, Alfovwe have a Promife of the ccnftant 
abiding of the Spirit in. all BeiieverjT.made.^tjy Chriftf the fecond 



26 1 I'he EfeBs of Chnfs Death 

Pcrfon in the Trinity •, he told his Difciples, 7he Sprit of Irmhy 
John 14. the Comforter J]johU abide with them^ and be in them forever. Unto 
thefe, add the Teftimony of the Holy Ghofl himfelf ^ for it is he 
that doth in the Word alTure us of his own abiding with us •, he 
hathchofen our Souls to be his own Tenpleand Habitation for 
ever •, and alfo alTures us, That all the Promifet are tn Chrifi^ yea 
and amen^ to the Glory of God. So that we have this great Truth 
fealed and confirmed to us by rhe three that bear witnefs in Hea- 


Fourthly^ Pardon of Sin is another EfFedan^ Fruit of the Death 
Col. I. i4.of Chrift, In whom ne have Redemption throH^h his Bloodj that is, as 
the Effects of his Blood, even the Forgivenefs of Stn. True, Jefus 
Chrift fatisfied God's Juftice for our Sins, he paid our Debts, it 
is not RemifTion without a Satisfaction, but yet we are freely for- 
given ^ we have it of God's Free G race, but it is through the Blood 
of Chrift •, Remiftion of our Sins follows Redemptioi), as the necef- 
fary Effects thereof. Chrift hath procured this Favour and BlelTing 
for us, and Gofpel-Remiffion or Pardon of Sin is for ever : / will 
remember their Sinsnomore^ they are blotted cut for ever \ he hath 
caft our Sins into the Depth of the Sea^ pot them behind his B^k ^ 
yea, he hath put them far away from him,as the Eafi is from the ffeft. 

Fifthly, Adoption is the Fruit and Effed of Chrifl's Death •, 
Gal. 4. 5. He hath redeemed m from the Curfc of the LaWy that we miaht re- 
ceive the Adoption of Sons. God t^ikes *s through Chrift, or by 
virtue of Chrift's Death, into the Relation of Sons •, which 
Privilege we have for ever, we fhail never ceafe being Sons and 
Daughters of God. 

Sixthly^ Free Accefs to the Throne of Grace, or unto the Fa- 
Heb. 10. ther, is the EiTed of Chrift's Death : Having therefore^ Brethren^ 
*« ^J*- ^^'^"^P ^^ enter int') the Holiefl by the Blood of Jefus., by a new and 
thtfe things ^''^^"^ ^^^y^ ^^^^^ ^^ ^^^^ confecrated for m through the Vail., that is 
wre en to fay^ his Fle^, Chrift'^ Blood : His Death opened this Way, it 
Urged imjuh by him we have accefs to the Throne of Grace. 

•when this 

mM^' 5fz;^«r%, Another Fruit and EiFea: of the Death of Chrift, is, 
n^Wcb /V^ R^^^"^P"0" ^"^^"^ 3ll Iniquity: He gave htmfelf for us, that he 
forced to rniiiht redeem Hi from all IMquiry., &c. Tit. 2. I4. Therefore this 

leave out Glorious EiTed his Death ihall have upon all Redeemed Onesj it 

^'''' ' was 

/ec«re the Saints final TerJeVerance. ' 2 6 

was not to redeem only from the Cur fe of the Law, as fome talk, 
bat from the Guilt, Pollution, Power and Pi.nilhment of Sin v 
therefore Believers (hall never perilh. 

Eighthly^ Juftification is alfo another EfTeit of the Death and 
Refuiredion of Chriil ;, which is to acquit, abfolve, and to pro- 
nounce us Righteous in God's Sight •, God accepting us Righteous 
by the Imputation of Chrill's Righteoufnefs which is ever the. 
fame. Now Chrifl's Death being the Meritorious Caufe thereof, 
we are faid to he jufiiped by his Bloody Rom. 5. 9. And prayfeethe 
Apollle's Argument from hence ^ Much more then being now jttflifi- 
ed by his Bloody we Jliall be faved from IVrath throngh him : It is more 
to be reconciled and jiiftified, than it is to be faved •, fuch are 
juftified, and Chrift's Blood having done the former, will much 
more efFed the latter : thofe that Chrilt juftines, he will glorify ^ 
nay, and his Death and Refurredion cannot be without this Effed : 
uindby him all that believe are j.Hfiified from all things, &c. The Word Ads 19, 
ynftified is oppofed to Condemnation ; thofe that are juftified, ?9- 
are juftified for ever. Jultincation is not a gradual Ad, as Sandi- 
fication is ^ it refults not as the Fruits of our Repentance, or in- 
herent Holinefs, but as the Fruits of Chrift's Death and Merits ^ 
it is never lefs nor more : as our Holinefs cannot add any thing to 
it, fo the Sins and Infirmities of true Believers, cannot diminifli 
any thing from it •, there may be additions to oui" inherent Sandi- 
fication, but not to our Juftification : Chrift rofe again for our Ju- 
ftification. I may alfo challenge all the Men in the World to 
prove, that any Man that was juftified in the fight of God, did 
ever fall away and comeunder Condemnatioa. 

N<nthly^ Sandification is another Effed of the Death of Chrift : 
You may again read that Text, Heb. 9. 13, 14. Chrift died not 
only to juftify Believers, but to fandify tjiemalfo. 

Object. But fome may fay, A Man may be fandifiedy and yet he 
defiled again : We read of fonts that efcaped the Pollntion of the World 
through the Knowledg of Chrifl^ yet rver^ again entangled and over- 2 Pet. 'in- 

Anfvf. I, If anylincere Chriftian be defiled again, through any 
Sin or Corruption, •they fhall be wafhed and cleanfed again. 

2. Thofe that Veter fpeaks of, were fuch that pnly had efcaped 
grofs Pollution through the common Operations of the Spirit •, 
'-& appears, their fmnifii Nature, v/as never changed : he therefore 



^^4 Tfe BfeBs of Chrijl's Death 

VcrTTzT faith "/f^^ haf^er^ed to thm according to the true Prcvnb, Ihe Vo^ is 

turned to his romit again, and the Sow that was waflied to her vcaUowtng ^ 
in the Mire. Such therefore never were fandtilied in Heart, they 
never experienced the Effeds of Chrifi's Blopd, not that Soul pun- 
fyint' Virtue that is in it ♦, they were ckanftd from grofs Idohtry, 
through the Knowiedg of Chrifl:, and alfo from feme grofs Ads 
of Prophanenefs \ they had c btamed a reformed, but no renewed 
Life of Grace and Holinefs •, therefore fuch fall into Sin ?gain, 
and are fo overcome, that the latter End is worfe with them 
than the Beginning As to true Believers, fee what the ApoHlc 
Heb lo. fays^ For by one Offering he hath ferfeUed for ever them that arc 
14. '" fan^iHed. By this one Oiierjng our Lord Jefus hath procured our 
Sandification perpetually to be continued •, the Death of Chrift 
hath fpecial influence unto the mortihcation of Sin : in the Death 
of the Crofs, Our Old Man is crucified, that the Body of Sin 
^ might be deltroyed : Sin is mortified, and we are fandified by 
« ^ ^ , virtue of the Death of Chrift •, and we hereby through hi. Grace 
come to bs planted into the Likenefs of his Death. And as Pad 
Phil. 3.10, in another place faith. Being made conformahle unto his Death : This 
n> 12. Conformity is not in our Natural Death, or in our bdng put to 
death for him; but Chrift dying for our Sins is the procuring 
Caafe of our dying to Sin : therefore we mull look for the Death 
of our Sins in the Death of Chrift, as the proper Effed thereof. 
Virtue goeth from the Death of Chrift, to the fubduing and de- 
ftroyingof Sin-, his Death was not only a Paffive Example, but is 
accompanied with Power, conforming and changing us into his 
Likenefs: 'Tis the great Ordinance of God to this very End, it 
is by a fellovvfhip or participation in his fuffering-, we are never 
made conformable to the Death of Chrift, till we die to Sin : 
the Death of Chrift was defigned to be the Death of Sin. And as 
certain as Chrift died for the Sins of all the Eled, fo certain it is 
they IhsUall, firftorlaft, feel the powerful EfFefts thereof in the 
Death of their Sins. The Ccrn fell into the Ground and dted^ and ftiall 
produce all the Increafe that virtually was hid in it : Chrifl is our 
Life^ the Spring, Fountain and Caufe of it •, therefore we have 
nothing but what we derive from him. 
' ■ Obje*!\. He fe<, fay Tome, the Author of tifcy and as he taught 

' the Way of Life^ fo he is oh,- Life. 

AnfiV. He is our Life as he is our Hedd ; and it wcuM be but 
a forty Head that fiiould only teach the Feet to go, or the Mem- 
bers to ad and move, without communicating Strength unto 


fecnre the Saints final Perfivera?ice. 265 

them, and to the whole Body. Chrift, Brethren^ is an Head of 
Influence ^ and in thefe fpiritual Influences, or Life, that Strength 
which he communicates to us, doth confill in the killing of Sin : 
He loved kit Churchy and ^ave himfelf for it, that henu^ht fandiifyE^h.^,2^, 
and cleanfe it with the waging */ Water, that he might frefent it to 25, 27. 
himfelf a glorious Chnrchy not having Spot or Wrinkle, or any fuch 
thing •, but that it jhould be Holy and withont Blame. And if this was 
his End in his Death, be fure his Death fhall perfedly effea; this 
glorious Work in the End upon every Soul of his. 

Tenthly, and laftly. Glorification is alfo an Effed of the Death 
of Chriit ; it is the Fruit of his Suffering, it was by his own 
Blood he entred as our Head and Reprefentative once into the Holy 
Place, havinff obtained Eternal Redemption for m. The Crown ofHeb.9.i2. 
Glory is the Purchafeof his Blood : and as fure as his Righteouf- 
nefs, his Holy Life and Obedience, and Meritorious Death carried 
him to the Father, and fet him down at the right Hand of the 
Majefty on high j fo will his Merits as certainly bring all the true 
Heirs to that Glory above, where the Fore-runner is for us already 
entered : Eor it became him for whom are all things^ and by whom are 
all things^ in bringing many Sons to Glory, to make the Captain of their 
Salvation perfe^ through Sufferings. Firft he brings thofe Sons into 
a State of Grace, as the Effeds of his Death and Refurredion, 
and unto a State of Glory : ^nd whom he jnflijied^ them alfo he Rom.3.30. 

I fhall draw up the Sum of this Argument : If fuch are the cer- Thegmml 
tain Fruits and EfFeAs of Ghrift's Death -, (i.) If it hath appeafed Argument. 
the Wrath of God for all that are in him : (2.) If it hath made 
their Peace, and for ever reconciled them unto God : (3.) If the 
Holy Spirit is purchafed, and procured as the Effedts of his Death 
for them, by which they are renewed, quickned and helped to 
mortify Sin •, and is to them an Earnefi, aWttnefs^ and Seal of Ever- 
lafting Life, and fhall abide with them for ever : (4.) If J unification 
is the EfFedt of Ghrift's Death, and they are for ever acquitted 
from all Sin, and accepted as Righteous in Ghrift's Righteoufnefs : 
(5.) If all that believe in him are fandified, as the Effedlsof his 
Death, and fliallbe perfeded for ever : (6.) If Pardon of Sin is 
an EfFedl alfo of Ghrift's Death, and all Believers have and ihaU 
have their Sins forgiven for ev^r, or remembred no more : (7.) If 
they are adopted Sons and Dau:^hters to God, "as the Effeft of 

M m Ghrift's 

':[^ " ' lie BffeBs of Chrljl's Death 

Chrill's Death : (S.) And alfo if Glorification is an Effctt of his 
Death ; and as certain as is the Gaufe, the EfTea will be •, or as 
fjre as Chrilt is glorified in Heaven, all that are his Members Ihall 
be elorified. Then it is impolTible that any one of them flionld 
fofall away as eternally toperiRi: But all-thefe things are true, 
and none dare to deny them To to be, therefore they cannot tVal, 
foas eteinally to perilh. 

I fliall apply this, and come to the next Argument. 


Firfi^ To Sinners. ^ 

I Hath the Death of Chrift fuch Virtue in it, even to renew,, 
quicken, regenerate all that believe in him? Is God through the 
Death of his Son reconciled, and (hall all that take hold of him 
be juflified? &c. O then, Sinners, lookup unto hira and never 
ceale looking, until you fiild the Effeds of his Death in your own 

Obied -I . But alas^ Sir^ I am a vile and abominable Simer. 
' jinfw. Well, notwithltanding that, yet there is Virtce enough 

' in Chrifl: to fave you. ■ ... 

Objed. 2. BHtlhave been a Drmkard, a Swearer, an JdHlterev, 

An%>. Sohadfomeof thofe P^«/ fpeaksof, ^ Cor (>^.ii. Such 

mre feme of you, but you are fanaified, but you are jufttfiea. 

Obiea:. 3. But J have been an Old Sinner. ^, .. ,• . r 

Jnw.^Wdl let it be fo, yet but a Sinner, and Chrift died for 

Sinners, for the chief of. Sinners, thereforethere ishope for you^ 

nay, if you can believe, and apply the Virtue of Chnft s Blood, 

you (liall find Mercy. ,,,.,,.,. 

Obied. 4. But J fear Chrifi did not die for me. 

Anfw I. If he died for the Chief of Sinners, why not for 
thee? And if thofe that crucified him found Mercy, why nor 

'^'2/ Thou haft as much ground to believe that Chrift died for 
thee, as any ungodly Peifon hath that dwells on the Face of the, 
^ whole Earth. Sinner, lookup. Nay, 

3- Thou haft as much ground to believe that Chnft d^^^^^ 
thee, as any of thofe had once who now feel the Effeds of his 

4.. Did. 

fecHve the $mts final Perfe'Vcrance. 267 

• 4. Did ever any Sinner throw himfcif at iiis Feet as a poor lolt 
and undone Creature, and take hold of him, that was rejedled ? 
Qijery. iVhat is the frfi EffM of Cbn(i's Death f 
Jifsfw. The firil Effed of Ghrift's Death in the SquI, is Life •, 
LifeisinfuPcd ': And if thou hall a vital Principle in thee, thou 
wile cry out under the Senfe of thy Sin. Thrult a Sword into a 
dead Man's Bowels, and he will not Ilir nor cry out. Sin is in 
wicked Men, like a Sword in the Sides of fqch as are dead ^ but 
as foon as Life is infufed, there will be Senfe, and a crying out. 
Now ivkn they heard this, they mre pricked in the Hearty 'i^d [aid ^^^z.^^i. 
unto Peter and to the refl of the Jpoflles^ What [hall xve do f Some of 
thefe had been the Murderers of the Lord of Life and Glory, yet 
they found Mercy. 

2^/y. Another Effed is this, viz.. You will perceive a mighty Fa- 
mine in' your Soul, as it was with the Prodigal Son •, all your old 
Hopes of Heaven will be gone, Poverty of Spirit will overtake 
you : An 'awakned wounded Sinner dcfpairs of all Supplies or 
Help in himfelf; he is diftrelled with pinching Hunger, and fo 
flies home to his Father: (i.) Yet may not get Power over Sin 
prefently. (2.) But P he trembles at the Thoughts of God's Ju- 
llice, by beholding the Spear in Chrift's Side. (3.) He throws * 
down his Weapons as being conquered and overcome, a ad re- 
folves to do as the four Lepers did, 2 Kings 7. 3, 4, 8, 9- (4O He 
fees nothing but Death if he abides where he is, and believes not : 
And if he returns to his old Courfe, he fees he rauft die •, and 
therefore ventures to throw his Soul upon Ghrift, or ventures him- 
felf on ChriH:, and lies at the Feet of Chri It, and fays, If Iperilh, 
I perilh, I can but die •, and if he will pardon me, heal me, and 
have compalTion on me, i fliall li'/e. O Sinners, that you could 
but do thus. 

Secondly.^ We may infer from hence, th jit it is in vain for any 
Perfon to talk of Chrifl's Death, or to fay Chrilt died for Sinners, 
nay, for the whole World, and therefore for me, unlefs they 
come to feel the Virtue and bklf^d Effects of his' Death op their 
own Sou.L% O fee you reft not, without iinding the Pow-er of the 
JDeath of Ghr^iiti Sirs, though the Sacrifice is over, yet the Vir- 
tue and excellent Caufality of it remains •, and not only to juilify 
and abfolve a believing Sinner, but alfo to quicken, regenerate, 
.and to fanclify and make bim Holy alfo. Therefore 1 bour to 
•know. and experience the POwer of Chrift's Death. 

M m 2 Thirdly'^ 

^68 Ik EjfeBs of Chnjl's Death 

Thireily, From hence alfo we may infer, that this is the only 
Way to know Chrifl died for us •, namely, when we find the Ef- 
fects of his Death, that we ^« to Sin^ th^tthe Body of Stnis cruci* 
fled in m with him. Hath the Life of your Sins been let out ? O fee 
to this you that prcfefs the Gofpel. . 

Fourthly^ This (hews us alfo what a dangerous thing it is for any 
to build their Faith upon the general Love of God to Mankind. 
What lay fome? I believe Chrift died for me, becaufe he died 
for all', and becaufe for all, therefore for me. Brethren, lama- 
fraid this is the ruin of many Souls, becaufe it may be but a 
falfe Faith that thofe poor Creatures have, they may not expe- 
rience the EfFeds of Chrift's Death-, may be it is not prell upon 
their Gonfciences, but thisof Chrifb dying for all, they think is 
enough. Now pray confider, and O that all fuch miftaken Per- 
fons would confider it alfo y 

1. That a general Faith, viz,, to believe that Chrift died for 
all, gives no Man any particular faving Intereft in Chrifl's Death : 
for if it did, then every Man that fo believeth, hath a faving In- 
tereft in his Death. But thoufands perhaps fo believe, and yet 
are as vile and ungodly People as any in the World : Therefore 
to build on that general Faith, without a particular Application of 
the Promife, or Promifes of God, and experiencing the Effects of 
Chrill's Death, is a falfe Faith, and deceives the Soul. 

2. That that Faith which a Man may have, that may leave fuch 
that have it and trufl: in it, under the Power of Sin, is a falfe Faith, 
and will deceive the Soul : but Men may have that Faith, namely, 
believe Chrift died for all, and therefore for them, and yet be 
under the Power of Sin ^ therefore that may be a falfe Faith. 

3. That Faith that doth not change the Heart, purify the 
Heart, is a falfe Faith : But many that believe Chrift died for 
all, and therefore for them, have that Faith, and yet it doth not 
change their Hearts, purify their Hearts j therefore it is a falfe 

4. From hence I argue, that it follows undeniably, that all thofe 
People that believe Chrift died for all, muft come to a particular 
Application of Chrift's Blood, and not truft to that general Ap- 
plication ^ they muft feel the Effeds of Chrift's Death upon their 
own Souls, orelfethey are undone: nor do I doubt in the leaft: 
but many of them of ■'that Judgment do fo, divers of them be- 
ing as gracious Chriftians as any others •, and have Experiences 
that ckarly contradi;^ their own Principles. Fifthly^ 

fecure the Saints final Terfeyerance, 269 

Fifthly, and Laflly, Here is Comfort for Believers. O fee 
what the Death of Chrifl hath and will effefl for you, and in you. 
I. God's Wrath is appeafed in him towards you. 2. Juftice is fa- 
tisfied in him towards you. 3. The Law is filenced. 4. Peace 
and Pardon procured. 5. Life is infufed. 6. The Guilt, Power, 
Pollution and Punifliment of Sin, removed and gone for ever. 
7. You are juftified. 8. Satan is conquered. 9. The World is 
overcome, you are and fliall be fanftified, and Heaven is opened ; 
you are in Chrift's Hand, and fhall not perifh, but have Everlaft- 
ing Life. 

JOHN X., 28. 

Jnd J glye unto them Eternal Life^ and they fjall Jte- 
yer perijh, neither fhall any pluck them out of my 

BRETHREN, there are but two Arguments more that I in- ^V^^ 
tend to infill upon, for the farther Proof and Demonftra- ^^^ 
tion of the Saints final Perfeverance } or to prove, That \y,..^^ 
none of the Saintr or Sheep of Chrifi^ can fo fn and fall away as eter- 
nally to perijh, 

I fpokethe lafl Day to the Effeflsof the Death and Refurre- 
<5tion of Jefus Chrift : I might proceed to fpeak to the Interceffion 
of Chrilt alfo, but I fliall take that in the Arguments I fliall next 
enter upon. 

Nittthlyy The Saints are in the Hand af the Father, and in the 9^^ Arg. 
Hand of the Son confidered as Mediator. ^ttnrbefn'^ 

And from hence I fliall prove, That it is impoflTibk they fliould of the fZ 
fo fall away as eternally to perifli. ther, andin 



'Belie'Vers hetn<r in the Father* s Hand^ 

Ftrfl^ I fliall fliew you in what reip^ct they may be fajd to be in 
the Hand of the Father -^ aud what is mcaat by his Hand, 
and how that doth fecure them. 

Secondly^ Shew you what is meant by their being in the Hand of 
the Son ; and fnevv you how that may be faid alfo to fecuvc 
their firm Handing, , and tends to their final Perfeverance. 

Thirdly^ Shew, you in what rofpe-^t they may bs faid to be in 
ChriiVsHand. , 

Firjt^ By the Hand of the Father, doth intend his Power : JBe4 
Ifa.9 . 1. hold, the Lord's HarJ is not fiortyjed that he cannot fave : As if God 
Ihou'd fay, I am not grown weaker than formerly, I am God Al- 
miglity ftill, and as Omnipotent as ever. Hand here, and fo in 
* my Text, by a Synecdoche^ h put for Strength or Power. So alfo 
Ifa. 50. 2. Is wy Hand fuortned at all that it cannot redeem ? or have I 
not Tower to deliver ? Behold^ at my .Rebuke I dry up the Sea-, 1 rn.ikt the 
Rivers a Wildernefs^^z. Read the next Words loilowing my 
Text, /t<!y father Tc hi ch gave them me^ is p- eater than ^aUy and ntme 
is abk to fbtck^ thtm cut of my Faihtr''s i-iur.d. 

Secondly^ By the .Hind of the Fathei ni?y «]enore God's Eternal 
Purpofe, or hisCoundf •, for 'and fomciimvs is put for the Pur- 
A."'i. 28. po^c or Counfelof God : To /o rvha'fcevr thy Hand and thy Cowjfel 
' determined to do. And if it may thiis be •talen-hei e, then this may 
betheSenfeof it, 'v'lz.. All the Elect, all the Shc^ and 'Lambs of 
'Chrift are, by God's Eternal Porpofe and Counfel ordained to 
Eternal Li''^, and-none can pluck them out of li is Elcctian, or 
change his Purpofe : For like as the Death of Chrift was deter- 
mined by tlieHand or Counfel of God, fo were the Effeds thereof, 
I mean, what Perfons flibuld'be faved thereby, even all and every 
one of them that he bad given nnto his Son as he is Mediator. 
The Defign and Purpofe of God, by Jefus Chrift, was to fave all 
the Eied^ and the End and Defign of Chrift 's Death cannot be 
fruftrated, they are in God 5 Hand, that is, it is his Purpofe and 
Oounfel-to fave them ', ^ndhisConnfel ^jall ftrndy and he will do all 
his Pleapire. 

I. All the Counfels of God then from Eternity, and c-:ll his Pro- 

• mi fes and Declarations that hold forth thofe Counfels, having a 

fpecial Relation to Chrift's dying for his People, and their adtual 

Salv;;tion, muft and ih^ll have their abfolute Accomplifnment ^ 

for -he End of a thing is that fcr which the thing it felf is : And 


Jecures their final Terfeyerance, \y\ 

had it not been for that, the thing had never been at ail, it being 
that the chief Agent principally aimed at, and purpofed to bring 
^ about. 

-2. Therefore the Solvation of Chrift's Saints muft be certain, 
from the conftderation of the Immutability q( God, in which the Per- 
iedtion of his Divine Nature fliines forth, and requireth a corre- 
fpondent Atfedion of all the Internal and External Afts of his Mind 
and Will. 

3. From his Soveraignty, in making good and executing all his 
Parpofes, which will not admit of any Mixtures of Confujts as a- 
mong Men, ( the Lord may do what he will with his Creatures, we 
are but as Clay in his Hand •, ^nd fuch as he will make .Vellels of 
Honour,' who fiiall contradict him or rei-ft hi- Will ? ) Shall any 
change God's Mind, or render his Thoughts liable to Alteration ? , 
Alfo is it not from his Sovereign and Diftinguifhing Grace to fom-3, 

that makes the Apokle break out, the df^th of the Riches hoth afB^om.ii, 
'the I'Vifdom and Kmwledg of Cod! how Hnjearahahle are his Judg- 33' 
merits^ and his Ways paji piding-out ! 

4. If we confider how his abfolute Parpofes doth excite his Oni- 
nipotency to the actual accomplilhing of them, who can once fiip- 
pofe any one Believer Ihould mifcarry ! 'Ihe Lord af Hofts hath 
fworn, faying^ Snyely at 1 havethmght^ ft jhallit come to fafs j and a^ i^^, 14,, 
I have fHrpofed, fo fljall it ft and. As God is able to do whatfoever 24. 

he hath purpofed, fo we may aOure our felves there is nothing 
that fhall fail which is according to his determinate Counfel *, He t-s 
of one A^find^ and rvho can turn him ? ■ 

5. And what FoUy and unreafonable Incredulity is \i once to 
imagine, there fliould be any manner of fnfpending the Ads and 

•Purpofts of the Will of God, upon any adings of the Creatures 
whatfoever, feeing it cannot be done without fubjediilg Eternity to 
Time, arfd the VVill of Man to the Will of God, or the Firft Caufe 
%oi\\^ Second^ the Lord to the Servant ? , . 

6. Now then feeing God hath taken the Salvation of Itis Elefc 
into his own ETand, Power, and Eternal Purpofe, and hath been 
at fuch vail Ex.pence of Rich Treafure, in order to the accom- 
plifhing'of his great Defign herein, who can imagine that any 

vone of his Saints ihould mifs of EverlaPii/ig Life ? Suppofe a Princsi 
fhould have a wonderful Projed in Hand, which he carries on with 
the Advice of his Council, to make fo niany of his Subjeds that 
his Love and Affeftions are let cut upon. Great and Happy on 
Earth i and in doing of which, fnould expend all, or the greate/l 

272 'B'elieyers being in the Fathers Hand 

prToFhis own Riches, nay, facrifice his own Son ^ Would he, 
after all, ( if he could help it) fuffer his Deiign to milcarry in the 
Advancement of any one of them ? Or (hould a moft wife and 
cunning Artift, contrive a curious Piece of Workmanfhip, which 
might colt him thoufands, it being his whole Work, and taking up 
all his Time, for forty or fifty Years, to brini^ ic to Perfedion •, 
fuppofe it be a rare Piece of Clock-work, would he fuffer any one 
part of it to be disjointed from the reli by an Enemy, whilft he 
look'd on, if he could prevent ic, or wei e it in the Power of his 
Hand? Alas, what are all the rareft, theiivheil: or molt curious 
Things in Nature, that are or ever have been in the World, to 
this Work of God in the Redemption and Salvation of his Chofen 
Ones? What Treafurehath hefpent, (as I may fay)? Hath it 
not coil him the parting with the Pearl of great Price^ even the 
breaking of it into pieces, that fo he might enrich and make great 
and glorious every one of his Eled ? Nay, and after he hath cu- 
rioufly formed his own Image upon each of their Souls, to the 
Joy and Wonder of the Holy Angels, and to the Perplexity and 
Sorrow of Devils, and this as the Contrivance of his Eternal 
Council 5 will he, after all, think you, fuffer Satan to deface this 
his Image in the Souls of any one of them, and fo fpoil and bring 
to nought part of that glorious, expenlive, and curious Piece of his 
own Workmanfhip, which was the abfolute Refultof his Council 
to compleat and deliver from mifcarrying from all Eternity ? Now 
then feeingthatall the Eled, or all true Believers, are thus in the 
Father's Hand, viz. put under his Abfolute and Eternal Decree 
and Purpofe, to fave, through Jefus Chriff:, what can obftrud: or 
hinder this God from effecting of his own Glorious Deffgn herein ? 
To talk of Conditional Purpofes concerning Perfeyerancet faith 
Dr. Owen, are either imfoffible^ implying Contradictions, oilndi- 
croui^ even to an unfitnefs for a Stage. See the i^th Verfe, My Fa- 
ther that gave them me, u greater than ali'j and none can fUtck^ them 
eat of my Father" s Hand. 

My Father, as if Chrift fliould fay, is equally concerned with me 
about my Saints Perfervation, and final Perfeverance •, and they 
are in his Hand,he hath put them into his own Power,and he is grea- 
ter than all, he is greater than me as I am Mediator,tho as God I and 
my Father are one v tho he hath put them into my Hand, as I am 
Mediator and their Surety, yet he hath not let go his own hold of 
them, he will fee not one of them be loH for whom I lay down 
my Life. If any would get them out of my Father's Hand, it 



fecures their final PerfeVerance, 27 j 

muftbeagainfthisWrll, hisPurpofe, his Decree, and they muft 
do it by Force, by Violence, they mult pluck them or rend them 
out of my Father's Hand : Mind the word plucky twice mentioned ^ 
Neither fliaU any flnck them out of my Hand ; and none it able to 
tUic\them ont of my Father's Hand. Not that any are able to plucx 
them out of the Hand of GhriH as Mediator : But our Saviour 
adds that, in this 29?^ Verfe, as a farther Confirmation, and as 
an adurance of their fafe ftanding. Who is too ftrong for Omni- 
potence it felf ? Can any bring his Counfel to nought, or deftroy 
fuch that he holds in the Hand of his Eternal Decree, in the Hand 
of his Everlafting Love arid K^QCtion^ and alfo in the Hand of his 
amazing, inconceivable and irrefiftable Power ? That Enemy that 
will deftroy one Saint, muflbeaMatch for the Infinite God, and 
overcome him, and rob him of his chiefeft: Treafure, or of his 
precious jewels. O who dares to fay this can be done ! Well then, 
aflbre your felves, that not one Sheep of Chrift can perifh : Sin 
muft be ftronger than God if it deftroys one of the Eledt •, and Sa- 
tan more mighty, greater in Power than God : which to think is 
Blafphemy. Why Ihould our Saviour here add. My Father if 
greater than all, were it not to fignify the impoflibility of their pe- 
riftjing, or to fliew how impoffible it is that any Enemy ftiould de- 
ftroy them ? 

Thirdly^ By their being in the Father's Hand^ may be meant Je- 
fus Chrift, who is called the Power of God^ and the Wifdom of Cod \ i Cor. i^ 
becaufe by and through him, God exerts his Power, or his ^^* 
Strength to fave •, or the Glory of his Power is manifefted, as well 
as of all his other Attributes. Sin feera'd to eclipfe the Power of 
God in faving his People, becaufe Divine Power could not fave in 
a way of Omnipotence, to the Impeachment of his Joftice and Ho- 
linefs •, but in Chrift Juftice and Holinefs is as much magnified as 
Mercy and Goodnefs •, and ther^y fo too, that the Power of God 
might Ihine forth in its full Glory : Father^ g^^^'^fj t^y Name^ faith John ig» 
Chrift. Then came a Voice from Heaven^ f^yi»g^ J ^^'^^ both glorified it^ 28. 
and will glorify it : Thy Name,that is,however thou art made known, 
or glorify all thy Glorious Attributes. Almighty Power was feen 
in creating the World \ and alfo as it wrought in conjunction with 
Divine juftice, it fhone forth in cafting the Angels out of Heaven, 
and Adam out of Paradife •, as alfo in the Flames of Sodom :^ And as 
Divine Power joined with Divine Mercy and Goodnefs, it ftione 
forth in faving the Jfraelites at the Red Sea. But the Strength and 

N n Glory 

274 'Believers being hi Cbrijl's Hand J 

Glory of every Attribute never fhone forth in their equal brightnefs 
and fplendour, as all are united and in conjundion together, and 
meet in fweet Harmony, as they do in the faving of Man by Jefns 
Chrift-, fothat Jefus Chrift may be well called the Wildom of 
Col.i. 1$. Qq^^ aj^d j-he Power of God. Chrift is the firft-horn of every Crea- 
ture : And as the Firft-born is the Strength of the Parent, fo is 
Chrift the Strength of God. The tranfcendent Excellercies and 
Glories of the Divine Being, that were fcattered (as it were) in t^e 
Creation, are all united and gathered in Chrift ; that like as when 
a bundle of Rods united and bound up together cannot be broke, 
or as fo united are very ftrong, fo God in Chrift ftiines forth, as 
having all his Glorious Perfections united in one •, and in this fenfe 
Believers may be faid to be in the Father's Hand, and fo that none 
can pluck them out, God hereby appearing in his united Strength. 
Pfal. 80. And thus Chrift may be faid to be, that Branch that God hath made 
^5* firong for himfelf. And again. The Man of thy right Hand^ the 

Son of Man whom thon haft made (irong for thy felf in whom thou 
Iheweft the greatnefs of thy Power to fave, or to manifeft his Al- 
mighty Power by. O what a Hand is the Hand of God in Chrift ! 
Who can pull one Soul out of the Father's Hand, or out of Chrift^ 
who is the Father's Hand of Power to fave all his Eka ? Believers 
are in Chrift's Hand, and Chrift is the Father's Hand,, yea the Far 
ther's Right Hand : the Power and Glory of all the Divine Attributes 
are united together in Chrift •, herein they (hew the Perfeftion of 
their Strength, and are all exerted in the Salvation of every Be- 
liever j therefore it is impofiible one of them fhould perifh. In the 
uniting of all the Attributes of God together doth the ftrength of 
God appear to fave. And in this refped Believers are in God's 
Hand, God is concerned to fee the Salvation of his People per- 
feded by Chrift as Mediator •, who is, as fo conlidered, his Right 
Hand, or the Greatnefs of his Power, or the Perfedion of his 
Power and Strength. 

Secondly^ To proceed v as they are in the Father's Hand, fo he 
hath, you heard, put them into Chrift's Hand as their great Sfon- 
for^ Mediator 2nd Surety; and that before the World began, in that 
Covenant and BlefledCompad the Father and Son entered into, in 
order to the Eternal Salvation of all his Saints : And the Holy 
God hath fixed on fuch Ways and Means, and in fuch manner, that 
the Thing- defigned cannot mifcarry. Men indeed may miD of 
their Ends they aim at i but what is diredly in. the Hand of God, 


fectires their final PerfeVerance. 275 

and is put by him into the Hand of his Son, to tfk€t and finally to 
accompiifh, fhali never mifcarry, it being, as I have told you, 
done according to his Eternal Counfel. God's Abfolute Purpofe 
fhall (land, let it be what it will •, much more that Grand Purpofe 
and Defign of his, of faving all true Believers by Jefus Chrift. 

Ftrfl^ There is a proof of it already as to Matter of Fadt : Many 
thoufandsof the Souls of his Eled are gone to Heaven, in fpighc 
of Sin, Hell, Death, World and Devils. 

Secondly^ In the Salvation of Believers by Chrift, all Interelts 
concerned are fecured. 

(i.) God is Jiilt, and herein he declares his Juftice with a Wit- 
nefs. And, 
(2.) Yet the Sinner is juftified. 

C3.3 Vengeance hath to the full took hold of Sin. And yet, 
C4.) Mercy is magnified to the higheft Degree in faving the Sin- 
ner : Juftice is fatisfied, and yet the Sinner is forgiven. 

(5.) The Law of God hath its full and juft Sandion j* and the 
Violence offered to it is retrieved. 

(6.) And Jefus Chrift who did all this, in beholding his Seed and 
Fruit of his Soul, and their Eternal Blerfednefs fecured for ever, is 
well pleafed and fully fatisfied. 

Thirdly^ The way of accomplifhing this Defign, is fuch as will 
certainly compafs_ the End, Divine Power being ingaged in it, 
which refteth not in the leaft on the Concourfe or Compliance of 
any fruftrable Inftruraents •, nay every Attribute being hereby mag- 
nified, they join hand in hand for the effefting of it. 

Fourthly, No Power can fuperfede God's Decree, nor obftnid 
Jefus Chrilt'in his compleating the Whole of his Work : I will 
work, and who fjall let ? And again it is faid, He jhaU brin^ forth ''"^' 42- ?. 
Judgment unto FiUory. He fhallnot fail nor be difcouraged : the^^^'^°' 
Pleafure of the Lord Jhall fro/per in his Hand. And feeing then 
that the Final Accompliihraent of the Salvation of every Believer 
is put into Chrift's Hand, for a farther Demonftration how this 
tends to fecure them all from Danger, and to preferve them to 
Eternal Life, 

Take here a Ihort Induction of Particulars. 
I. Confider the Nature of that Covenant, by virtue of which 
all the Eled are put into Chrift's Hand : It is a Covenant made- and 
entered into by theSon as Mediator with the Father ^ not only to 
redeem and purchafe Life for them, and to infufe Life in them, 
but to preferyethem in a State of Life, fo that none of God'i Co- 

N n 2 venant- 

^_ 5 'Believers being in Chrijl's Hand 

vcnant-Children might depart from him any more forever, whi^h 
the firll Covenant failed in •, and therefore God'found fault with 
that, or rather v;ith them with whom it was made, who failed in 
continuing thsir Obedience thereunto, bnt finned, and fell from 
God. Now fay I, God to prevent the like again, hith entered 
into a Nev/ Covenant with his Son for us, which is fo trf// ordered in 
all things^ and fare, as that not one Soul fl'iall ever eternally mif- 
carry that is comprehended therein. O remember that this Co- 
venant was the Refult of Infinite Wifdom, as well asitrefulted 
froin inconceivable Love and Goodnefs in God ; and it was to 
fruftrate and deftroy the Works of the Devil for ever, fo that he 
might never have Caufe to infult over the Majefty of God, iil get- 
ting out of his Hand one Soul that he defigned in his Eternal 
Counfel to make h^ppy, and fave for ever. 

2. Confider, Jefus Ghrift to this End,in this Covenant, hath took 
all that the Father gave unto hira into his Hand as their Surety. 
Pray corifider, all Believers are thus in the Hand of Chrift : Hence 
Hcb.p. 22. lie is called the Surety of a httter Covenant. He is their great Spon- 
for •, if any be ioft, he mull anfwer for them. Let me read that 
Text in i Kings 20. I (hall only allude to it to clear up this Mat- 
ter the better to weak Capacities s Thy Servant went out into the midfl 
1 King.2o. of the Battel^ and behold^ a Man turned afide^ and hr ought a Man «»- 
-59' tome^ and faid^ Keep this Man : if by any means hr he mifw/y then 

(hall thy Life go for hit Life. I know this was fpoken by the Pro- 
phet parabolically, yet it^mayferve to fhew you the Nature of 
Suretifhip, where one engageth for another, or for others. Thus 
Jitdah became Surety to his Father for Benjamin ; 1 will be Snrety 
Gen.439. for him ^ of my Hand Jhalt thou require htm : if I bring hiw not unto 
thee^ and fet him before thee, tifen let me bear the blame for ever. 
Gen. 42. Keuhen^A^o became Surety for Benjamin ^ ^W Reuben fyake unto his 
37« Father^ f^y^^K-^ Slay my two Sonsjf I bring him not to thee^ and deli- 

ver him into thy Hand. This was more indeed than was required of 
him, or that his Father _7^<r<^ could accept of without Sin, had he 
failed. But O fee the Nature of Suretifhip ^ Jefus Chrill hath 
taken all his Saints into his*Hand, as their Surety to the Father ; 
-and God hath accepted him in this Cafe, and looks for them all 
at his Hand ^ the Father fubflituted him, not to be a Shepherd on- 
ly, but a Surety alfo. 

3. And let it be confidered, that Jelus Chrifl: became not our 
•Surety to pay cur Dcbts,_ or to fatisfy for our Sins which we flood 
.charged with before OKr'Converfion, but alfo for all our Sins after 


I rrrr- — 

fecures their final ferJeVerance, ^" 177 

we believe : his Blood was a plenary Satisfadion for all •, fo that 
Chriil fays ( as ic were ) to the Father, as Jtcdah to Jacoh^ I thy 
Servant am become Surety for thefe, and every one of thefe that 
thou haft given to me ^ and if I bring them not to thee, and fet 
them not before thee in Heaven, then let me bear the blame for 
ever. Of he may fay, as Panl fpeaketh concerning his Son Onefimta j 
// he hath wroft^e4 thee^ or oweth thee omk^ fut that on my Account. Philem. 
1 Paul have written It with my own Hand^ 1 will repay it ^ &c. Thus * > '9* 
Chriltmay fay, Father, charge the Sins the Debts that my Saints 
have, and (hall commit, to me, 1 will be accountable for them : 
And indeed he hath already done it, once for all •, and not only ("o^ 
but to bring them all to Heaven, and this in a moft high and fub- 
lime Covenant and Holy Corapaa he made with the Father before 
the World btg^^ t therefore not one Soul of them can perifh. 

4. Confiderslfo, that in purfuit of this Covenant and Sureti- 
lliip, Jefiis Chrift hath fuffered Death, fpilt his own precious 
Blood, wMch the Father doth accept of as their full Difcharge : 
and Ihall any once fuppofe that one Soul of his People for whom 
he thus Jtruck Hands and died for, and took into his Care and 
Charge, fhall eternally mifcarry ? 

5. Confider, that as they are in Chrift's Hands, and he hath 
fuffered Death for them, and in their ftead, i'o alfo, that the Merits 
of his Blood might become effectual to them, he is every ways fit- 
ted, endowed and qualified with all things whatfccver that is ne- 
ceflary, in order to his adl-ual Difcharge of this great Truft he hath 
taken upon him. 

(i.) He hath received the Spirit without' meafure, to theend 
he might have that and all Grace that is needful, to communicate 
to every one of his Saints as he fees neceflary for them-; and it is 
laid up in his Hand, nor given all at once to them^ but they /hall 
have all their Wants fuppiied according to his Riches in Glory. 

(2.) He hath Wifdom enough alfo, for he is Wifdom it felf. Phil.4.i-p. 

(3.) He is clothed with Power alfo ^ he is a Saviour, a great 
One : Pray hear what he himfelf faith •, / that fpeak in Righteouf ifa.^s-r. 
mfs mighty to fave. All Power ii given to me in Heaven and Earthy Mat. 28. 
Bcc' He cannot fail for want of Power as Mediator, let the States 18, ip. 
or Straits of any Soul of his,' be what they will,_ or of any that re- 
lie upon him or come unto him -, Wherefore he is able to fave to the Heb.7. 25, 
Httermofl, all that tome to Cod by him. Nay, and this Power is 
given to him to this very end, namely, not only to quicken and 
a-enew thetn, but alfo to perfed Holinefs in theUi, and to bring 


278 SelieVers being in Chrijl's Hand, 

them to Heaven at laft : j4s thou haft given him Power overall Flefh 
Joh.i 7. 2. that he jlwHtd give Eternal Life to as many as thou haft given him. 

6. Gonfider the ftria Charge the Father hath given to Ghrift, 
as he hath put all Believers into his Hand. 

(i.) A Charge to redeem them ^ he laid down his Life as the 
Father commanded him. 

(2.) See that ia I fa. 49. 9- That thou mayfl fay to the Prifonert^ 
Co forth ^ and to them that are in Dark^efs^ Shew your felves. He 
had a Charge to call his Eled out of the Grave of Sin, and to 
knock off their Fetters, to open their Eyes, and to heal their 

(3.) He hath a Charge to lead them : For he that hath Mercy on 
Ifa.49. 10. them jha/l lead them, even by the Spring of the Waters ftiall he guide 
them. Ghrift hath the Condud of thefe redeemed Captives, which 
we have fully proved by his being called a Shepherd. 

(4O He hath received a Charge to receive ail the Father hath 

]o\\.6. 37. given him ^ and thofe that come unto him, he faith, he will in no 

wife cafl out. And this he doth not only out of his own Affections 

and Bowels to all fuch poor Sinners, but alfo as in difcharge 

of his Office, as all are put.into his Hand. 

(5.) He hath received alfo a Charge to perfed that good Work 

Mac. 12. that he hath begun in them : The brmfed Reed Jhall he not break^ 

20. and the fmoaktng Flax Jhall he not quench^ till he hath brought forth 

Judgment unto rtSory. He will carry on that Work in the Soul 

till it is compleated •, He /hall do this, faith the Father, this is 

part of his Work and Office which he hath accepted of : And our 

Saviour takes notice of this thing aahis Father's Will and Charge 

John ^.39. given unto him i And this is the Father^s mil that fent me^ that of 

all which he hath given me^ I (hould lofe nothing, but [hould raife it 

up again at the laft Day. My Father fent me to cherilh and take 

care of the pooreft and weakeft Soul that he hath given me, and 

to fee that none of them be lofl: ^ I mull, as if he (hould fay, 

ftrengthen their Faith, fubdue their Corruptions, and never leave 

them till I prefent them all before my Father, without Spot, at the 

laft Day. 

(6 ) He muft give an Account of them alfo at the laft Day, 
and he will prefent them all without Blame before the Father, in 
Love, and fay, Behold^ here am /, and the Children which than gavefi 
tne^ none of them are loft. 

7. Conlider in what Relation all Believers ftand unto him in, 
as well as he hath them in his Hand ^ tbey are his Brethren^ nay 


fecures their final Te?'feVera}ice^ 270 

more, his Seed^ his Off-fpring^ his own Children begotten, and born of his 
own Spirit ; they are the Members of his own myJHcal Body^ his own 
Spoufe^ yea, of his Body^ of his FUfli, and of his Bone : and wij] 
not this, think you, greuly move him, excite and flir up his tender 
^ Heart to hold them faft in his Hand, and keep them from pe- 
rifhing ? 

8. Confider his Faithfulnefs ^ is it look'd upon as one of the 
word Blots any Mortal can have upon him, to betray his Trull 
or not to difcharge it with all care and faithfulnefs, efpeciaily 
where the Life of a Perfon is concerned ? And Hiall not our Lord ■ 
Jefus faithfully difcharge his Trufl ? Will he fail any poor Be- 
liever under Temptation, or leave him to the Power of Sin and 
Satan, when the Life of the Soul is concerned ? O what is the 
Natural Life of the Body, to the Eternal Life of the Soul ? Now 
are all the Godly put into Chrift's Hand, and hath he accepted of 
this Truft, vix.. to keep all the Father hath given him unto Ever- 
lafting Life, and not fuffer the Soul of any one to be lofl, and 
will he not be faithful ? O how faithful hath he been to the Fa- 
ther in all things, and to the Souls of thofe that are already fafely 
landed on the other fide of the Grace ^ and will he not be as ..■?,'- 
faithful to all that yet remain in this lower World? Alas, hQ^'^*^^ 
knows how weak and frail we are, and that without him we'can 
do nothing : He ts faithful^ and will not fifer m to be tempted above 
what we are able •, and will alfo with the Temptation make way for our J, ' ^°* 
efcape^ that we may be able to bear it. For in that himfelf hath fnffered Ji , 
being tempted^ he is able to fiiccom them that are tempted: He has ^ '^'^^' 
a Fellow-feeling of our Infirmities, and hath Gompaffion of the Heb..., . 
Ignorant, and fuch that are out of the Way. '"' 

9. Confider of the Greatnefs of that Love he hath to all that 
are in his Hand, or are committed -to his Charge, which 1 haw 
already fpoken unto. 

10. Confider what he fays in my Text, take notice of his Re- 
folution, and Furpofe of his Soul i Neither fljall any phck, them eiu 
of my Hand. 

Qiieft. What is meant by any ? 

Arjfw. The World (hall not, the Devil fhall not, the Flefh fhall 
not. Sin fhall not, Temptation fhall nor, Profperity fliali nor, 
Adverfity fhaJI not. Death fhall nof, no Enemy whatfoever fhall 
be able to pluck them out of ray Hand, viz.. 

I. They fhall not break that Union there is between me and- 
tbem, but it Ihall abide indiffolvable forever. 

2. N-ons- 

~^gQ '^^el'teyers hemgin Cbrijl's Hand 

H rohat n 
fpedt the 

N^;^7(h^irb7able to remove my LQve.frpoi them i I will love 

''t NoneZucS'wcaftth.motF, or throw them out of 
♦iiP rovenant into which I have brought them. 
' ' NeXr n all any be able to do it •, they (hall not be able by 
Fo?ce to do it, nor by Flattery to do it, 1 will keep them, and 
fafelvprotea h^^^ TheEnemy will attempt to do it, (as if our 
sSrSd fayO ^ will arive,they will pluckand pull and do 
what they can to get them out of my Hand •, but fays he they 
Mlnot do it : Reproaches, Perfecution, Poverty, Hunger, Naked- 
S^,t Peril nor Sword, thefe, nor any of thefe, Ihall' ever be able 
to pWk them out of my Hand. 

Thlrdh. Ifliallnow (hew you in whatrefped, the Saints may 
cpt6t the befaidtobeintheHandofChrifl:,orunderwhatconiiderations. 
SJt ^' niewedyouatfirft, in opening our Text, that he hath a feven- 
[aid toiein ^J^ ^^^^ J j-hem, which is held forth m part m the Sacred Scrip- 

'i^'i^' ture by feveral Tropical Allufions. • v u- u ^ k ' 

jiand. ture, oy ^^^ i ^ ^^^^ ^^^^^ ^^^^^ ^^^ 3g^j„>) ^,, Hand, by 

virtue of his Covenant which he made with the Father •, fo that 
lieyare inhis Hand, As when a Man makes a Bargam to do fuch 
or fuch a piece of Work, which he mgageth and promifeth he 
wilUo through with, and will not ceafe until he has perfeded 
k Now upon this Account we fay, that Work is in his Hand : 
And thus Chrift hath undertaken the Work of our Salvation •, we, 
and that Work of Grace in us are in his Hand, and he will perform 
if and Derfed it before he hath done. 

a God the Father hath given us into Chnft's Hand, we are in his 
Hand bv the Father's gracious Rcfignation •, and he hath accepted 
Gf theTruft, Care and Charge of tis, as our only Sponfor and 
RlefTed Truftee, to pay our Debts and fupply all our Wants. 

, We are in ChriR's Hand, as Sheep are in the Hand of a 
Shepherd, to feed, lead, and preferve us, and defend us from all 

^"r As a Bride is in the Hand of the Bridegroom, to Ipve, com- 
fort, cheriHi, and delight in us-, even fo Believers are m Chrilts 

"^c^ We are in his Hand, as a blind Man is put into the Hand 
and Care of a faithful Guide, to lead, proted, and fave m the 
midfl: of afl Dangers •, and he hath promifed to gmde us by his 
^^''^''^' Spirit into all Truth ; Aid J wi& bring the Blwd by a Way that they 

Jecures their final Perfe'Verance. 281 

knew not^ I will lead them in Paths that they have not known: J ip///lfa.42.i«^. 
make Darknefs Light before them, and crooked things fireight. Ihefe 
things win I do unto them, and not forfdie them. 

6. They are in his Hand, as little Babes are in the Hand of a 
tender Mother or faithful Nurfe, to feed and preferve, bear up in 
his Arms and proted from all Dangers. 

7. They are in Chrift's Hand, as Subjeds are in the Hand of a 
faithful Soveraign -, yea, fuch Subjeds that are his own Children 
and beloved Favourites, that he keeps company with, and delights 
to honour. 

8. They are in Chrift's Hand, as a Patient is in the Hands of 
Q wife, able, and faithful Phyfician, whom he hath undertaken to 
cure of all Difeafes whatfoever. 

9. As a Garden is in the Hand, and under the Care of a skil^ 
ful and painful Gardiner, who is to plant it, to weed it, to wa- 
ter it, and to watch it Day and Night \ or as a Vineyard is in 
the Hand of a Vine-drelTer. 

10. They are in his. Hand, as a Shlf fcnt out to Sea in a Storna 
between Rocks and Sands, which is committed into the Hand of 
a skilful Pilot to lleer and preferve from Danger. 

But pray obferve, Chrifi exceeds all Covenant-Servants •, they nlay 
be unfaithful, or negligent, or want Wifdom or Power to do 
what they undertake •, but in none of thefe thiftgs he can, nor 
will fail : he exceeds all Shepherds \ they may lofe a Sheep, do 
what they can, a Lion may tear it from them"^ but fo they cannot 
from Chrift, as I formerly (hewed you. He exceeds 4// Bridegrooms-, 
others may cool in their AfFedions, or want Wifdom, or Wealth 
to inrich, or Power to fave their Spoufei but fo doth not Jefus 
Chrifl: to his People that he hath betrothed unto himfelf. He ex-. 
ceeds all Phyficians \ others may not know the Caufe of fome Di- 
ftempcrs, nor how to cure them, or may want Care or Tender- 
nefs: but fo doth not Jefus Chrifl:, he knows the Gaufes of all 
our SicknefTes, and wants no Skil, Care, nor Tendernefs, in order 
to heal all his Children, whatever their Difeafesmay be. He ex- 
ceeds all Guides ^ they may let go their hold, or gaze about and 
let the Blind fall into a Pit and p^eri{h : But fo will not he, he 
holds them faft, and will not let his hold go, he hath fafter hold 
of us than we have of him : When David's hold was near gone, 
and his Sreps well nigh (lipty yet neverthelefs ( faith he) / amcontinH- pfaj «j, 2^ 
ally with thee, thou haji holden me by my right Hand. Chrifl exceeds ij., 
all Mothers *, Can a Woman forget her fHc\ingChild^ that Jhe jhonld 

O o ftitt 

8 3^ 'Believers being In Chrlfl's Handy 

not have comf^jfion on the Son of her Womb ? Tea, they may forget^ yet 
Ifa. '9.15,1^^// / not forget thee. Behold-, I have graven thee h^n the Vdms 

16.'' ' \f my Hands ^ thy Walls are continHally before me. Chrifi exceeds all 
Kings on Earth ; for he to make his Subje<fts Rich, became poor 
himlelf. Others may take an Offence againit their very Favourites, 
though Children, and turn them out of all Places of Honour, 
and utterly dep^rade them : But fo will not he. Chrifi exceeds alt 
Cardjners or Vine-dreffers ; a Drought may come and fpoil a Gar- 
den or Vineyard, let the Dreffer do what he can •, or through his 
carelefnefs Weeds may overrun and utterly fpoil it : But he hath 

Ter I" 8. promifed to prevent the Danger of Drought ^ his People fliall then 
* '' not ceafe bearing Fruit, Sin fliall not have don inion over them-, 
thofe Weeds fhall never fpoil his Garden. Chnfi exceeds all Earth- 
ly Pilots-, they may lofe a Ship in a Storm let them do whac they 
can, it may be drove either upon Rocks or Sands : But Jefus- 
Chrift hath the command of the W^ind, the Winds and Sea obey 
him •, he can lay any Storm that may arife in the Soul at his Plea- 
fure, and fave from all Rocks of Prefumption, or Sands of De- 
fpair. O happy Soul that art in ChrilVs Hand, be thou whofoever 

thou wilt 1 . ,, , . 

1 1. Believers are inChrift^s Hand as an Inhentanee or Habita- 
tion, which he hath bought and purchafed for himfelf, and hath 

■ taken adual poflenionof: or as Jewels or choice Treafure is in 
the Hand of the Owner v even fo are the Saints in Chvill's Hand. 
Brethren, what will not a Man do to keep and preferve his Right, 

. or his R-iches ? True, Thieves may notwithftandrag get all he hath 
from him, or Fire may confume it, or by Ini^iftice it may be torn 
away, but Chrift's Riches, his Inheritance, his Jewels, which are 
his People, who are to him of an ineftimable Value, there is no 
Theft, no Fire, or no Violence that any can ufe, can deprive him 
of the leaft part of y I me-in, of the pooreft or meaneft Saint-^ 

1 2. The Saints are in Chrift's Hand, as a curious Piece of Work- 
manfhip caft in a rare Mold by a skilful Artift is in his Hand, 
p.'hich hath coft him vaft Treafure, Time and Pains, which is not 
iuUy compleated, nor can any do it in all the World but himfelf 
alone : Even thus, I fay, are all Believers in Chrill's Hand, who 
hath caft them into the Mold of his own Likenefs, whom he, as 

- the great fpiritual Artift, after infinite Coft, Time, Wifdom and 

Labour, hath renewed or regenerated; and none can finifh or 

make up that Work begun in them, but himfelf only ; nor is it by 

ihe Father put into any other Hand, but into bis alone to do it. 

^ And 

fecures their final Perfe'Verance. 282 

And as the finifhing any curious Piece of Workman/hip is counted 
DO fmall part of the Curiofity or Art, fo it is here, the perfecting 
of the Sainb is no fmall part of the Workmanlhip of God : And 
fhallChrift leave that to the Wifdom of Man to do, or fhall he 
fufFer the lofs of all his Travels, Colt and Time ? For if the Work 
bs not perfeded, all is loft that ever Chrift did . O think on this, 
you that ate fuch rare Artifts^ as to venture to take Chrilt's Work 
cut of his Hand, or that fay it is the Work of the Creature ^ for 
that is the Purport of your Dodrine. 

13. They are in Chrilt's Hand as a great Vidory is in the Hands 
of a prevailing Conqueror, who hath brought the Strength of - 
his Enemies down, and there remains only fome fcattered Forces 
wholurk in Holes, which he is alfo concerned to root out, and 
finally to fubdue j and fhould he not purfue his Conquefls, (for 
alas, they may get Head again) all his Pains and Expence of 
Treafure would prove in vain : Thus I fay the Soul of every Be- 
liever is in Chrift's Hand, the Body and Power of Sin is deftroyed, 
and there only abides in them fome remainders of Corruption, 
which none but he by his Spirit can finally vanquilh, overcome, 
and root out for ever : And fhould he not purfue his Victory, all 
he hath done will prove fruitlefs and in vain ; therefore be fure he 
will never ceafe, until he hath brought all bis Foes, not only un- 
der his Foot, but deltroyed them for ever more. 

14. They are in Chrift's Hand, as a poor Orfhan is in the Hand 
of his Guardian, who commits him&lf wholly to his Care, 
Faithfulnefs and Compaffion, whilft in non-age, not being able 
to help himfelf or Ihift for himfelf: Thus, I fay. Believers are in 
the Hand of Jefus Chrift, they are as poor helplefs Orphaf2s, under- 
Age, and have every one of them chofen him to be the only 
Guardian and Truftee of their Souls, or have wholly committed 
themfelves to his Care by a holy Refignation of themfelves to 
him, to be his and no more their own for ever ^ and will not he 
be faithful, think you, to every one of them, efpecially confide- 
ring they did it alfo at his Command, and by the Influence of his 
Spirit? Will he betray his Truft, who hath taken them into his 
Houfe, and under his own Cpndud, or leave them to fhift for 
themfelves? They firfigave themfelves to the Lord, and unto m by 2Cor,8.$. 
the iVill of God. And as David faith. The Poor committeth /?^w/e//pfa.,o,,.^ 
unto thee \ thopt art the heifer of the Fat her left. He yields himfelf 

up to thee, Himfelf, his Matter, his Caufe: And what, fays he 
further, Thon fjalt keep them^ Lord-^ thou fjalt preferve them from P^al.12. 7. 

Oo 2 / thU 

2 8-4 'Belieyers being in Chrtjl's Hmid ^ 

Vcrfe 5. " ThiTCeneration^ and for ever. He tells us in the $th verfe» who they 
are, even the Poor and Needy. Brethren, this lays a great Obligati- 
on upon a Guardian when he fees what a Child, or any Perfon hath 
done in chudng him, in confiding in his Fidelity, and putting his 
whole Truft and Dependence in him. What Man that has a Prin- 
ciple of Honeity or of Morality, will deceive or fail fiich a On-s, 
after he hath taken the fole Care and Charge of him ? And fhal! 
Chrill; be more unfaithful to the Souls of his People ? God for- 

From the whole I infer. 
ihe gnird (i .) If all Believers are in the Father's Hand, or under his Eter>- 
Ariumvit, ^al Purpofe and Counfel to fave : (2.) If God's Purpofes are Im- 
mutable : (3.) If he hath not left it to any mixtures of Counfels •, 
if he is Omnipotent, and can and will bring all his Abfolute 
Purpofes to pals : (4.)^^ it be folly to imagine any of his Purpofes 
fhould be fubjedled to the Will of Man : (sO If Chrift be the 
right Hand of God, or in whom all his Attributes are united to 
the Perfe^ion of his Power to fave Believers : (6.) If Chrift alfo 
hath them all in his Hand, as God's faithful Servant, and as their 
Surety orTruftee : (7.) If many of them are gone to Heaven al- 
ready : (8.) If all Interefts concerned in our Salvation are well 
pleafed in Chrift's Undertaking : (9-) If the Glory of ev^ry one of 
the Divine Attributes are raifed in the Salvation of each Believer : 
(10.) If Chrift hath received a Charge to.keep every one of them, 
and to lofe none, as he hath promifed to do : (n.) If Chrift is 
every ways fitted to fupply his Saints with all things they need or 
can need: And (12.) if they are all in Chrift's Hand, in all 
thofe refpeds I have mentioned •, then it is impoffible any one of 
them fhould fo fall away as eternally to pcrilb. But all this is un- 
deniably true •, therefore not one of them can fo fall away as eter- 
nally to periflh. r • , , • l 

I Ihould make fome Improvement of this, bat having but one 
Argument to add to prove the Propofition, I (hall leave the Ap- 
plication to the laft, wherein I ftsall fhew you how Chrift doth 
preferve his Saints in away of Holinefs and Obedience unto Eter* 
nal Ufeo 

j: O H. f^i 

fecures their final T erf eVe ranee. i8y 

JOHN X. 28. 

Jnd I gi^'^'e unto them Eternal Ltfe^ and they pall 
^er perlfhy neither p?all any pluck them out of 

RRTHREN, though I hope I have fufficiently, through Di- r^A^ 
. ^ vine Affiftance, proved the Propofition, i.e. that none of Sermon 
jU the Saints can fo fall away ai eternally to perijb : Yet I (hall ^jV^ 
add one General Argument more, and then come to the Applica- ^^^ 
lion, and -anfwer fuch Objedions which I have not as yet met- 

Tenthly^ That the Saints of God, or every tcue Believer, fhall 
perfevere or hold out to the End, and obtain Everlalting Life, 
will appear from the Nature of true and faving Grace. That 
therefore which I fhall in the laft place do, fhall be to demonftrate 
thattrue Grace, though never fo weak and /w^/A even like 4 C7r«/« 
of Muftard-feedy yet ic fhall be preferred in the Soul, and at lafi: 
become vidoriota. See Matth. 12. 20. J bruifed Reed Jliall he not 
breai^ and fmoaktng flax fhall- he not quench^ till he hath bronght 
forth Judgment to P^i^ory, Hierom^ as I find him quoted by a 
Learned Author, thinks, that our Saviour alludes to a I\iu(jcal 
Inftrument, made of a Reed which Shepherds ufed to have, 
which when it was bruifed, founded ill, and therefore 'tis flung 
away. But the Lord jefus Chrill: will not caft away a poor 
Soul (faith that Worthy Perfon ) although he cannot make fo' 
good Mufick in God's E?a- as others, or anfwer not the breathing 
of the Spirit with that Life and Vigour, but he will take Pains 
with them and mend them ^, who in a fpiritual fenfe are. like a 
bruifed Reed, broken and bruifed under the fenfe of their Sins, 
Weakneffes and Un worthinefTes. Smoaklng Flax\ or a little Flax that 
bath^ Spark^.c^ Fire kindled in it •, or a Wick^Q^ Candle^ wherein 
there is not only no Profit,but fome Trouble and Noifomnefs. Tho 
the Soul is noifom, by r^afon of the ftench of its Corruption, 
yet he will not blow out that expiring Fire which fraoaks •, and 
though no Fire is feen, yet there is Fire in it, and it is kindled by 
thB Lord, and^ for forae great and. good D^fign. By the Spark of 


2 86 Grace an ahldang Principle ^ 

Fire in the Flax (let our Saviour refer to what he pleafes) is 
meant, no doubt, Divine Grace lathe Soul of a poor, weak, and 
defponding Chriftian, and this Chrill will not quench ^ that is, he 
will tenderly cherifli it, and caufe it to kindle more and more, 
until he makes it flame forth and burn clearly : And he will heal, 
cure, and ftrengthen the bruifed Reed j that is, he will never 
ceafe until the Soul doth obtain a pcrfed Vidory over Sin, Satan, 
the Flefh, the World, and over all Enemies. Grace Ihall prevail 
over Corruption, though there feems more Smoke than Fire, more 
Sin than Grace, more Weaknefs than Strength, more Darknefs 
than Light, more Fear than Faith, yet Grace Ihall be vidorious > 
Grace is that Principle of Life in the Soul, the Law of God writ- 
ten in the Heart, which (hall never finally be obliterated any more, 
or God's Image, that fhall not utterly be defaced. Again, Grace 
as the Seed of Glory, fliall abide in the Soul iil fpight of all the 
Oppofition Hell can make. 

And this 1 Ihall endeavour to prove, and fully demonflrate : 

Firfi^ From the Nature of Grace it felf 

Secondly^ In refpecft of the Fountain from whence it doth pro- 
ceed, *'. e. the Slefled God and Father of Mercy. 

Thirdly^ Frcm Chrift the Purchafer, and more immediate Au- 
thor, the Begiiiner and Finiflier of it in the Soul ; he is the 
uilfha and Omega of Grace. 

Ttrfi^ From the Nature of Grace it felf. 
I. Let us confider unto what it is compared, even to a fmall 
Mat. 15. Seed, to a Grain of Mk/}ard-feed, which becomes, after it is fown, a 
3i» great Tree: Jf y^ k^ve Faith as a Grain of Adnjlard feed, ye (hall 

fay unto this Mount airiy Remove hence to yonder flace^ and tt Jhall re- 
Mac. 17. fnove^ and nothing fljall be tmfclfibte unto yen. The Mountain of 
"^* Guilt, of Polluiion, of Corruption, of Oppofition, fhall be re- 

moved out of the way of that Perfcn fooner 01 later, that hath 
never fo fmall a Mcafureof Grace, fuch is the Nature of it : I do 
not judg that our Saviour chiefly refers here to the Faith of Mira- 
cles •, but our late Annotator, no doubt, is right : '■'' I take the 
conthu of *' plain fenfebf the Text to be this, ( faith he) that there is no- 
iWr.PoolV " thing which may tend to the Glory cf God, or to our Good, 
Annotat. «' but may be obtained of Ggd, by a firm exercife of Faith in- 


Jecures the Saints final Te?'feVerance, 287 

"him. Whether our Saviour fpeaketh hereof a Faith of Mira- 

" cies, or no, 1 will not determine ; I rather think that he fpeaks 

" here of any true Faith, ^c A weak Faith put into exerd(e 

fliall prevail and overcome at laft : Thin u< the ntJory that cvercom- i Joh.5.4, 

eth the iVorldj even our Faith : it doth and fhall overcome in every 

Soul atlafl. ThU Seed I have proved already dothremdn^ it can 

never be rooted out of the good Ground: where it was re- Mar. 15^. 

ceived into honcft Hearts, it brought forth Fruit unto Everlalling 

Life, * 

2. Grace in the SoUl is compared to a Well of living Water : The 
Water that 1 jhall give him, JIoaU be in hitn a Well of living Water ^ Joh.4. 1 4, 
Jprifigi"g ftp K"to Everlafling Life. Grace in the Soul, is like a Well 
that hath a never-iailing Spring at the bottom. Grace proceeds 
from the Spring or Well of Salvation, which continually fup- 
plies the Soul until it comes to Heaven. We have a glorious Figure 
of this in the Water that gufhed nut of the Rock (mitten in the 
Wildernefs, that never ceafed following the Ifraelitcs until they 
came to Canaan. True, this Water may not rife up always alike, 
but may fometimes be low like our Rivers, it may have its Ebbs as 
well as its Flows •, but when it is a very low Tide, it rifes again, 
and may be by degrees higher than ever it was before : They JljaSuoC.ii.'j. 
revive at the Corn^ and grow as the Vine, the Scent thereof ^all he as 
the Wine of Lebanon. 

3. Grace is compared to Leaven, which a Woman hid in three Mat. j^. 
Meafnres of Meal, tiS the whole wad leavened^ the whole Soul. 55- 
Grace is of a difFufive Quality. It works alfo like Leaven gradual- ^"^^^ '^<"^'' 
ly, itdiiFufethit felf firft into the Vnderfianding., and leavens that^'^'^^ ^^ 
with blefled Gofpel-Ligbt : It alfo diffufeth it felf into the Wtll^ ^'""'"^ 
and bows and fubjedeth that to the Power of Divine Truth, and 
to a full Acceptance of Jefus Chiift, chudng him, and relying up- 
on him for Righteoufnefs and Eternal Life : It alfo diffufeth it Cdf 
into the ^ffe^ion* of the Soul, and then the whole is leavened. 
It leavens, or makes gracious every Faculty of the Soul, and all its 
Powers, the Body and all its Members : Grace, like Leaven^ 
makes the Creature a new Lump, and of the fame Nature 
with it felf, Holy, Spiritual, Heavenly, &e. Leaven is a quick* 
ning thing-, fo C^r^ictf through the Spirit, is the quicknlng Princi- 
ple in the Soul. Grace, when received, will, like Leaven, do its 
Work, and never ceafe till all. is in a fpiritual manner leavened^ 

4. Gracs. 

gg Grace an abiding Principle ^ 

Gracicom- 4. Grace is alfo compared by the Spirit of God to Fire. 

fmd to (^i.-^ 'Tis a Divine Spark that God kindles in the Soul, which 

'^^^'' he taketh pains to do of his own abundant Goodnefs. 

(2.) And as he wiU not quench it himfelf, as you heard, fo none 
elfe can : And if it cannot be put out, then be fure it will burn ■, 
it is the Nature of Fire to feize on whatfoever is combuftible. 
Now Sin is that proper Fuel which Grace will never ceafe con- 
fuming, until it hath quite brought it (as it were) toAfhes." 

(3.) Jefus Cbrift came on purpofe from Heaven to kindle this 
Fire, to burn up Sin, and all Corruptions in the Souls of hisPeo>- 
ple : And can any think it is in the Power of Satan, by his 
Temptations, to quench it for ever, and fo fruftrate his gracious 
Defign ? If the Devil could not quench it when it was but a fmall 
Spark, like p;Mb>?^ Flax, when it was firft kindled in the Soul, how 
ihould he be able to do it then when ic has got a greater head ? 
Ail know it is much eafier to put out and get the maftery of a Fire 
at firft kindling, than it is afterwards : Yet miftake me not, I do 
not fay that this Divine Fire burns always alike in the Soul \ No, 
Satan and Corruption may damp and lelTen its burning : but what 
tho ? for notwithftanding the Operations of Grace may be inter- 
rupted by the Law in the Members, the Flejh hfling and warring 
againft the Svirit •, and it may fufFer an Edipfe, and a poor Chri- 
ftian may lofe the fenfe and feeling Influences of it at fome times, 
as to the comforting Operations thereof, yet the Habit of Grace 
can never be loft. 
^Xiuciisa. -^^it Spirit of Grace is a Vital Principle-, it is the Life of 

*^?zf^''''' the Believer, or of the Soul of a Child of God : Nay, and this 
* Life is Eternal, it is in them an Eternal Vital Principle, as I have 
proved fmce 1 was upon this Text \ therefore Grace through the 
Spirit, prevents their eternal perifhing ; thofe that have the Spirit 
in them, and Grace in them, have Chriit and Everlafting Life in 
them. Moreover, ihould any fay that Grace is not immutable in 
it felf, yet fay I, with relation it ftands in unto Chrift, (viz.. ha- 
ving a Spring at the bottom) it is an abiding Principle, it will 
and muft live : Moreover, it is a powerful and permanent Princi- 
1 Joh. pis •, Greater U he that is in ?«, than he that is in the World') that is, 
the Holy Spirit in the Graces, and bleifed Influences thereof. Sin 
^m.d.14. rtj^j// not have dominion over you^ becaafe yoit are not under the Lan>f 
hit under Grace, 

6. Grace is a holy and fandtify ing Principle, it refifteth Sin, and 
purgeth the Confciecce •, It teachcth its to deny all Vngcdlwefs and 


Jecures their final FerfeVerame. 

worldly Litfls^ to live foherly, gedly and ri^hteoiiffy in thU pre/em Th, 2.12' 


7. Why is Grace called fAving^ if Men may have it and y^lTm Grace 

perifh ? Certainly that Grace that a Man may have, and be dam- is oj n fn. 

ned, is not faving Grace. ^^'^^ '^^- 


Secondly, Grace (hall abide in the Souls of Believers, in refpe6t 
of Che Fountain of it from whence it proceeds, namely, the Holy 

I. Grace, as I may fay, is the 0^ypr/>^ of Heaven: And vthztGraettk 
'» doth God love on Earth, above his own Grace in the Souls of his offp^^^s 4 
People ? 'lis God's Gift, though it be Chrift's Merit. And as ^^'^^*^* 
Reverend Charnock notes •, " Grace hath great Mies j the greateft 
" Power that ever yet acted upon the Stage of the World, had 
" a Hand in the birth of it. Should we fee all the States of the 
" World engaged in bringing a Perfon to a Kingdom, and 
" maintaining therein his Right, we could not rationally think 
" that there were any likelihood they fhould be baffled in it. The 
" Trinity (faith he) fat in Confultation about Grace: For ifG-n.i.g^. 
*' there were fuch a Solemn Convention held about the firfl cre- 
" ating of Man, much more about the new and better creating of 
" him, and railing him fomewhat above the State of Man ^ the Fa- 
'^ ther decrees it, the Son purchafeth it, the Spirit infufeth it : 
" The Father appoints the Garifon, what Grace (hould be in every 
" Soul •, Chrift raifeth this Force, and the Spirit condudsit ^ the 
" Trinity hath a hand in maintaining it : and all this is but the 
" carrying on the New Creature. The Father is faid to beget 
" us, John I. T3. and we are faid to be the Seed of Chrift, Ifa. 
" 53. 10. and born of the Spirit, John 3. 6. therefore that which 
" hath fo itrong a Relation and Allies, cannot be loft. Thus 

2. The Father is the Root and Foundation of Grace, as it is GodtkFx^ 
the Effeft of his free Love and Favour •, and every Grace is ^^^^pomVf 
of the Divine Nature, in it there is an imitation of one or other oi ojQy^i-l^ 
the Divine Attributes, and it exemplifies the Divine Perfedions in 

its Operations : The Defign of God in infufing of his Grace into 

our Souls, is to fliew forth his Vertues, or his Praife and Glory, in 

all the Parts of it, and doth glorify one or another Attribute of'^^*^'^'^' 


3. What is Grace, and^the Work of Grace in the Soul, but^^/Z^/f^ 
God's Workmanlliip, which as you have heard, he hath ihewedyj(,/^7/iL* 

P p much SiuL 


Grace heim an abiding principle in the Saints, 

much Skill and heavenly Wifdom about, and alfo. hath been at 
more Coft to cfFedl in us, than in making the World \ he will not 
therefore fuffer that Work to be marr'd and brought to nought : 
Eph.2. 10. ifT^ ayg hij pyorkmanfnf^ created in Cbrifi Jefus to good Works. Did 
he give his Son, purchafe Grace •, and will not the fame Love en- 
gage his Power toprcferve and perfcd it in us ? 
the Porvir ^. And fince God's Power is concerned in preferving Grace in 
0/ God con- yg^ g^^^ yg jQ 3 gj-^j-g Qf Grace •, can it be thought that Satan, that 
*rXt/' ftrong Man armed, when he had full polleflion of the Soul, afid air 
Grace in To had fo ftrong a Party in us on his Side, and yet could not pre- 
vj. vent an overthrow, he being vanquilhed and turned out, (hould 

ever get pofleflion again, efpccially fince now the Soul is fo well 
armed, and hath the Ilrongeft Party on its Side againil him \ be- 
fides fuch wonderful Allies to ftand by it to oppofe its Enemies, 
and to aid and affift it againft him and all his Abetters ? If Grace, 
when a Babe, gave Satan fuch a fatal Defeat and Overthrow, cer- 
tainly now it hath got fuch ftrength in the Soul it wiil never be 
iPet.i. 5. overcome by him : Vl'^e are keft by the Power of God through Faith un- 
to Salvation. And Chrill hath prayed that our Faith fail not, and 
was heard therein. Brethren, is the Power of the Omnipotent 
God limited to a Faith of the Creature's getting, and to his Care 
in fecuring ? If fo, it is as much as to fay, the Nurfe will keep the 
Child in her Hand, if it doth not get out of it and firay away 
from her. We fay God keeps us by his Power through Faith, be- 
caufe he hath ordained Faith and Holinefs to be the Means ( which 
he by his Power will maintain in us) as well as Happinefs, or the 
Salvation of our Souls to be the End. 
The Pro- 5' God hath promifed to help us, to uphold us, to flrcngthen 
mifesofGod US» and to preferve us unto the End : The Steps of a good Man ars 
fecum ordered hy. the Lord J and he dtlighteth in hii IVay. Though he fall, 
Grace in ws. fjg a^^ji yj^f j^g utterly cajl dawn -' for the Lord upholdeth him with hii 
Pfal. ?7. fj^^j If jhe falls into Sin, into Temptation or Affliction, the 
^^' ^** Lord will not leave him, but help him up, and bring him out of all 
his Dillrelfes : He hath promifed, nevtr to leave m nor forfakem: 
He hath alfo promifed to be our God and our Guide, even unto 
Death s and hath alTuted us. That the Righteotu fi)all hold on their 
Ways -^ and he that hath clean Hands jhall grow fironger and fironger •,, 
and to put his Fear into our Hearts, that we (hall not depart 
Phil. I. 6. from him. Again, the Apoftleaflerts, That he that hath begnn a. 
good W&rk, »"»w, will ferform.it to the Day of Chrifi. 

6. Ill 

fecures their final TerJeVerance. 201 

6. In a word, it cannot Hand confiftcnt with the Wifdom^ Love^ It cannot 
Vai'thfulmfs^ Hdinefs^ nor the Glory of God, to fuffer any oi \m (j^^^^ conft. 
own Children, and redeemed Ones, to be pulled away from himf/f^^j[^.^ 
by Sin, Satan, the Fiefh, or this Wodd, or any Enemy whatfo- o/cjj^^i 
ever, and Grace to come to nothing in them. aU other 

u Can it ftand conliftent with his IVifdom^ to fuffer his own Attributes, 
Eternal Counfel to be frullrated ? Or hath any Man the true ^^^^^^^J:'^; 
Grace of God, and yet not as the Refult of God's Purpofe from "^ ^1^^ ^"'^ 
Eterni:y ? If fo, how comes it to pafs that Paul tells the Saints, 
That they were faved, and called with an holy Calling •, fiot according aTim.i.p. 
tootit IVorksy hut according to his own Pttrpofe and Grace^ which was 
given us in Chrifl before the World began ? Can it Hand conlillent 
with Divine Wifdom, to let Satan infult over God himfelf, and 
boalt after this manner •, Thou haftfent thy Son to die for thefe 
Perfons •, thou haft renewed them by thy Grace, and made them 
thy own Children, and efpoufed them to thy own Son, and this 
according to the greatnefs of thy. Love and thy Parpofe, before 
nil Worlds ^ and didll it alfo to deftroy and bring to nought my 
DelT'-^n and laborious Work in feeking to devour them ; but fee 
how'^thou arc defeated and fruftrated in all thou haft done : I have 
tempted them to Sin, I have again deceived their Souls, and fet thee 
againft them \ and thy Defign in fiving of thefe, is by me made 
of none efFecl 5 1 have turned thofe Saints into Swine, and robbed 
them of all that Grace and rich Treafure thougaveft tothem,not- 
withftanding thou hadft put them into the Hand of thy own Son to 
prefer ve and keep ? , ,• 

2. Can it ftand confiftent with his tender Love^ to leave his 
Saints in the midftof fo many cruel Enemies, who are unable to 
fave themfelves (as poor Babes of two or ten Days old) out of 
their Hands, and yet fuffer them by Sin and Satan to be torn to 
pieces, whilft he ftands by and looks on ; and yet they are fuch 
that are his own Children, begotten and born of him by his Spi- 
rit ? Or fhall his Love befo great in begetting Grace, or in infufing 
Grace, and no more Love (hewed in keeping and preferving 
that Grace in their Souls ? What ! purchafe fuch Riches for them 
by the Blcod of his Son, and let them be robbed of it all in a Mo- 
ment ? 

3. Can it ftand confiftent with the Faithfulnefs of God, who 
hath fa id, 7 will help thee, I wiU uphold thee by the right Hand of my 
Righteoujnsfs j and I will not fuffer thee to be tempted above what thou 
art able. &c. The Work I have begun in thee, 1 will f erform to 

' \ P p 2 the 

29 1 Grace being an abiding Principle in the Saint Sy 

the Day of Chrift •, and as thy Day is, thy Strength fhall be •, and 
yet notwithltanding all this, will leave them, and let their Grace 
wither and come to nothing, and Sin and Temptations be too hard 
and llrongfor them, and fb caft them off for ever ? 

4. Can it ftand confiftent with his HoUnefs^ to let his precious 
Grace, which is an ImprefTion of his own Image and Likenefs in 
the Soul, be blotted, blurr'd and defaced for ever ; this Likenefs 
being a Likenefs unto him in that moil high and beloved Perfedioa 
of his Nature, viz,, his Holinefs, which Work on the Soul is curi- 
oufly wrought by his own Spirit, and more valued by him, than 
ten thoufand Worlds •, will he, I fay, negled that which is fo dear 
and like unto him, and fuffer it to be crufh-d under the Foot of 
filthy Corruption by the Lufts of his implacable Enemy ? 

5. Can it ftand confiftent with the Honour of God's mofl Sove- 
reign Majefty, to let Grace be deftroycd and come to nothing in 
the Soul, whofe End in all he doth is principally to advance his own 
Glory ? What is it, I pray yftu, that tends more to bring Ho- 
nour to God in the World, than that Grace which he hath in- 
fufed into the Hearts of his People ? If Sin brings the greateil: 
Diftionour to him, then certainly Grace brings the greateil Ho- 
nour to him, which ftrives to^root out and utterly to deftroy Sin, 
fo that God and Jefus Chrift might reign alone in the Soul. If 
a King hath but one fpecial Favourite that aflerts and maintains 
his Right, and feeks to uphold his Throne, be furp he will, if 
poflible, preferve hhn, and fuffer none to undermine and fupplant 
that Favourite, fo as to root him out of the Kingdom. 

ehrijtisthe Thirdly^ In regard had to Jefus Chrifl, who is the Purchafer and 
Fmhafer, immediate Author of Grace, I further argue •, Grace fhall atlaft 
the Author become Vidorious, or never finally be fuppreffed in the Hearts of 

U Chrifl by his Death purchafed that Grace which every true 
Tit. 2. i4.Chriftianispofleircd of: He died to redeem m from all Ime^uity, and 
to furify HTtto himfelf a peculiar People^ z.ealeuf offgood {f^orks. It is 
upon the Account of his Death, as the Effeds of his Death, the 
Spirit and the Graces of the Spirt ar.e fhed abroad in our Hearts : 
Adi>i. ^^'Tberefore being hy the ri^ht Hand of God exalted^ and having received 
of the Father the Pro?fufe of the Holy Chofi^ he hath ^ed forth this 
which yon fee and hear. Certainly if he purchafed us, and Grace 
for us, when we were his Enemies, he will preferve it in usfince 
we areadually now reconciled to bim. Shall he be at the ex-' 


fecures their fi}ial TerJeVerance, 292 

pence of his Blood to buy it, ( as one notes ) and fpare his Pow- chamc{, 
er to fecure it ? 

2. Chrilt was manifeft to take away Sin, to difpoflefs Satan, 
and will he let Satan take Poflefilon again ? He came to deftroy the i Toh.2.5 
Works of the Devil ? And what are Satan's Works but Sin ? Will 8. 
not Chrilt accomplith that which he came into the World to 
do ? 

, 3. He is called the Author and Finilher of our Faith : If this Heb 12 2 
be fo, we may alTure our felves lie will perfed it ; he that begins 
it, will end it j he hath not left it to another after he hath begun 
the Work of Faith, to finifli it : No, no, he Itill keeps it in his 
own Hand, and he will fee it done. 

4. It is for the Honour of Chrift, that Grace lives and is 
llrengthened in his People : Wherefore alfo we fray for you that 
our God would account you worthy cf this Callings and fulfil all the 
good Vleafare of his Will, and the Work^ of Faith with Power. Part 
of the good Pleafure of the Will of God had been fulfilled in them i 
they were called, juftified, adopted, and the Work of Sana:ifi- 
cation was begun •, and Taul prays, that with Power it might be 
compleated, and then Jhews us how it tends to the Glory of Chrift 

to have this done 5 That the Name of our Lordjefta Chriji may ^fVerfei^. 
glorified^ and you in him 'according to the Grace of our God and the 
Lord Jefus Chrifi. Brethren, the Glory of Chrift, and the final 
Salvation of the Saints, are wrap'd up together j Grace tends to 
Chrift 's Glory here, and . to his Eternal Praife and Giofy here- 

5. Jefus Chriii's Work, now he is in Heaven, is to intercede j^i j^., 
for his Saints : And be fure as he prayed when on Earth that the cefm li 
Faith of his Teters might not fail, fo he makes the like Intercef- chrifl, fi. 
flon for them in Heaven. Hence the Interceflion of Chrift is "^''t^ ^^^ 
part of the Saints Holy Triumph, in that of Romans 8. 34. Who is ^/^"^^ '^'l ^ 
hi that condemneth ? it is Chnft th^t died, yea rather that is rifen again, cw? 
who alfo ntaketh Interceffion for pu. 

Now the Interceffion of Chrift hath great Power and Prevakn- 
cy in it, in order to cur final Perfeverance in Grace. 

1 . Becaufe he pleads continually with God the Virtue of his own 
Metits : what he hath purchafed for us, he intercedes for , but he 
pirrchafed Grace for us, and he prays for the final continuation of 
it in us ; therefore it fliall abide in us to the End. 

2. By his Interceftion^ he picvails wirh God that we may be 
delivered from allxiur Spiritual Enenai«s, that they may never have 



^ r ^ .,.■,■. ..II' • " 

Grace hm<r 'dii md'ing Ty'mcipk in the Saints, 

Power over us, of whom Sin is the chief: That which Chrift in- 
tercedes for, he is heard and accepted in •, but he intercedes that 
we may be kept and delivered from the Power and eternal Punifh- 
ment of Sin, therefore Sin Ihall never have Power to condemn 

'3. He intercedes that our Prayers may be heard, and that' we 
may be helped to pray •, and part of our Prayer is that Sin may 
nor have Power ever us to condemn us •, therefore Sin never filali 
lb condemn us, becaufe Chrift caufes our Prayers, with the Incenfe 
of his own IntercelTion, to come up as a fweet Savour in the No- 
Ilrilsof God. 

4. Chrift intercedes that all our Sins may be pardoned and co- 
I ]oh.2.2. vered : // any Man jin^ we have an Advocate with the Father. He 
' ".carries this Caufe for us in the Court of Heaven ; therefore our 
Sins fliali never work our Ruin. 
Heb7 -«. 5* It is by his Interceffion we come to the Throne ©f^ Grace 
Heb. 10. vath boldnefs •, Chrift our Friend and High Pricft appearing 
21, 22. evermore in the Prefence of God for us. 

6. And alfo it is through Chrift's Interceflion that all our Good 
Works and Holy Services are accepted of God . 

So much fliall ferve to the tenth and lal! Argument •, And from 
hence I argue, ' 

Thigmrjl If Oraccy though never fo weak, pall be vicarious -, if Grace be 
Argumm. fitch a Bleffed Prtnciple, fnch a Sparl^ that Sin nor Satan cant quench., 
fuch a Seed that no Enemy can get out of the Ground of cur Hearts ^ 
if Grace through the Spirit is Life, Eternal Life in the Soul '^ if Grace 
be the Darling of Heaven., hath fnch great and Almighty All'.es •, // 
the whole Trinity, fate in Council about the Birth of Grace., or the Way 
of its inftfionimo the Soul •, */ it be the Gift of the Father'' s Free Love., 
and a part of his Holy Nature •, if it be wrought in m to fjcw forth his 
Praife ; if Grace be God's great and glorious JVorknranjhip ; if the 
Power of God be engaged to preferve it in vu •, if God hath promifed to 
Tfiairh^in its Life in us ■, if it cannot (iand confifient with God's Wijdom., 
Love^ Faithfulnefs and Holinefs, to let it be totally overcome and van- 
qaiflied in the Souls of his EleU •, // Chrifl purchafed Grace for us •, if 
' he was manift.fi to take away Sin j // Chrifi be the Author and FirajheY 
' ■ of Grace in the Soul ; // the Life of Grace tends fo mnch to the Ho- 
no-ir of Chrifi ; // ChnJFs IVork^ now in Heaven is to interceed for the 
continuation of Grace in us., that it may never fail in the Seed or Habit 
of it j Then m true Believer can fall fo from Grace., as eternally to 


fecures their find PerfeVerance; ' "-"' ipj 

ferifi. Bht all thii u trne ', therefore no Believer can fo fall from 
Grace as eternally to ferifh. 


F»r/?, Of Iiiforragtion. 

1. Firft from the whole we may learn, that the State of Be- 
lievers, throirgh the Redemption by jefus Chrift, is far better than 
Adams was by Creation : for though we have no natural and in- 
herent Power of our own, yet we have a fupernntural Power in- 
gaged to help and uphold us-, we are ksp^ h '^^ ^''"'^^ of God. 
He (tood by the Strength of Nature, and Power of Free- Will, 
before the Fall : We by the Strength of Grace, and Power of 
the Mediator, who hath a Charge to uphold us in a State of Grace, 
which was not allowed to Adsm^ nor the Angels •, we have not only 
the Word of Grace to encourage us, but aifo the Power of Grace to 
eftablilh us. Adam ftood by hi? own Ori^Jnal Righteoufaefs ; our 
ftandingis by the Suretifhip, Righteoufnefs and Undertakings of 

Jefus Chrift : Vi^ho of God is made mto m Wtfdom^ Righteoufnefs^ San- , cor. r. 
Ctification and Redemption. Adam's Life was in himfelf, our Life is ^q. 
tiid in Chrift •, and fo out of the Power of our worft Enemies to 
come at it, or deprive us of it : and as Adam and all his were 
condemned, fo Chrift and all his are juftified. 

2. It may inform us, that fuch who make a ProfeflTion of Reli- 
gion, without attaining to a State of true Grace and real Union 
with Chrift, are in danger of eternal Ruin, notwithftanding what- 
foever their Knowledge Gifts and common Improvements may be, 
and their Hopes thereupon i and that they are of this fort that 
frequently fall away and perifh in their Sins : which if well weigh- 
ed, may put every Profeftbr into ferious Thoughts, and upon a 
thcrow Work of Self-examination about their prefent Conditi- 
on ^ and therefore in this refped, there is need enough of thofe 
Cautions and Take-heeds in the Scripture, Let him that thinketb 
he Hands., take heed left he fall. How many are there who do but 
think they ftand, or that their State is fafe and good, when in 
truth they are in no better Condition than the Fooliih Virgins, or 

the thorny and ftony- ground ProfelTors ? Mat. 1-3. 

3. Italfomay inform us, that all thofe that fhall be faved, are 
fuch who take care to mak^ their Casing and EleCiion fure. It is a 
palpable Demonftration, that they are under ftrong Delufion, 
who fuppofe Eledion only refers to the End, and not to the 

Means ^ 

2o6 Qrace being an ahldhig Frinciple in the SamtSj 

Means •, or that Men that are eledted, (hall be faved, let them 
live how they pkafe : No, no, the Cafe is quite oth^rwife; we 
are eleded to be Holy^ as well as to be Happy •, the whole Defign 
of God herein, being to make us Holy, and alfo to preferveus in a 
Way and State of Holmefs :' Therefore if thou dofb begin well, 
haft obtained true Grace, and doft continue in a Way of well- 
doing •, or doft bring forth good Fruit, and doft not waver nor 
faint in thy Mind, it may be an Evidence, that thy State is Good, 
and that thou art one of Chrift's Sheep, who follow him con- 
ftantly, and wilt fo follow him unto the End. 

Secondly, This may be Matter of great Comfort to weak Be- 
lievers, and fuch who may be under Ipiritual Deadnefs, and feel 
Corruption too ftrong for them. Odo not be difcouraged, the 
weakeft Grace gives a deadly wound to Sin, and a good ground 
of Hope thy State is fafe : your Names are written in Heaven, 
Luke 10. which is, as our Saviour notes, the greateftCaufe of Joy, which 
20. it could not be if their Names might be blotted out again. 'Tis 

no wonder Sin is in thee, and makes thee mourn, when it made 
Rom.7.24. Pad to cry out, O wretched Man that I am, who jhall deliver me 
from thii Body of Sin and Death ! 'Tis one thing to have the Law 
of Sin in our Members, and to have Sin in our Converfations ; and 
another thing to have it reign in us, or to have it in our Affedi- 
ons. Soul, remember that weak Grace, weak Faith, ftiall become 
viftorious : Thou haft Grace enough in thy Head, though thou 
haft but little in thy Hand. O cry to God, be much in Prayer 
that God would give thee more Grace, and fupply thy Wants, 
and quicken and revive thy Soul, as he hath promifed. A weak 
Faith renders the Soul as peifedly juftified in Chrift, as the 
ftrongeft Faith any Man hath whofoever he be ^ and gives a Title 
to Eternal Life : he that had but a weak or a dim Eye, that look'd 
up unto the Brazen Serpent, was as well healed, as he that had a 
.ftrong Sight or good Eyes. 

2. This Do(ftrine yields much Comfort to the ftrongeft Saint 
alfo •, for if he that hath never fo ftrong and lively Faith, might 
fall finally away and perifli, what would Regeneration, Juftifi- 
cation. Adoption, &c. fignify to him ? Would not his Spirits 
droop, and his Fears torment him ! But here, by virtue of the 
Dotflrine of final Perfeverance, is Comfort both for the Weak 
and Strong, both have equal Intereft in Chrift, rn God's Love, in the 
Covenant 5 both are ekfted, both are in Chrift's Hand. Such who 


fecures their final PerfeVeraiice, 297 

have now a Itrong Faith, had once but a weak Faich ., k was but 
a little Seed once : and Chrift's Charge extends to thole that are 
weak, fJe carries the Lambs in his Arms : and the Stock in Chrilt's ifa.^o. 
Hand is lure, and his Promife of fupply fhall not fail j and then. 
Strong cannot Hand of themfelves. 

Thirdly^ Caution. Judg not of the Truth of thy Grace by the 
weuknefs of it j a little Gold, a Dram is Gold as well as a great 
Wedg. . 

2. Let not this encourage thee to be negligent or remifs in Du- 
ty : God has promifed thee Vidory, but thou muft fight : Grace Tic. 2, n, 
teacheth Hi to deny all Vngodlinefs. He that is not under the Influence i^. 
of Grace, never had the Truth of it in him. 

Fourthly^ Always conllder this in thy Heart, that thy flanding 
is by Grace, and that thou art in Chrilt's Hand : O depend on 
him for all, and fly to him for whatfoever thou dolt need. 

J O H N X. 28. 

Jnd I gtVe unto them Eternal Life^ and they fhall ne^ 
Ver perip7y neither fhall any pluck them out of my 

RETHREN, I clofed the iaft Time with the Confirmation (\J^^ 
of the Dodtrine which I have for feveral days been upon. Sermdn 
. I ihall now proceed to conlider of the Obje^ions^ and give ^^'' 
an Anfwer to them that are ufually brought againit this great ^■''V^ 
and comfortable Do;5trine of the Saints final Per/ever ance. Seve- 
ral of which I have anfwered already, (as I met with them oc- 
cafion ally, under divers of thole Arguments I have fpoken to in 
clearing up the Truth of the Propofition ) ., therefore fliall labour 
to anfwer fuch that remain, which take as they here follow. 

dg Oh]Qd:i 

■■ ^ III -IIIH,!! l_L, „aj ■ ' • ~TT^"^^^^^^^^^^ 

298 ObjeBions againjl the Saints final Perfeyerance^ 

Mow could Object:. I . // Chrift did mt die for a/iy how could the Birth of our 
the Birth of^^^i^^-^^g faidtobe Matter of Joy unto all People? And the Angel 
^'^"^ .^i faid unto them, Fear not, for behold I bring you good tidings of 
ToaliFeo' great joy, which fliall be to all People •, For unto you is born thh 
pie,jnjwer' Day, in the City of Davld^ a Saviour, which is Chrift the Lord. 
id. Anfw, I. I anfwer •, All People doth not intend every individual 

Perfon -, to all People^ that is, the good News is not to you only, 
but to both Jews and Gentiles. 1 have fhewed you before that C^^Oi 
and [.every^^ and \i\r hole Worldly is t-^kenin many places of Holy 
Scripture with reftritlionv and takes in but a part •, as on the con- 
trary, when the Vniverfality of the Subjecft is intended, it is 
exprefled by fmgular *, If a Man die^ (hall he Uve again? Which 
refers to every Man. He that belteveth jhall be faved -, it fignifies 
Joel 2.28. all that fo do. So, I will pour ont of my Spirit upon ALL Flefrj, 
as you have it in Joel y that is, upon Perfons of every Age^ Sex., 
Sind7>egree\ vpon Tomgy Old^ Mafiers^ Servants^ Sons and Vau^l^ 
ters: fo it may be taken here, and in feveral other places ; as thac 
in I Tim. 2. 4. J^ho will have all Men faved., &c. that is. Kings 
as well as Peafams, Noble as well as Ignoble., Rich as well as Poor., 
Gentiles as well as Jews., or fome of all forts. The Gofpel is 
C0I.1. 23. laid to be preached in Paul's Time^o every Creature under Heaven., 
v/hereas it reached thsn but to a fraall part of the World, one 
great part not being at that time known or found out ( as one 
well obferves). 

2. Was the Birth of Chrift Matter of Joy in the Effefts of it 
to Jndoi, and to the unbelieving Jews, and to many more ? 

3. I argue thus; If the Birth and Death of Chrift was caufe 
of greateft Joy to all Perfons, individually confidered, itmuftbe 
thus either in refped of the Defigd, Purpofe and Intention of 
God, becaufe of fuch Joy unto them, or elfe in refpect of the cer- 
tain EfFeds of hi. Birth and Death: But (r.) Who will fay that 
God, according to his Eternal Purpofe and Defign, did intend it 
for the Salvation of every individual Perfon ? None can be fo 
weak fure to aflTert that •, for who fhall refift God's Will, or with- 
(land God's abfolute Defign, Purpofe and Intention ? Chrift muft 
accoraplilh or effed the Salvation of all, if in that fenfe it was 
Matter or Caufe of Joy unco all, or that he died for all, or that 
God would have all, that is, every individual Man and Woman 
in the World faved. (2.) And as to the Effeds of the Death- of 
Chrift, it is evident quite otherwife, for Multitudes have no faving 
Benefit thereby: Therefore it follows clearly, that that is not the 


Exammed md ^??/ii?freJ. .,)r/^5i / 299 

fenfe of the Text nor Mind of the Spirit of God ; though in fome 
jfenfe the Birth and Death of Chrifl; was Caufe of Joy to all, 
fince every one received all that Good thereby whatfoever it is 
they are pollefled of. 

4. Did not Simeon by the Koly Ghofl: fay, that r/)/^C^;7</ (fpeak- luIc.z. 34. 
ingof Chrift) ** fet for the Fall-, and rijing again of many tn If- 

rael? Unto fome the word is a Savour of Death unto Death, and 
Chrift a Stone of ftumbiing ; the Reatbn is, becaufe they that 
believe in him fljall he faved^ and they that believe not jhall be Mark j ^. 
damned. We freely grant the intervening of iMens Unbelief, Ma- 1<5. 
lice and Oppofition to Chrift and his Gofpel, is the proximate 
meritorious Caufe of the Fall and Ruin of any Soul. 

5. Alloit isfaid. Every Man fljall have praife of God^ i Cor.4.5. 
which can refer to none but to good Men, or godly Men only : S^ 
it is faid, God is the Father of all j One God and Father of all, Epli. 
4. 6, Yet as Mr. Cole obferves on that place, the Devil is the Fa- 
ther of the greateft part of the World. Chrift: is faid to reconcile 
all things to himfelf^ whether they be things in Earth or things in Hea- 
ven^ Col I. 20. Yet what a multitude are not, nor ever fliall be 
reconciled to hira. L^^^l certainly intends none but the Eledl : 
So it is faid, it is written in the Prophets, they Jhall all be taught of 
Cod, John 6.45. It refpefts only Believers, or God's New-Cove- 
nant-Children. Now feeing the word [,all.2 and [.every 2 in 
many Places, refers only to the Eled, and is taken with fuch Rc- 
ftriction, why Ihould it be taken Univerfally here, and in thofe 
other Places mentioned, efpccially confidering the Arguments I 
have laid down to prove that Chrift did not die for any but thofe 

, that were given to him by the Rather ^ we having alio proved he 
died in their ftead, for whom he fuffered Death, fo that they might 
never die Eternally ? 

Obje<fl. 2. 7/ there be fuch a Decree of EleUion^ and that none f.^a/l 
be faved but thofe that God hath ordained to Eternal Life^ what need 
Aien feek^ after or regard the Salvation of their Souls ? 

Anfxv. This Objection we have largely anlwered under our firft sn p.174. 
Argument, to prove the Saints final Perfeverance, taken from the n^.ojtim 
Ekdion of Grace, to which I refer you. Trutiji 

ObjC(5t. 3. Thli DoBrineof Eleclion and Final Pcrfever^me^ tends 
to mak^ Men loofe and remijs in the Service of God, 

Qjl 2 ^nft9. 

2 00 ObjeBions ngamfl the Saints final ^erfeVerance, 

VoBrineof A»f)^. I. What can be a greater Miftake ? Do the certain 
EUSt'm Grounds of Hope of obtaining the Viiftory, tend to make a Soul- 
ardPtrfe- ^^^^. j-^j^jjfg gj^^ carelefs when eneaeed in the Battel ? Or do thev 
^trance, o- . •^.^i-^cui -n-i ■' 

pmmhoor "Ot much more animate him to fight couragioully ? 

toSk, 2. Shall a Child be taken oft' from his Duty, or b.^ rcmifs in 

ferving his Father, bccaufe his Father tells him he fliall never be 
disinherited ? 

3. Did not Chrill know that the Angels had Charge over him, 
yet was he 1-fs careful of his own Prefervation ? And did not F^a/ 
aflure all that were in the Ship with him, that they fhould all be. 
faved •, yet did that take him off' from prelfing Care acd Diligence"'' 
on the Mariners ? 

4. That God who hath ordained the End, I tell you agsin, 
Heb. 12. hath alfo ordained the Means ; Without HoUnefs no Mm jhall Jec 
^^' the Lord. We are chofen in Chrifl:, thztrve may be hoiy^ and with' 

^ * ^"^ cut blame before him in Love, Nor can any ever come to any well- 
grounded hope he Ihall be faved, or know he is eleded, unlefs he 
is holy, heavenly, fpiritual, watchful and diligent in all Gofpei- 
Duties, which is the Fruits and Effedls of Elcflion. 

5. The Decree of Eledion confidered abfolutely in it felf with- 
out refped had unto its Effeds, is no part of God's revealed Will •, 
that is, it is not revealed, that this Man is, and that Man is not £- 
le^ed : This therefore can be made neither Argument nor Objedli- 
on, about any thing wherein Faith and Obedience are concerned. 

6. The Sovereign and ever-to-be-adored Grace and dillinguifli- 
ing Love of God, is laid down in the Word of God, to be the 
greateft Motive to Holinefs imaginable : ff^ho maketh thee to differ 

3 CoT.4,'j.from another .^ O that God fhould open my Eyes, call me by his • 

Grace ! may a Believer fay. Shall I fin againft him, becaufe his 
Grace fo abounds to me? Cod forbid. Jf God hathek^edme, J 
w^)'//w?«5*;?, waikas llill, is the Language rather of a Devil 
than of a Man, much lefs of a Saint. 1 fpeak the more to this, 
becaufe 1 would ftcw you that are Believers, what Improvement 
you ought to make of God's Free Grace and Love to you : Put on 
Col. 5. 1 2. therefore (as the Eleli of God^ Holy and Beloved) Boweb cf Mercies .^ 
Kindnefsj Humblenefs cf JUlind.^ Methnefs^ Long-fyffering •, forbear- 
ing one another^ and fcrgivmg one another. And as Mofes laid, Con- 
fldar what great things God hath done for you, 

Obj'id. 4. Jf J (haU pcrfevere tothe End^ what need is there cf 
thofc Take-heeds in the Scnpftre f Why are we bid to watch., and take 
iieed lifi we fall l Anfve. 

Examined and Jnfwered. 301 

jififtp. This is all one with the former, belides I anfwered in 
largely when I firft entred upon my Work ♦, but. yet let me add a 
word or two further. 

1 . A Child of God may fin and fall grievoufly, and greatly 
dinionour God, and bring Reproach on the Gof{)e], which may- 
tend to grieve feme, and harden others •, nay, he may lofe his 
Comfort and Joy of God's Salvation, therefore hath need to watch. 
Satan is a ftrong, a. vigilant and cunning Enemy : O fee what Rea- 
fons you have from thence to watch and pray. 

2. If you grow carelefs, carnal, or indifferent in the Matters of 
Religion, it may be a fign that your Hearts aie not right with 
God : Many of the Members of the Churches to whom the Epi- 
ftles were direfted, were no more than Profeflbrs •, and if fo, 
they were liable to fall away and perilh for ever. 

Obje(ft. 5. Bnt fome Branches in the f^ive may btar no Fruity bnt 
may he cut off andw'tther^ &c. 

^nfw. 1 have alfo fully anfwered this Objedion already *, fee 
the Argument taken from our Union with Chrifl : There is a two- 
fold being in Chrift, an External being in him by a Profeffion, and 
a true Spiritual being in him. 

Object. 6» If Chrifi died not for all^ what ground have J to believe 
he died for me ? 

jinfw. I. What doth it fignify to believe Chrift died for all, 
unlefs thou findeft the Effefts of his Death in thee ? Many thou- 
fands fhall peri/h, notwithftanding Chrifl: died for them in their 
Judgment that make this Objsflion, yea the generality of them 
for whom he died '■> therefore tinlefs all were faved, what Encou- 
ragement is there to believe from hence ? 

2. He that believe?, fhall be faved : If thou therefore doft be-^ 
, lieve, thou (halt be faved. Is not this a better Ground of Faith, 

than that of Chrift's dying for all ? 

3. A bare believing that Chrifl died for all, I have proved is no 
Ground of thy Intereft in his Death, for that may be without any 
Fruits or gracious Effeds, 

4. Thou haft the fame Ground to believe as any have, orasfuch 
had who do now believe before they did believe ; or a& they had 
once, who now are in Heaven. 

5. Chrift died for the chiefeft of Sinners *, and the Promifes of 
Mercy, upon believing, are made totb vikft- Sinners onEarth. 

(5. Great: 

7 oz Objcntons agdinjl the Saints final Terfeyerance, 

6. Great and black Sinners have found Mercy, and are now in 
Heaven, even foraeof them that put Chrift to Death ^ And is here 
not Ground of Faith and Hope for thee ? 

7. Remember, that if thou believefl; not, but doll continue ia 
thy Sin and Rebiilion againft God, thou ftialt be certainly damned, 

Mark 16, ihy rejedling of Chriit will have that Effeit at laft upon all Unbe- 
i6. Ii£vers. 

S. Moreover, Chrifl; calls to Jiont-hearted Sinners^ fnch that are 
Ifa.45. 1 2. far fi om Righteoitfnefs •, He brhigs his Salvation near to them : He calls 
upon a People not called by his N^me : He hath received Gifts for the 
RebelHcm alfo^ that God might dwell among them. And is not here a 
good Ground to venture thy Soul upon Jefus Chrill, be thou who 
thou wilt? 

9. No Perfonis excluded by the Lord -that we know of: Can 
any Man fay there is no Mercy for him, unlefs he hath finned a- 
gainfl the Holy Ghoft, which may be not one in an Age is 
guilty of? The Nature of which Sin I purpofe to open, after I 
" have clofed with this Text. Thy Condemnation, O Sinner, will ' 
beofthyfelf: God will judg the World in Right^oufnefs : this 
we are all agreed in, and let down as an undeniable Article of our 
Faith. None fliall have this to plead at the lafl: Day, I iPos ntt E- 
UHcd : God will vindicate his Jultice and Righteous Proceedings in 
the Day of Judgment ; and all Mouths Ihall be then flopped, and 
every Man's Confcience be a VVitnefs for, or againft him : And 
though forefeen Faith and Holinefs is not the Caufe why any are 
elected, yet forefeen Wickednefs is the Caufe why Men are re- 
probated : O Ifrael, thou hafi dejiroyedthy felf\ hnt in me is thy help. 

Phil.:. 1 2. Objed. 7. But is it not faid^ Work out your Salvation with fear 
and trembling ? 

uirifw. I. This Text the P4/>/y?j do abufe as well as tht Armini- 
ans^ who ftrive to make Man a Co-worker or a Partner with 
Chrift in our Salvation : But this the Apoftle intends not, becaufe 
Ephef.a. we are faved by Grace. For by Grace are ye faved^ through Faith^ 
8, p, 10. and that not of your f elves •, it is the Gift of God : Not of Work^y left 
any Aim jhould boaft. For we are his Workrnanjhip^ created in Chrift 
Jefu'i to good Works. 

2. Whoever it is that brings in this Text as an Objedlion againft 
the Dodrine of the Saints Final Perfeverance, you may befure is 
a corrupt Perfon in his Judgment, and one that pleads for a Cove 
nanc of Work?, or joins the Creature with Chrift as a Co-worke- 


Examined and Anfivered, joj 

in the Salvation of Man. For if it be to be taken in their knk^ then 
it would follow that Man is his own Saviour ^ for if 1 proeure my 
own Salvation by Works, or by working ic out for my felf, / fave 
my felf^ or am my own Saviour v or I do approprjate part of it to 
my felf, which is the worft part of Pofery : TheyTay^that Chrifl's 
Merits, with their own good Works, do juflify and fave them. 
And what do the Arminiatis fay lefs, who join Faith, inhcienc 
Righteoufnefs, and Sincere Obedience, with the Merits of ChriH, 
both in Juftilication before God, and in the Salvation of their 
Souls ? They fay, all Men are in a capacity, or have Power to 
work out their own Salvation if they will. Mr. Wiiliam Allen fays Rom. 4, 5., 
on that Text, Rom. 4. Now to hhn that worketh mt^ but believeth on AlJenV 
him that jiiflifieth the Vngodly^ hU Faith ii counted for RighteOHfnefs-^ ?"i^f * 
That they are the Works of the Law : he doth not liiy, That he j'^^^'^'^^"' 
' that loves not^ &c. So that Love, Gofpel-Obedience and Holi- 
nefs, according to thefe Men, are not excluded as the Matter of 
our Juftification before God, but arc a part of it : They plead for 
Gofpel- Works in point of Juilification, though not for the Works 
of the Law. Pray, what Difference is there between thefe Mens 
Dodlrine, and that of the Vapifts ? 

But I having lately in my Treatife, called, The Marrow of Jnfii- 
fication^ fo fully confuted this Grand Error, I fhall add no more to 
it at this Time, but come to examine the Text. 

1. It is evident, that the Perfons to whom the Holy A\ioi\.k what Woyji^ 
wrote this Epiftle, were Saints and Juftilied Perfons, or fuch who of SaivatU^ 
werequickned, renewed or regenerated [>y the Holy Spirit. There- °'^^^^' "*- 
ibre, ""'^ ^''"■^■ 

2. Let us confider what Part of Salvation it was which they were 
required to work^ out. 

1. They could not appeafe the Wrath of God, nor fatisfy Di- 
vine Juftice ^ that fure was not in their Power to do, nor is-it here 

2. They could not deliver themfelves from the Curfe of the 
Law, becaufe by their uttermofl endeavour they could^ not arrive- 

. to a compleat or perfed Righteoufnefs, nor fatisfy for the breach 
of it, by Original Sin, and by Adual Sins formerly by them com- 

3J They could not change their own Hearts, or create in them- 
felves a nevp Hearty they had no creating Power ; certainly they dare, 
not fay they had Power, or were capable to form Chri(l- in their 
Souls, or refi&re Gq£s lofl Image in them, Again^ 

4, They, 

7 04 OhjeBmis againjl the Saints final TerJeVerance^ 

4. They could not raife themfelves from the Dead, fdv they 
Ephef. 2. were once dead in Sins and Trefpajfes ; and fure they will fay, that 
'» 2« to raife and quicken the Dead is Chrill's Work only : Tof* hath he 
qiilck^ed •, he do^not fay, yon have ye quickned. 

5. They coura'not bind the Urong Man armed,who formerly had 
the ruling Power in them, and in whofe Chains and Fetters they 
were once bound : Will they fay, that all Men have a greater 
Power in them,- than is the Power of Satan, fo that Man may 
tranflate himfelf if he will, oittof the Power and Kingdom of Satan^ 

. into the Kingdom of God's dear Son, as all Believers by the irrefifta- 
ble Power of God are ? ^ . 

6. They could not believe of themfelves, becaufe Faith is a 
Fruit of the Spirit of God •, and 'tis faid exprefly. It is not of our 
felves^ but it is the Gift of God. Now all things are as parts of our 
Salvation, or appertain thereunto ^ and none of all thefe things 
can be here meant by the Apoftle, becaufe the Perfons to whom 
he wrote, had all thefe things work'd out for them, and in them 

Qiiell". What Work. ^ *^ f^^^ - What were thy to work out ? 

Whdt Worl^ Anfw. I anfwer ^ The Apoftle means, that good Work of ^ov- 

it ii -we are tification of Sin, and all Works that arc the Fruits of Faith ; that 

to work, jg^ |;hey fhould lead a Holy and Godly Life, they having received 

''"^' a Principle of Grace from Chrifl: to this very End,^ there being a 

Necelfity that the Tree be firft made Good, before the Fruit can 

be Good ; and that a dead Man have a Principle of Life infufed 

into him, before he can either move or work. 

Queft. Btif can the Creature do thefe things you mention of him- 
felf ? 

AnfvQ. The Apoftle feems very Jealous of thefe Saints,- left they 
fhould catch up fome Arminian Notion, (which is too much rooted 
in Man's corrupt Nature) ; and therefore to vanquilh Free-Will, or 
the Power of the Creature for ever, ( nay, the Power that is in 
regenerated Perfons ) he adds, For it is God that workcih in you., 
both to will and to do of his own good Tleafure •, who worketh in them 
powerfully, efFedtually carrying on the Work through all Diffi- 
culties and Obftacles with vi^ftorious Efficacy : God works not on- 
ly Grace in them at firft, but ftill by his Spirit, through frefh Sup- 
plies, does aid, influence and affift them, and will until the Work 
pri 6 ^ perfedcd, or until the Bay of Chrifl. We cannot mortify Sin, 
pray, nor do any good Work without the Spirit : If ye through 
Rom Z.iz* the Spirit., faith Paul., do mortify the Deeds of the Body, ye Jhall live, 
^ So 

Examined and Anfwered, .^05 

So then this is the Sum, In Holinefs and all good Works we aEi 
and do ^ But how ? even as we are aUed^ moved^ and influenced of 
God: It is as when God ads, works, and moves in us by his Spi- 
rit. And as to do all with fear and trembling > this is only to fhew 
how low we fhould lie at the Foot of God, and be humble, and 
not lifted up with Pride, iince all our Power and Sufficiency is of 
God. But lb much to this Text and Objedion-. 

Ohjed. 8. But what fay you to that Text in J^r. 22. 24. Though 
Coiiiah ihe Son of jehojakim King of Judah were the Signet upon my 
right Hand-, yet would 1 flnck^ thee thence ? 

This Place of Scripture is fent me as a grand Objedion againfl 
Final Perfeverance. 

u^fifw. We muft diftinguifh between one that might be near to 
God, or as dear as a Signet on the right Hand, in refpedt of PJace 
or External Dignity as a King, and God's bringing him from 
thence by Temporal Punifhment \ and one that is a Signet upon 
God's right Hand, in refped of Divine Grace and Favour in Jefus 
Chrill, or as touching his Eternal Eledion: the latter this Text 
does not refer unto. 

Objed. $>. Is it notfaid, Ifjie abide inme^ and my Words abide 
in you f &c. 

Anfw, The Snppofition, If ye do, doth not always denote a 
Poflibility that a Perfon may not do fo. See John 15. 10. If ye 
keep my Commandments^ ye jhali abide in my Love^ even as 1 have kipc 
my Father"^ s Commandment^ afjd abide in his Love. Was it polTible 
for Chrift not to abide in his Father's Love ? Our Saviour ufes 
thefe ExprelTions as an Argument of Comparifon. 

1. This fliews how acceptable Holinefs and Obedience is to 

2. It alfo implies thus much, i. e. That God hath ordained his 
Saints to Faith, Love and Obedience, as well as to Eternal Life. 

If my Word abide in you, &c. Now elfewhere God faith to Chrift; 
jindthe Words which I have put into thy Mouth-, Jhall not depart out of 
thy Mouthy nor out of the Mouth of thy Seed^ which are Believers, they 
Ihall have his Word abide in them for ever : The Law of God is inhis 
Hearty none of his Steps jhall (tide ^ it is written in the Hearts of all 
New-Covenant-Children, that fo it might remain in them for ever. 

Obferve that PafTage of our Saviour, Except ye be converted, and^^'^'iS'^l 
become as little Children.^ ye fhaU not enter into the Kingdom of God. 

Rr This 

^ _ . ' ' ' ' — — — > — — 

^T^6 ObjeEi'wns a^ainft th e Saints find Perfeyerance™ 

This our Lord fpoke to his Difciples who were converted, no 
doubt but they had paiVd through the New Birth before that 
time yet by reafon of Pride that budded forth afrefli in them, 
they' mult be humbled again, repent again, or find, as it were, a 
fecond Cor.verfion, cr they could not be faved : No Perfon that 
yields to Sin,, unleG he repents and turns from it, can enter into 
God's Kingdom. But doth the Words of our Saviour lignify a 
PoiTibility that they iTJght or might not repent, and fo might or 
might not be faved ? No fuch matter, but rather the abfokue Nc- 
ceflity of Humility, and leaving off every Sin in all that fiiall be 
eternally faved. 

1 Tim. I. Objecl. lO. But did not fotne make Shifwrac\ of Faith and a gicd 
^9' Confcience ? 

Anfw. I . The Apoftle fpeaks not there of the Grace of Faith, 
but of the Doftrine of Faith, particularly that part of it concern- 

2 Tim. 2. ing the Refurredtion of the Dead, in faying, that it was p^fi aU 
J7, i8. ready, by which they 'overthrew the Faith of fome. 

2. As to a good Confcience, that may refer to a Confcience 
that doth not accufe •, as Pa^il before his Converllon had a good 
Aftsig.i. Confcience: Men and Brethren^ J have lived in all good Confci- 
ence before God^ until this Day •, I have afted according to my 
Light, and my Heart doth not reproach me. A Man may have a 
Moral ^od Confcience, that never had an Evangelical good Con- 
fcience, I mean, not have his Heart fprinkled with the Blood of 
Chrift : For that which may in one refped be faid to be good, may 
in another be faid to be evil. Thofe Perfons Paul fpeaks of might 
once h.ive Moral Sincerity, in owning and maintaining of that 
Truth which now they deftroyed, and alfo might not live in any 
grofs Immoralities. 

3. But fhould it be an Evangelical good Confcience, and they be 
^ncereChriftians •, What of this ? May not a true Believer make a 
Breach upoji a good Confcience, by falling into Temptation? As 
concerning making Shipwrack, that fays the Text was concerning 
Faith j and thofe Perfons being delivered to Satan by Excommuni- 
cation, it was, that they might not learn to blafp-heme, and might 
therefore be reflored again : and nothing to the contrary doth ap. 
pear it is evident from the Text, therefore in vain it is brought 
to prove a final falling away. 


Examined and Anfwered. Joy 

Objedt. 1 1. But a Righteow Man may turn from his Righteon/nefs^ Ezek. i8. 
and die in his Sin : Andtf fo, then Believers may fall away finally, 24. 

Anfw. There is a twofold RighteoiifneG fpoken of in the Scrip- 

ifl. A Moral and Legal Righteoufnefs. 

idly, A Gofpel or Evangelical Righteoufnefs. * 

i/?. There is a Righteoufnefs that is a Man's own, fuch as Paul 
had when a Pharifee \ a Righteoufnefs which arifeth from a Man's 
own Reafm^ Will, and natural Improvements •, or by common Grace^ 
Godly Education, awed by Fear and legal Terror, and maintain- 
ed by fome failing Sprin^; ; which as our Amot ators ob^zvyQy may 
eafily be dried up •, thefe Righteous Ones may totally and finally 
fall away : Pray read £2.^^.33. 13, When I fay to the Righte- 
ous^ that he (l)all fnrely live ' if he trufi to his own Righteoufnefs^ and 
commits Jmqmty^ all his Righteoufnefs fliall not be rememhred : but for 
his Iniquity that he hath committed^ he fijall die for it. 

Pray obferve that here are two things exprelled for which he mud 
die: Firfl, If he truffc to his own Righteoufnefs^ and fecondly. 
If he turn from his Moral Righteoufnefs, and committed Iniquity •, 
the firft is damning as well as the fecond : But if he hath a Moral 
Righteoufnefs, and yet after all doth not trull to it, but files to the . 
Righteoufnefs of Chrift, he Ihall live ^ but if he be Righteous, and 
trufteth to it, he muft die in his Sin, as the Righteous Jem and 
Pharifees did *, who being ignorant of the Righteoufnefs of God^ went Rom. 10.3. 
aboHt to eftablifl] their oivn Righteoufnefs. Now from hence it ap- 
pears, contrary to what our Opponents fay, That that Righteouf- 
nefs which thefe Men turn from, could not fave them •, though it 
is true, it is faid, If the wicked Man tHrneth from hi-s VVickednefs he 
hath committed^ and doth that which U lawful and right ^ he (Jjall fave 
his Soul alive. A doing that which is right, is to renounce all 
his own Righteoufnefs in point of Juftification, and by Faith to 
throw himfelf upon Jefus Chrift •, and he that doth thus, Ihali 
fave his Soul alive. Therefore let all Men know that this Text 
only Ihews, that a Man that has attained to no more than to a 
Moral and Legal Righteoufnefs, muft peiiHi as well as he thac 
turns from it and committeth Wickednefs. 

idly Thofe that have attained to true Gofpel or Evange- 
lical Righteoufnefs, have an Everlafiing Righteoufnefs ^ and if it 
lafteth for ever, they that have it cannot lofe it fo as eternally 
to pcrifli. 

Rr 2 Objeft. 

1 o8 ' OhjeBions agmjt the Saints final ferfe'perance, 

ObjecSt. 12. It u [aid that feme were twice dead^ Jude 1 2. 

jinfp. What of this ? They were originally dead, dead by Na- 
ture, and dead by their own Adual Sins, and alfo dead after they 
feemed to be made alive : There is a common quickning, as well 
as fpecial *, they had the common Life of Grace, or that mutual 
Life that flows from common Quicknings : Others thought them ' 
once alive, and they profelTed themfelves to be alive ^ but row 
they became as bad, nay worfe than ever,, and fo are for ever loft 
and undone ; they falling from that Grace and Life they once had, 
their Apoltacy rendred them miferable, and no hopes of renewing 
them for ever. 

Objed. 13. But is it not faid^ Cod would have all Men faved? 
i,Tim. 2. 4. ■-- 

jirtfw. I. God will have all Men faved that believe and accept 
of Chrill, all that repent : And they that fay God would have 
any others faved, than Believers or renewed Perfons, contradid 
the Word of God i he will not have impenitent Perfons be faved, 
fuch who live in Sin, and die in Sin, but all that turn to him through 
Chrift : Of all forts and degrees of Men God would have be fa- 
ved •, this Dodtrine we preach, and they themfelves acknowledg, 
that God would have none but thefe be faved •,. therefore to what 
End is this Text urged ? But though I have fpoken to this Objedi- 
on already, yet confider, 

2. If they will take all Men here for the Univerfality of Indi-;' 
viduals, then I ask them, (i.) What kCl it is of God wherein; 
this his Willingnefs doth confifl ? Is it in the Eternal Purpofe of 
his Will that all fhould be faved ? why then is it not accompli/hed ? 
Who hath refiJied his Will f (2.) Or is it an Antecedent Defire that 
it fhouid be lb, though he fails in the End ? Then is the Blefled, 
God miferable, he being not able to accomplifh his Jufl: and Holy; 
Defires. Or, as Reverend Owen notes, (3.) Is it feme Temporary 
hCi of his, whereby he hath declared himfelf unto them ? Then, 
I fay, grant that Salvation is to be bad in a Redeemer, in Jefus 
Ghrilt, and give me an Inftance how Gcd in any Adc whatfoever, 
( faith he ) hath declared his Mind, and revealed himfelf to all Men 
of all Times and Places,, concerning his willingnefs of their Salva- 
tion by Jefus Chrift a Redeemer, and I will never more trouble you ' 
in this Caufe. Secondly, Doth this Will equally refped the All 
intended, or doth it not ? If it doth, v,?hy hath it not equal 
Elfeds towards all ? What Reafcn can bealFigned, that all they 


Examined and Anfwered. ---":; - jop; 

whom God equally intended Salvation for by Chrift, have it not ? 
However they who have Salvation, either have it as the Effedts 
of Free- Grace, or of Free- Will ■•> Who will alTert the latter ? 
Befides, this would follow, ». e. God will have fome Men be faved, 
to whom he wills not the Means of their Salvation, for fo he doth 
not to one gr^at Part of the World. 

But fince we have proved that there is not a Sufficiency of Grace 
granted to all univerfally, that is Grace fubjedive to enable them 
to believe and change their Hearts, but to fome only, I (hall fay no 
more to this s for if it were fufficient, it would have the fame Ef- 
feftonaUas it hath on fome : that which is fufficient to fuch an 
End, would be made, no doubt, efficient by the Will of the great 
Agent, who worketh all our Works in us^ and for us, of his owii^ 
good Pleafure, and without whom we can do nothing- 
Ob jed. 14. Weli^ fay fome^ fay what yon will, if this DoBrine of 
Ele^ion and Final Perfevsrance he true^ we fee not to what fnrpofe 
we jhohld f reach the G off el to Sinner i anymore^ or frefi Saints to Ho- 

Anfw.i* I am weary of thefe impertinent Objedions : God hath 
ordained the preaching of the Gofpelas the great Ordinance, to call 
in his Ele(ft, and to beget Faith in them ; It f leafed God by thefooUJh- 1 
nefs of Preaching to fave them that believe •* And not only to beget " 
Faith, but alfo to ftrengthen that Faith, and to perfed the Saints 
more and more in Holinefs. Thefe Men dream of an Eledion 
without the Means, and of a Salvation without Faith and Regene- 
ration,, and a preferving Men to Eternal Life without a Perfeve-* 
ranee in Grace and Holinefs : It is a Perfeverance in well-doing we 
plead for, and this we fay Chrift will, intheufeof Means, not 
without it, enable all his People to do •, he will help them, 
llrengthen them, and keep their Souls alive. Pray conlider the 
Ways by which Jefus Chrift preferves his People unto Everlafting : 

Life ; the Saints are faid to be fanWfed by the Father ^ and preferved J^^ ^' 
in JefM Chrift. 

I. It is jn a Way of Holinefs : And from fainting, or being weary 
in Well-dorng, he ftirs us up by his Spirit to wait upon him, and 
promifes, That they that wait upon the Lor d^jhall renew their Strength ^ 
they jhall mount up with Wings as Eagles^ they f/iall run and not be Ifa.4p.3ia- 
weary^ wal\ andmt faints or grow ftrong?r and ftronger, both in 
Kaitl^. and Patience. 

i, Chrift^ 

Cor. I, 

^ I o ObjeBwns aga'mjithe Saints final ^erfeyerance. 

2. Chrift prefervc-s us in a Way of Perfeverance in welJ- doing, 
by flKwingusour own Weaknefs, and that without him we can 
do nothing, but that we inuft wholly rely upon him in the Way 
of our Ducies for all things we need. 

3. By increaling Grace in us : He by his Word (hew?, that the 
Grace we have already received, is not fnfficient to keep us from 
falling •» therefore he ftirs us up to feek to him for more Grace, 
more Faith, more Patience, more Humility, more Wifdom, &c. 

4. By fuctouring us under all Temptations : For in that he him^ 
H^b.2. iB.felf hath fujfered bewg tempted^ he is alfo able to fuccoftr them that are 

tempted. He has purchafed Help and Succour for tempted Saints j 
His Bowels move him" to help us againft Sin, and againft Satan : 
He hath a fol't and tender Heart, and hath a fellow-feeling of our 
Inftrmiaes, which is a Spring of great Comfort to tempted Chri- 
. ftians. 

5. By warning and forewarning us of the Danger we are in by 
our fpiiitual Enemies, and charging us by his Word always to be 
upon our watch, and not to fleep as others do. 

6. By putting his Fear into our Hearts, that we may not depart 
from him •, that i>, not finally to depart j which he doth when at 
firft he infufeth Holy Habits in us. 

7. By his putting upon us that Holy and Spiritual Armour, 
Efhef. 6. I o, 1 1 , 1 2, 1 3, 1 4. Do thefe Men think Chrift's Soldiers 
can exped the Vidlory, and not fight ? or overcome their Enemy, 
though they throw away their Sword, which is the Word of 
God? The Preaching of the Gofpel is of wonderful ufe, to them 
it is the Word of Command, their Captain fpeaks to them thereby, 
and fhews what they are, and are not to do, and how they fhouM 
keep their Ranks, and maintain true Order and Difcipline in 
themfeives, Church and Families. 

8. By his continual Intercefllon for them, he prays for us that 
we may be kept in the World from the Evil of it, that we may 
not be finally overcome thereby. 

Thefe things being confidcred, pray. Brethren, remember 
that as the Saints cannot periih as Hypocrites and Unbelievers may, 
fo they cannot ITn, live in Sin, and in negietl of Holy Duties con- 
tinually, as unfound Perfons may do. 

And now, Brethren, I having anfwered all the grand Objections 
that are ufually brought againfl: the Saints final Perfeverance, ! 
\h?\\ fhew you feme of thofe Abfurdities which do attend the 
contrary Doctrine, viz. That Chrift died to fave all and every indi- 

Abjnrdkks attendoig the final Afoflacy ofSelieVers. 


vi^ml Terfon in the World^ and that the Eld may full totally and 
finally away^ and periflj for ever. 

I. It renders the Death of Chrifl as to its Efre<f^s, and the Sue- n? AbCuY. 
cefs thereof, uiK;ertain, as to the Salvaiion of any one Perfon. ditiistCt 

2. It doth imply a Deficiency in God, or want of good Will in attend the 
him to profecute his Derif;n to perfection in Man's Salvation, ^J'^nitoj 
they affirming that Chriil: died for all, even every individual Tizi-t'^[^^°' 
tor, who lies in ftrong Chains and Fetters under the Power of Sin ^'^' 
and Satan-, bat he will not break off the curfed Irons, and bring 

out of the Prifon-houfe but a very few of them only. 

3. It would aifo follow then, that the Purpofe of God, yea his 
Eternal Counfel in Chrilt Jefiis, may bedifappointed, and Eter- 
nity be fiibjeded to l^me, the Will of the Creator to the Will 
of the Creature, thefirft Caufeto the Second •, and all or many 
of God's Abfolute A»5lsto be fufpendcd unto the adtingsof forry . 
Man, and fo the Lord fubmit to the Servant : Yea, as faith a Re- 
verend Minifter, '•'' It fets God at an uncertainty, becaufe it doth cbamock^ 
'*' fubjed the Grace of God to the Will of Man : it hangs the 

" Glory of his Grace in all the Motions of it, and the Efficacy 
" of the Promifesupon the llipperinefsof Man's VViil and Affedti^ 
" ons. It makes the Omnipotent Grace of God follow, not 
" precede the Motions of Man's Will-, to be the Lacquey, not the 
" Leader, either in converting or preferving, which is at bell 
'■*• to make the Glory of God's Grace as volatile as a Feathers at 
*' the belt, fometimcs up^ fomctimes down -, the Soul is this 
" Moment embraced by the Lord with the dearefi: AfTedions, the 
" next cafe out as a VelTel wherein is no Pleafure, and the fucceed- 
" ing Moment admitted to freffi Communications > this Hour: 
" the Temple of the Holy Ghofl-, the next an Habitation for 
" Dragons and Satyrs: The Will of Man giving one Time the 
" Key to the Spirit, the next Time to the Devil. ^ 

4. It gives occa (ion to Man to boafl-, and fo contradi^His the 
whole Delign of God in the Gofpel of his own Free Grace, which 
is to take away for ever any Caufe for the Creature in himf^lf to 

5. It brings in that great Abfurdity of the Repetition of Rege- 
neration, whereof there is no mention made in all the Scripture -, 

unlefs thsy do believe all- that fall away fo as to lofe the Seed • 

of Grace, or from being in a State of Grace, are loft for ever, or 
fall irrecoverably : but a R'epetition of Regeneration Icems to be 
raaiiatained by one of the chief of them, from Heb. 6. 6. // they 



Ahfurdities attendiii^ the find Afojhcy ofSeHcVers, 

*SitDr.O- fall away^ to renew them again^^Q. * ' Tis irapoffible, he denies^ 
-WED, infow torenew fomc to Repentance •, but others he would infe'r from 
AnfTvirto ^^^^^^ j^^y ^g renewed. Now a renewing again ta Repentancey may 
Goodwin, be where the Seed of Grace was never loH, but the Strength and 
pag. 114^ Exercifeof it, sain David's and Pffer's Cafe •, therefore 'tis not 
JI5, 11(5. a total falling which Believers are .liable to, but a partial only. 
But to fuppofe that fuch who are regenerated may fall totally, 
and be renewed again to Repentance, doth prefuppofe a Repeti- 
tion of a former Birth, or a fecond Regeneration. To prove 
which, thefe Men mention that Text, twice dead^ finch: d //p by the 
Roots. Now evident it is, that if true Believers may fall totally 
from Grace, and none of them can be renewed again, then all 
fuch that fo fall, fm againfl: the Holy Ghofl:. But if they may be 
renewed again, then there is a repetition of Regeneration. When 
I come to fpeak to that Text in the 6th of the Hebrews^ I hope I 
ihall fufficiently prove, by the Afllftance of God, that thofe there 
mentioned, were not true Believers ^ as I have proved no true 
Believer can fo fall as to need another Regeneration, though they 
may fall as to need a gracious Reftoration, or to be healed of 
Pfg^ j^,2^their backlliding : Refiorennto me the Joyef thy Salvation. 

6. It tends to fru (Irate the abfolute Defign of Chrift, and his 
Promife made to his Saints, or makes it of none EfFedt •, who hath 
faid, / give them Eternal Ltfe^ and they fliati, not feriflij is fA,K aTnJ- 
AoovTK/ •, not, not perifli, as fome read it. 

7. It renders the Death of Chrifl: in the EfFeds of it uncertain 
to any ; Unlefs they are fuch who have found out another way of 
Salvation for fome than for others, for fome affirm, that there is an 
Eledion of a certain Number, and they (hall infallibly be faved -, 
and there is a way for others to be faved too : fome the King fends > 
his Chariot of Free Grace for, to bring them home to himfelf^ 
and others mufl trudg home on their own Feet, which they may 
do if they will : which idle Notion deferves no Breath nor Paper 
to confute. 

8. That a Man may be in God's fpecial Love to Day, and his 
dear Child, having his Image ftamp'd upon his Soul, and to mor- 
row be hated by him, and be the Child of the Devil, and have 
his LiKenefsand Image upon him. And from hence it renders 
'God's Love mutable, .and as if he did not forefee all Emergencies 
from Eternity. Can thefe Men fancy infinite Bowels and AfFedi- 
ons fo unconcerned, as to let the Apple of his Eye be pluck*d 
out, or he be as a carelefs Spedator, whilft he is robbed of his 
5 precious 

' ' " .. ■ n 

Ahfurdities attending the final AfojUcy of believers. 


precious Jewels by the Powers of Hell \ to have the Delight of 
his Soul ( as reverend Charnock, notes ) loft like a Tennis Ball 
between himfelf and the Devil. 

9. Udothcaft aDifgrace upon the Wifdom of God, in con- 
triving no better a way for the Reftoration of Man, and his Efta- 
blifhment, but that which dependeth wholly upon the voluble and 
inconftant Temper of the Creatures corrupt Will to per fed: in 

10. Such who. aflert that thofe may eternally periOi whom 
Chrift died for, or in the Head of, feem to charge God with In- _ 
juftice, as notto acquit thofe whole Trsnfgreflioni are anfwered 
for by their Surety ; or elfc that the Suiferings of Chrift WQie not 
fiiffiaent co effedt a Dif harge due to them : Or doth ic not infi- 
nuate (as one notes) a Deficiency of Power, or want of good pramcal 
Vv ill in Chrifl; to profecuce his defign to Perfection ? Difmrfe^ 

11- Itfufpends the Virtue and Succefs of all that Chrift hathP^S-'^s* 
done ibr Men, upon fonie thing to be done by themfdves, which 
Chiift is not thedoer of^ and confequently, that Men are Prin- 
cipal in pjocuring their own Salvation : And fo Chrift fhall have 
his Thoufands, (in truth faith he his Nothings) whiift freedom 
of Win (or he might have faid Free- Will) ftiall have his Ten 
thoufands. Is this to exajt the Lord alone, or to raife and ling 
the Praifes of our Beloved David. ^ And further, 

12. It would alfo follow, as he obferves, that thofe who are 
gone to Heaven, have nothing more of Chrift 's to glory in, and 
to praife him for, than thofe who are perilhed and gone to Hell : 
For, according to the Principle of General Redemption, Chrift* 
did and doth for all alike, and not a Jot more for one Party than 
for another. Alfo, as he notes, it tends to make Men prefumptu- 
ous and carnally fecure. How many have footh'd up themfelves 
in their Impenitency and hardnefs of their Hearts, and fenced 
themfelves againft the Word, upon this very Suppolition, that 
Chrift ditd for all, and thererbre for them, and why fhou'd not 
they look to be faved as well as others? To which I might add, 
their Notion of that Power which they fay is in the Creature to 
believe, leads Men out to defer looking out for Salvation.: for 
why may they not delay to do that to Day, which is in their 
power to do to Monow, and may be perhaps fome Years hence 
as well a^ now ? But let them and ail others know, Chrift's Death 
will have its ElFea oa their Hearts, if he died for them, and they 

Sf muft 

^,4 Tl?e application. 

muft look to hira when he calls, and wait upon him for the moving 
of his Spirit, in the ufe of that Means which he hath ordained 
in order to Faith and Regeneration^ and in the feafon of it> who 
fays, To day if yon will hear his rdce^ harden not your Heart t^ &C. 
but the Will^ the Deed ^ they rauft waic upon the Lord to give un- 
to them, and work by his Spirit in them. 


I fiiall in the lafc place make a little Improvement of what I 
have faid, and'ib finilh with thb Text. 

I. Inform. This may ferve to inform and convince all Perfons 
concerning the abfolute Soveraignty of God. He may fave Man 
if h-: pleafe, and not Angels •, or may fend a Saviour for fome of 
the loit: Sons of Adiim^ and not for all.; Who jlu^ll fay to him^^ If hat 
do(i than ? If he had vouchfafed a Saviour for none of Adarns Po- 
ilerity, had he been unjuft, any more than he is in cafuing off for 
ever all the fallen Angels ? 

He called Abraham out of his own Country, and revealed him- 
felf to him, and let others remain then under the Power of Sin, 
Ignorance and Idolatry, calling them not. 

He revealed himfelf to Ifaac^ and rejeded Ifhmad-^ he chofe 
Jaccb^ and refufed Efau ^ he afterwards chofe the Children of IfraeJ 
Deut. 7. to be a peculiar People for himfelfy and let all Other Nations of the 
Earth abide in Darknefs. 

And in the Gofpel- Days Chrift chofe a few poor Fiflier-Mn, 
Mat, II. and refufed the Learned and Wife Men after the FkOj : ray, and 
25/ * hid the Myjleries of the Kingdom of fleaven from the Wife and. 
Frndent ; and all this as an Ad alone of his Soveraignty. 

And inthefedays, what Reafon can be ailed,- ed, why we, and 

a few Nations more, have the Knowlcdg of the G^fpe], when 

the greatefl: part of the Earth lie in Po/?/]?^, MMmetan, and Pagan 

parknefs^ but that it is his good pleafure fo to do ? He hath 

aom.p.ia. J^ercy on whom he will have Mercy, and whom he re Hi he hardeneth. 

2. Praife God for the Knowledg you have of rlie Myftcries of 
Chrift, and the Gofpel of Free-Grace: Brethren, next unto the 
Grace of Gcd in my Converfion, 1 have often faid, I do look up- 
on my felf bound to admire the Riches of God's Love and Good- 
nefstQ me, in opening ray Eyes to fee thofe Armiman Errors^ 


,1 The Jpplkation. ^ , - 

which. when I was Young, I had from fome Men of corrupt Prin- 
ciples fucked in •, nay, and when I was about 23 Years Old, I wrote 
alittle Book for Children, in which fome of thofe Errors were 
vindicated-, which after, my Eyes were iniightned, and the Book 
with Alterations being again Reprinted, I left out, and now do 
declare my diflike of the firft ImprelTions, and do difown what 
I there aflerted : When I was a Chtld^ I thonght as a Child I un- 
derftood as a Child^ as the Apoflle fpeaks. And let me intreat you 
to ftudy the Na?%ire of the Covenant of Grace •, for until I had 
that opened unto me, I was ignorant of the Myfteries of the Gofpel. 
3. O do not forget, that the Defignof God in contriving our 
Salvation in his Eternal Wifdom by Jefus Chrifr, was wholly to 
advance his own Glory, and the Freenefsand Riches of his Grace, 
and to abafe and humble Man unto the Duft ^ therefore be fure 
never err on that Hand: And I think it is not eafy for IVFen well 
to err on the other, I mean, in exalting God alone, Chriil alone, 
though I deny not but that fome good Men, who in feeking to ad- 
vance Free-Grace, perhaps have erred, and taken up fome un- 
found Notions, as that of Adual or Perfonal Jullification, before 
Faith and Adual Union with Jefus Chrift. O what need have 
we to ponder well the Paths of our Feet, and not with Pride to 
magnify our felves, or drive to promote any corrupt Notion, 
under any Pretence whatfoever ! Our Days are Evil, many 
dangerous Errors abound, and it is caufe of greatefl; Grief to fee 
what a Generation of Men are rifen up of late, who ftrive to mix 
God's pure Gold with their Drofs, and his Wine with their Wa- 
ter. Though on the other Hand, let us blefs and praife the Lord 
for raifing up fo many brave Champions in th^ mean time, of 
our Brethren of the Congregational Way^ to defend the Gofpel 
of God's Grace, and the Truth as itisiil Jefus : Yet 1 could wifh 
there was not fo much Gall in fome of them againft us their Bre- 
thren, who in all the great Truths of Chriftianity are of one 
Mind and Judgment, and yet are expofed to Reproach for wit- 
neffrng to a Truth of Chrifl that lies as plain in the Gofpel as 
any one Truth or pofitive Precept of Chrift whatfoever •, 1 mean, 
that of Believers Baptidn. Why fhould we be cenfured for main- 
taining that Truth which the Holy Ghoft fo fully bears witnefs 
unto ? I long to fee more of the Spirit of Love and Charity ; 
would to .God that Chapter, i Cor. 13. was more read and con- 

S f 2 3. This 


Tl?e Application. 

. 4. This may aifo ferve to reprehend fach who ftrive to call 
Reproach upon this Holy Dodrine, and fuch that maintain it as 
if it tended to incourage People in Sin, or open a Door to Licen- 
tioufiiefs : Let all for ever forbear fuch Reiledions ; Is not this 
the Purport of that Dodlrine which we vindicate ? 

(i.) That there is wrought and preferveid in the Minds and 
Souls of all Believers, by the Holy Spirit, a Supernatural Princi- 
ple of Grace and Holinefs, whereby they are made meet, and 
enabled to live unco God, and difcharge all Duties of Obedience 
which he requireth of them, and accepteth through Chrift -, 
which Principle or Habit of Grace is effentially diftind from all 
Natural Habits, Intelledlual and Moral, however, and by what 
Means foever acquired or improved. 

(2.) That the Holy Spirit by his effedtual Operations, doth 
enable us, according as we are required by his immediate Influences, 
in all Ads of Obedience-, whether internal only in Faith and 
Love, &c. or External alfo ^ even fo, that all the Powers of our 
Souls, and Members of our Bodies, are or ought to be in a fpiri- 
tual manner governed and influenced thereby, and unco all Duties 
of Holinefs, in our daily walking with God : and that all this is 
the Effect of God's Free-Grace to us in Jefus Chrift, who hath 
communicated of the Spirit wichout meafure, to our Blefled Head 
and Mediator, that he may give it forth to all bis Saints that 
have Union with him, and believe in him. 

Brethren, God hath circumcifed the Hearts of his People, to 
Dcur.3o.(5. love him with all their Souls, and with all- their Strength : He writes 
his Law in our Hearts, as he promifed •, I wiH put my Law in their 
Itr.'^ui-i. inward Parts-, and write it in their Hearts, This gracious Habit or 
Principle in the Soul, is nothing but a Tranfcript of the Koly Law 
of God, implanted and abiding in our Hearts, whereby we are en- 
abled, with Chearfulnefs and ready Inclination of our Spirits, to 
ad in the Duties of Obedience and Holinefs unto God, as he re- 
quireth of us : and alfo our Likenefs and Conformity unto God, 
doth confifl herein •, i fay, it doth confifl in this Divine and Sa- 
cred Principle, or Spiritual Habit that is infufcd into the Soul, it 
is our Spii itual Life, whereby we live unto God •, ic is ths >ounda- 
tion and Simi of all Internal Excellencies ^ no Works, no Duties, 
are accepted, where this Principle is not. It is a Vital Prijicipie 
of Holinefs, and it makes Religion co-natural to us : Moreover, 
it is a certain, a permanent, and an abiding Principle/, it is that 


The Jpplkation, 


Seed that remains in Believers, and will have good and fpiritual 
Fruit to attend it : therefore this Dodrine muft needs promote Ho- 
linefs, that is thus founded on fuch a Sacred Principle, and the 
Motives are every way as llrong. 

5.. It appears, Brethren, t^ffic our Handing by Grace is molt 
firm and furc, it is like the ftanding of thofe who are in their 
confuramate State in Glory: The Good Angels, and Blefled 
Souls above, are confirmed in that State by fuperabounding 
Grace •, For by Nature (as one obferves) the Angels are mutable : 
What <[vas the Reafon fome of them fell, who beheld the 
Face of God? The bare behordrifg the Face and Glory of God, 
will not continue one Creature in a happy State, without an 
Adt of Divine and Confirming Grace ; it is a continual Addition 
of Grace, and Supplies of Grace, that preferves our Souls in a 
State of Life : and to this End are we united to Jefus Chrift ^ I 
mean to fuch an Head, that of and from his Fulnefs we might 
have, a Communication of Strength, and all Divine Influences, as 
our Souls do Hand in need. 

6. And this being fo, labour after the Exercife of Grace, reft 
not in a fmall Degree thereof-, the more Grace you have, the 
more Glory you will bring to God, and the more eafy it will be 
for you to refift Temptations. 

7. The more Grace, alfo the more Peace : Holinefs is that 
which God calls for ^ it is that which becomes his Houfe for ever, 
and without it no Man fhall ever fee the Lord. Therefore let 
this be the life of all the Sermons you have heard from this Text, 
even to work up your Hearts to Thankfulnefs, to Holinefs, in all 
the whole Courfe of your Lives, and to depend upon Chrift 
alone, into whofe Hand you are committed by the Father, that 
he would give you frefh Supplies of Grace, and keep you from 
falling. To whom, with the Father, and the Holy Spirit, be 
Glory and Praife for ever. ^men. 



The Trial of the Falie ProfcfTor : 

O BSf 

The Danger of Final Apostacy; 

Opened in three S e r m o n s, preached lately at 
Horfe-lie-down : Wherein the N.uure of the Sia 
againft the Holy Ghoft is difcovered. 

H E B. VI. 4, 5,<^- 

for it is impofjihle for thofe who were once enlightnedy 
and have tafted of the Heavenly Gift^ and were made 
^Partakers of the Holy Ghojl, ver. 4. 

^nd have tafted the good Word of Qodj and the lowers 
of the World to come, ver. 5 . 

]f they fall away, to renew them again unto Repentance : 
feeing they crucify to themfelves the Son of God afrefli^ 
and put him to an open fhame^ ver. 6, 

Serm. I. W~^ E LO V E D, this Place of Holy Scripture was fent to me 
V^*^ ■ 3 in Writing fome Months ago, I know not by whom, per- 
iwlinjor. il h^ps by fome who hold a Total and Final Apoftacy from 
med Tvho it ML^^ a State of True Grace. 

was thut But before I entered upon this Text, I refolved, in the Strength 
fent it to of God, to endeavour to prove the Impoll^bility of their final 
^^* Falling, who are 1 rue Believers, or fuch who have Real Union with 

Jefus Chrift", which I hope I have effeftually done. 

1 know th It this Text is brought by fome to prove, That True 

Believers may fall, not only foully, butalfo finally : Which cer- 

IVho the Terfons are, not that may fall finally, > i p 

tainly is a gr^at Miftake, which I Ihall endeavoar, God alfifting, to 
make appear. 

Mr. John GooAmn^ fpeaking of this Place, and thst ix\ Hcb. ro. Mr. John 
26. // voe fm mlfitlly, &c. Oith, Evident It is from rhi^fe two Vaf- GoodwinV 
fugci^ the Holy Ghoft^ after a jtriom inanner^ and rvith a very paths- f^^^j ."^^^^^ 
'tick^ and moving fir am of Speech and Difccurfe, (fcarce the Lkc- to be ben mar, f, 
found in all the Scripture) admonifyefh thofe who ere at prcfint trne 
Believers-, ts take heed of relapfmg into the xoays cf their f<yrmer hm~ 
ranee and Impiety, Thu Caveat or Admonition he prfffcth by an Ar~ 
gnnunt of thi^ imfort^^ that in cafe they Jhall thpu relapfe, there ivill be 
very little or no hope at ^M of thiir Recovery or Ketam to the Efl.tte of 
Faith and drace.^ wherein now they fi and 'before the Faces of fach Say- 
ings and Pajfages as thefe : rightly under ftood, and duly cnfjered^ there 
is no flanding for that DoUrine which denies a Poffibility^ either cf a 
total er final DefSlion of the Saints^ &c. He adds That the Sup- 
pofition or Hypothetical Propolition, // th^y fall away, dcth de- 
note herea PoiTibility of it : v\hich I wiil not deny ^ but that thefe 
Perfons of which the Apodle fpeaks, were true Believers, V fee 
no ground at all to believe, bur do utterly deny it : yet I readily 
grant, this hath always been look'd upon as a very difficult place 
of Scripture to be rightly underilood, I have therefore confulted 
the bell Authors and Expolicors I could meet with upon it. 

1. And I find that fome of the Antients, millaking the Drift 7'^^ ^^''^ <5/ 
and Defjgnof the Holy Ghoft herein, would take no Repentance ^'''^'^ "f^^^ 
from fuch who fell under Temptation in Times of Perfeeution f'''^^^/,^r- 
efpecially if they fell into Idobti y. ' ^^^ '^ ^^^^' 

2. Nay, fuch as fell into fcandalous Crimes, as Adultery, and 
the like, thjy would not admit by Repentance into the Church, or 
have Communion any more with them. And from hence I iind 
that TertiiliianrQ^i^ds upon the Biihop of Ko/ne^ that had admkted 
an Adulterer upon his Repentance. Alfo Novatm^ as I find him 
quoted by a good Author, denied all Hops of Church- Pardon unto 
fuch Perfons that had fallen into grofs Sin?, after they had made a 
Profciuon of the Gofpel, and tlrat from hence. Which may feem 
Ilrange, ccnfidering that Paul admitted the ince(fuoHj Perfon uoon 
liis Repentance, that b.ing fo notoiious a Crime, as molt ^^o or 
can fall into. But no more as to this. 

V Brethren, before t proceed, hi me premlfe three or four things, 
r.. That the Apoilacy here fpoken of, is not a bare falling in-^ 
to this Of ths't Adi>al Sis, be k of whatever Nature it will r 
Eor do we not read how grievouOy fome of the. Saints of God lin- 

2 10 i^/^0 the ferfons are that may fall finally. 

ned and fell, and yet were reftored again by Repentance ? 

2. Nor is it a partial Apofiacy^ or a falling upon Temptation or 
Surprizal, in Time of Perfecution, though ic be to the deny- 
ing of Chrift i for did not Feter fo fell, and yet was reflored af- 
terwards ? * 

3. Neither is it a falling into fome Capital Error, as fome of the 
Corinthians fell, by denying the Refurredion of the Dead, whom 
Paul laboured to recover : Or like that of th^ Galatians^ who fell 
by denving Juriification by Faith alone, but mix'd Works with 
God's Free Grace in that great Point of Faith. 

4. Nor is ic a falling ot Ignorant Perfons, who never made any 
Profeffion of Religion •, fuch are not capable fo to fin as is here 
mentioned, bicaufe it is exprefly faid to be fuch who were once 
enlightntd^ &C. 

5. And lailly ^ Neither is it a falling away of fuch who are ju- 
ftified Perfons, or of thofe who have favingly been enl;ghtned and 
quickned by the Spirit of Godi for fuch I have fuffi( iently. proved 
cannot fall totally and finally fo as to penfh. Thus far in the Ne- 

But in the Affirmative. 

1. ThisApoftacy is a total and final falling away i and that be- 
caufe it is faid, It is impoITible to renciv them again unto Repentance. 

2. It doth intend, or comprehend, inch Perions that nave re- 
ceived the Knowledg of the Truth, or rf the Wa, of Righteouf- 
nefs, according to that in ^Pet. 2.2o,2f. Thsy ^re fu>h who 
have not only been enlightned, but alfo are fuch who had tafled of 
the Heavenly Gift. 

3. Yetnever were favingly illuminated, wrought upon, or re- 
generated by the Spirit and Grace of God. Bic^hrtn, there are 
great Attainments which Perfons mav ai rive unto, withour one 
Dram of true laving Grace-, as the young Man, hUo the foU^ 
Virgins^ and rhofe meant by the ftony and tharny Ground, Mat. 1 3. 

I (hall now come to the Text it felf : And, 

Firft, Confider the Words, with the Connexion of thofe things pre- 

ceding and facceeding. 
SecoLdly, The Subjctis or Perfons fpoken of, under thetr dtvers ^4- 
, hfications. 
Thirdly, f^hat tt k thaf is faidconcermng thefe Perfons, 

Non- proficiency in IQioli^ledg dangcrom, 21,1 

Firfl^ As touching the Connexion of the Words with what 
precedes, it is evident, that the Hebrew Church, or feme 
among them, had been flow and dull of hearing, or very ill 
Proficients in the School of Chrift, viz.. they had not attained to 
that Knowledg and Experience which for the time they had they 
might have arrived unto, Cha^, 5. 12. They feemed but Infants 
cr Babes in Knowledge and had need to he taught again which were the 
firft Principles of the DoUrine of Chrift. And irom hence the Apo- 
ftle acquaints them with the Danger of not perfevering in the 
Knowledg of Chrift, and of not preffing forward, or going on to 
Perfection : And alfo intimates, that this would give jufl; Caufe , 
or Giound tofear, that they were not fincere Chriftians j and from 
thence gives them an Account of thofe that might Hn the Sin a- 
gainft the Holy Ghoft, or of the miferable State and Condition of 
fuch who after high Illuminations and great Knowledg of the Di- 
vine Truth, and a ProfefTion of the Gofpel, do fall away •, whofe 
Apoftacy, though at firft it might be but partial, yet might (they 
not being truly regenerated) end at laft in a total and final fal- 
ling away : And that deadnefs, dulnefs, atid non-p;o{iciency in 
Godlinefs, might and woufd end ( if their Hearts were not right 
with God ) in a final Apoftvicy : Or, as a worthy Writer notes, he ^'*« David 
prefuppofeth, '■'Except they ftudy to make Progrefs, they Ihall ^^^^^°"- 
" go backwards; and that going backwards, tendeth to Apofta- 
" cy : And that voluntary and compleat Apoftacy from known 
" Truth, doth harden the Heart from Repentance, and cutteth 
" off" a Man from Mercy : He accounteth our natural Security ^o 
" great, that there is need of moft fearful Threatnings to awaken 
" us out of it i and that the way to be freed from final falling, is 
" to make a good ProgrefTion. From hence note, 

Dod. I . That the fever efi Doctrine is mt only ufefal^ but exceed^ 
ing necejfary towards Per fans that are obferved to be retnifs and (lothfal 
in their Profeffion. 

Yet Charity becomes a Minifter neverthelefs, and not to cenlure 
a People from hence. And this we may gather from what he faith, 
with the Connexion of the Words with what fucceeds : But Be. 
loved^ we are ferfwaded better things of you^ and things that accompany 
Salvation^ though we thtu fpeak^ ver. 9. 

What the 

Secondly, We (hall confider the Peffoiis here fpoken of, vender ^yf'^^^'^ 
their divers Qjialifications and great Attainments, whi:h are five- pgjUg ;,j,./ 

T t fold *, intends. 

12 2 What ay By arid are- not Sigru of true Grace, 

fold •, and yet notwithitanding all tllat, they^ might fall away and 
perifh for ever : and if they did fall totally, before they were tru- 
ly regenerated, their Apoftacy would be final" ^ op it would be im- 
poflible for them to be renewed again by Repentance, either to that 
State in which they were before, or unto a better^ from whence 
there is no poflTibility of their final falling. 

In this general Defcription of the Perfons here mentiooed, let 
us confider four or five things more particularly. 

]fi. Conllderthe Apoftle's Defign, which is to declare or difco- 
ver the fearful State and juft Judgment of God againft the Perfons 
here meant or intended. 

lil/y. That thofe five Attainments he here fpeaks of, are acqui- 
red by fome who had been Profellbrs of the Gofpel, and look'd 
upon as eminent Chriflians, fuch that had made a Profellion of 
Repentance from dead Works, and of Faith towards God, and 
bad been baptized, and owned all other Principles of the Doctrine 
of Chriif. Stcver. 1,2, 3. 

sdly. That all thofe high Privileges and Attainments, whereof 
they were made Partakers by the Gofpel, they afterwards defpifed j 
or, when under their Apoftacy, did contemn: which loudiy pro- 
claims their Deftrudion from God to be juft and deferved. 

^thly. That all their Privileges and Attainments, ( as Reverend 
Dr. Owen obferves) do confift in certain Operations of the Holy 
Ghoft, under the Difpenfation of the Gofpel ; and therefore not 
fuch Perfons that never profefled it, or had been enlightned there- 

^ -^thly. And let it be well and for ever obferved, that the Apo- 
ftie mentions not one of thofe fpecial and diftinguilhing Marks or 
Charaders of true Believers or Sandified Chriftians. As, 

1. Here is not a word of the Covenant of Grace into which they 
had been received, nothing fpoken of the Faith of the Operation 
of God in all thofe five A ttainments they had arrived at. 

2. Not a word of their having attained to Union with Chrift, 
or of the Implantation of the Hcly Spirit, though they had had 
fome kind of tafte thereof. 

3. Not a word of Regeneration •, he doth not fay, It ii imfojfi- 
ble for fuch that have been born of God^ begotten of the Spirit : No, no, 
nothing of that. 

4. Here is nothing fpoken of their being juitified, or of Juflifi^ 
cation unta Life. 

5. Not 

what things do accmn^-any Satvation, j 2 2 

5. Not a word in all their fivefold Atmnmcnts 'of Sanclification 
by the Spirit •, we read not of any effeclual Calling they had ar- 
rived unto. 

6. Nothing is mentioned of their Election, of Adoption, nor 
of their Love to God or to his poor Saints ^ none of thefe things are 
exprefled or alllgned unto them, which do all appertain to every 
true Chriflian. • 

6thly. It ought alfo carefully to be noted, that when the Apoftlc Mat things 
comes to fpeak of his Hope of the Saints to whom he wrote, i. e. doacco.>/ipa- 
that they were not fuch, he lays down or defcribes by way of Inti- ^y^^^'"^^^- 
mation, the Characters of true Believers, by other diftinguiihing"^* 
Qiialifications : But Beloved^ we are ferfwaded better things ofyoa^^^^^^ 
and things that accompany Salvation^ though we thus fpeakc Now ob- 
ferve, if thofe Perfons he mentions that had been once enlightned, 
and had tailed of the Heavenly Gift, &c. had been true Chrilli- 
ans ', what better things could the Apoflle be perfwaded was in 
thefe Hebrews than was in them ? Are there better things than 
Vmn with Chriji^ than Jafitficatjon^ than Regeneration^ true Faithy 
Pard n of Sin^ Love to God and to his People, San^ification of the 
Spirit and Adoption ? "No, no, there are no better things that any 
Chrillian can attain unto in this Life than thefe. Moreover, 

-jthly. The Apoflle clearly intimates, that they were fuch who 
were like the Ground which the Rain falls oft upon, that never- 
thelefs brings forth Briars and Thorns, and no good Fruit. 

8r%. There is one thing particularly noted by the Apoflle con- 
cerning thefe Hebrew Chriltians, which they had, and which the 
ether had not, therefore not gracious Perfons : See ver. i o. For 
Cod ii not unrighteous, to forget yonr Work^ of Faith and Labour of 
Love^ which ye have fiewed toward hii Name^ in that ye have miniftred 
to the Saints^ and do mimjier. 

(i.) This he mentions as a Reafon of his good Opinion of them, Love to the 
and why he was fo perfwaded of them ^ and which was betfer /"""■ ^■^^''^•^> 
than all thofe high Attainments of which he fpeaks concerning fuch rj^ff^^ . 
that are in danger of Final Apoflacy : Love to the poor Saints in Grace. ^"'' 
miniftringto them forthefakeof Chrill, or becaufe they are the 
Members of his Body, is more than all thofe five Attainments men- 
tioned in the4^K 5^^ and 6th Verfes. Now alfo kt it be confl- 
dered, that if this Fruit of true and faving Grace, I mean. Cha- 
rity or Love to the poor Saints, as fuch, had been in the Perfons 
he fpeaks of, who were in danger of falling finally •, how then 
could this be an Argument of fuch Conlideuce in Panl concerning 

Tt 2 them, 

124 Jnfallible C}?araHers of true Qr ace, 

thera, or of Comfort to thofe Saints he wrote unto? Alas, what 
are common Illuminations ? What is it to have fome tranft tafle of 
the Heavenly Gift^ or to be made Partakers of the common Opera- 
tions of the Spirit in Convidions of Sin or of Duty, to the Inha- 
bitation of the Spirit, or unfeigned Love to Chrifl: and to the Chil- 
dren of God ? Or what is it to have fome tafte of the good Word 
of God, to a fpirituai feeding and digefting it, or to be affet^ed 
with the powerful Dodrine of the Gofpei in refpeft of the 
World to come •, or with the Refurreftion of the Dead and lafl; 
Judgment, to the gracious Experience of the Power of Chrili's 
Reiurreftion, and fo feel in our Souls a Difcharge from the Judg- 
ment of the Great Day, through Faith in Jefus Chrift ? 

(2.) The Apollie was perfwaded concerning thefe Hebrew Chri- 
flians, that they had fuch things in thera that did accompa»y Salva- 
tion ^ that is, fuch things that are infeparable from Salvation •, /. e, 
fuch who have them (hall certainly be faved. He defcribcs fuch 
who are fincere Chriftians, by the Fruits and Effeds of true Grace, 
namely, the Work^ of Faith, and Labour of Love^ by which their 
Obedience unto God did appear. 

1. He notes the Principle from whence they aftcd in their Chi- 
ty to God. 

2. The Conflancy of their Obedience *, they continued in bring- 
ing forth of that good Fruit, they had miniltred to the Saints, and 
ftill did minifter to them. 

3. Betakes notice of the Principle from whence they ajfled, or 
did what they did, viz.. they miniltred to the Saints in Love to 
God, and to Jefus Chrifl: \ it was Love fliewed to his Name. 

4. He adds that in their Prefervation in their happy State, the 
Faithfulnefs of God : God u not unrightedus to forget your Work, 
of Faith, &c. v^hich comprehends his Covenant and Promife to 
them i which fcr their farther Comfort, he enlargeth upon, ver. 1 3 
tover.i^. to which he fijbjoins the Promife and Oath of God made 
to all that are fincere Believers, or Heirs of the Promife. 

But to proceed, to fpeak to thofe five ^^ualifcat ions or htt^Xn- 
ments of the Perfors he fpeaks of in our Text, who may fall away 
and hnally perifli for ever. 

Firfi, The fii ft is their being once enligkned. They might be in- 
ftruded in the Doin;rine of the Gofpei beyond many, or be illumi- 
nated, not only by learning the literal Knowkdg of the Gofpei, 
as Men learn Philofophy^ but alfo may attain to fon.e fiipernatural 
Light by the common Illuminations of the Spirit j and may un- 


The Nature of common Illuminations. ^ i c 

derftand many profound Myfleries of the Gofpel : yet remember, 
Knowledg fttjfeth ftp \ they might have knowing Heads, but grace- 
lefs Hearts. Note from hence, 

Dofl:. 2. That it U a hi>7h PHvilege and an Attainment for Men to 
be enii^htticd with the Kncixleidg of the Gofpel ; yet neverthelefs Men may 
attain to much Light iherein, and yet not be favingly enlightnedy but 
may Jinaliy fall away and perijh notwithftanding at lafl. 

Firfi^ I fhall fhew you what the common Illuminations of the 
Spirit are that Men may fall from. 

Secondly^ ShzW fh w you what the faving and fpecial Illuminati- 
ons of the Spiiit are, and how they differ. . 

i/. Common Enljghtning? of the Word and Spirit, may tend The Natm 
to convince the Confcicnce of a Sinner of Sin. "/ '^^ <:om- 

1. As to the horrid Guilt thereof, as it expofeth the Soul to '^'"'. ^^*?*- 
, God's Wrath : Thus was Ji^doi enlightned, his Confcience wasSr/f 

convinced that he had betrayed the Innocent Blood : Thus alfo F^/^x * 

was enlightned under Paur% preaching. 

2. From thefe Conviaions they may alfo with much horror ccn- 
fefs their Sins : Cain^ Judas, and many others did this. 

3. From thefe Illuminations and Convidions, they may reform 
their Live?, and do many things, like as Herod did upon his hear- 
ing John the Baptifl. 

4. Nay, common Illuminations may difcover to the Sinner much 
of that Evil that there is in Sin, that God abhorreth it, and that it 
IS contrary to his Nature, as well as a violation of his Holy Law i 
and this Light they may receive, from what God declares concern- ' 
ing Sin, and of his abhorrence of it in his Word, as alfo by thofe 
fearful Judgments which he infliderh upon, and pronounceth a- 
gainfl; fuch that fin, live in Sin, and make a Trade of it. Like- 
wife by the Knowledg they may attain concerning Chrill's fuffer- 
ingforSin, and by the Punilhment of the Damned in Hell •, and 
no doubt but the Devils know the great Evil of Sin in all thefe re- 

But pray obferve, that although thefe Perfons may know that 
Sin is againft God, contrary to his Holy Nature, and that he 
doth abhor it ; yet this Light and Knowledg they have, never 
brings them to loath and abhor it in themfelves becaufe of the 
evil Nature of it, and as it is againft God. . 

idly. They 

Tl6 T-he Nature of common jUum'mations, 

'~^ idly. They alfoby thefe common Illuminations, may ccme to 

know that God is Man's chiefefl Good : The Heathen found this 
out by the Light of Nature, confidering in themfelves that 
nothing in this World could fatisfy the Soul, O-c. But thefe 
Perfonrattain unto a farther Sight 'and Kn-owiedg of it, by the 
Word, rn a fupernatural manner •, but yet remember that the Light 
thsy have, never leadeth them tt> make choice of God as their 
chiefefl: Good and only Happinefs. 

^dly. They may attain unto the Knowledg of all the great and 
elTendal Principles of the Chriftian Religion, and be able todifpute 
and contend for them alfo, againfi; Oppofers •, nay, may be able 
Mar.7.22. Preachers of that Holy Dodrine : H^ve we not profhefad tn thy 
Name ? &c. No doubt but Jud^u was a great Preacher as well as 
Teter. Yet obferve, and note it v;ell, they may be utter Strangers 
to that Grace^ Faith, Uve and Kegeneration^ which they may 0- 
pen, explain, and prefs upon others. 

^thly. They may knowthatChrilt is a moft blcITed and precious 
Objed i but yet never experienced him to be precious above, all 
things to themfelves. ♦ 

<thly. They may know the True Church, and alfo know what 
is required of Perfans in order to their becoming Members there- 
of, namely. Repentance, Faith and Baptifm : Nay, and they 
may have fome kind of Repentance ; Jiida4 repented : Alfo they 
may believe; 5m«>« believed : They may have a common Faith, the 
Faith of Credence, or an Hiftorical Faith •, believe the Report of 
the Gofpel and Revelation of Chrifl, and the Sum of the Chriftian 
Religion \ nay, believe or receive the Word with fome fort of Joy, 
A'lat. 1 3. 20. Moreover, they may be baptized and received into 
the Church, and be look'd upon to be true Believers : But becaufe 
thefe things are daily opened to you, I fhall not enlarge further up- 
on them: You that have that excellent Book, xalled, Ihe Almoft 
Chrifiian^ may fee how far a Man may go and be but a falfe Pro- 
feffor Otake heed you reft not on any External Knowledg or 
Revelation of Bivine Things. You can talk of Religion, difpute 
• for thofe great Points of Faith •, you know Trnth from Error •, and 
fo you may, and yet perifti for ever. Moreover confider, that all 
Convidions that end not in Regeneration, orintrue Conver-fidHj- 
or that change not the Heart and Life, wiU avail you nothmg. 

Secondly, I fhall ftiew you the Nature of True Illuminations, atld 

how the one differs from the other : it appears by what the Holy 


The Nature of fpecial Illuminations, 


Ghofl intimates here and in other places, as well as by all our Ex- 
periences, that Light or Illumination is the firft thing God doth 
create in the Souls of all that are renewed ; and if it be but a com^ 
mor: Light, the Work that Rows therefroni will be but a common 
Work of the Spirit ^ and if that Light that u in Men he Darhned ^, . 
how great it that Darknefs ! ^ ^ ' ^^^'^- ^?- 

Now as touching the fpecial and faving Illuminations of the Spi- 
rit, they differ from the common. 

I. In refpea of Conviaions of Sin : Evangelical Illuminations 7ifiv^f;yrr 
of the Spirit, difcover to the Soul its fearful Stare ^ not only that ^fi^'^.^^dxi 
Sin is of a hateful Nature, bnt that he is condemned as a Perfon ^^"^^'^^^^ 
dead ia Law, and trembles at the light and CcniQ thereof, not c^^^^''^ 
knowing but that the Sentence may be fuddenly executed upon *^" 
him : They were pricked m the Hearty a.*}d cried out^ Men and Bre^ Ads 2. 37. 
threriy what jha/l ire dj f It was their Sin that made them cry out. 
But pray obferve, that the fght and fenfe of Sin never breaks* 
the Heart throughly and kindly, till the Soul fees the pardoning 
Grace of God in Chrift. Shew a Condemned Makfadtor a Par- 
don from his Prince, ( that was hardned before under the Senfe of 
the Severity of the Law) O then he is melted and wounded, Good- 
ncfs and Mercy overcomes him^ fo it is with a poor Sinner, when 
iie fees God's Love and Grace in Chrifl: •, or a bleeding Chrift, 
who has born the Puniihment due to him for his Offences : then he 
is kindly broken, and mourns that ever he grieved or offended 
God ^ Jhey jhaU look^Hntehim whom they have pierced^ and (hall lech 12 
mourn : It,was Jefus that you have crucified, the Lord of Life and 20. ' 
Glory, xvhom God hath made both Lord and Chrifl. Afts 22^ 

2. Common Convictions reach only to fome Sins, perhaps fcan- 
dalous Sins ; they chiefly, if not only, torment the Confcience, 
mider fome awakening Provident^;, or under the preaching of 
Wrath and Judgment ^ Andoi he reafoneA of Rigkeoufnefs^ Temp- Afts 24.. 
rance^ and Judgment to come^ VqI'ix trembled. Doubtlefs i^^/?;fc jived ^S- 
in- fome grofs Sin, and now his Confcience was awakened, and terri- 
fied him for thofc Evils, he hearing of the Judgment to come. But 
fpecial Illuminations in Convictions, caufe the Soul to fee all its 
Sins, its fecret Sins, ye^, Heart-Evils : Come^ fee a Mm- which h^^A- n^^ 
told mc all things that ever I dtd j Is not this the Chrifl t Ch rill's 
Word laid all the Evils of the Heart open to her fight. / was 
faith "David, fljapen in hiqitity •, and in Stn did my Mother conceive VM.^i, ^ 
me. All Sin affii^s the Soul, Original Sin as weli as Adu^al Sin. 

3« Common 

- 2, 8 T/;^ Nature of f fecial Jllummatms. 

? ^ 

^~CommorrConviaionsmake a Perfon ienfibleof the Punifh- 
raent of Sin, and to f'^el the Wrath of God which is due unto 
him : My Ptmtjhment is greater than J can bear^ faith Cain. But 
fpedal Illumination, under Convictions make the Soul to groan 
Ezek.5.9. under the Filth and Pollution of Sin •, they jhaii hath themfehes far 
the Evils they have commit ted. But when is that ? Even when they 
Ezek.2o. fee that I am (faith the Lord) piciiied towards them: ^d ye 
43- (liall remember your Ways, and all yoptr Doings wherein you have been 

defiled, and ye {hall loath your felvis m your own fght. Hence >^ 
Job 42. §. cries out, 1 abhor my felf^ and repent in Duf and .-ipHs. Moreover, 
Pfal.28. 7. upon this refpeit it was that David compared his ain and Polluti- 
on to a loathfom Difeafe. The one crits out, that he has of- 
fended an angry God-, this is the Nature of legal Convi<flions, 
fuch would fain get out of GodV Hands, he fiics troni him : But 
the other cries out, I have grieved a Good and Gracious God, 
and he fli.sto him, as the Prodigal did to his loving and compaf- 

Honate Father. , . , ^ , , ,f 

4. Common Uluminations in Convidions, lay the Soul half 

dead he fees he is Wounded ^^ but fpecial lilumiiations of the 

Spirit, difcover the Soul is quite Dead : fVhen the Commandment 

Rom. 7. p. came^' Sin revived^ and I died. The one difcovers that the Perfon 

is a Sinner, but not in a helplefs State •, for though he fe^s he is 

undone by'his Sin and Difobedience, yet he thinks he may rife by 

his Duties and Obedience : But a Perfon truly enlightned, fees he 

mull have a Principle of Life inrufed, before he can rife, live, or 

a<ft- and that all his own Righteoufn efs he hath, or is capable 

of obtaining, is but as Dung and Filthinefs in his light. _ ^ 

< Common Illuminations caufs a Man to fee Sin, as it is a 
great Evil againft himfelf ^ / have killed a Man to my hurt, faith 
one of this fort: But fpecial Illuminations difcover Sin to be 
the sreatelt Evil, as it is againfl God : the one may know that 
God hates Sin, but the other is brought to hate it himfelf, and 
Pfal <i. 4. becqufe God hates it : Againfl thee, thee only have I finned, and done 
this Evtl in thy fight, O faith a poor Believer, what have 1 done i 
I have contemned, defpifed, andfpitin the very Face of God ;, 
the one is afraid of God, but the other fears God ; the one is 
afraid of him becaufe of his Juftice, the other feareth God be- 
Hnf -^ . caufe of hisGoodnefs •, They d^all fear the Lord andhisGocdnefs; 
V orfhaUfear andworfhipGodinChnfl:, becaufe of his Goodnefs, 
Grace and Mercy. 

C. Common 

Tl?e ISlature of f pedal Illuminations. ^20 

6. Common illuminations give a Perfon a fenfe of Death and 
"Wrath due to Sin; but fpecial Illuminations give a Man a fenfe 
and an efFe(fting light of the Death of Chrift, and of that Wrath 
and Cur fe he hath born for him in his ftead : Legal Convidions 
difcovered only to them under the Law (who faw no further) 
that the Life of the poor Beafts Went for Sin •, but Evangelical 
Conviftions fhew that nothing can atone for our Sins, andfatisfy 
God's Juftice, but the Life of the Son of God, not the Blood of 
Bulls or Lambs i no,, it muft be the Blood of the Lamb of 

7. Common Illuminations are a Man's Torment and Afflidion, 
and fain he would be eafed and freed of them, and of the fmart 
thereby •, but the fpecial ones tend to make a Man fear that he is 

not troubled enough, he would be fearched thorowly : Search me^ Pfal. 15^. 
and knoxo my Heart j try me, and know my ThoHghts ^ fee if there be 23* 
any evil Way in me. O lance my Soul, Lord lay open my Sore, 
let me not be flightly healed : The one would fain Ihake the Trou- 
ble off", he thinks it is enough, nay, too much ^ the other would 
have it lie falter on : O let not my Sore be skinned over. The 
Devils cried, Why doft thou torment m before the Time ? So unfound 
Perfons would not be tormented ^ but Confcience hath got hold of 
themt and they cannot get out of its Hand. But one truly en- 
lightned, faith, with Vavid^ 1 mil be forry for my Sin j I chufe it, 
1 defire it : The one defires to be freed from the EfFeds of Sin, from 
the Pain and Punilhment thereof i but the other cries out to be 
delivered from the Sin, which is the Caufe of all Pain and Punifh- 
ment : The one is like the Swine, who likes not the Whip, yet 
loves the Mire •, they like not the Lafh of the Law, but hate to 
come under the Yoke of the Gofpel : The one cries out for a 
Plaifterto eafe his Confcience, may be he is willing tovlet fome 
Boughs and Twigs be lop'd off i but the other would have the Ax 
laid to the Root of the Tree ^ he would have the Body of Sin, as 
well as the Branches, to be deftroyed :, he is for cutting off the 
right Hand, Lufts of Profit, and for pulling out the right Eye, Lufts 
of Pleafure : The unfound Soul is, like Sad^ for fparing fome of 
the Fat of the Cattel, and Agag the King, I mean his chief and 
beloved Lulls •, but a fincere Chriftian is for yielding up all to the 
Sword of the Spirit. 

?. Common Enlightnings work Terror, which may be at lad 
drive the Soul further from God ; as it is faid of Cain, He went Gen.4.i«k 
em from the Fre fence of the Lord: But fpecial and faving Convidi- 

V V ons, 

The Nature of fpecial Illum'matms, 

ons, caufe the Soul to draw nearer to God in Jefiis Chriil : The 
orre is like a Slave under the Rod, fain would get away from his 
Mailer > the other is like a Chiid under the Rod, that defires to 
fee and behold his Father's reconciled Face and Favour. The com- 
mon Illuminations wound, but the Soul fees not the Way of Cure, 
nor will he bear the InllrunJent which would let out the Life 
and Power of Sin, but perhaps catches up fome thins^ or another 
to apply to hi. Sore, may be his changed Life, his Duties and good 
De&ds ; from hence he hopes that his State is good, he being as 
he thinks not the Man he once was. But as he who is under fpe- 
cial Illuminations, comes to be wounded, by beholding a bleeding 
Saviour, which is the alone way of Cure> fo he chiefly deiires that 
Faith, that Grace which will deftroy the Life and Power of all 
Sin, and thorowly cleanfe ard purify his Soul Brethren, the 
Spirit of a Sinner may be torn into pieces by legal Terror, the 
Heart of Scone may be broken, and yet no Heart of Flefli be 
given ■» the Ground may be plowM up in part, yet the Seed of 
Grace not fown in the Heart : Senfuality, faith one, may be kept 
down by a Spirit of Bondage, when it is not call out by the Spi- 
rit of Adoption : They have the' Law to convince them, but not 
Grace to renew them s it is not being once enlightned that is fuf- 
ficient, unlefs truly enlightned ; it is not great Knowledg,.unlefs 
It be fanftified ; it is not the fair Fruit of Reformation, nor Oil 
in the Lamp of the outward Life and vifible Profefiion of Reli- 
gion ^ it is not your feeming pious Duties nor legal Con vidiors 
I Cor. 7. that difcover you to be a true Chriftian : no, nothing fliort of 
10. Union with Chrift, and Faith that works by Love, avails any thing. 

Gal. §. 6. Neither Circumcifion, nor Llncircumcifion, but a new Creature. 
iTheff.1. 9. eommon or Legal Illuminations doubtlefs flow from a fenfe 
^' of God's Power, who is able to punifh and reward the Creature 

according to his Work-, not that they would be like God, but 
can't alas get out of the Hand of God : But true fpiritual En- 
lightnings rife from a fenfe of God's Holinefs, by beholding the 
Excellency of it, and feeing a neceflity of a Conformity thereun* 
to ; the Convidions of the one at the belt is at a ftay, they do 
not grow, however they never terminate in Converfion ^ the Ef- 
feft caimot exceed the Caufe, they only tend to reform the Life, 
and oft-times fuch return with the Dog to his romt Again: but tht 
Prov. 4. P^th of the Jufi^ in fpiritual Convidions, i^ at a jhimng Light that 
,1-8, jhineth more and more to a prfedt Day. Spiritual Enlightnings 

lead the Soul to Chrift. j the Spirit in them doth not only con- 

Tte Nature of fpiritml Jilumlnatiom. r j i 

vince of"Sin, but alfo of Righteoufnefs •, fuch fee all their old Props 
and Supports to fail them : 'tis Chrifl: now,and none but Chrift ^ the 
World is nothing to them, a Name is of no worth to them: 
KnOvvledg and Gifts without Grace will notfatisfy them •, they fee 
the Vanicy of the Creature, and the Fulnefs of the Mediator. 
Chrift is the chiefeft of ten thoufand" to all fuch : Others may fee 
fome things Chrift hath purchafed that may affed them ^ but 
thefe fee an Excellency in his Perfon i To you that believe^ he is pre- i Pet.2, 7. 
iioM». He is an Honour, or honourable : Whom have I in Heaven pj-^|^ 
but thee ? and there is none on Earth that 1 defire bejides tha. Thefe 25. * 
liave their Eyes opened to fee the Nature of God, the Holinefs 
of the Law, the Weaknefs of the Creature, the Sinfulnefs of 
Sin, and the Sufficiency of Jefus Chrift. Others are convinced of 
many Sins, and of fome degree of Evil in Sin ; but thefe fee that 
Sin is exceeding finful, and that no Sin is fo odious as the Sin of 
Unbelief, in which refpedts common Conviflions fail. Now con- 
fidering what Enlightnings Men may have, and yet not be fa- 
vingly enlightned, what little reafon is there for any to conclude, 
that the Perfons in our Text were fandiiied, holy, and true 
Chrift ians, becaufe the Holy Ghoft fays they were once enlightned? 
They may have, or attain unto a great Change, but not a true 
and thorow Change j and they may be fuch who arrive to Light in 
fpiritual Things above thoufands, nay, may be, exceed many true 
Chriftians in Knowledg, Abilities, Gifts, and in their Lives and 
Converfations too, in fome refpedts, and may not doubt of the 
Goodnefs of their State, nay and may fuffer for Religion, yea 
give their Bodies to be burned, and yet be deftitute of faving Grace, i Cor. ij. 
or of trueLov^to God, and therefore not felf-condemned Hy- 1*2,3. 
pocrites, whofe Hearts condemn them, and yet be far from the 
State of lincere and renewed Chriftians. 


1. O fee what Light, what Spiritual Light you have received, 
and what Convidtions you have had the experience of. 

2. Which do you account the greateft Evil, Sin or Suffering, 
the Torture or Pain you feel, or the Sin you have committed ? 
Do you groan moft under the lenfe of Sin, and want of Holinefs j 
or under the prefages and fear of Hell and Damnation? May be 
you cry out, your State is fad •, but what think you of your Sin 
which is the Caufe of it ? 

Vv 2 a. Be 

212 What is meant by the Heavenly Gift, 

3. Be exhorted to labour after true Spiritual Illuminations, and 
thorow Convidlions of Sin. 


1. Sin will be your Pain and Sorrow, firft or laft, either here 
or hereafter. 

2. Confider what a good and gracious God you have offended. 

3. Withourt^Sedual GcnviiJlions, there will be no true Con- 
verlion^ and where the firft is indeed wrought, the laft wiil fol- 
low j thofe that God kills in this refpedt, he will make alive. 

4. Remember the Word never comes with Power, until Con- 
victions come with Power, and alfo abide on the Soul and Con- 
fcience of the Sinner. 

5. Confider that it is better to be broken in Mercy than in 
Judgment, better here than in Hell. 

6. Remember that true and thorow Convidions tend to let 
out the Life or Power of your Sin ^ and confider alfo what Means 
of Convidions God is pleafed to afford you. 

7. Sinner, Chrift was wounded for thy Sin, look up to him •, no- 
thing breaks the Soul rightly, you have heard, but a iTght of a 
broken and crucified Chrift. 

HEB. VI. 4,5. 

For it is impofjible for thofe^ &c. 

<vA^-j "W Have clofed with the firft Qualification or Attainment of thefc 
Serm. II. I Perfons fpoken of in my Text \ I fhall now proceed to the 
^-'"V^ jSL Second, Andhavetafied of the Heavenly Gift. 

What mm i. By the Heavenly Gift, fome underftand the Heavenly Do- 

%^^G^l*' ^"^^^^ ' ^" ^^^^ ^^^^^ ^^ "^^y ^^ ^^"^i ^^^ Herod had fome kind of 

wwy Gi^' Xafte of the Heavenly DoQrinf^ which John the Baptijl preached ^ he 

heard him gladly^ or with Joy. AstheBaptifm of Jcib« is faid to 

be from Heaven, fo all the Truths and Ordinances of the Gofpel 

may be faid to be but one intire Heavenly Gift. 

2. Others by the Heavenly Gift underftand the Holy Ghoft, 
according to that in A^s 8. 20. Jhon hafi thought the Gift of God 


What is meant by the Heavenly Qift, 5 ^ ^ 

may be fHTchafed with Money. So ^Ss to. 45. That en the Gentiles 
alfo was fowed the Gift of the Holy Ghojl. 

Queft. But what Gift of the Holy Ghoft is it which thefe Verfons are 
faid to have a ta/le of? 

j4nfw. I. The miraculous Operations of the. Holy Ghoft in the 
Times of the Gofpe], in the extraordinary Gifts thereof, which 
are faid to come down from Heaven in a way of Eminency, as j451s 
I. 4, 5. and of thofe Gifts thefe Perfons might Ifave fome tafte, 
either by their receiving thofe Gifts themfelves, (for that unfound 
Perfons may do, u4nd in thy Name we have cajl out Devils : fo 
I Cor. 13. 1,2. ^nd though J have aU Faith^ fo that I conld remove 
Mountains-, and h.tve not Charity^ I am nothing :) or elfe they may be 
faid to have a tafte of thofe Gifts, by being wonderfully afFedted, 
by beholding the oiiraculous Operations of this Heavenly Gift 
wrought by others. 

2. By tailing of the Heavenly Gift, it may refer to the Do- 
ctrine of the Gofpel, it may denote their making fome trial by 
Hearing, and diligently attending on the Dodlrine of Salvation j 
there is a^tafting for trial, either to receive, or refufe, as we com- 
monly do Meats or other things : Every tailing is not a digefting. 
Men tafte before they eat, and digeft food. Thefe Perfons may 
tafte of the Doiftrine of Juflification, tafle of the Heavenly Gift 
or Dodrine of God's Free Grace, tafte of the Ordinance of Bap- 
tifm, and the Lord's Supper, and fern alfo to like the Heavenly 
Gift well in all thefe and in other refpeds, yet may feed all the 
while on fome one Luft or another, on the Love of this World, 
or on their carnal and fenfual Pleafures; and becaufe they were 
never favingly renewed, having no new Nature, they could not 
feed on fpiritual Thing, fo as to digeft them. No doubt it was, 
or is fuch a taftingas the full Stomach takes fometimes of Food, 
a full Stomach will tafle, yet refufe to eat, they have no appetite, 
tliefe being glutted with the Love of other things •, the Heavenly 
Gift is not fo fweet to them, as Food is to an hungry Man. 

The Sum then is this, thefe Perfons had, or may have, fome 
Experience of the Holy Ghoft in the miraculous Gifts, either in 
themfelves, or in others, their Underftandings being enlightned, 
C for it is evident that 'tis a Tafte by Illuminations, by what we 
before (hewed ) and they alfo miii^ht tafte the Heavenly Do(ftrinc 
or Miniftration of the Gofpel, and might find the Truths, the 
Inftitutionsand Worftiip thereof to be good ^ they making a trial 
of it fo far as their carnal and unfaadified Hearts were capable 


14 How fed ft ^rofeffors may partake (f the Holy Ghojt, 

to do; yea they might find the Ways of God better than once 
they thought before they were inlightncd, and from thence im- 
braced them to appearance, owned and walked therein for a time. 

DO(fl. 2. Jhat iherets a Goodnefs^ and an Excellency in the Heei' 
v»nly aft and Heavenly Defirine of the Go/pel^ which fuch may tafie 
of that never receive the Truth in the Power and Love thereof. 

D06I. 3. Th^ the rejeUing^ and utter cafiing of the Gofpel,- and 
the Ordinance and IVorjhip thereof^ after fame Tjjles and Experience of 
it^ is m high Offence xo God., and a fearful Aggravation §f Sin^ and a 
certain Prefage of Damnation. 

So much as to their fecond Attainment. 

Jim feme sdJy. And were made Par talkers of the Holy Ghoft. This feems tO 

mremvpei ^g j^ore than a bare tafting. 

Pnpsmay objeft. Doth not this feem to interfere with your Expofition of the 

be partak- Attainment yon mentioned lafl ? 

tisofthe Anfw. i. To this take Dr. Oip^»'s Anfwer. " It is (faith he) 

Bol^Ghoji. *' ordinary to have the fame thing twice expreifed in various 
" words, to quicken the Senfe of them. ' • 

2. " The Holy Gholt is mentioned before, as be hints, as the 
" great Gift of the Gofpel-Times, as coming down from Hea- 
" ven :, not abfolutely, not as unto his Perfon, but with refped: 
<' unto an efpecial Work, namely, the changing of the whole 
" State of Religious Wordiip in the Church of God. 

3. But here in thefe words when it is faid. They were made Par- 
takers of the Holy Ghoft., it is fpoken chiefly in refped unto exter- 
nal adual Operations. 

1. They partake of the Holy Spirit in the common Opera** 
tions of it themielves ; they tafted the Heavenly Do(ftrine as 
it was adminiltred by others, as it is hinted before : but here is 
a Reception, or a partaking of the Holy Spirit, whereby it had 
fome great and vifible Operations upon their Hearts and Lives, 
though not faving Operations, not fuch that changed them into a 
State of Grace. 

2. Nay they partake not only of common Gifts, but common 
Grace alfo, even fuch Grace that doth reform their Lives, bridle., 
refirainj and curb their inordinate Lufts and Paflions ; fo that 
through the Knowledg of Jefus Chrift, they efteeming him as their 
Blefled Saviour, they arc faid to efcape the Pollution of the 

2 Pet. a. World, as Peter plainly declares, though afterwards they are again 
ao. intaneled therein and overcome. . : 

3. They 

U1?y called the good Word of Qod. > i ^ 

3. They did no doubt by the Afljftajrjce of the Holy Spirit, 
leave and forfake thofe evil Ways, and prophane Couples and 
Pradlicesin which they lived before; May be they^were^ro// /^, 
laters^ Adklterers^ BUfph^merst &c. but the Spirit by its cominon 
Operations did fo far ftrive and prevail with tben;«> that they be- 
came other Men : As it is faid of King Saul^ The Spirit of God will i Sam.io. 
comf Hpon thee^ and thou jlialt hf turned into afipther Man^ but not a ^»,9* 
new Man •, Afid God gave him^ anotMr Heart, 

4. Thefe Perfons may partake of fuqh Grace which thefoolifh 
Virgins had, to keep their Lamps of Profeflion burning for a Time. 

Dotft. 4. The Holy Spirit may be with Perfons^ nay in them- hy his 
common Operations ^ with whom he is not by his graciofts Inhabit 0.t^ff • 
they may partake of common^ bnt mt of, faving Gr^ae, 

^thly. The fourth Attainment of thefe Perfons, or tliefe falie 
Profeflbrs, is this, viz. — And tafied of the good Word qf Gofi. 
Four things I ihall do in fpeaking unto this, 
Tirfl^ Shew what is m&ant by the Word of Gpii. 
Secondly^ Shew why it is calkd the go.od Word of God.' 
Thirdly^ Shew what a tafte an unfound Chriftian' may have of 

the good Word of God. 
Fourthly^ And alfolhew what a tafte it is that a true CiiriHian 
hath of it., 

Ftr/?, By the Word of God is meant, the Word of the Gofpel ^ 
Faith cometh by hearings and hearing by the Word of Go4. Again it is Rom 
faid. From yoH founded oat the Wordif God^ that is, the Gofpdof 17. ' * 
Chrift. itl?e(r.r. 


Secondlyy It is cjiUed the good Word of God. wjty. the 

1 . 3ecaufe it bringeth good News to Sinners, tljte Tidings it ^ord ef: 
brings are good and profitable to all that receive it in Truth. ^*^ *f '^a/- 

2. Becaufe it is a Declaration of that good and gracious Gounfel ^^'^^'"^'^' 
and Purpofe of God in faving poor Sinners by Jefus Ghrift : it is 
Heavenly, Sublime ^ the Nature and Glory of God in all bis At^ 
tributes is made maiufeft thereby. 

a. It is good in the blefied Efre(rts thereof. That which is excel- 
lent and precious in it idf^ and alfodoth as much good, weefteem 
very good- Now as divine Truth is pure. Thy Word is pure^ there^ ^^ o .^ 
fgre thy Servant kvcth it -^ fo it is preckm abovje 6>^ jj^ tjie E^,<ls * °'^' 
of it on the Heart. '/ - i. It 

iTltenliglitens the Eyes, it illuminates dark Minds, it is a fhi- 
Pfal. 1 10. ning Liglic ", Thy Word is a Lamp nnto my Feet^ ani a Light unto my 
105. Tath. 

1. It quickens and revives a Soul under Deadnefs, therefore it is 
f^ii 119, good -^ Thy Word hath (^uickned me. - '-'!'"'• 

50. 3. It is that which inriches the Soul : Let the Word of Goddwett 

Col. 3. 1 (5. in yon richly. We have this Treafitre in earthen yejfels^ that the excel- ^ 
2Cor.4.7. ig^f-y of the Power may be of Gody and not of «*, Hence Minilters, 
by preaching the Gofpel, though they may be externally poor, 
yet make many fpiritually rich. 
4. It may be faid to be Good, becaufe of the powerful Effeds 
iTlie0li.it hath on Mens Souls, where it comes not in Word only. The 
5* Word of God is quicks and powerful^ [harper than any two-edged Sword. 

It makes the Dead to live, infufing through the Spirit, Life, and 
regenerating Grace into the Hearts of Sinners -, k fearcheth and 
purges out all Corruption •, by the means of it young and old 
come to have their Hearts and Ways clcanfed : Now ye are clean 
^oh.i§.3. throHgh the Word which I have fp\en unto you, 

5. It is our Sword by which we offend and wound our Ene- 
mies, and defend our felves againll all their Aflaults and Temp- 
j^eader 6. It is good in refpedof thatdifcovery it makes of God, of 
thtfe things Jefus Chrift, and of Salvation, as alfo of future Glory •, there is 
wre w/ar- contained in it a Revelation of the Incarnation of the Son of God, 
gid upon, ^j.j^ ^y j.j^g EfFeds of infinite Wifdom in the glorious Contrivance 
f '^'i to 0^ o"^ Redemption : What doth the Pagan World underftand 
Uave out or know of thefe things, who have not the good Word of God 
the Enlarge- Yiith them} 

mntshm. rj^ It hath a comforting, a healing, and ftrengthning Virtue in 

it^ and it alfo preferves from Sin, therefore it is good : Thy Word 

Pfal.119. have I hid in tny Hearty that I might not fin again]} thee. It gives 

''° peace and quiet to a difturbed and diflrelled Mind, when the Pro- 

mifes are fet home with Power upon the Confcience : How many 

hath that one Word revived, that have been ready to drop into 

Mat. II* j^gj^ jj^ the fenfe of their Sin 5 Come unto me all ye that labonr and 

^^' are heavy laden ^ and I will give you re(i;. 

8. It is our Food, 1 mean, the Food of our Souls ; yea, both Milk 
for Babes, and ftrong Meat for Men of riper Age : nay, it is fweet, 
fatisfying and Soul-fatning Food, therefore it is good. 

Sirs, if you have never tailed how good the Word of God is, 
your State doubtlefs is bad j but it is not enough to have a tafte of 


lVf?at a common Tajle of Qod's Word is » . ^ ^ j 

it, but you mult feed upon i: : Eat, O Friends •, drmk^ yea drink^ a- 
bHndamly^ O Belovsd. 

Thirdly, I fhall proceed to fnew you what a kind of tafle an un- 
found Chrillian may have of the Word of God. It is evident, 
that the Apollle here carefully keeps himfeif to fuch ExprefTions as 
we have in the Text, to fhew he intends not fuch Perfons, who by 
Faith truly receive and fpiritually feed on Jefus Chrift ^ therefore it 
is faid, have tafled. True, by tailing fometimes is meant a fpiritual 
feeding i taflc and fee that the Lord is good: Compared with Pral.34:5. 
that in Peter^i if fohe ye have tajledthat the Lord is ffraaotu. ^ Vci.2, 5. 

Brethren, every one that feeds, may be faid to tafte, though he 
doth more than talte •, but every one that tafteth, may not be faid 
to feed ; no, nor be faid to love, approve of, nor digefi: that 
which he talteth of. Pray remember, to feed is more than to 
tafle •, I did bat tafle a little Honey, faith Jonathan : And it is faid 
of our Saviour, When he had tafted thereof he would not dnnl^-^ he M«. 27. 
tafted, but did notdrini?: : So Men may talle, and yet may not 34- 
eat, not feed upon that they tafted of. 

I fliaU now come to fliew you what a tafle they may have of the 

Word of God. 
I. As tailing refpetfleth Experience, or limple Knowledg of 
the Truth of a thing, fo thefe Perfons may hwea tafte, i. e. may 
have a flmple Knowledg or Experience of the Truth of the Word 
of the Gofpel ^ they may talle in this fenfe, they may believe or be 
fully convinced in their Confciences by what they have heard, and 
have met with by fuch Operations of the Spirit that have pafl up- 
on theoi, that the Gofpel is true, and thst Chrill is the only Savi- 
our, and that the Inllitutions and Ordinances of the Gofpel are 
his BlefTed Appointments. Thus many of the Jews tailed of 
Chriffs Word, /. e. They believed in his Name-, when they faw the J°hn 2. 
Miracles which he did \ But Jefm did not commit himfeif unto them^ ^^' ^'^' 
becatife he ks^erv all Men : They gave a true AfTent to the Propodtion 
of his Word, yet did notclofe in with him, they did not confent 
to receive him, todefire, love and obey him, they had no Unioia 
with him by faving Faith; and the like may be laid of thefe Per- 
fons in our Text. 

2. Nay, thefe Perfons finding Jefus Chrifl to be the true and 
great Saviour, they may tafte the Word, or believe with fome 
kind of Joy, though it be a falfe Joy ^ Who would not be fa- 
yed, or have Chrift as a Saviour ? This they like, they would be 

X x faved 

2 i8 • VFhat a common Tajie of God's Word is. 

faved from HeU and Wrath, but do not confider that Chrift came 
to fave his People from their Sins •, He will fave none who tibide in 
their Sins, who hold them faft, and refolve not to lit them go : 
Many may talte fome fweetnefsin hearing of the Power of Chrifl: 
to fave, who go on prefumptuoufly in their ungodly Practices : It 
is exprefly faid, that the ftony-ground Hearers received the Word 

Mat. 15, with joy^ they had a tafte of it. A common Faith ftemi, to give a 

^°* tafle, the Name of a Saviour relifhes fweet. 

■3. They m.ay tafte of the Promifes of the Word, but may not 
like the Precepts of it, or what fometimes follows and overtakes 
fuch who profefs the Gofpeli or may like fome Precepts, but not 
like fome others of them ; every Word of God with riie% is rot 
precious, they cannot deny themfelves and follow Chrift v^rherfo- 
everhegoes: They are not like i)/^x'^W, who faith, Every Wqrd cf 

Ml. 119. (^odis fitre^ therefore I love thy Commandmetns above Gold, yea, above 

12-7,128. ^^^ Gold. Therefore 1 efieem all thy Precepts concerning all things to be 
right 5 and 1 hate evety falfe Way. 

4. A bare tafte or a fimple talte of the Word is enough for thefe j 
a great deal of the World may be they think is too little, yet a 
little Religion, a little of the Word, ftiort Prayers, and little 
Preaching will fuffice them : A great Portion is too little for their 
Children, but Six-pence or a Shilling they may think is too much 
for the poor Saints, or a fmall matter a great deal to 'be given to 
the Children of God. It is evident thefe Perfons gave little or 
nothing to the poor Saints, by what the Apjoftle fpeaks in the 
Verfes following our Text, and therefore no fincere Believers : For 
God U not mrighteoui to forget your Work of Faith and Labour of 
Love^ in that ye have mirdjired to the Saints^ 6cc. You, as if he 
fhould fay, are not of that fort I am a fpeaking cf, they do not 
love the Children of God, though they have had a tafte of the 
^ Word: This one Vertue, Brethren, is more than all thofc five 
Attainments mentioned in my Text, when that which a Man gives- 
B given lit love to Chrift. 

<. Yet this bare tafte, as you have heard, might have fome Ef- 
fzCl upon thefe Men& Hearts. 

I. They -might find fome kind of delight in that Knowledg 
they have of the Doctrine of the Gofpel, and might fpeak in the 
Comiiiendaiion and Vindication thereof. Thus Balaam fcQir^d 
wonderfully to be aifcdled with the Stare of Jfrael^ and vtith the 
Tabernacle and Tents of jacob^.yct he loved the Wages of Un- 

z. It. 

what a common Tajle of God's Word is. ? ^ o 

2. It may work, as you beard lafl Day, a \i9hk Change in 
them, fach a Power may go along with that tallc ; they, like Sml^ 
might become other Men. 

3. They might have the fame Lamf of Trofejfjcn with true Chri- 
flians, and be taken for real Converts, not known to the Godly 
but to be fuch. The wife Virgins doubtlefs thought well of the 
Fbolifh, they did not know they were unfoiind or fooliili Ones. 

4. Such a Work and Effed the Holy Spirit and tailing of the 
Word might have, that they might be full of great Expectation 
of bring embraced by Chrifl: when he comes, if they fell not away 
before.., 'Tis faid, the foolifli Virgins xvent out to meet the Bride- 
giqom \ they had much Confidence, may be more Confidence (tho 
it was iself-confidence) than the Wife, for true Believers maybe 
attended with many Doubts. 

Dr. Owen fpeaking of this fort mentioned in my Text, faith, 
( and no doubt faith the Truth ) " That there is an inferiour com- 
*' mon Work of the Holy Spirit in the Difpenfation of the Word 
" on many to whom it is preached, earning in them a great Alte- 
" ration and Change, a^ to Light, Knowledg, Abilities, Gifts, 
" Affections, Life and Converfation, when the'Perfons fo wrought 
'' upon are not quickned, regenerated, or made new Creatures, 
*' nor united to Jefus Chrift ;, that in the Perfons thus wrought 
" upon, there is or may be fuch an Afient, and Light, and Con- 
" viction of the Truth propofed and preached to them, as in its 
" kind is true, not counterfeit, giving or affording to them a Pro- 
" fefiion of the Faith. That is, they are blinded, and kaow not 
that they areunfound in the Main, their Hearts for want of true 
Light deceive them, as in the Cafe of the fooliOi Virgins ■■> nay, 
and they may perhaps hold out in their ProfelHonconftantly un- 
to Death-, nay, may give their Bodies to be burned. O fee, Bre- iCor. ij, 
thren, that your Faith is the Faith of God's Eledl, and that you '> ^' 
are favingly renewed : O look about you fince it may be thus. 
The Doctor adds, " That among thefe Perfons are oft-times fome 
" that are endued with excellent Gifcs, and lovely Parts, Quali- 
" fications and Abilities, rendering them very ufeful to the Church 
*' of God, being Velfels in his Houfeto hold and convey to others 
" the precious Liquor of the Gofpel, though never had their own 
*' evil Hearts changed. 

To which let me add, they are fuch, or of this fort of Perfons 
who are liable to fin the Sin againft the Holy Ghoft, or fo fall, 
that it may be impulfible for them to be renewed by Repentance : 

X X 2 Yet 

7 40 ^^'/^'^^ ^ ^^^^ ^'^^ /pec/^/ T^y?e o/" Go^'j Word is. 

Yet before they fo fall, it may not be impoffibie for them to be- 
come true Converts. The Nature of which Sin againfl: the Holy 
Ghoil:, I purpofe to open before 1 clofe with this Text. 

Whit X Fourthly^ I fhall proceed to fliew you what a tafte of God, snd 
i^indojtafle Qf ^jg good Word ic is which all true Believers have. 
l^fTZi ^' 'Tis a tade that arifesfrom Spiritual Hunger: There is a 
and bis ' true fen fe of Want, they have a craving Appetite, and nothing but 
Word. God in Chrid can fatisfy their Souls •, A^y Soul thirpeth for Cod.^ 
rfal.42 2. for the living God^ faith David. And hence it is that they" are pro- 
nounced blefled •, Elejfed are they which hunger and rhirji after Righ-. 
T>lat.5. ^. teoufnefs^ for they pall be filled-^ not have only a tafte, No, no, 
but they (hall be filled, they fliall eat to fatisfadion. They fee 
that they want a Righteoufnefs whereby they may be declared jult 
and Righteous before God, namely, the Righteoufnefs of Chrift ^ 
and alfo a Righteoufnefs that may declare them to be righteous 
before Men, namely, a holy and blamelefs Life : the one is the 
Pvighteoufnefs of Juflification, the other is the Righteoufnefs of 
Sandification. Others may have a tafte of both thefe '■> they may be- 
hold a Worth in, and a Want of Chrift's Righteoufnefs, but do not 
hunger after it, and fo accept it as a poor hunger-ftarved Perfon 
on Gofpel-Terms ; and may attain to fome degree of inward as well 
as outward Sandification. 

2. Thefe therefore f<«/?f and ^^f alfo, and that too out of pure 
Neceflity : If 1, faith the Soul, feed not upon Chrift, eat not his ~ 
f/f/J?, and drinks not his Blood., I fliall perifli. Give me Chrift or I 
fliail die, is the Voice of this fort : Others take a tafte, as if tliey 
cared not whether they eat or eat not. 

3. A true Believer doth tafte, eat, and alfo digeft' the' Word •, 
'tis that which they live upon, and hereby they come to have Uni- 
on with Chrift by Faith : The Soul partakes of the Divine Na- 
ture. But a common Tafting, or a common Faith, or a bare Cre- 
dence of the Truth of the Gofpel,doth not do this, which thePer- 
fons in our Text only had. 

4. The good Word of God is to all true Chriftians as their ns- 
celfaryFccd ^ nay, efteemed more, or above their neceirary Food, 

Jobag.ia. as Job experienced it y therefore to thefe the Word, and God in , 
the Word, Chrift in the Word, is exceeding fweet : Howfweet':' 
is Food to a hungry Perfon ? O fays the Soul, the Lord is good, his " 
Word is goodjhis Promifesand his Ordinances are exceeding good.; 

Sfjtp.ip' lean relKh the Word of God, 1 efteem it above Gold -^ it is alfo 


What a true and J pedal Tafle of God's Word is. 341 

fweeter than Honey^ or the Honey-comb-^ 1 have an appetite to it : 

O how love I thy Law I it u my Meditation all the Day, This difco- Pfil.u^i. 

vers to us the goodneG of our Condidon, when there is nothing 57' 

that we value or efteem, love and delight in, above God's Word : 

7 hy Words were fomd, and I dideat them^ and thy Word tvm unto mel^^-^S-'^^' 

the joy and rejoicing of fny Heart. He did not tafte oniyr but did 

eat and greedily digeft the Word alfo. 

4. The Word of God, without the God of the Word, will 
not falisfy thefe Mens Souls ^ 'tis not a bare Ordinance, no, no, 
but they mufl: have God in and with the Ordinance ^ 'ris not the 
Shell without the Kernel, it is not the Cabinet without the Jewel •, 
it is not a Lamp without Oil that will iatisfy the wife Virgins^ 
Prayer and Preaching will not do with thefe, though they pray 
and hear every Day, except they meet with God and Chrill in 
thofe Duties^ the Word and Ordinances without ChriH", are but 
like dry Bread and lean Meat, that have but little Juice or NouriOi- 
ment in them; they mud be delighted with Fatnefs, knowing it is 

fiich things God has prepared ^or them •, Eat ye that which ts good, 1^^.55.2. 
and let your Soul delight tt [elf in Fatnefs •, they eat it appears to full 
fatisfaaion. Others labour for that which fatisfies not •, but of all 
true Believers David faith, They jhall be abundantly fatiifted with Pfal.35. 8. 
the fat things of thy Houfe ; and thou jhalt make them drinl^ of the Ri- 
vers of thy Pleafures. And in another place, faith he, My Soul Pfal.^3. 5. 
[hall be fatiffed oi with Marrow and Fatnefs •, and r/jy Soul (hall praife 
thic with joyful Lips. 

5. That which true Believers tafle and eat, is turned into Spi- 
ritual Nourifhment in the Heart : And in order to this, 

1. There is required a hying up the Word, or hiding of it :P^aI. 119,. 
No Nourifhment can be had by Food, unlefs it be received into the J^J^j^ ^ 
Stomach, where the Caufe of Digeftion and Communication are " *^' * 
fix'd : And if the Word be not received into the Heart by fixed 
Meditation and Delight, it may sffecft and pleafe a Perfon for a 
while, but it will not nourifh the Soul. 

2. Every Phyfician will tell you, that Food mufl be mixed and 
incorporated with the digeftive Humour, Power and Faculty of the 
Stomach, whereinfoever it confifls, or it will not nourifh. Give a 
Man. never fo much Food, if there be any noxious Humour in ths 
Stomach hindering it from mixing with the Power of Digeftion, 

faith a worthy Writer, it will noways profi': the Perfon : But the D>: Owm, 
Word preached did not profit them., not being mix'd with Faith in them ?• 5o> 5^' 
that heard.it. Meat nourifhcs not without.Concodion •, fo unlcf&Hcb. 4. 2.. 


,J42' ^^^^^ ^ ^'*^^^ ^J^<^ fpecial T^fte of QqcCs Word- is. 

the Soul receives and digells the Word through Faith, fo thst the 
Word and the Heart are united together, all is nothing ; but a bare 
tafte will never do this. And, 

3. Like as Food when it-is well digefued is turned into Fleih and 
Blood, and Spirits •, fo where a Perfon feedson the Word by Faith, 
or eats and digefts ir, it is turned into a Principle of Life and fpi- 
ritual Strength : As Ibme Men who have for want of Food been 
brought fo low and faint, that they were ready to die away ; but 
by feeding on good Food, and digelling it, foon perceive a renew- 
ing of their Srrength, Life and Vigour feems to return to them 
again-, fo by feeding on the Word, the Strength of the Soul a- 
bides, it communicates abiding Strength, Faith and Experience j 
and 'tis hereby the Soul grows Day by Day, and his Love to God 
is increafed, and by ihs Power of it he walks wich God in Holi- 
nefs and Lowlinefs of Mind, and brings forth al! the Fruits of the 

Heb.5.5,7. Spirit, like as the Ground bringeth forth, by the Showers of Hea- 
ven, Herbs m«et for him by whom it is drefled. 

4. Thefe are delighted and cheared by the Word, as in a Ban- 
quet of Wine, and get great Power over their Corruptions : But 
fuch a tailing and eating as this, and fuch blefled Effects of the 
Word on the Soul did the Perfons never attain unto, who are faid 
in our Text to have tafied the good Word of God^, &c. Evident it 
is, that the Apoftle clearly notes concerning the Perfons in my 
Text, that whatfoever tafte they might have of the Doftrine of 
the Gofpei, called the Heavenly Gift, or of the good Word of 
God, yet they were fruitlefs Souls, even like the Earth that the 
Rain fall upon, and yet brings forth Briars and Thorns; See 
ver. 7, 8. ■ 


1. Learn from hence the deplorable Condition of all fuch who 
fatisfy themfelves with the meer Notion of Truth and empty 
Speculations about it, without getting fo much as fuch a tafte of 
the goodnefs of the Word, which may be had by thofe who are not 
favingly renewed. How many thoufands are there at this Day,^ 
thatdonotdefire fo much as a" tafte of heavenly Things, their 
Hearts are fo filled and glutted with the things of this W^orld, 
nay, with their abominable and filthy Lufts. 

2. But for the Lord's Sake take heed you reft not Atisfied with a 
bare tafte of heavenly Things, or with fome feeming relifli there- 

PVhat meant byjhe V florid to come. j ^ ^ 

of: Siicli ii deed may not be far from the Kingdom of Heaven : 
But alas, alas, if they go no further, they will never come there ^ 
and if they totally tall away, their State wiii be worfe in the end 
than it was at the beginning 3 nay, far worfe than their Condi- 
tion who never were erilightned at all, bat remain under the Power 
of natural Blindncfs, &c. 

3. You that are Profeffors, may alfo, from what hath been 
briefly hinted, perceive whether you have had a right tafte of 
God, and of his good Word, or not : Whether you have received 
Chridv and do live upon the Bread of Life, or not : Or whether 
you have by Faith applied the Word, and by Meditation digeiled 
it, or not. 

4. Hath the Word changed your Hearts ? Have you got Power 
over your Corrnptions and Temptations thereby ? Doth nothing 
farisfy your Souls (hort of God and Jefus Chrifl; ^ and it is as well 
a Likenefs to him as an Interell in him ? Will not the Word and 
Ordinances quiet you, unlefs you meet with Chrilt in them ? 

5. This may be for a ufe of Terror to fuch who reft fatisfied with 
the common Operations of the Word and Spirit of God ^they 
may go far, yet fall away, nay fo fall, as it may be impoflible for 
them ever to be renewed by Repentance. But, ■ 

$thly. I iliall now eome to the fifth and laft Thing or Attain- 
ment mentioned in our Text concerning thefe Profeflbrs who are: 
in danger of Final Apoftacy, ^^^ of the Powers of the IVorld to 
come : They have not oiily tafied of the good Word of God, but- 
alfo of the Powers of the World to come. 

Two things I flial! propound to do here. 

1. Shew yon what is meant by the World to come. 

2. Shew vi^hat a kind of tafte thefe Perfons may be faid to have 
of it. 

I. Some by the Vv^ or Id to come alTert, is only meant, the Go- What is^ 
fpel-Ghurch- State, or Spiritual Kingdom of the Meffiah^ which '"^'^"^ ^J^ , 
begun in the Apcftles Days: Nay, I find Reverend Dr. Owen igj^^^<"'^^^ 
much of thisPerfwallon, as you may fee in his Expofition of the '^^'"^* 
firlt Chapter to tiie Hebrevos ^ ''' By the World to come, faith he, 
" the Apoitle in this Epillle intends the Days of the Meffiah^ that 
'*,-beiiig theufuai Name of it in the Church at that time, as the 
'* Ncvo World vv'hich God had proaiifed to create, whereof thefe 
" J^wers, by Signs, Wonders, and mighty Works were then 
^^' VEtfiug^bt by the Holy Ghoft, according as it v^as foretold by the 



There is a World to come. 

'' 'Prophets that they fliould be fo, Joel 2. J£ts 2. Thefe the Per- 
" fons fpoken of, are fuppofed to have tafied-^ either they had 
" been wrought in and by themfelves, or by others in their fight, 
" whereby they had experience of the glorious and powerful 
'^ working of the Holy Ghoftin the Confirmation of the Gofpel. 
" Yea, (f^ithheO 1 do judg that they themfelves, in their own 
" Perfons, were partakers of thefe Powers in the Gif^c of Tongues, 
" and other miraculous Operations, which was the highefl Ag- 
'' gravation pofTible of their Apoftacy. I will not deny this to be 
intended by the Powers of the IVorld to come : But this Expofition 
feems too much to interfere with the fecond and third Attainment 
mentioned of thefe Perfons : and if this be granted to be intended 
hereby, yet it ma fi; be carried alfo further, I mean, to the after- 
State of Chrifl's Kingdom ; for the Kingdom that is now expeded, 
and the latter-day-Glory, we all allow to be the Kingdom of the 
Mejfiah : Nor can any doubt of a World yet to come, or glo- 
rious vifible Kingdom of Jefus ChriR to.be fet up in the laft Day;i •, 
the Holy Ghoft pofitively afnrming, , That the Kingdoms of this 
Rev. II. World Jloall become the Kingdoms of our Lord^ and of hu Chri(i \ And 
'5' that when the fevcmh Angel fonndeth hisTrnrnpa. and not till then, 

whichbringsin the/^i/<sf and lafi IVo upon the yltmchrifiian State 
and Kingdom. Yet I queftion not but that the beginning of the 
Kingdom of the Mejftah was in the Apoflles Days, and did com? 
mence from the Refurredion of our Lord Jefus Chnit, being 
uiliered in and eflabliflied v>?ith the miraculous Gifts and Opera- 
tions of the Holy Spirit : Which wonderful Appearance of God's 
Power, doth no doubt appertain to the Kingdom of Chrift as 
fuch : And at the pouiing forth of the latter Rain, we may ex- 
peft as great, nay a greater miraculous working- Power, than ever 
accompanied it to this Day •, becaufe the Glory of the latter Houfe 
jliall exceed the Glory of the former. And there feems to me to be 
the like Parity of Reafon for thofe miraculous Operations in the 
laft Days, in order to the fpreading the Gofpel over all the World, 
and the eflablifhmentof Chrifl's more vifible Kingdom, as there 
was at firft •, the Appearance of Chrifl will be with Power and 
great Glory. 

2. Therefore let it be confidered, and not doubted of, but that 
there is yet a World to come, and another kind of World than 
this World is, and a more glorious Kingdom of Chrift than at 
prefent we behold : That the World to come will confift of a 
mro Heaven^ and a new Earthy which we look for, as ths Apoftle 


iVhen the World to come will begin, 54c 

Peter obferves, is evident according to God's Promife, this prefenc 
World, yea, thefe Old Heavens and Old Earth Ihall pafs away and 
be diflclved : Neverthelefs we^ According to h'u Vrornife-^ lool^ for a New 2 Pet. 3, 
Heaven and New Earthy wherein dwelleth Right ecufnefs. \i was not *3' 
then come, but expeded to be revealed in the lalt Days. 

3: It will be a World between this and the ultimate Glory in '^'^^^ 
the Kingdom of the Father, I mean, when Chdil fhall give up his^w^- 
Kingdom to the Father, that God maybe 4II in all\ that is, Chrift rnjilingill 
will yield up his Rule and Government as Mediator: for \{\% tin King- 
Mediatbrial Kingdom fliall ceafe, and the Kingdom and Glory ^om to the 
of God, /. €. Father^ Son^ and Holy Ghofi, fliall only be magnified^ '^'^^^^^' 
Chrifl: (hall then, as Mediator, no longer fit and rule upon his 
Throne, his Work will be done, and the Date of his Commifljon 
-be expired. 

4. Let it alfo beconfidered, that the World to come in the 
Glory of it, fliall not be revealed until this prefent World pafles 
away, is burnt up and dillblved, and therefore cannot be expecled 
until the Refurredion of the Juft ^ For Ma?i lies down and rifesnet Job 14. 
till the Heavens be no more. This the Holy Ghofl clearly fhewed al- '^' 
fo to John, And I faw a new Heaven^ and a new Earth ; for the prfi Rev.ar.r. 
fJeaven, and the firfi Earth were pajfedy and there wof no more Sea, 
And that the World to come fliall begin in its greatefl; Glory at the 
Refiirredtion, doth appear by our Saviour's own words ^ But they ^'"ke 20. 
which fljallbe worthy to obtain that World to comCf and the RefurreEiion ^5» 3^' 
from the Deady neither marry ^ nor are given in Marriage : Neither can 
they die any more ^ for they are equal nnto the Angels^ and are the Chil- 
dren of the Refurre^ion. It appears, the World to come, ot 
Kingdom of thz Meffiah in its greatefl: Glory, and the Refurredi- 
on, commence together, or atone and the fame time. And this is . 
further confirmed, becaufe in one Place it is faid, that thofe who 
follow Chrill, and fufl^er for him, fliall be rewarded at the Refur- 
reElim of the Jiifi^ asLnkei^. 14. And in another Place it is 
faid, in the World to come^ as Luke 1 8. 30. 

So much fliall ferve to fiiew you what is meant by the World to 
come y but before I fpeak to that Tafie of the Powers of the World 
to come, which the Perfons fpoken of in our Text are faid to have, 
let me add a word or two as touching the Nature and Glory of 
the World to come, though we have as yet but only fome dark 
glimpfc of it. But to proceed ; 

Y y I. rt 


46 VVkat a hind of World the World to come mil be. 

tfu Naturi i. It fhall be a World, not under the Curfe of Man's Sin as 

''f^J^'y i\m World is : The Earth is under the Curfe, Briars and Thorus 

to erne ^^^ the Fruk of .the Curfe, snd all Creatures groan under the 

epmd. Curfe the Sin of Mankind hath brought upon them : But when 

Rev.22.3. the new World comes in, there jlyull he no rr.ore Curfe ; tvfiead of the 

Ifa.55. 13. Thorn jJ}ali come Hp the Ftg-tree^ andinjieadof the Briar jliall come up 

the Myrtle.tret. The Creature groans under the Curfe, Bnt ic 

P}all he delivered from the Bondage of Corruption^ into the glorious Li- 

Rom.8.2 1, y^y^y gj fijg children of God. Envy lliall depart from the Creatures, 

they (hall not tear and devour one another in the World ^^ come, 

as they do in this World •, fee Jfa. 11. 6, 7, 8, 9. It is in the World 

to come that all things fliall be reftored to that glorious State fig- 

nified by the Reflitution of all things ^ IVhom the Heavens mnft re- 

A^s ^*2i. ceive until the Times of the KeflitHtion of all things, which God hath 

fpoken by the Month of all ha Holy Prophets fince the World began, 

Ihat vvhich all the Prophets have fpoken of and expected, Ihail 

certainly come or be fulfilled. 

2. The World to come fiiall be a World without Sin, a Holy 
Worl4, a Righteous World : this prefent World is a- wicked 
World, an ungodly World •, but all the Inhabitants of that World 
to come fhall be Holy, they fliall be all filled with Righteoufnefs : 

2 Pet. 3. Hence it is Ptff^r faith, \Ve^ according to his Vromife^ laok^for a new 
'^* Heaven and anew Earthy wherein dwelleth Righteoufnefs, 

3. The Government of that new World fhall be alone in the 
Hands of the Saints, no wicked Man fhall be in any Place of Power 
there-, no corrupt Judges^ nor Juftices^ Righteoufnefs fliall then 
bear Rule : The People alfo p>all be all Righteous^ they pall inherit the 

l(i.6o. 21. Land for ever^ the Branch of iny planting, the V/crk^cf my Hands, 
that I may be glorified.— The Kittgdom and ^Dominion, and great nefs 

Dan.7.27. of the Kingdom under the whole Heaven, Jhall be given to the People of 
the Saints of the mofi High. Whether they fhall have the Kingdom 
before Chrift comes, or not, I cannot determine, (though I fup- 
pofe part of this Prophecy will be fulfilled before then ) but be- 

Dan.7. 27. fure then they fliall have all Kingdoms under the whole Heavens, 
and the Glory and Greatnefs of them for. ever. 

4. The Wcvid to come fhall be a World without Sorrow, end 
that is becaufe it fhall be a World without Sin ^ whilfl; Sin re- 
mains. Sorrow will remain, but then no more Pain nor Mifery 
fhall any of God's Children indure for ever : u4»d God fljall wipe 

^cy>2i, 4- all Tears from all Faces-, and there jhall be 7Jo more Death, neither Sor' 
row mr crying^ neiihrr fliall there be any more Pdn, for the former 


what a kind of World the World to come will he, 3 47 

things are faffed away. The Inhabitant of that City jh all not fay^ /Ifa-gj. 2$. 

am fick. 

5. There fhallbe no Devil to perplex, to tempt, nor to dillurb 
God's People, Satan jhall be bound ^ though others think that fhall 
be before this World begins in the greateft Glory of it. 

6. It ihall be a World of great and wonderful Light •, w^ich 

may be taken, as I conceive, both literally and myftically : T^^ ifa.5o. jo. 
Sun Shall no more be thy Light by Day, neither for Erightnefs (Jiall the 
Moon give Light by Night \ but . the Lord Jhali be unto thee an Ever- 
lajiin^ .t^ghtf and thy God thy Glory. Compare it with Revelation 
22. 4, 5. y^»d there jhall be no Night there^ and they need no Candle^ 
neither Light of the Sun, for jhe Lord God giveth them Light, and 
they jhall reign for ever and ever. God will never withdraw him- 
feif from his People, nof hide his Face in that World, as oft- 
times he doth in this. 

7. It fnallbea joyful World, nothing but Joy and Singing in 
that World •, thofe who will not fing now, if Godly, dial! fing 

then : Behold my Servants fliall fing for Joy of Heart -^ but ye fhall 1(^^.6$, 14. 
horvl for Vexation of Spirit. The World to come will be a fad and 
woful World to the Ungodly, for there is a World to come for 
them, I mean. Eternal Mifery in Hell : But Believers fliall fing /» Jer.31.12. 
the Heights of Sion, and flow together in the Goodnefs of the Lord. 
In the Heights of Sion, or in the Time of the greateft Glory of . 
the Kingdom of the Meffiah ■' Moreover it is faid, They Jhali rejoice ifa. 35. 2, 
even with joy ^nd finging. 

8. They that dwell in the World to come, fliall have good and 
blelfed Company, glorious Company, Chrilt's Company, and the - 
Company of all his Saints : They Jhall ft down with Abraham, Ifaac 

and Jacob, in the Kingdom of God. Behold, the Tabernacle of God is Rev.21. 5. 
with Men^ and he will dwell with them. He fiiall come then in the 
Clouds with Power and great Glory, and we Jhall be taken up to meet i Theff.4, 
the Lord in the Air^ and Jfo Jliall we ever be with the Lord. To meet i^> 17- 
him in the Air, he does not meet us, we fhall not be going up to 
Heayen, as foon as raifed ^ no, no, but Chrifi: will come down to 
us, to dwell and reign with his Saints on Earth when that World 
begins : Bleffed are the Meekt for they [liall inherit the Earth. He hath j^j^p^ ^^ 
made m Kings and Priejis, and we jhall reign on the Earth. All the Rev.5.'io! 
Godly are under this Promife, therefore it mud refer to the World 
to come, and not be fulfilled till the Day of the Refurredion. 

9. It will be a World of great Riches, Wealth and Glory; 
the chief City in that World, the Walls of it fliall be Jafpar, and 

Y y 2 the 

34-8 lV}?at,a kind of World the World to come will be. 

the City was of pre Gold: Though this City may be a Figure of 
the Church, yet no doubt there is more intended, ic is that City 
jibraham^ Ifaac and Jacob fought for, that had Foundations- 
every Saint in that World Ihall have a Kingdom, and a Crown of 
-t;^.p Glory: though it be all but one Kingdom, yet it fhall be as if 
2Tim.4.8. every one only poirdledithimfelf; Henceforth there u laid np for 
fne a Crown of Right eonfnefs, which Cod the Rtghteom Juda will give 
to me in that Day^ and not only to me^ but to all them alfo that love hU 
appear ame. Some Saints have hardly enough Bread to eat in this 
World, that (hall have a Crown, a Kingdom in the World to com^ 
}^,2.^, Hearken my beloved Brethren-^ Hath not Godchofen the Poor of this 
Worlds rich in Faith and Heirs of the Kingdom^ irhich be hath p/or 
mifedto them that love him? They fhall fit upon Thrones: Knorv 
ye not thatthe Saints fhall jndg the World? Even fuch poor Saints 
that this World difdains and do contemn. 

10. This World will have an End, and the Time is near- and 
the other World will begin in the Glory of it. The World to 
come, Brethren, that fliall never end^ it is an- Eternal World- 
tho the adminiftration of it as in the Hands of Chrift as Mediator' 
ihall ceafeandhaveanEnd, yet the Kingdom and Glory of the 
World to come Ihall never have an End : the Riches of it the 
Glory of it, and the Joys of it, fhall abide for ever ^ it is a King- 
dom, and a Crown that fadeth not away. 

Lafily^ It will be a peaceable World i Wars will ceafe, Jerufa' 
Jem fhall be a quiet Habitation : Nation fhall not rife u^, againft Na- 
wn J nor learn IFar any more in that World. 

I fhould now come to fpeak to the fecond Thing, namely to 
fhewwhat ataflek is thatthe Perfons in our Text had or may 
have of the Powers of the World to come ^ but I fhall make a Jittla 
ufeof thisfirlt. 


1. By way of Rfeprehenfion : Brethren, what Fools be they wha 
value this World above the World to come ? Thefe are like the vain 
French-Man^ who faid, he would not part with his part in Paris 
for a part in Paradife : Alas, hei^new not what a Place Parad/fe is 
O the Vanity of Mens Minds, how blind and deceived are noor 
Mortals ! * 

2. This fhe.v?, and clearly may demonflrate, that God's Peoole 
are Men and Women of greateft Wifdom, they are not fatisfied.' 

' with 

The great (Riches of the World to come, r^^n. 

with corruptible Things •, it is God and his Eternal Riches, King- 
dom and Glory their Eyes are fet upon : they are Rich it appears 
in Reverfion, though they have but little now in PolTeffion j they 
love Riches, though not the Riches of this World •, they /hall 
have one day rich and immortal Robes, Robes beyond thofe of 
beaten jGoId : ^t thy right Hand did fl and the ^hieen in Gold i^/Pfal.Aj.o, 
Ofhir. It is not a few little Houfes, no nor earthly Palaces •, 'tis 
not Bags of Gold and Silver that can farisfy them ; no, no, it is 
nothing lefs than a whole Kingdom and Crown of Glory in the 
other World •, of which they are joint Heirs with Chrift : They Rom. 8. 
/JW/ inherit all thin^s^ all Riches and Hap;aners. Rev. 2 r. 

., I. Riches thatinrich the Soul, ay and the Bady t03 : the Bodies Toe Rkhet 
of the Sjints Ihall be inriched in the World to come j our vile Bo- ofthsWorW- 
dy Jha/I be changed and made like Chriji's GUriom Body. to comt 

2. They fhali have true Riches; the Riches of this World areg^'f^*, 
falTe Riches, deceitful Riches, counterfeit Riches, fhadowy Riches i '^' '"^* 
they are but a Figure, or a Shadow of the Rithes of the World to 


3. They have right to incorruptible Riches •, not like the 
Worldings Riches that caiikerand corrupt, and the Rullof which jam. < 2 
will rife up as Witnefs againfl: th.m at the lafl: Day. 3. ' 

4. They are certain and and abiding Riches ^ the Riches of this 
World are uncertain Riches, they are but for a Moment, and 

are gone : Charge them that are in this World^ (faith the Apoftle ) 1 Tim. d. 
that they be not high minded^ nor truji in uncertain Riches^ b>tt in the i-/» 
living God, O how poor and miferable are fome Men who are 
rich in this World ! 

5. The Riches of the World to come, are Soul-fatisfying 
Riches : Gold and Silver fatisfy not, but Believers Jha/l fee God in 

the other World, have a glorious Vilion of God h they Jhall be i joh 2 2 
hke him, for they Jhall fee him as he is. Nothing but a Polfellion of 5. ' 

God, and a Likenefs unto him, will fatisfy a gracious Soul : 1 fljall 
be fatisfied., hith David, when I awake in thy Likenefs: I fhall not Pfa.i7.ult, 
be fully fatisfied until then, (as if he fhould fay) but then I ihall 
be fatisfied to the full indeed. Whati> there more for a Man to 
defire than God ? They that have God for their Portion, may fay 
with Jacob., that they have all. 

6. The Ri.hes of the other World are had without Care, 
without Perplexiry : Alas, Cares and Snares attend the Riches of 
this World-, there is Pains in getting them, and Cares in keeping 
them, ^nd Fears of lofing them ? and thefe things eat out the fweet- 

nef^ - 

1 JO ^'-'^ Eternal Glory and Hotiour of^the World to come. 

ncis that feerns to be in them : but as there will be no Cares in 
keeping of the Pviches of the World tacome, fo there will be no 
fear of lollng them. 

7; The Riches of the Worlito come will be the Perfedion of 
Riches. No Man can be perfetlly rich here ^ tho he hath fome 
Ricties, yet he hath not all Riches \ and though he be rich in fome 
things, yet he is not rich in all things •, and though he be rich ex- 
ternally, and for a time rich, yet he may be fpiritually poor : 
-But they that attain to the Riches of the World to come, are every 
ways rich, perfedly rich, rich in the Body, and rich in the 
; Soul •, they are fuch Riches that Chrift and the Angels do pollefs. 

iheHonours Secondly^ The Honours of the World to come will be great, far 

oftkWorld furpaffing all the Honours of this prefent evil World. 

po com. I . ' jis no fmall Honour to be the Sons of Qod ; now are we. the 

Sons of Cod: This is a Privilege that appertains to the prefent 

. ^ Spiritual Kingdom of Chriil: \ but it doth not appear what we jhall be ; 

that is the Time of the manifeftation of the Sons of God : then 
Chrift will honour his Saints, and God will honour them : // any 

Mar. 12. Man ferves wf, him^ faith our Saviour, will my Father honour. 

2. Will it not be an Honour to be crowned with a Crown of 
Glory ? Glory, Honour and Immortality is the Portion of all who 
by well-doing feek it. 

3. Will it not be a great Honour to judgthe World, yea, to 
judg the fallen Angels? 

4. Will it not be an high Honour to be the Lamb's glori- 
ous Bride, to be the Spoufe of the Prince of the Kings of the 
Earth, to have the Attendance of the Holy Angels, and to have 
the Wicked to bow down to your very Feet and lick up the Dull: ? 

5. Will it not be a great Honour to fit with Chrift on the 
Throne ? Befides, it will be Eternal or Everlafting Honour, it will 
abide for ever. 

Tot Jop Thirdly^ The Pleafures of the World to come will be tranfcen- 

md Pled' dent Pleafures, far furpaffing all the vain and carnal Pleafures of 

fmsoj the this prefent World. 

^°^^ ^^ I.I once told you when I was fpeaking of Eternal Joys, that 
the Pleafures of the World to come will not only delight the 
Soul, but the Body too •, though not carnal fenfual Pleafures, yet 
the glorified Bodies of the Saints fhall be filled with Delight and 
Pleafure, as well as their Spirits, you may be fare, and that in a 
wonderful manner. 2. The 

^ -'■■'The Joys and ^leafnres of the VForld to come, > ^ i 

1. The Joys of the World to come will be theFuInefsof Joy 
and Deitghts : Thot't pah make them drink^ of the Rivers of thy Plea- Pral.35. ?. 
fnres. Rivers of Pleafiires denote fuhiefs, Pleafiires to full fatif- 
fadion : all the Pleafures of this prefent World are but a Shadow 
of the Pleafures of Heaven, and of the World to come j and 
though thefe fatisfy not, yet thofe will facisfy the Sonl. 

3. They are Pleafures for evermore ^ we /hall fwim. in Plea- 
fures in that World. Thou wilt Jhew me the Way of Life ^ in thy pfa.id.ii. 
Pre fence is fnlnefs of Joy^ and at thy right Hand are Pleafures for 

ever more. ■ ■» 

4. The Joys and Pleafures of the World to come will be fo 
fweet, that, as Mr. Caryl faith, a whole Eternity will feem to be 
but as a Moment. 

5. They will be Pleafures without Pain, without a Sting: O 
what a Sting have fome Men found to be in, or to attend their car- 
nal Pleafures ! Here are Sorrows cleaving to Men as well as Joy; 
Pain and Mifery, as well as Delights and Pieafure : but in the 
World to come there will be all Sweet, and no Bitter \ all Pieafure, 
and no Pain \ all Joy, and no Sorrow. 

6. Is God able, think you, to delight, to rejoice, and to fill the 
Souls of his Saints with Joy and Pieafure ? Be fure then he will do 
it : God's Love is fuch, fo infinite, fo inconceivable to his Chil- 
dren, that he will fill them with thefuUell Joys imaginable : Will 
not earthly Parents make the Lives of their Children as fweet and 
happy as they can ? They are caUed Joys fwfpeakahle and full of 
Glory : All the lawful Pleafures of this World are, Brethren,. 

bat a Figure or Shadow of them : The Eye hath not fsen^ nor Ear iCor.2.0.. 

hsard^ neither hath it entred into the Heart of Man to conceive the 

things that God hath prepared for thofe that leve him. The Eye hath 

feen much, and the Ear hath heard of more than the Eye ever faw, 

and the Heart conceives of more than ever the Ear heard j but the 

Heart cannot conceive how fweet the Joys of Chrift's Kingdom 

will be, or comprehend how tranfcendent the Joys of Heaven are. 

7. The Pleafures of the World to come, are the Effeds of 
God's infinite Love and Goodncfs, according to the Perfedion 
thereof: And as none know the Power of God's Anger and Wrath- 
in Hdl, that is let out againft ungodly Sinners that hate him ; fo 
none know the Power of his Infinite Love, Grace and Goodnefs, 
let out in Heaven to del'ght and ravifli the Hearts of all them that 
ioveandferve him. 

■ 3. The 

J 5 1 The "^oys and Pleafures of t]k World to come, 

8. -The Pkafures of the World to come never will ceafe icdeed, 
nolliorter a Time than anendlefs Eternity can ferve to iet ouc 
the infinite Goodnefs of the Eternal Deity, and ihofe varieties 
of Joys and Delights that flow and will flow like Rivers from him : 
as none can imagine what the Nature of that perfonal Communion 
which the Saints fiiall have with Chril]: will be, fo alfo they will 
be Eternal •, Eternal Joys, faith one, sre the longeft, and yet the 
fhorteft. Longeil in refped of Duration, yet the fliortell in re- 
Tpedof Apprehenfion. An Eternity of Joy will feem to us no 
more tedious than one Minute or fmall Moment, 'twill be fo full of 
Joy and Pleafure : 'tis fuch Satisfadion that breeds no weai ifora- 
nefs, it doth not cloy nor glut the Soul ^ we living at the Foun- 
tain-head of Joy and Comfoir, in immediate Communion with 
Chrift, our Delights will renew as much as continue. They are 
certainly blind or unthinking Perfons that do not fee how the 
Deity or Holy God delights in Varieties ; it may eafiiy be difcer- 
ned, by beholding the different Varieties of Creatures, Face: Co- 
lours, or varieties of things to delight all our Senfes here in' this 
World. O no doubt, the Joys and Varieties of the World to 
x:ome, will be Wonderful, and take up a whok Eternity for God to 
let out ; Joys will be as if were every day frefh, and renewed upon us. 
From hence faith a beloved Writer, frefh Appetite, and fulnels 
of Satisfodion, are perpetually interchangeable, the Joys are fo 
many, the Years feem fo few. Eternity of Joys makes Eternity 
but as a Moment, as eternal Pain and Torment makes every Mo- 
ment feem an Eternity. 

Thefe things being fo, O who would not delTre nn Interefl in 
Chrift ! O happy, happy Believer, what a Choice haft thou made 1 

Exhortation. Sinner, what fayft thou ? ccme feek a Portion, a 
Part in the World to come : you are very bufy to get a Part or 
Portion in this prefcnt evil World i Alas, alas, whnr good can all 
thefe things do you, and how long can you keep theni? Come be 
perfwaded to feek this better Country •, Chrift hath redeemed us 
from this prefent evil World, and hath purchafed for us another 
World, even this World to come; Will you feek it? You may 
have a (hare and part in the World to come. 

Queft. Ton will fay^ which Way^ or how way wt get a fart in it? 
bZlmr- •^"^^' ^ a"^wer. You muft marry the Prince and Heir of that 
((iinthe World, and fo you fhall have a Portion in it, and a true Title to 
World to if, you muft by Faith tfpoufejefus Chrift, there is no ether way 



What is meant by the lowers of the World to come. ? c 7 

to have an Intereft in the World to come. Sinners, you may 
gain the World to come, and fave your Souls ^ but whilft you 
feek to gain this prefent evil World, you may Jofe your Souls : 
What will it profit a Man to gain the whole IVorld^ and lofe hii own SohI? Mac. i6. 
Alfo you may have an Afl'urance of the WorJd to come : O ftrive 2d. 
to make it your own peculiar Inheritance, take hold of the Fore- 
top of Time. Now 1 may fay Time ^, hereafter it may be faid 
Time wx •, and then Time is pad: and lofl for ever. Re- 
member that in this World, while you are here, the World to 
come in the Glory of it, will be got or lofl for ever ; if you obtain 
Grace, you fhall have Glory i but if you have no Grace in this 
World, no Glory you are like to have in the World to come. 

Laftly, Remember this World is near at an End, 'tis ready to 
pafs away ; and the World to come in the Glory of it is juft about 
to begin, it is not far off: He that teftijieth thefe things^ faith^^^^- ^^> 
Snrely I come quickly. Amen. Even fo come Lord Jefm. ^°' 

HEB. VI. 4, 5. 

Jnd of the Towers of the World to come, 

THE Mtime I fpoke of the World to come, and of the cnA^' 
Powers of it -, efpecially of the Powers, Glory, and Plea- Serm. iilf. 
fures of the World to come, refpedting the State of the ^•'VVl 
Saints therein. I ihall now proceed to fiiew you, what a kind of 
tafle of the Powers of the World to come, the Perfons mentioned 
in our Text may be faid to have, which is the next thing propound- 
ed to be done under this Head. 

Secondly, The Perfons here meant, I have proved are not true and 
fincere Believers, though fuch who come very near unto fuch, be- 
ing almoft Chriflians. Now. the laft Qualification or Attainment 
they are faid to arrive unto, is this. Of taflingof the Powers of the 
World to come. 

2 1 Hry?> 

? c 4 What meant by the powers of the World to come. 

Firfi^ I (hall fhew you what may be meant by the Powers of ths 

' World to come. 
Secondly^ Shew what a kind of talle they may have of thofe 
Powers, &c. 

1. By the Powers of the World to come, (of which they are 
faidtoiiave atafte) I underltand are meant the Glorious Effects 
cf God's mighty Power, that was and fliali be further exerted in 
bringing in the Kingdom of the ^defiah, firlt in thofe miraculous 
Operations which ( being to aflure us of the certainty of the nev/ 
World ) were wrought before thefe Mens Eyes. 

2. The Powers of the World to come, do doubtlefs confift 
alfo in the dilTolving of this prefent World, and all the States 
and Kingdoms of the Earth. Thou haji of eld laid the Fonri' 
dation of the Earth •, and though the Heavens are the Work^ of thy 
Hands^ they (hall perifh^ but thou jloalt endure^ yea all of them flmll 
wax old like a Garment ^ as a Feflnre jhalt thou change the no ^ and they . 
jljall be changed: compared with 2 Pet. ^. 10,1^,12,13. The 
mighty Power of God Ihall be put forth in diflblving this old 

3. And not only fo.but alfo that God by his Almighty Power will 
bring in and eltablifh the Kingdom of the Mefflah in the Glory of 
it •, for as the diflblving of the old World appertains to the 
Power of the great God,fo doth alfo his bringing in,according to his 
mighty Power, the new Heavens and the nerv' Earth : The Heavens 

2 Fee- 3. J^<^'^ f^f^ away with a great Noife^ and the Elements Jliall melt with 
10. fervent Heat •, and the Earth and the Things therein flmll be burned up. 

And all this is but to make way for the World to come, or for the 
new Heavens and new Earthy wherein dwelleth Right eoufnefs, 

4. The Refurredion of the Dead alfo appertains to the Powers 
of the World to come, and in it lies no fmall part of God's mighty 
Power neither •, Who- Jhall change our vile Body^ that it Tfiay fafliioned 

■^M.7.2U like unto hii own glorioui Body, according to the working whereby he ii 
able even to fubdue all things to himfelf, 

5. The Power of thelaft Judgment and deanitive Sentence, to- 
gether with the eternal Puniftimentof wicked Men and Devils, may 

a-Tlieff. i.^i^o be here intended; IVho Jhall be punijJied with ever lafting De^ 
5. ' ' flrudion from the Pre fence of the Lord^ and the Glory of his Power. 

6. Moreover, the exerting of Gcd's mighty Power, the Power 
of his Grace, Divine Love and Goodnefs in his glorifying of the 


"what tdJkJhefe had of the fowers of the World to come. 3 5 5 

S^hits^ mayTe meailt alfo here by the Powers of the World to 
come • When he jhaH come to be glorified in his S^tntSy and admired m Verf. lo. 
fill them that believe. For as the letting out of the Power of his 
Wrath and Vengeance in the World to come upon the Wicked, 
as was hinted before, may hereby be comprehended, folikewife 
the letting out of the Power of his Love and Goodnels on the 

Secondly I fiiall fliew you now what a kind of tafle the Perfons what x 
in our Text may be faid to have had of the Powers of the World t4eojthe 

to come. . , , .'fx. c .u -T ^u A n^r. corns afalfe 

I. They had, or might have, a tafle of the Truth and Cer- ^J 
tainty of the World to come, which they clearly faw confirmed by .^^y i,^^^. 
thofe miraculous Operations in the extraordinary Gifts of the 
Spirit and wonderful Works that were wrought by the Apollles, 
nay which perhaps fome of them had Power to ,do themfelves^ 
for many 111 all fay at the laft Day, Have we not prophefied inthymt.q.22. 
J^Ame ? and in thy Name ca^ out Devils f and in thy Name done ma^ 
nymnderfnl Work^s? To whom Chrill will fay, / frofefs I never 
knew yoH \ depart from me ye that work. Iniquity. No doubt but as 
5Wand^^/^^^prophefied, fo Judoi might as well as the other 
Apoftles cait out Devils, and do other wonderful Works. 

2 And as by thofe miraculous Operations they might have a 
tafle of the Powers of Chrift's Kingdom as it began then, fo this 
might caufe them Itedfaftly to believe the Truth of the Powers ot 
the World to come, in the future State and Glory thereof : Many 
Perfons do not firmly believe this, and therefore regard not how 
they live here in this prefent World, but fay, let m eat and dnnk.if^. 2 2.1^. 
for to Morrow we fliall die. So alfo in another Place by the fame 
Prophet it is faid. Come., fay they^ I will fetch mne, and we willliA,^6.ii, 
niloHr [elves with firong Drin^ and to Morrow (hall be as thU Day^ 
and nmch more abimdant. Thefe ungodly Wretches fear nothing of 
thofe Judgments that are come, but lay their Hearts loofe upon the 
Neck of their Lufts : But the enlightned Perfons in our Text did 
believe, or give fled fall Credit to the Truth of that future State, 
both of the Refurredion and Judgment-Day, even of that Day of 
Reckoning, when Sinners fiiall be punilhed for all their abomina- 
ble Wicked nefs •, they believed God's Word, and the Revelation • 
thereof touching,what will come upon the Ungodly in the World 
to come, and fo,^r§ faid to tap of the fewer s eftt : and th^s Perfons 

may do and yet p^riih. 

Zz 2 3- They 

3 5 ^ ^^^ Jggrayations of Mens Sins. 

3. They might not only have a tafie of the World to come bv 
a common Faith, or by giving ftedfafl Credence to the Truth'and 
Certainty of it, but might alfo be under great Convidions of the 
Evil of Sin, knowing that all the Sweet thereof will be turned into 
Bitter, and that Sin in the World to come will be punifted, and 
theSmner condemned to Everlafting Burning, and that God will 
rewara every Man according to his Deeds-, and might know 
alfo, thatfome fhall find greater Condemnation, or a hotter Hell 
than others, more intolerable Pain in that Day. As 

(r.) All fuch who draw others into Sin, whether it be Drunken- 
Bcfs, Pride, Theft, Uncleannefs, &c, 

(2.) All fuch who fin after ftrong Convidions and great Illumi- 
nations, or that fin againil Light and Knowledg. 

C3-) Such who have been often reproved, and yet live in the'r 
wicked Pradtices, and harden their Hearts ; letMiniflers and godlV 
Parentslay what they will, they regard it not. 

(4.) Such who have greater Means of Grace than others or 
who live under an awakening and powerful Miniltry, and yet eo 
on in their Sins, m Pride, Swearing, Drunkennefs, Unclean- 
nefs, &c. ' ^'*" 

(sO Such who fin under Judgments, or when God's Hand is lif- 
ted up, and his Wrath poured out upon Men for their Abominati- 
ons, and greater Wrath denounced and ready to break forth 

(<5.) Such who fin boldly, impudently, in the Face of the Sun- 
Shew thetr Sm m Sodom, and hide it not. ' 

C7.) Such who expofe the Holy Name of God which they pro- 
lels, to Reproach, and harden the wicked World in their Sins and 
open the Mouths of many to blafpherae God, and fpeak evil of his 
Ways and People. ■ 

(8.J Such who delight in Sin, or take pleafure in their Wicked- 
nefs i do boait and glory in that which is their fhame. 

^ (9.) Such who defpife and contemn JefusChrift and his MiniHers 

m their Hearts, and wilfully call off all Counfel. 

. (10.) All thofe who abufe God's Patience, Goodnefs, and Loni?. 

lultenng; and make that an encouragement to them to continue 

«om... 4.in their evJ] Ways, which fhould kad them to Re^entanceT and 

may be, hate, reproach and pufccute the People of God ; nav 

and are guilty of Blo.d crucifying Chrift afrelh in his Members'. 

Now 1 fay they might be convinced of all thefe, and many more 

great Aggravations of Sin -, and yet after fuch a tafte, fall awav 

themfelves, and become as bad as the worftof them I have men- 

■ ^^°^^^' 4. They 

What tafle of the Toli^ers of the World to come they had. 757 

4. They might have a tafte of the terrifying Powers of the 
World to come -, even fuch a tafte as Felix had, who trembled Ads 24. 
when he heard Paul preach of Hell, Wrath, or of Judgment to 25. 
come. This I find our late Annotators intimate to be meant here- 
by : " Some of them ( fay they ) were affeifted with the powerful 

*^ Dodrines of the Gofpel concerning the Final Judgment, as 
" their Natural Confcience was wrought on by the Spirit in the 
" Word i they felt it as if it were begun in them, the Sparkles 
" of God's Wrath having fet their Confciences in a light FJame 
" for their Sins. This is a tailing of the Powers of the World to 
come with a Witnefs. 

5. They may tafte of theconftraining Powers of the World to 

come i fo that their Confciences might curb them, and put a Eri- \ 

die on their Lufts, fo that they might not run into Sin as others 
do : the fear and dread of another World keeps them in awe, and 
reftrains them for a time from committing any open or fecret Aits 
of Wickednefs i and by the Power of this conftiaining Grace they 
might, as you have heard, reform their Lives as to become other 
Men and Women. 

6. Moreover, Z'bthe Powers of the World to come may refer to the 
Everlafting Joy and Comfort of the Saints, they might alfo have 
fome feeming tafte of the fweetnefs thereof, I mean, they mighc 
have a fight and fenfe of that happy State the Righteous fhall be in 
in the World to come •, and they finding Chrift to be a Redeemer, 
and that he came to fave Sinners from Wrath, and to purchafe 
Everlafting Bleflednefs, may have fome hope of Intereft in that 
Redemption from Wrath, and of being made happy eternally in 
the World to come: they might promife to themfelvcsa part in 
thefirft Refurredion, and their Hopes herein might be as a fweet 
tafte of the Joys and Confolations of that Day. Mr. VavidDkkc 
fon fpeaking of this Paflage, faith, They may tafte of the Powers 
of the World to come, that is, faith he, in contemplation of the 
Blefiednefs promifed to the Saints in Heaven i and have a natural 
defireof it, as Balaam defired to die the Death of the Righte- 
ous. Thus many of the Jews rejoiced in John\ Dodrine : He voas 

a burning and fhining Light ^ and ye were wiUing for a feafon to t^er Job. 5. 3$. 
joice in his Light : It was but a tafte of Joy, it did not continue, it 
was but for a Seafon. 

1. It is but a Tafte or Savour that arifes frojfl an enlightned 
Confcience, not from a renewed Heart. 

2. It 

3 5 B WhAt a tnfte of the World to come it is not. 

2. It is not a tafte that makes them' out of love with this World, 
or to be weary of it, or to dh to it : though they feem taken with 
the Thoughts of the World to come, yet they value this World, 
no doubt, too highly •, 'tis this World that is in their Hearts. 

3. It is not a tafte of the World to come that changes them in- 
to a meet and fit State to be partakers of the Glory and Bkfled- 
nefs of it, as the Saints are faid to be giving Thanki unto the Father^ 

Ccl. 1.12. yvhich hath made m meet to be Partakers of the Inheritance of the' Saints 
in Light. 'Tis not a bare tafte can do this, no, nothing but a 
ihorow change of Nature, or a fpiricual receiving and feeding by 
Faith on Jefus Chrift. 

4. It was not fuch a tailing of tiie Powers of the World to 
come that made them long for it, and to feek it with the full bent 
of their Wiilsy and urgency of their Affedions^ and to contemn all 

Heb. II. the Riches, Honours and Pleafures of this prefent evil World for 
15- it; as Mofes and all the Holy Patriarchs did.* For they that jaw 

fuch things^ declare plainly thty feek a Comtrey^ and confejfed they 
rr.13,14. f^gyg Strangers and Pilgrims on the Earth. 

5. It was a tafting not a feeding on Jefus Chrift, and a digefting 
of his Word-, they come not to experience the Powers of the 
World to come were begun in them, fetting them againft Sin, Satan, 
and this World. 

6. Andlaftly, It was a tailing, but no faving Relifh,/no Soul- 
craving afcer a true Intereft in the Glory of the World to come \ 
they did not find the Power of the Refarreaion and lall Judg- 
ment in themfelves : And that tafting that doth not fecure the 
Soul againft a total and final Apoftacy, as Union with Chrift doth, 
is not to be valued or accounted of. 


1 . I told you, Brethren, at firft, that touching thefe Perfons At- 
tainments, here is nothing fpoken of Union with Chrift, of the 
Faich of God's Eled, of Regeneration, Love to God and to his 
People, nothing of Adoption, Juftification nor Sandification, and 
fo nothing that is peculiar to a true Chriftian, nothing of thofe 
thiqgs that accompany Salvation^ 

2. It appears they are like the Ground, that oft receives the 
Rain that falls upon it, and yet bears or brings forth Briars and 
Thorns, therefore they are nigh unto curfing, whofe End is to be 
burned j and this the Apoltle hints of them in f^erf 7, 8. 

3, This 

How it ism^ojfibktoreneivthemy Sec. 25a 

3. This informs us. that Men may go a great way in a vifible 
Profeffion of the Gofpel, by common Influences of the Spirit, and 
Light improved by natural Powers, and yet be in the Gall of Bit- 
ternefsand Bond of Iniquity. 

4. O blefs God for the leaft degree of faving Grace : Have you. 
love to God, to his poor Saints ? Do you minifter nnto them for 
Chriit'sSake ? then have you obtained to a higher degree of At- 
tainment than thofe ever had, and no caufe to fear your fpiricual 
State and Condition. 

Thus I have pafled through the fecond thing I firfl propounded 
to fpeak unto, namely, What thofe Attainments are that are fpo- 
ken of the Perfons in our Text. 1 (hall now come to the lalt things 
to fliew you what is fpoken of them. 

Thirdly^ What is fpoken of thefe Perfons, confills of two Parts. 

1. That they may fall away. 

2. That it u Hfon tkeir fo faUing arvay^ im^ojfihk for them to be re- 
newid by Repentance, 

It is the laft of thefe I purpofe to fpeak of, viz,. That it is im- fio*^ it is 
pofTible to renew them again unto Repentance-, either to fuch a^'^poffibie 
Repentance they once had, or to true, faving, and Evangelical -v^ ^''^■^^ ^j 
Repentance : The Reafon is by the Holy Ghoft added ^ Sseing they ,im"R(p, 
crucify to themf elves the Son of God afrefh^ and fut him to etentance. 
fiamc, Heb. 6. 6, 

I. It is not doubtlefs impofllble, in refpe(fl of God's Abfolute 
Power, iiad he not limited himfelf by an unchangeable Decree: 
But if he hath determined to deny Grace, and all faving Influences 
of his Spirit, to thefe Apollates, that makes it impoflible for them 
ever to be renewed ; which fhewsus that the Power to change the 
Heart is not in the Creature, it is God's Work on, the Soul, 'tis he 
that Itamps his own Image upon us •,. and if he withdraws the In- 
fluences of his Holy Spirit from Men, or refufes to give Grace to 
them, in order to bring them to Repentance, and to believe in 
Chrii, they mull perilh. Now God will not afford thefe Perfons 
that fo fall away, the Afllflance of his Spirit, in order to the work- 
ing the great Work of Faich in them ^ therefore it is impoflible for 
them to be renewed. '' He faith not ( faith one ) it is impoOlble Dickfotj'Ji. 
" they ihouid be faved, but that it is impoflible they fhould be 
" renewed unto Repentance ; thefe Apoftates Salvation is im- 
" ]:oXibie,becauIe their Repentance is impoflible. He that never- 


J 6o How It is mpofjible to renew them^ &c. 

repentech, can never be faved ; for he that repenteth riot, ihall 
not have Reniillion of Sin : and if the Holy Spirit be utterly with- 
drawn from Men, it is impoffible they Ihould ever be renewed to 

2. The Perfons therefore here intended, do not repent, cannot 
repent, Repcnrance is hid from their Eyes •, they never endea\our 
after Repentance, they are kft to hardnefsof Heart, and to final 
Impenitency by the Lord, as a juft Judgment for their horrid Evil 
andcurfed Apoltacy : polTibly thoy may fall under Terror and £)^- 
fiair^ yet never deiire or look after Repentance on God's Terms. 
Brethren, it is not impoGlble ibr the greateft Sinner in the World 
to be renewed, that hath not linned againft the Holy Ghoft, or 
tvhomOod hath not wholly given up to blindnefs of Mind, and to 

IVTat 12 hardnefsof ^eart : All manner of Sms and 'oUJpherny againfl the 
a I.' ' Father anA the Son^ fnall be forgiven Htito Aden \ hut ibe Blaffhemy a- 

gainft the Holy 6 hafi^ Jliall not be forgiven unto Mm. And <iU Vmigh- 

tioiifnefi is Sin, and there U a Sin unto Death. , 

3. God leaves thefe Perfons for ever, he utterly alls them off: 
And wo unto them ( faith he ) when I depart : And may fay unto 
them, and much more, as he faid once unto Ephraim ; Ephraim fe< 
joined unto Idols ^ let him alone. He commands his Minilters to let 
them aloncy and not ftrive with them, reprove nor exhort them 
any more. He faith unto Confcience, Let them alone., check, curb, 
reftrain nor rebuke them anymore. He faith unto his Spirit, Let 
them alone., move them, or excite them to perform Religious Duties 
no more, ftrive with them no more for ever •, No Dcdrine, no 
Word, no Rod, no Affliction or Judgment Ihall do them good any 
more for ever. This Spintual Judgment is theworft of all Judg- 
ments, and fo makes it impoffible for them ever to be renewed un- 
to Repentance \ for there remains no more Sacrifice for Sin^ but a cer- 

Heb. 10. fain fearful looking for of Judgment, and fery Indignation, which jhaB 
^> ^7* devour the Adverfaries. 

4. God puts an end un^o all expedatipn concerning them h he 
looks for no more Good from them, he exercifes no more Care 
about them, no more Labour, Pains nor Patience towards them ^ 
God affords no more Means of Grace for their Converfjon, Re- 
pentance i^ hid from their Eyes ; he fays. Let this Ground lie bar- 
ren for evrr., it ihall never be plowed, fowed, nor watered any 
more for ever : He looks for no more Fruit, he will not drefs it 
rordungicany more-, his Sun (hall ihine upon it no more, nor 
fnall the Rain fall upon it fiom Heaven any more ; wo unto fuch 

Souls % 

What the Sin againji the Holy Ghojl is. ^ 5 , 

Souls •, God faith to them, as Chrifl: faid when he curfed the bar- 
ren Fig- tjee. Never Fruit grow on yon any more. 

5^ God in Judgment and Wrath gives thefe up to a reprobate 
Senfe, toiiardnefs of Heart, to blindnefs of Mind, and to a feared 
Confcience •, and they become notoriouily Wicked, being filled 
witJi Rage and Madnef, full of Envy and Malice againfl God, 
and agaifift Chrifl, and againll all that fear God. 

6. And ufually they are left in feverity to their fcnfual Lufts 
and become notoriouily Wicked and Prophane, nay rather worfe 
than the worft of Carnal Perfons that never were enlightned at 
all. And fo he gave them up to their own Hearts Lujis^ and thsy walked Pf.a r. 12. 
in their own Conn ftl : They are 'left>or given up unto Satan,to be led 
ci(fted and influenced by him •, and are commonly alfo carried away 
-into pernicious Errors and Delullons, even to hslieve a Lie^ that 2Theff. 2. 
fo they may be damned, becaufe they received not the Truth in the Love i°>i i> la- 
of it., that they might be javed : And many times they become Per- 
secutors of God'svPeople, reproaching, vilifying and contemning 
all Religion* ^ 

Qiieft. What a l^nd of Sin U the Sin againfl the Holy Ghofl ? Jnd 
what fort of Perfons are they who may fin this Sin f 

^rffw. r. I (hall fliew yoii, firft in the Negative, what a Sin it is whatisnot 
not i Namely, all Sin or Sins whatfoever that any carnal Perfon,rt« Sin a- 
who to this Day abode under the Power of Natural Ignorance, and i^i^ t^^t 
never was inlightned by any Operations of the Spirit, commits ^^''^-^^^''A 
for fuch cannot commit the Sin againlb the Holy Ghofl, it being 
pofjtively faid, That they are fuch who were once enliohtned. 

2. It is not every Sin which is againll Light and Knowledg : 
for no doubt but David and Peter finned againll Knowledg^ 
and the Light of their own Confciences, and after they had been 
enlightned, yet were recovered and renewed unto Repentance. 

3- The Sin againfl the Holy Ghofl, is not every Sin that is com- 
mitted againfl the Holy Ghofl •, for he that grieves the Holy Spi- 
rit, and that quencheth the Holy Spirit, fins againfl the Holy 
Spirit ^ nay, all wicked Men who (It under the Preaching of the 
Gofpel, no doubt, (In againll the Spirit whilfl they refifl the Stri» 
vingsand Motions thereof 

4. It is not any hainous and abominable Sin, as Whoredom, 

Perjury, Murder, no not Self-Murder-, not the murdering of 

theSaints^f God. nor putting Ghrifthimfelf to Death by wicked 

Hands, or the murdering of the Lord of Life and Glory. Pad 

•was guilty of the Blood of Stephen ^ and many of the Jews were 

A a 3 pardoned 

^2 6x What the Sin agahift the Holy Ghofi is, 

plrd'oned who might have a: Hand in the barbarous Murdtr of 

the Son of God. ^. r , • j 

<. It is not every wilful and prefumptuous Sm •, tor multitudes 
of wicked ianorant Perfons fo fin daily, for whom there is Mercy 
Jer. 3. 3. and Pardon'^upon Repentance, though they have a Whons Fore- 
ke^adt and refufe to be af^amed. .,. r . ' 

6. It is not every degree of Apoftacy or BackQidmg frcm God : 
A true Child of God may be guilty of a partial Jpoftacy •, for thus 
J/r4f/ finned and fell from God, nay, backflid fofar, as to turn to 

Ter 2 12 curfed Idolatry, yet God offered themPardoa : Return, backflidw^ 
Ifrael, faith the Lord, and 1 will not caufe mine Anger to fall Hpofi 
you ; for I am merciful, faith the Lord, d^C. 

7. Nay, I will not fay that every malicious Sin againft God's 
People is the Sin againfl: the Holy Ghoft, when Men hate the 
Saints for their Religion and Goodnefs ^ though it be one of the 
highefl Degrees of Wickednefs, becaufe therein their hatred 
aeainft God himfelf is manifefted : But what may not a Man do 
that is adled and influenced by the Devil in the Times of his Ig- 
norance? . ^ , , , 1 J • r- 

8. It is not the Sin of Unbelief, though that be a damning Sin, 
veaYthe damning Sin] as it is a Sin againfl the Remedy God hath 
provided, and againfl the highell manifeltation of God's Good- 
nefs and againfl the higheft Tellimony and Witnefs : yet many 
that' thus fin, nay continue at prefent in-and under the Power of 
Unbelief, may come to fee their horrid Evil, and by the Grace of 
God may believe, and be forgiven this as well as other Sins. ^ ^ 

Lafily, Ihavefhewed you that no true Believer can commit this 
Sin • He that is hrn of God, cannot commit Sin, viz. he cannot fin 
'^''^'•^•^' unto Death. So much in the Negative, what Sin the Sin againft 
theHoly Ghoftisnot. . j- . .u ^ 

What the Secondly, I (hall (hew you, m the AfRrmative, according to that 
sinagainfi Light 1 have, what Sin this Sin is, or open the Nature thereof, 
the Holy aini vvhat fort of Perfons they are who do or may commit it. 
Ghejl is, ^ Yh^ Perfons that may commit the Sin againfl the Holy Ghofl, 
■ourText informs us, are fuch who have been once enlightned, and 
that have attained to the Knowkdg of the Truth, or true way. 
of Salvation by JefusChrifl, and have had fuch a kind of Talte 
of th.- Heavenly Gift, and of the good Word of Cod, and Vowers of 
the World to come, more or lefs, of which I have fliewed : ihey have 
received the Gifcs and common Graces of the Spirit. 

2. And 

what the Sin agmnjl the Holy Ghofi is, 363 

2. And alfo have efcaped the Corruptions of the World, 
through the Knowkdg of Jefus Chrift, or attained to a greataPec. 2. 
Reformation of Life, in fo much th^t they were look'd upon as 20. 
Saints and eminent Chriftians, many of them being Profelfors of 
theGofpel, and might be great Preachers thereof : Tho it feems 

that others who never profened the Gofpd, were and may be 
puilty of committing of this Sin, as thofe Jem no doubt were, 
who raid, our Bieifed Saviour fi?/^ caft out Devils hy BeeUehiib the Mat. 12. 
frince of Devils. ^ , , • j l t^ 

3. It is a finning wilfully, after a Perfon hath received the Know- 

ledg of the Truth, or Gofpel of Chrift •, For if we fm wilfully af- Heb. le. 
ter we have received the Knowledg of ^ the Truths there remains no more 26. 
Sacrifice for Sin. Though every wilful finning is not this Sin, yet 
every one that is guilty thereof, doth fin wilfully, and that in the 
higheft degree. Pray note it, 'tis a wilful calling ofF and for- 
faking the Truth of God, and an utter deferting the Church and 
People of God, nay, a wilful rejefling^ the Truth which they be- 
fore had embraced, and tailed fome fweetnefs in, oppofing and 
contradiding that which the Holy Spirit teftifies to their Confci- 
ences is the Truth of Chrift •, therefore they wilfully rejed: the 
Motions of the Holy Ghoft, nay contemn the Operations thereof. 

4. And as it is a rejeding of the Motions and Operations of the 
Holy Spirit, after thofe Illuminations they had received, fo alfo it 

is done maliciouQy, or from Spite and Malice •, And hath done nei>. 10. 
Defpite unto the Spirit of Grace : They wilfully defert the AfTemblies 29- 
of God's Church and People, and efieem the Blood of Chri[i (where- 
by he was confecrated a Sacrifice unto God, or (as fome; whereby 
they thought once they had been fandified) an unholy Thing, 
and accounting the Motions of the Holy Spirit, and his Opera- 
tions, a meer Delufion of the Devil : And thus fome of the Pha- 
rifees finned. Chrilt healed one poflefied of an unclean Spirit, a 
Work wrought by the Power of the Holy Ghoft -, they imputed it 
to the Devil, faying. This Fellow caftcth out Devils by the Prince cfuu. 12. 
Devils. This was a wilful Sin, and done no doubt in Malice, and 22, 24. 
againft the Convidions of their own Confciences : for they could 
not certainly but know, that he was the Son of God by the won- 
derful Works he did. See ver. 31,32. Upon this our Saviour doth 
intimate, that they were guilty of finning the Sin againft the Holy 
Ghoft, that fhall never be forgiven unto Men. 

5. It is a treading under Foot the Son of God, contemning and vi- 
lifying him, as thefs Pharifes feem'd to do i and which, as it is 

A a a 2 . thought 

364 What the Sin againft the Holy Ghojl is. 

thought by many, Jnlian the Jpoffate was guilty of, who in dif- 
dain, when he was wounded, threw his Blood up tOA'ards Hea- 
ven, crying, ThonGaliUan thou haft overcome me-^ or to that pur- 
pofe ; he in reproach and hatred, feemed to call Chrifl; a GaUleatt 
would not call him by any one of his own proper Names. ' 

6. AndlaRly, It doth conlift in a fatal and utter renunciation of 
the Chriftian Religion, and all the Inftitutions, Dodrines and 
Principles thereof, and a turning to ludaifmor Idolnry, or elfe 
to perfed Atheifm ■, and all this, as Dx.Owen (ignites, with an 
avowed and profefled Enmity to Chriil and Chriftianity, and there- 
fore not without the higheft Reproach and Contempt imaginable 
ag^^mft the Perfon of ChriO:, as well as againft the Gofpel, imbra- 
cingtheLoveof Sin, or of the Riches and Honours of this pre- 
fentevil World, valuing their Lufls above the Comfort of the Ho- 
ly Ghoft. We have, as if they fhould fay, tailed of the Spirit 
and of heavenly Things, and do dif.laim him and them, and 
witnefs againll him, and by that Experience we have had, do dif- 
ovyn all that pretended Good that feme boaft of to be in their 
Divine Things, and contemn that Spirit they glory in and are 
led by. 

A? P Lie AT 10 N. 

Firfl\ Take heed of thofe Sins that tend. or lead tothisunpar- 
donable Sin. 

1. Take heed of a malicious Thought againfl the Holy Ghoft • 
dontthmkit is the Devil that difquiets and difturbs you about 
Sm, Wrath and Hell; you convifled Sinners look to it, that you 
charge not thefeConviaions you have of the Evil of ^our Sin up- 
on Satan. He you may be fure will not trouble you for your Sins 
but let you go en peaceably in your wicked Ways^ though vvherl 
you are awakened, he may perfwade ycu that there is no Mercy 
for you. Doubts and d fparing Thoughts commonly rife from Sa- 
tan, but not Sorrow and Grief for Sin : No, no, that is from 
your Confcience z^ it is influenced by ihe Holy Ghoft. 

2. Beware of harbouring a maliv iou Tliought of Religion or 
of praying by th^ Holy Spirit ^ as i heard iateK ofa wicked ^5an, 
who hearing a Minilkr pray in a mofi excellent mmner, that faid 
H^n-' doth the Devil help htm rov to that effea : this is danee- 

lOUS I ^ 

3» Takfi 

Pi^hy fuch that fin agahijl the H. Ghojl cant he renewed, j 6 5 

3. Take heed of blafphemous Words againfl. the Holy Spirit : 
Will any dare to fay, that the Devil is in God's People, that 
they are fo refolute in their W^ays, and will not conform to the 
National Church ? 

4. Beware, you that make a Profefllon of Religion, and that 
have b^en enlightned, how you fall away and turn again to Folly, 
and to your finful Praftices ; for this is the high Way to the un- 
pardonable Sin, or Sin unto Death-, you knovvnotbut that a far- 
f/W Apoltacy may end in a total one at laft. 

5. Above all things, look to it that you reft not on a common 
Work of the Spirit, without a real Work of Faith and Regene- 
ration : Reft on nothing fhort of Chrift, neither on Reformati- 
on, Duties, nor inherent Grace, for it h dangerous fo to do. 

Queft. Bnt why U it imfoJfibU for thefe to be renewed mt-o Repen- 
tance / 

Jnfw. I. It is becaufe the Decree is gone out againft them,. 
God will not renew them, and none elfe can. 

2. More diredly and immediately it is, becaufe the Holy Ghoft 
hath utterly forfaken them, and withdrawn all his Operations 
from them for ever,' whofc work it is alone to renew and work 
Repentance in the Hearts of Sinners : Men cannot repent, when 
the Holy Spirit hath utterly left them-, no, nor have any defire 
to repent : think of this you that magnify the Will of Man. 

O Sinners^ love the Holy Spirit, cherilli the Motions thereof,, 
and do not grieve him, nor refill his Motions and Operations. 

Secondly ^ By wayof Confolation to Believers. 

1. Here is Aillcom^Dft for you that are the Children of God, 
born of God, you cannot fin this Sin, you cannot fin unto Death, 
the Seed remains in you ; you mourn that you cannot repent as you 
would do i your Hearts are tender, you n:ed not fear your Con- 
dition. Do you fear to offend God, to grieve the Spirit ? O that 

is a bleffed Sign : Do you love God, love his People ? do you ' 
minifler as you have miniftred to the poor Saints ? 

2. O remember yo« are in Chrifc's Hand : We are ferfwaded- 
better things of yoHj and things thAt accompany Salvation^ thohghwe.- 
thuf fpeak. 

Queft. What things are theythat accompany Salvation f: 


What things accompany Salvation, 

I .arifwer. Union with Cnrill, Regeneration, Jufrification, Adon 
Upn, Sanaiucanon, inherent Holinels and Perfeverance in Gr^ce" 
. P.r . ? j}^^^ ^°" endeavour to make your Calling and Eledion fur^ 
f .^.S;byaJ.j to your Fauh, Venue, ^^d toVen.eUnoM.^XlZ'o 
^'7 KnaMg 7empr.nce', ,nd to Temperance, Vatience, %ndto?Ti 

ence GodhncJs,andta Godlinefs, brotherly Ki.dnefs\^ and tola 
thnlyKtndneJs, Chart^y, And if you do thofe things Cand rltT; 
Verfe xr 'J""¥ ^''l^'^^ ^"' '^ ^^^ ^^^ true Believers) yon ftall never f^I 
/f /.^ 7C.«.^.,« of OHT Lord and Saviour Jejm Chrk, To wlTom 

Hr M N S of P K A I s E, 

A New Song fing unto tlie Lord 
. For mighty Wonders done, 
His right Hand, and his glorious Arm, 

Hath our Salvation won. 
Let all poor Sinners t^fle and try 

That thou, O Lord, arc good j 
Nay ]et them feed, Lord Chrifl, on thee, 
^ And vvafh them in thy Blood : 
That they with Saints with one accord 

May joy with Holy Mirth, ' 

Before the Great and Glorious Lord, 

And fliew his Praifcs forth. 
Come Sinners, come, and feed on Chrifl, 

Before that you do die j 
Come CO the Wedding-Dinner, comej 

See here's Variety. 
All Good is in the Lord ye need, 

Let not a Tafte fuffice ; 
But fearch to find where the Sweetnsfs 

Of Gofpel-Dainties lies. 
Truly enlightned Souls may fing, 

Who-fpecial Grace receive j 
Truecaufe of Joy to fuch doesfpring. 

Who favingly believe : 
Such Souls fhall never fall away, 

But ever happy be ; 
Such fhall be fed with Chris's own Lambs, 

And fing eternally. 

BReak forth and fing now, all ye Saints, 
Lift up Gcd's Name on high, 
In facred Songs to celebrate 

Kis Praife continually ; 
Exalt the living God above, 

Your ftanding is moft fure ; 
Thy Mercy, Lord, and tender Love, 

Will keep our 'ouls fecure. 
When we do fall, Lord, we fhall rife 

By thy own Bleffed Hand ; 
Thou fet'ft our Feet upon a Rock, 

Where we moft fafelv flaud. 
With Saints of old we'lfing therefore, 

And fay, Spring up O Well, 
And fend thy Waters forth for to 

Refrefh thy Ifratl. 
The Pleafures of the World to come 

Let's tafte of every Day, 
Andiong when Jefus on the Throne 

Shall the hlefb'd Scepter fway. 
What fhall we hear, what fhall we fee. 

When raptured in Blifs, 
When we with ElefTed Jefus be, 

What Happinefs like this? 
We therefore fing the Lamb's fvvcetSong, 

And Him we will adore ; 
The Day is near when Saints fhall be 

With him for ever more. 


The Great Salvation ; 

O R, 

The Salvation of the Gofpel 

Great and Glorious. 

Delivered in feveral Sermons, 


©)i Ben J. Ke A GH. 

HE B. 11. ^. 

Hotp pall we e/cape if we ne^lefl fo gnat Sahation . 
which at firji began to be ffoken hy the Lord^ and was- 
confirmed tons by them that heard him ^ 

IM the precedent Chapter, the Apoftle fets forth the Excel- f^-A>-v 
Isncy, Glory and Dignity of the Perfon of Jefus Chdll. Sermotn 

I. ^ Above Mofes and the Prophets, ver. i, 2,3. God who ^r ■^• 
fimdry times^ and in divers manners^ /pake in time pafi unto the V"T^ 
Fathers by the Prophets • Ver. 2. Hath tn thefe laftDays fpok^n to m hy mnta 
his Son^ whom he hath appointed Heir of all Things. Ver. 3. Who be- tife is frvol^ 
ing the Brightnefs of his Glory, and the exprefs 1 wage of his Perfon, ^^'^ fi % 
and upholding all things by the Word of his Power ^ when he had by him- '^^^^'^^^^ 
felf purged' oHr Sins^ fatt down on the right Band of the Majefty on^^Cuke 

2. Above the Holy Angels: ver. 4. Being made fo much better than the 
than the Angels, as he hath by Inheritance obtained a more excellent ^^'^'^^ °f^^^' 
Name than they. Chrift doth not only furpafs M^fe; and the Pro ^!'''/'">"^ ""^ ■ 
phcts, but alfoail the Angels of God. t'^Tixt.. 

li In 

J 6 8 The Dignity of Chrifl*s V erf on. 

1. In refptd of his being God, of the Subftance of the Father, 
-and the exprefs Image of his Perfon, the Ellential Glory of God 

Ihining forth in him. 

2. In that he as God created, and alfo doth upTioId the World, 
and all things in it, by the Word of his Power. 

3. In that he hath obtained a more excellent Name than they^ 
verfe 4 . 

4. In that Ange's are required to wor/hip him, ver. 5, 6, 

5. In that Angels Rre but his Servants, ver. 7, 14. 

6. In refpect of his ScQpter and Kingdom, ver. 8. 

7. In refped of his glorious Exaltation at the Father's right 
Hand, wr. 13. 

The Apoftle having laid down thefe things fo fully and clear- 
ly, toilluftrate and confirm the great Doftrine of the Gofpel j he 
in the beginning of this fecond Chapter, proceeds to make the 
necedary Improvernentof it : Therefore we ought to give the more 
earnefi Heed to the Things which we have heard^ leji at any lime we Ut 
them Jlip, ver. i . For if the Word fpoken by Angels was ftedfaft^ 
-&c, (and from hence he brings the Words in our Text) Ho^x f^Jl 
we efcape-, if we negled fo great Salvation ? &c. 

The Words contain an Interrcgaticn^ which doth imply a flrong 
and moft vehement Negation-^ How Jhallwe efcafe if we^ &c. That 
is, we cannot cfcape, or4t isimpoffiblewe, or any Perfons what- 
foever, (hould efcape, if we or they neg!e(5l fo great Salvation. 
Efcape what? T hat is implied here, which is not expreffed, namely, 
the Wrath of God : How fhall we efcape the dreadful Judgment 
and Indignation of God, or Eterrlal Damnation in Hell, if we 
neglttl or flight, defpife or reje(ft the Means of this Salvation ? 

He confirms what he aflerts, or aggravates the Greatnefs of their 
Sin who do nesled this Salvation, and the impofllbilicy of fuch 
ever to efcape Gcd's Wrath. 

I. From the Pawer and Authority of ChriH, who not only 
wrought this Salvation our, but only firfl declared ir, or made it 
known •, which firjl began to be fpoken by the Lord. Which fome think 
may refer to his firft declaring of it from the beginning to y^aam 
upon his Tranfgredion, and to the Fathers under the Old Telta- 
ment : But I conceive he means chiefly our Lord's preaching this 
Salvation in the Days of his Flelh, when he entred firft on his 
Miniftry, ^^verfe i. of the firll; Chapter*, God hath in thefe lafi 
Days fpoken ttmom by his Son, 

2. From 

Gofpel'Sahation great comparattVely. ^ ^g 

2. From the confirmation of it, by Signs and lyonders. 1 fiiall be 
very brief in fpeaking unto the Terms of our Text. 

How Jhali we efcape^ avoid, get dear of, or deliver our felves 
from God's Wrath and Vengeance. 

// we neglcU:^ if we mind other things more than this Salvation, 
or feem to be indifferent in and about this great Bufinefs, Jike thofe 
that made light of the Invitation to the Marriage- Snf per, Mat. 22. ' 
Luke 14, 16, 17, 18, 19, 20. 

So great Salvation-, namely, the Salvation of the Gofpel. Greats 
as it refers to God, denotes the glorious Perfedions of his Na- 
ture, the Great God -^ it fignifies the infinite Power, Wifdom, Ho- 
linefs, Mercy and Glory of his Majefty. Great, as ft refers to 
things, may be confidered as to the Nature and Qpality of them> 
as Great Riches^ Great Light \ as the Sun is called a great Light, 
that is, a Glorious Light, excelling all other Natural or Created 
Lights, or Artificial Lights. Great Peace have they that love thy 
Law •, that is, Glorious Peace. So, great Salvation denotes Glo- 
rious Salvation, exceeding all Temporal Salvation. So Great^ 
this n/o] raifes the Greatnefs and Glory of this Salvation. God 
fo loved the World: So, how ? Even fo, that it cannot be conceived, 
much lefs expreffed. So, this great Salvation is fo wonderful, fo 
amazing, fo glorious, and fo afFed^ing, it calls for all to admire 
it, confider it, imbrace it, and by no means to flight or negled it. 
From hence I Ihall note three Points of Dodtrine. 

Dod. I . That the Salvation of the Gofpel is a Great and Glorious 


Dod[. 2. That the Means of this Salvation may be negleEled, 
Dodl:. 3 . That all fuch who do negle^ this Salvation, jliall not, catt^ 

not efcape. 

^ I purpofe to fpeak to all thefe three Propofltions, and lliall bs* 
gin with the firft, namely, That the Salvation of the Gofpel is a 
Great and Glorious Salvation. 

Firfi, I Ihall prove, and fully ( God affifting ) demonllrate ths 
Truth of this Dodrine. 
Secondly, I fhall improve it by way of Applicationi 

Fir It, It is a Great and Glorious Salvation comparatively >' or wlieii 
it is compared with all other Salvations. 

Bbb I. That 

2^0 Gofpel-Satvation great comparatiyely* 

Cof^d'Sai- 1 . Th^.t was a Great and Glorious Salvation which God wrought 
vnt'mgreatf^Y jp-ael atthe Reti Sea. Bot what a Salvation was that? Who 
Salvation ^^^^ ^^^y {iv^d from ? It was from Pharaoh^ a bloody and cruel 
fom;4ra- p^j-pg^^^j-Qj. . but this is from Satan and all cruel Enemies of our 

Souls. . 

2. That was from the Wrath of Men j this is from the fearful 
Pfa,9i.ii.Wrathof God, which none are able to conceive of: according t$ 

thy Pear^ fo is thy Wrath. 

3. That was a Salvation of the natural Lives of the Children 
of Jfrael j this a Salvation of out Immortal Souls and Bodies too 

for ever. 

4. That* was a Type of this Salvation, 2 Shadow of it : and as 
far as the Subftance exceeds the Shadow of a Thing, fo far doth 
this Salvation exceed that and all other Salvation?. 

5. That was a Temporal Salvation, this is an Eternal Salvati- 
^ on. Now that Salvation at the Red Sea being one of the greatefl 

Temporal Salvations that ever was wrought, I need not mention 
any other. Jfrael had many great Salvations wrought for them 
afterwards, and fo have many of the Saints had great Salvations 
and Deliverances vtf rought for them in the Times of the Gofpel. 

Nay, we in thefe Nations have feea and heard of great and 
wonderful Things which God hath wrought for us, and for our 
Forefathers. It was a great Salvation that was wrought in 1 588^ 
at the Spanifh Invafion, and from the PaWck-P/o? •, and alfo that in 
1688, when We, and the Proteftant Intereft, were brought very 
low, and we could not fee which way Relief and Deliverance could 
eome. But alas, what are all thefe Salvations to this in my. 
Text? Pray remember that Gofpel-Salvation is Great and Glo- 
rious comparatively. But, 

G»ft>el'Sal' Secondly, The Sahation of the Gofpel it not only great comfarative- 

vatmgmt ly^ hut alfo pfitively ■ not only in jrefped of all other Salvations,. 

init felf. but alfo in regard of itfelf. And to demonflrate this, conlTder,. 

that it is great and glorious in refpe(!^ of the Time ( or rather 

that Eternity) in which it was contrived and gracioufly promifed, , 

This Salvation, Brethren, was contrived and found out by the 

Wifdom of God, before the World began. Hence Chrift is laid to 

R£V.i2. 8. ^* a Lamb flam from the Foundation of the World •, that is, in the De- 

* cree, Counfel and Purpofe of God : Chrift was fet up fro;r. Ever- 

lafting as the great and glorious Mediator and Saviour of all that 

ihould believe in him, or that were given unto him by the ^Father. 


SalVatmi great in reffeB of the time when found out. j 7 

^he Lord po/fejfed me in the beginning of his IVay^ before his Works of Vroy. 8, 

oU, I was fet up from Everlafting^ or ever the Earth was. ^F^f« 22,25,24 

there were no *Depths^ I was brought forth. As thefe Scriptures prove 

the Deity and Eternal Generation of the Son of God^ fo alfo ^ 

there was a Defignation of him by the Father, as Mediator, to be 

our Saviour before all Worlds. Hence God faith of miferable 

Man, Deliver him from going down into the Pit, J have found 4 ^^«- job 22.24. 

fom. And as it was found out before the beginning of the World, 

or from Eternity, fo it was alfo as early promifed to us, as the 

Elect in Chrift, in hope of Eternal Life^ which God that cannot He Tic. r. 2. 

promifed before the World began ■• Compared with that in Timothy^ 

Who hath faved and called m with an holy Calling ^ not according to our 2 Tim. r, 

Worksy bfit according to his Purpofe and Craccy which was .given tu in ^' 

Jefm Chrifi before the fVorld began. 

God thought of us poor Sinners, and foflnd out this way of Sal- 
vation before we had a Being, yea even from Eternity, forefee- 
ing us fallen in the Firft Adam^ brought into a deplorable Conditi- 
on of Wrath and Mifery. 

Thirdly, The Salvation of the Gofpells great and glorioiis^ in re-^of^^^l-Sd- 
gardof that Counfelthat was held before all Worlds about bringing of it '^'^^^'^H^^^^ 
in. Chrift the great Saviour was delivered np according to the deter- \latcounfd 
minate Comfel of God^ Adls 2. 23. Should all the Wife Men and htU in e- 
Great Potentates of the Earth be called together, and lit in Coun- timty a- 
oil about the doing of fome great and wonderful thing, which un- ^^"^ ^\ 
lefs i*: was effeded, all the Kingdoms and States of the Earth would 
iink and be diflblved, would not all fay, that would be an amazing 
Thing, and an important Concernment ? 

Alas ! what is a Gounfelheld by all the wifeft Men and greateft 
Potentates on Earth, of the 'higheft Concernment here, to that 
Council held by the Glorious Trinity in Eternity, about bringing 
in of this Salvation ? O of what Moment is the Salvation of our 
Souls ? None but the Great God could efFe<ft it, it was the Refuk 
of Infinite Wifdom and Counfel. God feemed, Brethren, to call 
a Council about the firft Creation of Man ; Let us make Man afer 
€ur own Image y &c. But how much more of the Glory of God's 
Wifdom, according to his Eternal Purpofe, Ihines forth, as the 
Refult of that Counfel held about the Reftauration of Fallen Man, 
than what Ihone forth in the firfl: Creation of him ? And the Com- zech. s. 
felof Peace was between them both •, that is, between the Father and u. 
the Son. 

Bbb 2 Fourthly, 

371 gofpel'Sabatmi great in refpecl of the jDeJign of it. 

lis a great Fourthly, The Salvation of the Gofpel U great and alorioH6 in re- 
il7^:Z/P^%'^, <^f^ M^nthere^: Whkl/Lre generally 'and comprX 
thi Defign "enfibly I may open in three refpeds. 
o^it. i#. His own Glory in all his Attributes. 

,^i'^^^'n..^^^/?"^*^""^^"8 ^"^ ^3^^"S of Satan, and the utter 
Deftruaion of his Kingdom and HelJifh Defign. 

idly. The Eternal Salvation of Man ^ I mean, all that believe in 
Jefus Chrift, or are given to him by the Father. 

i#. God before all things hereby defigned his own Glory or ♦■o 
make all the Perfedions of his Holy Nature raanifefl to the' Crea- 
ture which he had made, and to open a Way by which each of his 
Attributes might gloriouQy appear, and *to vanquifh that Cloud 
that leem d to eclipfe their Ihining. 

1. For God's Mercy could not be extended in another Way to 
the Help and Relief of Mankind under Wrath and Mifery be- 
caufejuftice was injured, and called for the Sentence to be execu- 
ted on us for our Sins. 

2. And his Jultice could not be executed, but his Mercy and 
Goodnefs would have been brought under Obfcurity, and been 
vailed for ever. And had Mankind for ever been brought under 
the jaft Defer t of Sin, God had, it is true, glorified his Tuftice - 
but Mercy is as well a Property of his Blefled Nature as Juftice • 
and had that been done, how had any of his Creatures known any 
thing of his Mercy and Goodnefs ? certainly Mercy had never been 
manifefted at all, no more than is feen in the calling olF the Fallen 
Angels. God to them appeared only Juft, not Gracious •, but in 
Chrift to Mankind, he appears not only Juft, but alfo Good and 
Gracious. Yet the Salvation of our Souls could notconfift with 
the Holinefs and Juftice of God in a way of Mercy, without a 
Satisfaftion be made to Divine Juftice. Therefore Infinite Wif- 
dom in fubftituting Jefus Chrift to die in our Nature and Stead' 
makes God's Juftice a full Compenfation for the Wrong and Inju- 
ry we had done by our Sins and Tranfgrenions V and from hence it 
appears that Infinite Wifdom, Juftice, Holinefs, Power, Mercy, 
and Goodnefs, o-c, are difcovered and magnified equally in God's 
bringing in this Great Salvation of the Gofpel : and this was, I fay 
the grand DeHgnof God herein, by which he removes and folves all 
thofe feeming Contradiaions and great Difficulties that appeared 
in the way of our Eternal Recovery, and magnifies the entire 
Glory of God, tliat feenied to be loft by our Sin, or was before hid 
Hnder Obfcurity ^ ic is hereby fully repaired, and to the Joy of 


Salvation great confideying how lolt? Man was fallen, 27 7 

Saints and Angels is made known and magnified in Chrift. And 
from hence it is that the Gofpel is called the Wifdom of God-^ and iCor.a.d, 
Chrift; is alfo called the Wifdom of God, and the Power of Ged^ be- i Cor. i. ° 
caufe in him all the Strength of God, I mean the Power and Glo- 24. 
ry of all his Attributes, are joined or united together, and fliine in 
equil Glory in our Salvation. 
But more of this hereafter. 

idly. Hereby alfo Satan is overthrown, and his grand Defign 
marr'd and fruilrated for ever, and his Kingdom fpciled \ our Lord 
Jefus having fpoiled Principalities and Powers^ he made a jhew o/CoI.2.15, 
them openly, triumphing tver them in it : and this was done by the 
Death of his Crofs, and by his Refurredion ■, To thu purpofe was ijoh.g.ai. 
the Sen of God manifefl; that he might deflroy the Works of the 

^dly. Moreover hereby God defigned to mtke Man, even all 
that believe in Chrift; and embrace this Salvation^ happy again, and 
bleffed for ever •, nay ( as I ftiall ftiew you, before 1 have done with 
this Text, God aflifting me ) even to raife him up into a higher 
and better State than that was in which he was at firft created. 

Fifthly, The Salvation of the Gofpel U Great and Glorious, if 'cve Gofftl-Sd^ 
confider how low A'ian was fallen and (nnk^by hvs Tranfgrejfion, and "vatmgreat^ 
what kind of Wrath he woi laid under -, As alio if we conlider how f "•^'^^"''^ 
helplefs he was, having no Friend nor Brother that could give to ^^ ^"^ 
God a Ranfom for him ; no nor could the Angels of Heaven ^o'lt, faUen and 
whofe Power is very great : No, no, none but Chrift alone, mihthefeafomt- 
his Almighty Arm, could fave us from the threatned Wrath and ^^*«^i^''/»f» 
Vengeance of an angry God- Befides, this Salvation muft needs 
be great and glorious, if we confider the feafonablenefs of it j it was- 
a timely Salvation, it was brought in juft as the Hand of Juftice was 
up, and ready to. ftrike the fatal Stroke. Juftice ftood (as it were) 
with his Ax in his Hand to cut off ail our Heads ^ and Chrift: to fave 
us^ftept in and laid down (as I may fay) his own Neck, and took the 
Blow : Or we may conceive that Juftice ftood with his Spear in his 
Hand, ready, as it were, to run it into our Bowels-, and Jefus 
Chrift run in between Divine Wrath and our poor Souls, and cried- 
out, Let thy Spear .^ O Jn/lice, be thmfi into my Heart, I will die 
for thefe condemned and guilty Wretches. Ste what Pad fays, 
When W€ were yet witbottt Jlrength, in due time Chrift died for the-g.^-^ ^ 
Vngodly. So rerf. 8. IVhile we were yet Sinners^ Chrift died for m. 

Though I deny not but that thisText may refer, to the Fulnefs of- 


174 Gofpel'SalVation great hecaufe feafonable. 

T"ime prefixed by the Almighty for Chrift to coiile, and take our 
Nature upon him, and to die in our room ^ and that was the dne 
Time, or Time God had appointed : Yen Chrift was as a Lamb 
■fiain from the beginning of the World, nay, before the Founda- 
tion thereof. And we may fay, thatasfoon as our firfi Parents 
Tinned, even then, and at that very Seafon, Jefus Chrilt ftep d in, 
and yielded up himfelf to God as a Sacrifice for us : and had he 
not then been accepted* we had been loft forever. O how re- 
freiliing, how fvveet and how welcome is it to a poor condemned 
Criminal, when he is brought to the Place of Execution, to fee the 
Sheriff pull out an Arreft of Execution, a Reprieve, nay, an ab- 
folute Pardon, and tell him. You have met with a Friend, the King 
has accepted of one thai: he ordained and fubftituted to be your 
Surety, and to die for you, and fatisfy the Law and ]uftice for 
you ^ Friend, you are acquitted. Brethren, thus it is here, 
Chrift offered himfelf, and the Father accepted hhn in our 
ftead to die for us, and to bear that Wrath that was due to us for 
our Sins •, and this he did then, even when we firft finned in Mam, 
So that we may fay, in due time Chrift died for the Ungodly, juft 
as the Stroke of Wrath and Divine Juftice was falling on us, for it 
was all one as if he had then actually fuiTered : And alfo his Blood 
was as efficacious to fave and abfolve Adam^ and all that did be- 
lieve, and apply the Virtue thereof, before it was fhed, as it is to 
•us who believe in thefe latter Times of the World, after it has been 
ihed more than fixteen hundred Years. Would not fuch a guilty 
Malefador I mentioned, fay, O this is a great Salvation indeed ! 
nay, ftand and admire at it, he expeding nothing but Death, and 
had none to help him, or afford any hope or relief to him in the 
leaft ! 


' I. We may from hence infer, God's Love to Mankind is incon- 

ceivable •, nay, his Love to linful Man, to loft Man, rebellious 

joD 7. 17. j^gj^ . j^^^^ ^ ^^^ ^^^ ^y^^ ^^^ mindful him f fuch a vile Creature 

a Worm, a filthy and loathfom Worm, a curfed Rebel and Trai- 
tor againft God, that God fhould let out his Thoughts from Eter- 
nity upon him, when the Sentence was paft againft him, and he 
ready to go down to the Pit of Everlafting Wrath and Mifery; 
Jo° 33' that he fhould fay. Deliver him from going down into the Pit, I have 
=4- fomd a Ranfom. 'Tis not he ( that is, Man himfelf) hath found a 

Ranfom : 


The Apflkatioh. ^yy 

Ranfom : No, no, I have, faith God, found a Ranfom ^ the Jufi 
fdr the VnJMfi^ or in the room and place of the guilty Sinner. It is 
not,* I have found Man's good Works, Man's reformed Life, his 
Repentance, his Faith, his Tears, his fincere Obedience ; no, but 
it is the Obedience of Chrifl:, the Blood of Chrift, the Sacrifice of 
Chrift, the Merits and Righteoufncfs of Chrift, this God hath 
found to be our Ranfom. God hath found a full Ranfom, a per- 
fed Ranfom. God accepted of ChriR's Sacrifice for a Compleat 
Satisfadion •, it is more fatisfadory than if we had lain in Hell for 
ever, for we muftalway s have been paying, but never could have, 
made Satisfadion. O who could' have thought of fuch a Ranfom,. 
of fuch a way of Salvation ! in this lies the Depth of Divine Wif- 
dom, and the Great Myftery of the Gofpel : How Ihould we adore 
and admire the Grace of God in Jefus Chrilt ! 

2. To you poor Sinners let me fpeak one word by way of Ex- 
hortation : Did God fo early contrive our Salvation ? O then do 
you fet your Hearts on work to feek this Salvation, I mean, an In- 
tereft in it •■> be early at it, do not defer it : You young Men, think 
upon it in the morning of your Days, this Salvation calls for yoiir 
utmoft diligence to underftand and find out •, the Gofpel is a My- 
ftery, 'tis not eafily underftood. The preaching of a Crucified 
Chrift is to fome Men Foolifhnefs •, but to them that are faved, it 
is the Power of God. Many ftumble at the Stumbling- ftone God 
hath- laid in Sion. Chrift is to fome a Stumbling-ftone, and a Rock, 
of Offence, but take heed he is not fo to you. 

3. Was there a Council held in Eternity about our Salvation ? 
O then confult with all Wifdom the grand Delign of God herein : 
It is to exalt his own Glory, his own Name, his own Free Grace y 
and this being fo, let it be all your care to advance the Riches of 
his Grace, and let God be wholly exalted, and do you lie low at 
his Feet. O clofe in with God's Couiifel, accept of this way of 
Life, do not think there is any other way. 

4. And laftly, Confider that the Greatnefs of God's Mercy and 
Divioe Goodnefs to us, was alfo one grand End and Defign in find- 
ing out this Salvation : It doth difplay his unfpeakable Love and 
Bowels towards his poor Creature Man. True, he had the like 
regard to his Juftice -, but his Juftice had been magnified in our 
Deftrudion, if his Mercy had never appeared. But that his Mer-. 
cy might be manifefted, v/hat hath he done, his own Son hath 
born our Sins, he hath laid the Hand of his juftice, and let out 
that Wrath that muft have Iain upon us for ever upon his own. 


3 7 6 Saltation great cojifidermg the Author or Authors of it. 

Son, that Mercy might flow forth to us. This fhould" teach us to 
ftudy Ads of Mercy, ar4 contrive that way to be like unto the 
Holy and Merciful God : This is that which he requires of us, 
even to^^^ j'^ftfy-, ^ove Mercy ^ and to wdk^ humbly Xy'tth our God. 

HEB. II. g. 

Holb p^all we efcape if we neglcHfo great Salvation 


AM upon the Proof and Demonflration of the firft Point of 
Dodlrine raifed from our Text, viz. That Gofpel-Sahation it a 
Great and G lor iota Salvation. 

1 have fpoken to this already under five ConCderations. ' 

Vofpel-Sal- Sixthly, The Salvation of the Gofpel is Great and Glorious, if 
vat'm vve conlider the Glory and Greatnefs of thole Perfons who fat in 
Trinftk Counfel about bringing of it in,and working of it out for finful Man. 
F£)fmfl)^f We commonly judg of the Greatnefs of the Undertaking, and the 
brouihtit Glory of the Work, by confidcring the Dignity, Glory, Wifdom, 
abQut. Power and Greatnefs of the Perfons concerned in it. 

Now if this Work, 1 mean the Salvation of finful Man, had 
been put into the Hands of the mighty Angels, and they had cal- 
led a Council about it, andihewed their uttermolt Skill, Wifdom 
^nd Power, in order to the adtnal accompli/hment thereof, would 
not all fay, this muft needs be forae great and wonderful Work, 
or a great Salvation ? But alas, they could neither have found out 
a way of Salvation for us, much lefs have wrought it out : Could 
they any way have thought how the Glory of every Attribute of 
God might have been raifed, and have flione forth in equal Lu- 
ftre ? could they have fecured the Glory of God's Juftice and Ho- 
linefs, and have made up the Wrong we had done to God by our 
Sin, and fo have opened a Way for Mercy and Goodnefs to run 
down like a mighty Stream, and fecured the Sandlion of the Lawj 
and yet have delivered Man from the Curfe thereof ? God muft 
not, will not lofe the Glory of any one of his Attributes, let what 
will become of the Rebellious Sinner. Alas, they could never 


How our Salvation is of God the Father. lyy 

have found out a way whereby the Attributes of Mercy and JuHice 
might meet togethei', and Righteoufnefs and Truth kifs each o- 
ther ; the Perfons then who found and wrought out this Salvadon, 
were not the Holy Angels of God \ No, no, none but God him- 
felf could do it : The SdvAtion of Ifrael u of the Lord-^ He is our Pral.25. 5, 
Saviour : How often is this exprcffed in the Pfalmsy and in other 
Places of the Holy Sciiprure. Salvation is afcribsd to the Lord, 
to him only •, yea to his own Ann, to the greatnefs of his Power : 
Jherefore my own Arm brought Salvation. lh.6-^. j. 

Brethren, each Pcrfon in the Trinity hath a part in it ^ the Fa- 
ther hath his Part, the Son hath his Part, and the Holy Ghoft h^xh'^l^^fp^rt 
his Part a'fo. Remember, that thefe three are one ; though three ^J^'^^f-f'' 
Perfons or Subliilences, yet but one and the fame God, one in^^^/^^fj^ 
"^ ElTence, though diftinguilhed as to their diftind Perfonaiities : the to God the 
Perfon of the Father is not ih?. Perfon of the Son •, the Fatlier took Pathn: 
not upon him Fledi and died for our Sins, but the Son ^ the Son 
fent not the Father, but the Father fent the Son : The Father and 
the Son do not proceed from the HolyGhoft, but the Holy Gholt 
doth proceed from them. 

But a little to open and infifb upon the diRintH: Parts which each 
Perfon hath, and how concerned in the accompli. Qiing of this great 

I. The Father is held forth in the Scripture, as the Contriver 
or firfl Author of this Salvation : ^H Ihinp are of God^ who hath 
recomiUd m unto himfelf by Jefta Chrift. All Things in and about ^ ^^'^^ 5* 
our Salvation are of God the Father, as he is the Fountain and '^' 
Spring of it : f^e hath devifad means ^ that his bani^ied might not for 
ever be excelled from him. I have found a Ranfom : Where did God 
find it? C faith Reverend C^^/j Certainly in hi^ own Bofom, in 
his own Heart : Jefas Chrift came out of the Bofom of the Father, 
there he was, and God found him in and vvith himfelf ^ he did not 
find the Ranfom by chance, bat he found ic in his own Wifdom, 
Love and Goodnefj. 

2. The Father was injured, his Glory feemed to be ecllpfed by 
Sin, therefore muft be righted, and his Honour repaired ^ and he 
fought out the proper way to do it : I know, as if God ftioald 
fay, how to do the poor Sinrergood •, I know how to favehim, 
and do my own Honour, ray Juitice, Truth and Holinefb, no 
wrong-, my Honour is fecured, my Jufiicc is fatisfied •, aid yet 
the Sinner whom my Heirt is fetupon, (hnil, be faved. 

CcG ^. The 

-yy^ How OMV Salvation is of Qod the Father, 

3. The Father could only appoint the Terms and Way of our 
Salvation : Who but God could tell, or did know what would 
comport with his Truth and Jultice, and with the Sandion of his 
Righteous Law and Infinite Holinefs ? And he faw it did not com- 
port with his Truth, Jullice, Holinefs, and Blefled Law, to fave 
Man meerly as an Ad of Sovereign Mercy •, but it did agree in his 
Infinite Wifdom to transfer the Punilhment of the Sinner to ano- 
ther, namely, to his own Son, he taking our Nature on him i who 
from the Union of the two Natures in one Perfon, procured an In- 
finite Satisfadion, or made a Plenary Corapenfation for our 

4. God the Father is therefore held forth as the Perfon who 
fubftituted his own Son as Mediator and Surety in our ftead and 

'room, to work out our Redemption, or this great and glorious 
Salvation-, and' to this end prepared him a Body : A Body hafi 

Heb. 10.5. iijg^ prepared me. And the Father is faid alfo to fend his Son : How 
many times doth our Bleffed Saviour afcribe this unto the Father, 
in the Gofpel recorded by John ? I am perfwaded not lefs than 
forty times : Ttoe father that fent me^ is with me. God fent not his 

Joh.3. 17. $Q^ jfjfo fljg World tp condemn the World. ThU is the Will of him that 
fent me. 

5. All the Bleflings of our Salvation are afcribed to the free 
Bounty, Mercy, Love and Goodnefs of Gcd the Father : Blejfed 
be the Lord God of Ifrael, for he hath vijited and redeemed his PeoflCy 
and hath raifed Hp an Horn of Salvation^ &c. And therefore he is 

iCor.i.^. itiled, Ihe Father of Mercies^ and God of all Comfort. Now this 
being fo, what an abominable thing is it for the Socinians to fay. 
That the Dodrine of Satisfadion renders the Son more merciful 
and kind than the Father •, fee Penn'^s Sandy Foundation fliaken : No, 
this is very unjuftly and unrighteoufly thrown upon this great Go- 
fpel-Truth. Certainly it exalts the Goodnefs and Mercy of God 
the Father, far more than their idle and abfurd Notion of God's 
pardoning Sin in a way of meer Mercy, without a Satisfadion to 
his offended Juflice •, feeing God in a way of Mercy and Divine 
Goodnefs, is fo fet upon this Work of our Salvation, that though 
it cofb him the Life of his own Son, yet it fhall be done, he will 

llom.8.32. not fpare him '. He that f pared not his ov^n Son^ but delivered him up 
for ta all. The Father did not fpare him as an Ad of his own Love 

Joh.3. i^. and Goodnefs to us ; God fo loved the World, that he gave his on- 
ly begotten Son. Certainly that Perfon (hews greater Love and 
Pity to another, who to fave him gives a Million, than he that 


Chrijl the /Author of our Salvation, j/c^ 

gives but a Ponnd. Mult God by thefe Men be deemed to have no 
Mercy at al), becaufe he feeks the Honour of his Juflice equally 
with the Glory of his Mercy? Is he not MercifiiJ, becaufe he is 
Juft as well as Gracious ? 

6. Brethren, it was the Father that loved us and chofe us in Je- 
fas Chrift before the Foundation of the World, which is the 

. Spring of all Spiritual Blelfings, even of Redemption and Salvation 

7. Moreover, the Father is faid to raife Jefus Chrifl: from the 
Dead : Though the Son being God could raife himfelf, yet as Medi- 
ator, the Power to quicken whomfoever he will, is faid to be given 
to him by the Father. Befides, it is the meer Grace and good Plea- 
fure of God the Father, to accept of Chrifl; and his Obedience for 
us, and to accept of us in Jefus Chrifl: : Alfo it is the Father that 
hlejfeth m with all Spiritual Blijfmgs in Heavenly T laces in Chriji Jefm, Eph,r.5. 
Nay, no Man, Chrifl: fays, can come unto him, nnlefs it he given 

hy the Father ^ that is, Power muft: be given to him to come. And 
again he faith, No Man can come unto me^ except my Father that fent 
me draw him. We ought therefore to fee we do not lellen the Glory 
of God the Father in our Salvation, who is the Efficient, the Ori- 
ginal and moving Caufe thereof : My Father (faith Chrifl:) ^i- Joh.5.17. 
therto worketh, and I work^ 

Brethren, we are not to attribute the Works of Creation and 
Providence to God the Father only, for he hath a great and glo- 
rious Hand in the Work of Redemption, I may fay, to accom- 
pli (h this Work, even the Salvation of his Eled •, he worketh hither- 
to^ and Chrifl: alfo worketh: which brings me to confider of the 
next Perfon in the Trinity concerned herein. 

Secondly^ As the Father hath, as you have heard, his part in ^^' f 
bringing in the great Salvation of the Gofpel, fo Jefus Chrifl:, the ^^^^^P 
Son of God, hath his part in working of it out •, the Father fix'd on t^porkingdut 
him, as the great Agent, adually to perfed it : he is in fuch a p^cu- this sdvi- 
liar manner concerned in it, that his Name is Saviour^ his Name fliall tion. 
be called Jefns ^ Jefui fignifies a Saviour : certainly this mufl: needs 
be a great Salvation, if we confider the Greatnefs,Dignity and Glo- 
ry of his Perfon, whom God hath fent to fave us. And becaufe it 
is mainly from this Foot of account, that the Apofl:le in the Text 
draws. his Inference, and calls Gofpe-Salvation Great Salvation, 
I fliall a little further enlarge upon this particular ^ 

Ccc 2 I. Jefus 

580 Chrijl a great and 7nighty SaViour, 

"^lUtl , '• J^^"5ChriIt hatha great Name gi^^en to him, yea, a Name 
fj^^'^^^ above every Name -, thztis, he is fo highly exalted, (aiheis Me- 
Phil. 2. o.'^^^'^o^') tl^athe IS clothed with Power, Glory and Maiefty a- 
' bove all Creatures in Heaven and Earth \ fo that all in HeaVen 
above, and in Earth beneath, mud bow down before him ard 
adore and wcrfhip him, and be in fubjedion to him : For mto us 
«a. 9' 6. a Chid u horn^ a Son ts given^ and the Government fiali be upon his 
Shoulders •, u^nd his Name jhall be called JVonderful^ &c. This his 
Name is according to hisPerfon, he is a wonderful or an admi- 
rable Perfon •, Wonderful in his Incarnation, God^man \ Wonder- 
ful m his Birth, Wonderful in his Life, Wonderful in his Death • 
ai:d in the EiTefts, End and Deiign of his Death ^ he is not only 
Ha. 5. p. c3.\\^dlVondirfHl, but alfo CofinfelUr : Never fuch a CounfeJior for 
Wifdom and Knowledg, for he is the IVifdom of God it fdf and 
the only ^^ife God : He is called the Mighty God, the Everlahm Fa- 
ther^ or the Fatlierof Eternity, andrii?^ Prince of Peace. Moreover 
he is called Immamtel^ God with us, God in our Nature ; and alfo 
called the only begotten Son of God, and the Prince of the Kin^s of the 
Earthy the King of Kings, and Lord of Lords, the only Potentate ■ he 
is called the Defire of all Nations, Ele£i, Precious : ^nd he is made fo 
much better than the Angels, oi he hath by Inheritance obtained a more 
excellent Name than they ^ for unto which of the Angels faid he at an% 

called the one Mediator ^ time would fail me to fpeak of ail his 
Names. And, 

2. As is his Name, fuch is his Nature : He is God:s Fellow • 
he is co-equal and co-eternal with the Father ♦, he thought it not rob- 

Phil. 2. «J> bery to be equal with God. O what a kind of Salvation muft this 
be, that fuch a- Perfon is fent to work it out ! One clothed with 
fuch a Nam.e, with fiich a Nature, with fuch Glory : He is ca'led 
a Saviour, a great One i He jlmll ( that is, God fhail ) fend them 

ila.19.20. a SaViour, a great One, and he Jljali deliver them. He, as he is God- 
Man, is ord-;ined Heir of all Things, and all Power in Heaven 
and Earth is given to- him; nay, he is the Upholder, the Suftai- 
ner or Prefervcr of the World : he is not only the Brtghtnefs of 
the Father's Glory^ and exprefs- Imige of hts Perfon^ but he upholdeth 

Heb. I. 3. >s// things by the IVord of his Power. '\it is one and the fame God 
with the Father, the exprefsCharaderof the Father's Perfon-, fo 
that they that fee and 'know him, fee and know the Father 

jbh.14. ?».alfo. He fupports, fifiains, feeds, preferves, governs, throws 
down, aiid railes^up, kills and makes alive whom he will ; he has 


Chr'tjl a great and mighty Sayiour. ? 8 1 

the Keys of Hell and Death. He is the Wonder of Angels, the 
Confternation and Dread of Devils, and the Joy and Delight of 
the Saints j there is not fuch another Perfon in Heaven nor fearth, 
perfed God, and perfed Man, and yet but one Chrift, one Per- 
fon : certainly here's fome great and wonderful Work to be done, 
when fuch a Perfon is fubftituted, ordained and f; qualified, and 
fent into the World to work out the adual Accomplilhment 
thereof. Nay, God himfelf, who delighteth in him, put the Pro- 
phet to propound this Queflion concerning him ; f^ho is this tkit 
Cometh from Edom, with died Garments from Bozrah ? this that is Ui.6^. i, 
glorioui in his j^ppdrel, travelling in the great nefs of his Strength i" 
Chrift himfelf (as I conceive) anfwers, / that fpeak^ in Righteouf- 
nefs^ imghty tofave. Q happy Mortals, that God hath fent us fuch 
a Saviour, he is mighty tofave. 

3. Confider alfo that none but he could fave us, procure and 
work-about this Salvation for us •, There was none in Heaven nor Earth Rev. 5, $. 
able nor worthy to open the Book^ and loofe the Seals thereof^ bnt the 

Lion of the Tribe of Judah, he hath prevailed. 

4. Jefus Chrift is fuch an Almighty Saviour, that he is able to^^^ 
fave to the Httermoft all that come to God by him. He has the Perfedi- 

on of Power with him, he can fave to the full, let the State of 
the Soul that comes to God by him be whatfoever it will or can 

1. Though a Man is funk down to the very Gates of Hell, un- 
der the preflure and fenfe of God's Wrath. 

2. Tliough he hath the Guilt of Millions of Sins like Mountains 
of Lead lying upon him, yet Chrift can fave him. 

3. Though Satan fays there is no Hope, and the Heart of the 
Sinner joins in with him, and fays, there is no Hope, no Pardon, 
no Help, no Salvation; hang thy feif, drown thy felf, faith Satan, 
thou art damn'd, there is no Mercy for thee : yet Chrift can then 
fave that poor Soul ^ and many fuch he hath faved, when but a 
little before all hope of Relief feemed to be gone. 

4. Though the Devil fnould raife up all the Force and Powers 
of Hell and Darknefs a?ainft a Perfon, to deflroy him, yet Jefus 
Chrift can fave him •, if he will work upon the Soul by ftretching 
forth his Almighty Power, nothing can obftrud or hinder him. 

5. Chrift can fa\efrom the Sin, from the Guilt, the Filth and 
Power of it, and break into pieces all the Bonds, Chains and Fet- 
ters of the Enemy j nay, let the Sins of a Perfon be never fo ma- 
ny, never fo great, yet he can fave tv the. utterrrioft^ though they. 


?82 Chrijl a great and mighty SaViour, 

are fuch Sinners as Manajfch and Mary Magdalen were •, nay, fuch 
that put to death by wicked Hands the Lord of Life and Giory i 
'tis as eafy with him to fave great Sinners, as the, leaft, or lefs 
guilty Ones •, he can [zYCthe jiout-hearted^ iuch who are far from 
\k.^2. 12. Ri^hteoufnefs. 

6. He can fave from the Curfe of the Law and from the Wrath 
of God J he is every ways furni/hed, fitted and enabled to fave. 

7. He is a Mighty Saviour, and able to fave to the uttermolb, in 
that he can fave by himfeif alone, by his own Power •, it is not 
if v;e will begin the Work, if we will do what we can, lie can 
and will fave us ; no, but he takes the whole Work of Salvation 
into his own Hand, he is the Author and Finilher of it, 'tis he 

7. Moreover, Chrifl is as willing to fave poor loft and undone 
Sinners, as he is able •, he had his Name given to this end, i. e. be- 
caufe of hi^Power, willingnefs and readinefs to fave Sinner?. 

Brethren, this doth not only befpeak this to be a great Salvati- 
on, but alfo it difcovers the greatnefs of God's Love, even the 
greatell Picy, Power and Wifdom that ever was manifefted. 

tluH.Gho^ Thirdly^ The third Perfon that is concerned in this Salvation, is 
huthhis the Holy Ghoft: The Father chufes, the Son purchafes, and the 
^■n'orkhis. n- ^P^^'^^ applies the BleOTings purchsfed. Salvation is called a Gar- 
hout our nient 5 He hath clothed me with the Garments of Salvation ^ he hath 
Salvation, covered me with the Kobe of Righteoufnefs. The Father may be faid 
ifa.di.io. to prepare the Matter which this Robe is made of-, the Son 
wrought it, he made the Garment, and the Holy Spirit puts it on 
the Soul ; the Garment cf Salvation is Chrift's Righteoufnefs. 
Again, the Father fought cut or chofe the Bride, the Son efpoufes 
and marries her, but it is the Holy Ghoft that inclines her Heart 
and ftirs up, nay, that caufes the Soul to like and to love this 
Blefled Lover, and brings it to yield and confent to accept hear- 
tily and willingly of Jefus Chrift. We were lick of a fearful and 
incurable Difeafe, and the Father found out the Medicine •, the 
Blood of Chrift is that Medicine, and the Holy Spirit applies it to 
the Soul. We were in Debt, in Prifon, and bound in Fetters and 
cruel Chains, and the Father procured a Friend to pay all our 
Debts-, The Son was this our Friend, who laid down the infinite 
Sum -, and the Holy Spirit knocks off our Irons, our Fetters and 
Chains, and brings us out of the Prifon-houfe. The Father loved 
us, and fent his Son to merit Grace for us -, the Son loved us, and 


The JplMcation. jSj 

died, and thereby purchafed that Grace to be imparted to us ; and 
the Holy Spirit works that Grace in us. O whnt is the Nature of 
this Salvation -, how Great, how Glorious ! That the whole Tri- 
nity, both the Father, and the Son, and the Holy Ghofi:, are thus 
imployed in and about it, that we might haveit made furetous 
for ever. 


I. Reproof, Wo to fuch that efteem their own filthy Rags above 
this Garment of Salvation, or that feem to fet light by it : Hath 
God the Father, Jefus Chrift, and the Holy Ghoft, held a Counfel 
before the World began, about the Salvation of our Souls ; and 
hath each Perfon of the BlelTed Trinity fuch a Part in order to the 
making of it to be effectual to us ? And fliall any dare to fay there 
is no need of this Garment ? We may work a Robe out of 
our own Bowels by the Operations of the Spirit, that will ferve 
to hide our Nakednefs, trouble not us with your old Divinity : AVe 
are for rational Religion. He that is Righteous, and obeys Chri/l, 
and leads a Goldly Life, need not doubt of his Salvation : For in A(as lo. 
every Nation^ he that feareth God^ and worheth Kighteotijnefs^ is ac- 
cented of him. O how ready are Men to abuie the Scripture ! 
Can any Manthink that his own perfonal inherent Righteoufnefs, 
can either juftify or fave him ; or that the Apoftle Peter means any 
fuch thing ? God may fo far accept of a Man in his Obedience, in 
which he adts in all Sincerity and Faithfulnefs to him, as to hear 
his Prayers, fo as to reveal himfelf to him in Chrift as he did to 
Cornelius, But was Cornelius a Believer, and juftificd before he 
heard of Jefus Chrift, and had Faith wrought in his Soul ? See 
how Peter preached Chrift for Life and Salvation to this Man : 
Notwithftandingall his own Righteoufnefs^P^^^r was commanded of 
God to tell him what he fhould do that he might be faved, plainly ^erCe 5. 
intimating he did not know the Way, or how to be faved before » cod calls 
Peter preached Chrift to him : fJe ( faith the Lord ) jhall tell thee the Gentiles, 
what thou otighteft to do. ^ And in nerfe 43. Peter faid, fo him (that "J" '^^^^ '^ 
is, to Jefus Chrift) gave all the Prophets witnefs^ that through his^'^"^" .'^' 
Name rvhofoever believeth in him.^ fhould receive remtffian of Sm. Will ^^ ^„// ^^' 
any fay Corw<?//«<j had remiflion pf Sins before he lijeard this Ser- ?^^ J(m\ 
mon, and believed in Jefus Chrift ? Was not Peter fent to him w/«f/?Petcr 
(and to thofe other (?c«f//« with him) that they might be con-^^'^l'^' ^'"^ 
verted ? O take heed you ftumble not at this Stone, left it fall on Zjmnm. 
you and grind you to Pouder. 2. Dare 

384 Tk Jpplkation. 

2. Dare any of you think tiiat this Salvation is but a fmaJl Mat- 
ter, and that you need not trouble your kivQs about it ?' O trem- 
bie you who never had one ferioiis Th jught about it to this Day * 
You have other things to mind, are full of Buliaefs • but O 
Sirs, what is of fuch Moment as this Salvation? Yet ne'erthe'lefs 
fome will not fpare time to hear ir, or to attend upon the V/ord 
of this Salvation : Others will not part with the Love of this 
World, to have a Part in it ^ they value their earthly Puches Plea- 
furesand HoMurs, above if, nay, too many eileera their' filthy 
Lulls more than an Intereft in this great Salvation. But what 
contempt do fuch Perfons call upon the great God, who hath ma- 
nifefted luch Depths of Divine V/ifdom, Grace and Goodnefs in 
bringing of it in, and working of it out for our precious Souls • 
Did they know whnt God is, Ghrift is, Salvation is, certainly thev 
would change their Opinion, and not a little blame themfelves for 
their great Folly. Brethren, a true and fpiritual Knowledg of the 
Great Salvation of the Gofpe!, makes all the Things of the World 
feem little, nay nothing in comparifon thereof: All things that 
Carnal Men have their Hearrs fet upon, are poor, thin and beg- 
garly Things, when compared to Grace here, and Glory hereaf- 
ter. No fooner h.id Paul a true fight of this Great Salvation, but 
Gal. 1. 16. immediately he covfalted mt with Fiejh and Blood. When the fweet- 
nefs of Chrifl and Salvation is tailed, and a Soul knows how good 
and fatisfying it is, every thing that hath a Tin^ure of Flelh and 
Blood, all carnal Interells, and fieflily Counfels expire. A full 
light of this Salvation feems to make Life uneafy, asid Death dcii- 
rable: Lord, now lett eft thou thy Servant def art in P e act ^ for mine 
Eyes have fe^n thy Saivatim. Nothing in this World' could be 
worth a Thought of his Heart, fince his Eyes had ktn God's Sal- 
vation. VVhy what did he fee } It was Jefus Chriil the Author of 
Salvauon, in whom he knew was Salvation, and in no other : He 
that lives fo long 'as to fee Chrifl by an Eye of Faith to be his 
Saviour, and his Salvf^tion, will be willing to leave this World be 
willing to die, becaufe he then fiiall die in peace. None can' die 
happily that have not a IT } ht of this Great Salvation ^ nor can any 
have a true fight of this Salvation, but they only who have by Faith 
a true fight of the Bkfled Saviour. Paitl^ when he came to the 
Knowledg of^nChrifl, and of S:dvation by Chrifl, ePteems every 
thing in the World to be ro better thzu Diwg^ and longs to be 
di;lbiv'd, and to be in Chrift's Arm=, and talle'how gocd'Salvati- 
on is in the fu!) poffeffion of it in Heaven. 

9.- This 

The Jpplicatiou, ^ g ^ 

3. This reproves fuch who cklay fceking after the KnowJedg 
■ of this Salvation: If it be fo great, it mull and ought firll oV 
all be regarded : Seek firfl the Kingdom of God, atid lots Righteonf- ^^^^^^ -, 
nefs. May be 'ere long you will wifli you had fought af er Chrii]: 
and Salvation by him, before all things, vvhen you come to lie 
upon a fick Bed. O Sirs, you will need it at lafr, and may be fcek it 
when too late. Were a poor condemned Criminal fenlible of a Way 
how to be faved from Death, or that a .Pardon might be had, 
would he delay the Time, or would he not make it all hi> Bulinefs 
with his utterraoft Cnre to feek for a Pardon, left the Day of his 
Execution (hould come before he hath gotir ? And if {o^ he knows 
die he muft : Alas Sirs, what is it to be delivered from Natural 
. Death, to our being delivered from Eternal Death ! The Time 
when you mult die may be near ^ and if you have not an lotereft 
in this Salvation when you die Naturally, your Souls mult die Eter- 
nally. Pray obferve the Argument I am upon to excite and ftir 
up your Souls to a Holy Diligence, in attending on "the Means of 
this Salvation ; it is the fame the Apoflle ufes, it is called Great 
Salvation, conlidering the Dignity of Chrift's Perfon, who laid 
down his own Life to purchafe it for us •, and alfo was the firft 
great Minilter and Preacher of it, which at firf} began to be fpo- 
\en by the Lord: It was preached by the Lord of Life and Glory, 
the great Mediator, Head of all Principalities and Powers j and 
it is again by one of his poor Servants this Day offered unto you, 
in the Name of my Great Mailer, therefore refufe it at your Peril : 
If you receive it, imbrace it, you fhall be happy •, but if you re- 
fufe it, you will be miferable, and at lalldiein your Sins. 

4. Here is Comfort and Encouragement for the worft of Sinners. 
Are you fuch who are and have been great Sinners ? Well, let it be 
fo, yet be not caft down into utter Defpair, for here is a great Sa- 
viour •, you have heard of his mighty power and Ability to fave; 
and he faith, j411 that the Father hath given to me., (hall come unto 
me. Ay but you perhaps may fay, you know not who they be that 
the Father hath given to Chrill. Well, what of that ? Pray mind 
his next Words, And he that comet h to me^ 1 will in no wife caji out. Joh.5. 37^ 
Whofoever believeth in him., jhaH not ferijh^ hut have Everlafiing Life, Joh.3. 16, 
Receive this Saviour, believe in him, and you (hall B^ faved who- 
foever you are : It is not the greatnefs of your Sins that can hinder 
or obltrud him from faving your Souls; though your Sins be as 
red 06 Scarlet^ or as red at Crimfon^ he will waftl theoi all away, and 
make you as white as Wool, as white as Snow. •. 

Odd 5. Alfo 

J 86 Ibe Al^flicdtwiu 

5. Alfo here is good News tor poor Sin-lick Sinners, to wound- 

^' ed and loft Sinners, I mean, fuch who f<cl thtmRlves fjckwfee 

and feel themfelves wounded, who find, they are loft and nnJone 

in themfelves. O Scuis, you are the Perfons the Word of this Sal- 

vauon ii kxit to \ The Whole need not a Hhyfici&n^ but fn^ch t^hat me 

' fickz I ^»^ ^ot come to call the Right eom^ but Sinners to Refsntance, 

Such indeed who are conceited of their own Righteoulnefs, or 

fwelled with a good Opinion of their own good Works, good 

Deeds, and good Duties, will not come to Ghrift, fuch tiiinkthey 

need no fuch Phyfician as Chrift is : But you tJiat fee you have.no 

Righteoufnefs of your own, but thatallyour.Righteoufnefs is.as 

Bptng-, . O look to Chrift, come to Chrift, • hear what he lays to fuch 

that are loft, that are under the burden of their Sins, and woundh 

Mac. II. ed ones ; Come to me all yz that lahcitr and Anc heavy laden^ and I 

iS' will give your efi. itSfi?/ c. 

6. But here is fad News to fuch who .flight tbisl Salvation, 2nd 
refufe Jefus Chrift, great will their Condemnation be : The Men 
of Nineveh jliall rife uf in judgment with thii Generation^, and conr 
detnn it^ becaufe they refsntcd at the f reaching of Jonas ; and behold (t 
greater than Jonas is here. . The greatn^fs- of this; Saviour who 
preaches the Gofpel to you, a;id is come to faveyou, will aggra- 
vate your Condemnation. What was'J^ew^to Jefus-.Chrift ? Alll> 
our Saviour faith, The ^een of the South Jhali rife up in Judgment 
with this Generation) and jhall condemn it •■, for jl:ie came from the ut- 
tfrmofi Parts of the Earth to hear the IVifdom of Solomon :, and behold 
a greater than Solomonic here. Solomon vj2s a mighty King, and 
for Wifdom exceeded all that went before him. But alas, vvhai: 
was Solomon to Jefus Chrift, who is the Wifdom of God it felf, 
and the exprefs Image of the Father's Perfon, and the Brightnefs of 
his Glory ? O know you, Sinners, this Day, that Jefus: Chrift, 
this glorious King, and Prince of the Kings of the Earth, this 
mighty Saviour is come to your Doors : Behold, I ftand at the^ 
Rev.3.20. Deer andknoc^: Will you not open the Door, nor cry to'him to 
help you to open to him, to enable you to believe in him. ? What 
do you fay, fhall the Son. of God ftand at your Doors, and you 
not fo much as ask. Who is there ? Who is at my Door ? Shall 
Chrift be kejit out of your Hearts, and ftand at your Doors, 
whilft Sin commands the chiefeft Room, and has abfolute Power 
(wer you, and rules in you t How will you be able to look this^ 
Blefled Saviour in the Face anothei Day ? Is he come through a 
Sea of Blood to ol^r his Love to you, and to efpoufe you unto 


Sahmtion great j becaufe it faVes ns frmn Sin, 7 87 

himfelf for ever, and will not you be pcrfwaded to break your 
League with your old Lovers, who will at lafl flab you at the ve- v 
ry Heart, and betray your Souls into the Hands of Divine Wrath ? 
Nay, they have'done it already : What are your Lovers but your 
Lufts, your Pride, your Earthly-mindednefs, your finful Plea- 
fures, Profits and Honours ? O refolve to defert them, they other- 
wife will damn your Souls for ever, andexpofe yoti to the Tor- 
ments of Hell-Fire : And to deliver you from them, and from 
rliat Wrath which isdue to you for them, ( I mean, for your Sins) 
is Chrift come, and this great Saviour is offered to you. The Lord 
help every one of you to confider of this, and to lay it to fleart. 

7. And laftly, Here is Comfort for poor drooping Saints: This 
Saviour is yours, this mighty Saviour, who is able to fave to the 
uttermofl-^ and he will help you in all your Straits, and fupply all 
your Wanf; s and he h&th taken the \Vork into his own Hand, arfd 
hath alfo hermit, and will ferform it^ and finally finilh it before Phil. i..^. 
that he hath done \ reft therefore upon him. 

H E B. II. i^: 

tlow P)dl we ejciipe if we mgleEi fo great Sahation ^ 

RETHREN, the lafl Day I fhewed you that Gofpel- oJV.^ 
Salvation i^ Great and Glorious Salvation, confidering the Serm. ill. 

Greatnefs, Dignity and Glory of the Perfdns that are con- ^""^V^. 

cerned in bringing of it in, and workmg of it out for us, namely, 
the Father, the Son, and the Holy Ghoft : But more particularly 
upon the Confideration of the Dignity of the Perfon of Ghrift, 
who is that great Saviour God hath fent, who is great in his 
Name, great inrefped of his Perfon and Nature, great astahis 
GommiflTion in his Call, and in refped: of thofe great and glorious 
Anointings that were upon him. I Ihall now proceed. 

Seventhly^ The Salvation of theGofp^l is great, &c. if we con- ^»"^ff ^f^- 
fider what poor Sinners hereby are f^ved and delivered from : ^"l^*^ ^^ 
By this Salvation, thofe that believe are delivered from every Evil 2Lwf!z)-< 
in this World, and in that which is to come. ; ddhersd 

Ddd 2 AW [ro-^. 

^88 Salvation great y hecafife it faVes m from Sin. 

All Evil may be confidered under two general Heads. 

F/V^, That which corrupteth our Nature, both Soul and Body 
as to their Being. ' 

Secondly y That which is deftrudive to our Nature, as to its well- 
being, both Soul and Body. 

The Erll is Si?i, the fecond is Tumjlmunt. I purpofe to fpeak 
briefly to both thefe, that fo we may the better demonftrate the 
Greatnefsof this Salvation. 

Fir/?, Of the Evil of Sin which all thoie are and fhall be for 
ever faved and delivered from, who embrace this Salvation. This 
I fliall fpeak unto more generally, and then more particularly. 
neEvUoj Brethren, the Evil of Sin comprehendeth many things, as it 
Sinofm((. refpedeth God, and is dire(ftly againft him, his Holy Nature, hate- 
ful and loathfom in his light : and in refped had to Man, which 
takes in our firft Apoftacy from God, the lofs of his Holy and 
Blefled Image, as alfo his Love and Favour^ and fothePravity 
of all the Powers of our Souls, and Faculties thereof, as theblind- 
nefs of our Minds, and Darknefs of our Underftandings $ the Re- 
bellion and Stubbornnefs of our Wills, and hardnefs of our Hearts • 
the Carnality and Vanity of our Affections ^ the horrid Guilt, Pol- 
lution and Filthinefs that cleaves to the Soul and Confcience •, toge- 
ther with Shame, Bondage, Nakednefs, Poverty and Enmity a- 
gainft God, Slavery to Satan and to this WorW, having contra- 
s Sed a Likenefs to the Devil, or an Imprefs of his Image, doing 

his Will, and ferving our own Lulls : All thefe, and many other 
things, ^ comprize the Evil of Sin, from which by this Salvation we 
are delivered. 

But to fpeak a little more particularly ^ let us, 
I. Conflder the Evil of Sin : As it is contrary to God's moft 
Holy and Pure Nature, it is that thing which his Soul is faid to 
bate. Would not we begrfatly concen ed, if any fliould do that 
in our fight and prefence, which they know we hate and abomi- 
nate ? 

_ 2. Si^y IS a Dilhonour to God, and it is calleda Defpiiingof 

I Sam. 2. ^^^ ^ ^^^"* '^^^ honour me^ I will homur ^ and they that def^ife me^ 

30. ^aH he lightly efleemed. Certainly Sin muft needs have a great Evil 

in it, if it be a defpiiingof God ; if a Man bedefpifed, he thinks 


Salvation great ^ becauje it faVes us from Sin. ? 89 

himfelf greatly wronged ^ lofs of Honour is no fmall lofs. 

3. Sin is a croffing of God's Will, adting diredly contrary there- 
unto J nay, and it is a doing the Will of the Devil : How are you 
troubled if your Servants crofs your Will in that which is juft and 
right, and wherein your Intereft and Honour lies, and is nearly 
concerned. Sin is a croffing of the Will of God ; not only when 
the Sinner doth not what God commands to be done, which is a 
Sin of GmilTion, but alfo in doing that which he hath pofitively 
forbid, which is a Sin of Commiffion. 

4. Sin doth call contempt upon God, as when Men fin prefump- 
tuoufly with a high Hand, as if it were in defiance of Heaven, as 
if they bid God do his worft, intimating that they will have their 
Way, their Wills, their curfed Lufts, or finful Pkafures and Pro- 
fit, let what will come of it. 

5. Sin is a renouncing of God's jail Authority and Govern- 
ment over us ^ it is ^ breaking his Bonds, and cafing his Cords from ?^l 2,7 
w. What is the Voice of Sin? God (hall not reign over us, we 

will not be under his Government, but will live as we lift, our 
Tongues are our own •, and who is Lord over us ? Nay, and as 
Sin doth cafb off God, and difown him, contemn him, rebel againft 
him, will not have him reign, but ftrive to pull him out of his 
Throne : So by Sin the Sinner fets up the Devil in God's Place, 
puts him into God's Throne. The Heart is the Throne of God, 
but there the Sinner will not allow God to rule, God to be, but 
gives way to Sin, and will fin ; and in fo doing he exalts Satan, 
and puts him into the Government, and fubjeds to him. O what 
is the Evil of Sin ? 

6. Sin in the Nature of it, is a manifeflation of the Sinner's 
hatred of God : God declares againft Sinners in his Word, as fuch 
that hate him h the klfer Love is accounted a Hatred in the Scrip* 
ture. But alas. Sinners feera to have no Love to God at all, they 
proclaim War againft him, even wifh there was no Godtocon- 
troulthem, to judg them, to punifli them, fotbat they might fin 
the more freely, and with the more impudence, if it be pollible 
for them fo to do : The Foci faith in his Hearty there is no God. He 
would have no God, he would be glad if there was no God j fuch 

is his hatred of God. Hence it is faid, Viftting the- Iniquity of the E3?od.ao. 
Fathers on the Children^ unto the third and fourth Generation of them 5. 
that hate me. And again it is faid, Shonldfi then love them, that hate 2 Chron.. 
the Lord? Sin even ftrikes at God's very Being. Can you think a- »?• 2. 
ny Perfon can have more hatred to you, than to wilh you had no 

Being I 

3O0 Sdydtion great y becatife it J aye's m from Shi. 

Being ? nay, would, if he could, deftroy yon; and caufe you not 
to be, or deprive you of a Being any more for ever r This feems 
to be the Voice of Sin naturally in Mens Hearts ^ therefore it mult 
needs be a great Svil, they would not have God to be, if they 
could bring it ab-^ut or have their Willi for fuch as wedefpife, 
refill:, war againit, we wo^uld kill and deftroy if we could : Sin 
would dethrone God, and thriifl: him out of the World, ic fills the 
Rom.. 8. 7. iviind fo full of Enmity againfl: him. 

..idly. But in the fecond place. Sin hath ndt only great Evil 
in it, :js it is againlt God, but aifo in refped of our felves : 'Tis 
r-t only a Di (honour to God, but hurtful to us. No Evil like 
ti^c Evil of Sin in this refpe(^ alfo, as will appear, if we con- 
ilder *, ^ 

1. It was by Sin we loft GodV Holy Image in which we were 
created in our firit Parents. O v, hat a lovely Creature was Man, 
as he came out of his great Creator's Hand; there was no Spot, 
Blemiili^ nor Stain in him :< Man was created tn Righteohjhefs 
and true Holinefs.^ in that did the Image of God confift. But this 
Likenefs to God we loit bv Sin • and D) \ i^Ming unto it, and by 
being overcome by it, we became like unto ihw- -Devil. Naturally 
all Men bear his Imagf, even the Devil's Likenefs : Judas w.4s fo 
much like the De^il, rhat Chrift calls him a Devil i Have not I cho' 
fen yoH ivc^elve^ and one of yon ts a DeviU 

2. Sin poifoned our whole Nature, and corrupted all our Fa^ 

I. It is compared to the Plague of the Leprofy., it fpreads it felf 
over Ds^ from the Crown of our Heads to the Soles of our Feet ; it 
is more filthy than the filthieit thing in the World in God's 
fight : And as all the Faculties of our Souls were poifoned thereby, 
fo all the Members of our Bodies are defiled and polluted with it 
alfo. Nay, and it is fuch a kind of f^oliurion., that renders the 
Sinner loathfom to God : God is faid to be grieved with Sin^ nay 
grieved that he made Man-, grieved at his Hearr, becaufe -fz'fry 
G^,6.^,6. /fftagin^tion of the Thought of his Heart ivoi evilcont'^ually- God is 
faid upon this to repent that he made Man \ not r,\ jt God proper- 
ly can repent, it fignifies an alienation of God's Heart and Af- 
fections from Man for his Sin and Wickednefs, wheieby he carries 
himflf towards him as we do when we repent we have done a 

2. It 

Salvation great J becaufeit /aVes us fromSin, 70 1 

2. k was therefore hereby that we loft God's Love and Favour,"* 
and is nor, that a difmal and molt bitter thing ? Man's only Happi- 
nefs lies in his Likenefs to God, and ia the enjoyment of his Love, 
and the Light of his fweet Countenance : But this the whole Ftace 
of Mankind loit by Orijinai Sin, and initead of his Love, we were 
brought under his Wrath. Sin incurred the Wrath and Anger of 

God : God u angry with the Wicked every Day. And as we by Sin be- Pral.7. 1 1, 
came Enemies to God, fo alfo hereby God became an Enemy to 
us : And if we conlider what it coft God, and cofl Jefus Chrifl to 
make our Peace, or to make up this Breach, ,fure we mult fay^ 
this is a great and wonderfnl Salvation. ' 

3. Sin is the worft of Evifs, it is the Plague of Plagues, it is 
worfe than any Afflidion : Afflidlions oft-times bring us nearer 
UDio God, but Sin drives us further from him. Sin is a departing 
from God, a leaving and forfaking of Godi,;a calling of God off ^ 
the moreweareafflivfted, the more v^'c are made conformable to 
Jfefus Chriit. He was ajflicled, an4- ^? Man. of Sorrows ^ but the 
more vye fin, the more like we arsunto the Devil Nay, and by 
Afflidlions; we are purged, and are faid to partake of the Holinefs 
©f God •,. therefore' there is mucli .Good in Afflidioij : but Sin 
hath nothing 'but Evil in it, hurtful Evil^ Souj-deiiling, and .Soul- 
damning Evil. Sin is the Spring and Caufe of all other Evils, 
it is the Caufe of all Sicknefs, and of all Sorrow and Mifery, nay 

and 'tis the Caufe of Death it felf : The Wages of Sin t6 Death '^Rom.6.2^. 
nay, the Stws^ of Beath « Swj that which makes Death fo terrible i ^or. 15. 
to.a wicked Man..i!r-. I : _^ . ^^' 

j'.4.,.Sin hath.put Mankind into Satan's Hand, who hath laid him 
in cruel Chains : Conilder what a thing it is: to be taken Captive 
by a grand and mercilefs Tyrant: Satan took dl Mankind Cap- 
tive, and holds them flill, who are under the Power of it in Capti- 
vity .,. they are his Bondmen, his Shvcs, he fakes them Captive at ha 
Will, 'Every vicious Habit is a itrong Bond or Chain.in which Sa- 
tan binds his Vallals. All Men naturally are bound down under 
the Bond of Ignorance, Unbelief, and Hardnels of Hearty fuch is 
the Nature of Sin. Chrift came to fet at liberty fich th.u wereJfa. 6i. i. 
bciind. I percetve, fai^h Peter, that thou art i»fhe Gall of Bitternefs^ Pi,a&S. 2^.- 
and in the Bond of Imcjuity. And O what is the Strength of thefe 
Bonds? Who can break them but the Arm of, the Omnipotent 
God? Moreo/er, thefe Bonds bind the Soul unt;o'» and under the 
Wrath of God. O what a kind of Salvation is it, that delivers 
us from Sin, and out of the Power of Satan ! 

%• Sin 


Salvation great J becaufe it faVes ws from Sin. 

5. Sin hath put out the Eyes of all Mankind, and ftripp'd them 
naked, and wounded them unto Death : All Men are born blind, 
the Eyes of our Underltanding, naturally are darkened, the State 

Ezek. 16. of Man by Nature is moil milerable •, it is fet out by a wretched Jn- 
^A->^i^' -fant cafi out in the open fie la in its Bloody in the Day of its Nativity^ 
having none to firy tt^ to wajf} it nor fwadle it at all. We are all na- 
turally nioft ioathlbm, full of filchy Scabs and running Sores, and 
yetfuchisthe Ignorance and Blindnefsof the Sinner's Eyes, and 
iinfenriblenefsot his State, that he fees it not, feels it not, but 
thinks all is well with hiin, and is ready to fly into that Man's Face, 
that (hall tell him fuch is his Condition. 

6. Moreover Sin feeds Men poorly : How do they feed ? What 
is their Table fpread with ? Are they ferved with the Beft ? They 
are fed, as it were with Mallows and Juniper-roots ^ That, faith 
Caryl^ is the Ck^»' Sin makes them: yea, Wickednefs will be as 
Gravel in their Teeth, and as Pdifon in th .ir Bowels. True. Ibme 
of them feed their Bodies deliciouHy every Day ; they are full fed, 
they have liberal, large and plentiful Tables : But, alas, v/hat 
have their Souls to eat ? What did the Soul of the Prodigal find ? 
Did he not feed on the Husks wh'ch theiwiue did eat ? Their Food 
is and will be Gall and Wormwood j he feedeth on Ajlns^ faith the 
Prophet: all his Hopes wiU deceive him, and prove vain, like the 
Spider^s Web •, the Pleafures, Honours, Riches and Comforts of this 
Life, are the Food wicked Men live upon ^ they never tailed in a 
Spiritual manner of God, they know not how good he is, nor 
do they defire to eat that which is Good : but the Time is coming 
in which they will defire to tafle of Chrifl's Supper, and fhali not 
be admitted, becaufe they refufed to come to the Wedding. O 
what is Sin, and how miferable is the Condition of Sinners? And 
doth not this fet forth and tend to demonftrate the greatnefsof this 
Salvation, which delivers us from fo great an Evil ? He fjall Jave 
his People from their Sins. He that underftands no Evil in Sin, as 
Man is fallen from God, hath loft God, the firft Caufe and chitfeft 
Good, and lafl End •, and being under the Power of a conftant En- 
mity againft him, and in this deplorable Condition, as 1 have 
hinted, will have (as oneobferves } other apprehenfion of thefe 
things, when at laft he mides of a Part in this Great Salvation, 
and when the Means of it (hall not be afforded any more to him for 
ever. And on the other Hand, he that comes to fee this to be his 
State, and obtains an Intereft in this Salvation, will fay, it is a 
Great and Glorious Salvation. 


Salvatm great y hecaufek faVes m from God's Wrath, 39 j 

Secondly^ By this Salvation we are delivered from that which is 
deftrutflive to our whole Souls and Bodies. 

1. The Sinner by Sin is, as you heard, a Slave, a Captive, ^i^s^rj are 
and under Satan's Power, bound in ftrong Chains, &c. And now '^'iderGod;s 
let me add, he is for his Sin curfed by the Lord, and condemned to ^'*^^^' 
die by his Righteous Law; nay the Law lets fly or denounces moll . 
bitter Curfes againft Sin, even againll: every Sin, and every Sinner 

that takes not hold of this Salvation : Curfed is he that continues q^j^ ^^ 
not in ali things that are written in the Beok^ of the L jw, to do them. 
From this Curfe can no Soul be delivered, but by Jefiis Chril!: alone : 
Is it not a fearful Thing to be under the Curfe of an offended and 
angry Gcd, whofe Wrath is like Fire that feizes on dry Stubble ? 
But he that believes, or accepteth of the Salvation of the Gofpel, 
is delivered and laved for ever from the Curfe of the Law : Chrifi Gal.g. 1^ 
hath delivered its from the Cnrfe of the Law^ being made a Curfe for us. 

2. Man by Sin is fet againft himfelf, his own Confcience wars 
and fights againft him ; and it is alfo fometimes let out upon him 
by the Lord to fuch a Degree, tormenting him fo dreadful- 
ly, that he is not able to bear it •, hence fome have deftroyed - 
themfelves : What is more dreadful and amazing, than a guilty, 
an accufing and condemning Confcience ? Poor Mr. Child found it 
intolerable, and many more befides him j it is that Worm that oft- 
times begins to gnaw here, and will (if this Salvation be not 
took hold of) torment the Soul for ever : for as in Hell the Fire is 
not quenched, fo the Worm dieth not. But he that receives Jefus 
Chrift, believes in Jefus Chrift, and fo gets an Intereft in this 
Salvation, is delivered from the Guilt and the LaOies, the Accufa- 
tion and Condemnation of his own Confcience ^ nay, his own 
Confcience fpeaks Peace to him, and yields him a continual Feaft : 

For oHr rejoicing is this, the Tefiimony of our Confcience^ that in fnt' 2 Cor. r, 
plicity and godly fincerity^ not with fle^Iy IVifdom^ hnt by the Grace of 12^ 
God^ we have had our Converfation in the World^ &c. O how is the 
Cafe altered, Confcience before was a Tormentor, but now is a 
Comforter ^ before it fpoke nothing but Terror, but now k fpeaks 
nothing but Peace •, before it did a^cufe, but now it doth excufe ; 
before it fed us with Gravel-ftones, but now it feeds us with Joy 
and fweet Food. 

3. The State of the Sinner is very fad, and the Nature of Sin 
very deftrudive, as it expofes the Soul to future Wrath : the 
Wrath of God remains upon him that believes not 5 The Wrath «j/Rom.i.i8J 
God is revealed from Heaven againfi all Vngodlinefs^ and Vnrighleouf- 

E e c mfi 

?o4 Salvation gr^at^ hecaufe it JaVes us from Wrath. 

nefs of Men. But by this Salvation we are faved from prefent and 
fiom future Wrath alfo •, this is done by Jefus Chrift : Even 
Jefiis who delivered us from Wrath to come. V^'rath to come is 
far greater than any Wrath Mortal ever felt in this World : Who 
pr^ .Q ji.%(5iPirk P-JiTfrt)/ thine Jnge7 ^ even according to thy Fear^ fo is thy 
Wrath. But not one Drop of it fhall fall upon that Soul that hath 
a Part and Intereft in this Salvation : Should God let out but a lit- 
tle of his Wrath npon a Soul whilfl he is in the Body, wo to 
Heb. 12. him, whither fliall he fly ? how ihould he be able to bear it ! O'Vii 
u!c-. a fearful thing to fall into the Hands of the living Cod. O what a 

great and glorious Salvation is this ! Suppofe a Man was condem- 
ned to die for High-Tre a fon, orforfome other great Crime, nay 
to be burned alive, or to be flead alive, and juft as the Sentence 
■was going to be executed upon him, one (hould bring him the Ti- 
dings, that the King had pardoned his Offence, and therefore he 
Ihould not die •, would he not look upon this to be a great Salva- 
tion ? But, alas, what can reach or be compared to the State of 
condemned Sinners ? What is it to be thrown into a Fire, or to 
burn for half an Hour, nay, to be put into a lingering Fire, to 
be dying a whole Day, nay, a whole Year, or if it were pof- 
libleto be dying forty or fifty Years, to lie burning in Hell to all 
Eternity ? Every Sinner is condemned by the Law of God to be 
burned, to be burned alive in Hell for ever, where the Damned are 
always dying, but yet cannot die. If this were well and feriouQy 
confidered, certainly every one mult acknov^ledg the Gofpel-Sal- 
vation to be a Great and Glorious Salvation, that delivers all that 
irabrace it, from fo great a Death as the fecond Death, or the 
Wrath of God in Hell- Brethren, this Salvation doth not only 
free and deliver the Souls of all that believe from Wrath, from 
all Wrath and Mifery, but the Bodies alfo, as 1 fhall fliew you 
hereafter before I have done with this Text. The Body I>iall be 
delivered from Sicknefs, Lamenefs, Blindnefs, Poverty, Hunger, 
Nakednefs, nay, and from Corruption it felf, even from whatfo- 
ever it is, that is either grievous or deftructive here or hereafter. 
If a Man be but delivered from Want, or from Hunger, being 
almoft: ftarved to Death, and ready to tear his own Flefli to 
feed himfelf •, or from Nakednefs, or from tormenting Pain, fup- 
pofe it be but the Extremity of the Tooth-ach, Gout, or torment- 
ing Pain of the Stone, or from Slavery in Turhy^ or from fome 
grievous and cruellmprifonment, being in Bonds and Irons, lying 
In a dark Dungeon among Toads and Serpents, would h'e not 


Sahation great ^ hecaufe it faVes us from Wraths jq 


think it a Great Salvation ? Or if People who feel the bitternefs 
of War, Famine, or Peitilence, were delivered and fbt at Liber- 
ty, would they not account it a Great Salvation, a Great Deli- 
verance ? But what are all thefe Salvations to this Great Salvation 
I am fpeaking of! What is the Sicknefs of the Body, or Death 
of the Body here, to the Sicknefs and Death of Body and Soul for 
ever? IVhatisan Imptifonment in the worft of Jails, and to lie 
ia Chains and Irons put upon us by Men like our felves, and to 
bear their Wrath for a few Days, to the eternal Prifon ? What is 
a dark Dungeon here ror^e Blacknefs of Darknefs for ever ^ What 
is the Wrath of Man to the Wrath of God, or Chains of Iron to 
everlafting Chains of Darknefs? What is a little outward W^ant 
or Poverty, to the Want of God's Favour and Love to Eternity, 
being feparated from his Prefence for ever, and to lie in Fire, 
burning and broiling,and cannot have fo much as one Drop of Wa- 
ter to cool the Tongue v for ons Drop is denied to the Damned in 
Hell. The rich Glutton when in Hell, begged that Lazanu might Luke i6 
be fent to him and dip the Tip of his Finger in Water to cool his 24. 
Tongue, but it was not granted. Alas, all Miferies here are nothing 
(as they pafs away in a Moment; when compared unto Eternal 
Wrath and burning in Hell, which is the pourings forth of the 
unfpeakable and righteous Vengeance of a provoked and angry 

There is no Parallel, nothing to exprefs the Nature of that 
deftrudive Evil that is in Sin -^ there is nothing left us to illiiftrate 
it withal : therefore to be delivered and faved for ever from the 
jufl: Puniftiment and difmal Wrath of God, mull needs be deemed 
Great Salvation •, and the Excellency of it will at length be known 
to them who flight and defpifeit, when they come to fall and pe- 
riih under the want of it. He that is delivered from lying iw Pri- 
fon for a thoufand Pound Debt, where he rauft have Iain till 
Death, having nothing to pay it, and being fallen into the Hands 
of Jufiice it ^If, but meeting with a Friend who paid all he owed, 
he cannot but cry out, O great Love and CompalTion, that would 
be a Deliverance indeed 1 But it is nothing to this, we in a fpiritual 
Senfe being delivered from Hell by Jefus Chrift, who payed our 
Debts for us, each of us owing not lefs than ten thoufand Talents, 
1 mean, fo many Sins, and every Sin a greater Debt than ten thou- 
fand Pounds. And this brings me to the next Demonftration. 

Eee 2 Eighthly] 

^96 Salvation great y confidmng what Chrift hath [ujfered. 

Qofpd'Sal- Eighthly, The Salvation of the Gofpelis a Great and Glorious 

Tmkre-^^^'^^^'^^'^' ^^^'^ confiderthe Way and Means by which this Sal- 

fpe^ef vation IS wrought out and accomplilhed for us. It could not be 

wkt cfcnyz effedled, except the Son of God became Man, or without the In- 

doth and carnation. Mediation, and bloody Paflion of Jefus Chrifl. The 

muftdo, ^« precious Blood of Chrifl: muft be poured forth, or there was no 

mk'' Salvation, no Deliverance for our Souls-, Gold nor Silver could 

not purchafe it, nor the bell of all earthly things : For as much as 

I Pet. I. p h^^ f^^^ yof* ^^ere not redeemed with corruptible thinp^ as Silver 

i;8, 19. and Cold^ from a vain Converfation received by Tradition from your 

Fathers, but with the preciom Blood of Chrtft^ as of a Lamb without 

hlemifh and without fpot. No fuch Price would be accepted of God 

fo precious is the Redemption of the Soul. 

^eji. But may be fome may fay. Could not the L4w effed it ? 
Could not the keeping the Precepts, the Law of the Ten Coral 
mandmentsdo it, nor the Sacrifices of the Law procure Salvation 
for us ? 

j4nfa>. No, it was impoflible, the Law requires perfe(ft Righ- 
teoufnefs, finlefs Obedience j befides we have broke it, and there- 
by the whole World is become guilty before God : And, could 
the Blood of Beafts, the Blood of Bulls and Goats take away Sin, 
or fatisfy ^Divine Juftice, and fo make an Atonement fcr our 
Hd>. io«4. Iniquities ? No, no. For it U not pofible that the Blood of Bulls and 
Goats fhokld take away Sin. Sin cannot be done away without an in- 
finite Price : What Influence could the Blood of Beafts have to take 
away Sin ? being in their own Nature corporal things, they could 
not deliver us from the fpiritual Evil of the Soul ^ nor were they 
ordained of God to that End and Purpofi, but to point out the 
Wrfc §. greU Sacrifice : Befides, faith the Text, Sacrifice and ojfcr-ngs for 
Sin thcH wouldfl not^ but a Body hafi than prepared me. It mult be the 
Blood of Chrifl-, whoL- Suff'erings had a faii fidcry ard incon- 
aoiiL.8. 5. ceiv able Wcnh in them ; For what the Law comU not do, in tkit it was 
weak through the Flejh, Cod fending his own Son in the likencfs of fin- 
ful Fiefl:, and for Sm condemned Sin in the Flejh : Compare this with 
that Pafla. e of the Holy Ghofl:, in Heb. i. 3. Who being the Bright. 
nefs of hu Glory, and the exprefs Image of hi^ Perfon^ and Hpholdwg all 
things by the H^ord of hu Power ^ when he had by lotmfelf purged onr 
Sins, fat down en the right Hand of the Majefty en Htgh He being 
God as well as Maii, oi his, Humanity being hypoflaucaiiv united 
to his pirine Nature, ofiered i.p himfelf by the Eternal Spirit a 
Rrorpitiator^' Sacrifice uiito Cod -j.by which S?.tisfad:ion and M.rits 


Salvation great ^ confidertng li?hat Chnjl hath J ujf ere I 507 

he purged, or rook away the Guilt and Pollution of Sin, and de- 
livered us from that jufl and dcferved Wrath that was due u'to 
it, by bearing of it hiinfjf in our Nature and itead j fo that God 
(who was injured, and whofe Holy Law was violated) might be 
juft, or that his judi.e might appear, ( for h? could as foon ceafe 
to be God, as ceafe to be jaft) and yet hereby he magnifies his 
Mercy alfo. What can we defire more, than to be delivered from 
Sin, and purged from Sin ? This was the Way and no other, 
which the Wifdom of God found out in Chrift •, both thofe At- 
tributes are united : fo that Juftice, as well as Mercy, fays, Whofo- 
ever believethin Jefus Chrift, or lays hold of his Righteoufnefs by 
Faith, fhall be juftified, and eternally faved. The Apoftle adds 
his being fat down on the ri^ht Hand of God, to intimate he hath 
made our Peace, obtained Redemption for us, and brought in by 
his Obedience, Everlafting Righteoufnefs, and made an end of 
Sin^ and as a mighty Conqueror, has triumphed, and is gone to 
Heaven, and there appears at the Father's riaht Hand, to plesd 
the Merits of his own BlelTed Sacrifice, and that Atonement he 
hath made for us by his own Blood on the Tree. O confider what 
our Salvation coft him, what did he do to work about this Salva- 
tion ! Why he, 

1. Became Incarnate, or was made Flelh •, And the Word mis ]ohii 
made Flepj^ and dwelt among ^, and we behold his Glory as the Glory 
of the only begotten of the Father^ full of Grace and Truth : Though he 
was e^jial With God ( as you lately heard ) yet he took, on him the form 
of a Servant. ■' 

2. He became poor. Sirs, Jefus Ghrifl who was rich, that he 
might accompliih the Salvation of our Souls, became poor: Mavp'^^'"'' 
not this afFea our Hearts? We mufl: be miferable for ever or ' 
Ghrift mull become poor, and feem to be miferable for a Time • 
No Salvation for us, u-lefsour Bleffed Saviour doth abafe himfelf 
and take our Nature upon him-, For verily^ he tool^not on him the ^ u 
Nature of Angels, but took^on him the Seed of Abraham All this 
was, Brethren, to bring this Biefied Salvation to his chofen Ones 

3. He m his humane Nature muft be made under the Law and 
10 become obnoxious or liable to the Obedience the Law required • 

wtJ^u Tf r*"^?'-^ ^^ ''''P '' ^^^-"^^y '" ^^^^7 P^^^c thereof.' 
When the Fulnefs of time was come, God fern forth hts own Son made ofGd.^. 4. 
a Woman, rn^d. under the Law : The Apoftle adds the Reafon of this 
to redeem the.^ that were under the law. He thus became, not only 
bound tod. what the Law required, but to fuffer what the Law' 


398 ,. Salyation great ^ confidermg what Chnjihath fujfered. 

threatned and denounced on us* who had broke and violated it, 
and this in our Nature," or in the fame Nature that had finned, 
in which Nature the Jullice of God required a Satisfadlion for the 
wrong Sin had done unto him : Which being impofiible for finfiil 
Man ever to do, and th.it we might not be expoled for ever unto 
that jufl; and defa'ved Wrath and Punllliment in Hell, which was 
due to us, JefusChrift fiuTered for us, or in our place, that we 
through his fpotkfs Obedience, and painful Death and Suffering 
both in his Soul and Body, might obtain a gracious Difchargefroni 
Sin, or free Juilification unto Life, and a full deliverance from 
Wrath and Eternal Death. *' 

4. Nay, and as he mull die if he procures Salvation for us, fo 
by that means he alfo was made a Curfe for us •, for we having 
broken the Law, were under the Curfe of it ; the Law lets fly its 
Gal. 2.10. bi^t^^" Curfes againft every Tranfsreilbr theieof: For m many as 
are of the Wcrk,s of the Lavc-t are under the Curfe ; and therefore im- 
pofiible for us to be jaftified and faved by it. Whofoever keepeth 
not the Law perfedly, is curfed; but no Man can keep the Law 
perfedly, therefore all Men naturally are curfed, and impoffible 
then to be bleffed, until delivered from that Curfe : and this 
therefore Chrill: came to do, him hath God fent to hlefs m ; which . 
Blefiing we could not have had, unkfsChiilt puts himfelf incur 
Gal. 3. 13. place, and bears the Curfe away from us : Chrt^ hath redeemed m 
from the Curje of the Law^ by being made a Curfe for us j for it is 
vor\tten^ Cur fed is every one that hangeth on a Tree. He that was 
hanged on a Tree under the Law, was hanged for tranfgrefilng of 
it, and was curfed of God •, and when it is faid, Chrilt was made 
a Curfe for us, it fignifies his bearing that Wrath and Indignation 
of God, which was due to us for our Sin : and this he muft do if 
ever we are jnftified and eternally faved from thu Eternal Wrath 
and Vengeance Sin had brought upon every Soul of us. 

5. As our Lord Jefus, if he procure Sal ation for us, muft die, 
and become a Curfe for us, fo he muft alfo raife up himfelf from 
the Dead, ot be difcharged of the Bonds of Death ^ he muft de- 
ftroy Death, and be freed out of Prifon : He therefore rofe again 
from the Dead for our Ji^ftif cation. His Difcharge was virtually a 
Difcharge for us, or for all he died for •, our Lord Jefus muft fub- 
due all our Enemies, and bring not Death only, but the Devil alfo, 
and all the Powers of Darknefs under his Feet, or there could be 
no Salvation for our poor Souls : Forafmuch then as the Children are 
fartakers of Flefh and Blood j he alfo himfelf likevoife took^ fart of the 


Salvation ^reat^ hecaufe it faVes us from Wrath. :? 99 

fame^ that through Death he might deftroy him that had the Porrcr of Ikb. 2. 
Death-, that is ^ the Devil: And deliver them^ who through fear ^j/'M, 15. 
Death were all thtir Life-time fuhjeU to Bondage. Chrid. and Be- 
lievers are of one and the iamc Nature^ they are as it were but 
one Man, or are fo united as to be conlidered as one Myftical Body. 
Tills was held forth in his Incarnation, in hi^ adimiing our Nature : 
He took not only an Humane Soul, but our Humane Flefli into 
Union with his Divine Nature, that both our Souli and Bodies 
might be brought into Union with him, and that our Bodies might 
alio be raifed from Death to a State of Life and GJory at the lalt 
Day, and befalhioned like unto his Glorious Body •, Who hath a. Phil.5.«/f. 
bolipjed Veath^ and hath brought Ltfe and Immortality to light thromh Y\ 
the G off el. Had not Chrill conquered Death, and the Devil who 10. ' ^' ^' 
had the Power of Death, we had been loft for ever : He hath not 
only taken away Sin, the Sting of Death, but he hath and will be 
the Death of Death ; The lafi Enemy that (hall be defiroycd^ it Death, i Cor. i -. 
The Body as well as the Soul is brought into Union with Ghrill; • 2^. " ^ 
he is the Head of the whole Believer, the Body as well as the Soul : 
Shall I then tal^e the Members of Chrifl^ and make them the Members of i Cot 6 
an Harlot^ Both Body and Spirit are the Lord's, cur Body is the 15. 
Temple of the Holy Ghoft. ^o-.rp,2c. 

Brethren, what a Conqueft hath Ghrift made ! how hath he fub- 
dued all our Enemies, that ^0 he might work out a full and per- 
fe(ft Vidory for us in every refped : For thii Corruptible mufi pit 
on Incorrtiftion.^ and this Mortal mufi fHt on Immortality^ i Cor- 1 <. ^ 3 , 
So when this Corruptible fhall have p:it on Incorritption^ and this Mor- 
tal (liall have put on Immortality^ then Jhall be brought to pafs. the fav^- 
ing that vs written., Death U fwaHowed up in Vtiiory^ Ver. <±. Q 
Death, where is thy Sting ? O Grave ^ where U thy ViU:ory ? Ver. % x. 

6. And hftly. And as Ghrift muft conquer the Devil, the World, 
Sin, Death and the Grave, for us, and in our Nature ^ (o he muft 
by his mighty Power deftroy the Devil, and Sin's great Power In 
us, and vanquilh that natural Enmity that is in our Hearts againf^ 
God and his Ways, and thereby reftore the Image of God in us 
which we had loft. 

H E B. 


Sahation gre^t^ conftdemg the frecmifnefs of the SouL 

HEB. II. ^ 

Hotl> p7all we efcape if m negleH; fo great Salvation f 

rU'^.y^ NlmhfyT ^"^ OSPEL-Salvation is great, if we confider the Sub- 
Serm. IV. B .^ jed thereof, or what is delivered and faved for 

^-''V^ x._>^ ever, namely, the Sow/j^^^^^^Z/Vj of his People. 

■Salvation * 

fpeelofthe' ^i^ft^ The Soul : that is it Jefus Chrifl: came to fave, which 

Subji6lsof is very precious, as I fhall (hew you in a deduttion of feveral Par- 

it. ticulars. Certainly the Salvation of the Soul muft needs be a great 

Salvation : What is it to fave our Eftates, our Liberties, our 

Healths, the Members of our Bodies, our Eyes, Arm^, Legs, or 

our natural Lives, to the faving of our preciousand immortal Souls ? 

Hat. \6. The Soul is more worth than all the World : What fl]all it profit 

^^' a Man to gain the whole WorU^ and lofe hU own Soul ? 

jfi. To demonllrate the great Worth, Excellency and Preci- 
oufnefs of the Soul, confider that it was firft formed in the Image 
of God, in Righceoufnefs and true Hol'inefs. Our Souls had a glori- 
ous Impreflion of God's Image flamp d upon them in the firft Crea- 
tion, which we loft by Sin and Tranfgreffion : But this Blefted I- 
mage is reftored again, as you have heard, by the Grace of God 
ii^this Salvation. 

1. Pray, Brethren, remember that the Soul of Man is capable 
of a Divine Impreflion, of God's glorious Image •, it is made, I 
mean, of fuch a Nature, thit it is capable of this great Biefllng, 
therefore to be deemed a very precious thing ^ God will not ftamp 
his Image upon low and bafe Metal, if i may fo fpeak with reve- 

2. There are three things I find which the great God glories in, 
as being peculiar to hi mfelf, or his own glorious Prerogative a- 

7€ch. 12. lone •, The Burden of the Word of the Lord for Ifrael, faith the 
Lord which Jiretcheth out the Heavens^ and layeth the Fonndations of 
the Earthy and for met h the Spirit of Man within him. ThQ firfi is 
his ftretching out of the Heavens •, O what a great and glorious 
Work was that ! The fecend is his laying the Foundation of the 
Earth, the hanging it upon nothing •, what a wonderful thing is 
that, conlidering its great Weight and wonderful Body I TI|e 
third is, his forming of our Souls : Certainly the Spirit or Soul 



Salvation great y con[tdemg the precloufnefs of the Soul 40 1 

of Man is a glorious thing, that God fhould account the Creation 
of it amongft thofe chiefeft Parts of his admirable Handy-work. 
Why is not the forming the Blefled Angels, who are glorious Spi- 
rits, rather mentioned ? it is worthy of ferious Contemplation : 
Our Bodies are fearfully and wonderfully made, they are no fmali 
part of God's Wifdom and curious Workmanfhip, if the Nature 
and Order of every Part was confidered, as fome Artifis who ftu- 
dy Man's Humane Body will fhew you : But what is the Forma- 
tion and Excellency of our Bodies to our Souls ? 

3. The Soul is capable of Divine Union with Jefus Chrift, 
through a Communication of the Holy Spirit, and by Faith of the 
Operation of God, and thereby the whole Man partakes of the 
like Union alfo ^ therefore it is a very precious thing, it is princi- 
pally the Soul that Jefus Chriil doth efpoufe, it feems to be a pro- 
per or fie Match for the Son of God : He that is joined to the Lord 
id one Spirit. 

4. And'tisnotonly capable of Union, but alfo of Divine Spi- 
ritual Communion, both with the Father and the Son : that which 

we have feen andheard^ declare we unto you^ that yon might have fel- i Toh.r.g. 
lowjhip with Hi, and truly our Fellowjlupis with the Father, and with 
his Son Jefui Chrifl. That Communion we have in our Spirits 
with the Father and the Son, is by the HoIyGhoU-, by which we 
come to have, through his gracious Influences, a Communication 
of that which is truly and fpiritually Good, according to our 
Needs, and to delight, ftrengthen and rejoice our Hearts : our 
Souls being changed into the Life and Likenefs of Chrift, and 
walking m the Light of the Spirit^ we have Fe/iowjlnp one with another • 
that is, Chrift with us, and we with Chrift : for till the Soul is re- 
generated, it cannot have Fellowfhip with the Holy God, for Light 
cannot have Fellowlhip with P -^--^s :, it is not earthly or fen/kai^ 
but a Divine, Heavenly and Spiritual Communion. O what a 
precious thing is the Soul of Man ! there's no other Creature that 
IS capable of thefe moft excellent Privileges fave Man ^ Mankind 
only of all that dwell on the Earth : Nor could we have had this 
Honour and Dignity conferred on us, ( we fhould not, I mean 
been capable Subjeds of it) had it not been upon the Account of 
the excellent Nature of our Souls. 

^ 5- Our Souls are alfo capable, it appears from hence, of Di- 
vine Infpiration : God in a gracious manner infpires our Spirits 
with glorious Light and Knowledg •, there is a Light of Accepta- 
tion, and a Light of Infpiration : Like as Aftronomers tell us, 

Fff that 


S ah atton great, confiderhigthe frecmjnefs of the Soul. 

"^ that the Moon is of fuch a Nature that fhe is capable, by the glorious, 
ftiining and refledion of the Son, to receive Light •, and fo (he 
fliines and gives Light to us in the Night : Thus the Moon is a 
Light of Acceptation, but it is the Sun that gives Light to her. 
So a Candle is made meet to receive Light, but fhines not, gives 
not Light until it is lighted i And thus alfo our Spirits are made 
lohzi 8 meet to receive Divine Light from God v The Sprit ^f a Manis^ 
'the Candle of the Lord: but it never fhines with any fupernaturai 
Li^'ht, until the Lord pleafes to light it. There is a Sprit in Many 
and the Jnfpration of the Lord giveth him Vnderfianding : In Man, 
that is in every Man, every Man hath a rational Soul in him fit to 
receive Divine Light and Infpiration, if God pleafe to infpire him 
therewith-, he hath not that favingKnowledg and Light naturally, 
no not till he doth partake of the Infpiration of the Almighty : 
Though Man be endowed with natural Light, Knowledg and 
Reafon, and may underftand in fome meafure the Parts of Natural 
Religion, yet that Light is but Darknefs compared to the fuper- 
natural Light of Grace, or the faving Knowledg of God m Chrilt, 
AD true and fpiritual Knowledg and Underftandmg, is from the 
fpecial Infpiration of the Almighty : For what Man knoweth the. 
a, Cor. 2. things of Man, fave the Spirit of a Man that isinh;m? even fothe^ 
3.1* thims of God knoweth no Man, but the Spirit of God. But though it 

be thus, that Man's Spirit, without the Teachings and Infpiration. 
©f God's Spirit, cannot underfland nor know the things of God,. 
that is, the Myfteries of the Gofpel, or have the faving Knowledg 
of Chrift, yet there is a Spirit, a Soul in him that is capable to re-- 
ceivethis Light and Revelation of God, when he pleafes to en- 
liphten him therein: therefore I fay, the Soul of Man is a very 
precious thing, and fo tends to greaten the Salvation of the Go- 
fpel, by which it is faved from Hell and Wrath. ^ 
msenlii 6. The Soul is capable of Divine Contemplation, it can mule,. 
cA^ahU of meditate and contemplate upon God the highefl; and chiefeft Being y 
iDtw"»« Co;?' j^QQ^jjg^Cfgatures on Earth are capable to do this, becaufe they, 
imfUtion. j^gyg no rational Souls : What have fome Men found out of the, 
Myfteries of Nature, by means of the Excellency of the Soul?; 
Nay, and alfo what Knowledg have they attained of the Ood oi 
Nature? as might be demonftrated fbould I fpeak of Natural and. 
Moral PhUofophy, &c. though it is true, and I deny it not,^but that 
ithe knowledg of thefe things is acquired in a great meafure, yet. 
neverthelefsallln the firfl place, next unto God, muft be attnbu^ 
ted m^tbe Excellency of the. Soul; I am fearfully md.wQnderfuUy 

nKUie i 

Salvation great ^ mifmr'mg the precioufnefs of the Sou!, 402 

made ^ marvellom are thy Works : and that my Scul kmweth right well. Pr.139.14. 
Vavid afcribes that wonderful Knowledg which he had of the 
Works of Creation, to his Soul : No doubt he was well skilled in 
Philofophy, and was a Man greatly given to Contemplation : My 
Sahfiance was mt hid from thee^ when I wai made in feeret ^ and cu- ^^'■« » S* 
rioafly wrought in the lowefi farts of the Earth. How curioufly and 
exquifitely haft thou (as if he Ihould fay) compofed my Bones^ 
Mufiles^ Sinews^ l^eins and Arteries^ in my Mother's Womb, and 
all the Parts and Members of my Body : And my Soul contemplates 
all thefe things, my Soul knows that thou art a wonderful work- 
ing God. O what a precious thing is the Soul of Man ! what pity 
is it that it fhould be loft and damned for ever, ( and how doth 
this tend to demonftrate the Glory and Greatnefs of this Salva- 
tion ! ) for it was under Wrath and the Curfe of God by Sin. Sirs, 
the Nature of the Soul is fuch, that it leads a Man out to behold 
and magnify God in the Works of Creation and Providence, tho 
it wants fupernatural Light and Knowledg : But O when it comes 
to be divinely infpired, what docs it difcover through the help 
of the fame Spirit of God in Chrift, and of the Work of Re- 
demption ? For all Knowledg to this Knowledg, is but of little 
worth : Paul therefore determined to know nothing but Chrift and i Cor. a» 
him crucified-, nay, and accounted all natural Knowledg, Gifts, ''^v 
Wifdom and Improvements, or whatfoever he once eiteemed of, 
to be but Dung in comparifonof the Excellency of the Knowledg 
of Jefus Chrift his Lord. 

7. The Soul is precious doth yet further appear, becaufe vi'ith- teething ht 
out an enjoyment of God, or a part and intereft in him, it can Codhimfiif 
never be happy, nothing fliort of God himfelf can fill its Defires. "''P">^ 
This fome of the Heathens, by the dim Light of Nature, came to^^^'^"*'" 
underftand •, it is reftlefs until it comes to find God, Reft, Peace 
and Satisfadion in God, who is the beft of Beings, and our chief 
Good. The Soul is much like unto Noah\ Dove which he fent out 
of the Ark, that found no reft for the Sole of her Foot, until (he 
returned unto him in the Ark : Therefore miferable will all thofe 
be that for ever Ihall one Day be feparated from God, fhould they 
meet with no worfe Torment than that. A Man accounts it no 
irnall Mifery to be deprived of that which he efteems to be his 
only Happinefs, though he knows he can enjoy it but a Ihort time : 
Suppofe it be his Riches, hisHoufes, his Lands, or his Gold and 
Silver, or his Pieafures, or his Honours, or his dear Relations, in 
whom his very Life feems to bound up ^ he is upon the lofs of that 

Fff2 which 

404 SalVatm great^ confidermg the precioufnefs of the Soul. 

which he efteems fo highly of as a dead Man. Now furc if the 
Soul is of fuch an excellent Nature, that no created Good can fill 
its Defires, nothing in this World, nothing but God himfelf, it 
mult needs be a very precious thing : But fo it is-, (or 2iS Rachel 
faid once to Jacob her Husband, Give me Children^ or I die : So this 
is the Voice of the Soul of Man, Give me God, give me Chrift, or 
I die. Nay, to be deprived of God, is the Death of the Soul i 
and it was that which brought Death on the Soul of Man original- 
ly •, by Sin we were deprived of God, and that was the Death of 
the Soul : God is the fpiritual Life of the Soul, as in a moral 
fenfe the Soul is the natural Life of the Body ^ for as the Body is 
dead without the Soul naturally, fo the Soul is dead without God 
fpiritually. Therefore the Salvation of the Soul mult needs be a 
great and glorious Salvation, that which brings God again to the 
Soul, that which reftores God, a loft God to the Soul, that gives 
Life to a poor dead Soul and makes it live again, and fo be happy 
again, yea and that for ever more. 
^ody g. The Soul is precious, and a molt excellent thing it appears, 
smU^U ^^^"^^ God's Thoughts are fo let out upon it. What care hath 
m about he taken of the Soul of Man! How early did he concern himfelf 
thesoul flf for the redemption of it 1 and what a way did he feek out and 
JMan,. contrive to reftore it to a itate of Peace, Joy and Happinefs again, 
when he forefaw it brought under Death, Sin and Mifery : it 
feems to be the Darling of Heaven •, as it was formed (as it were) by 
the Breath of God, fo nothing he thinks too good to impart for 
its Ranfom to redeem it, nor nothing too precious to feed it, heal 
it, or comfort it : He gives the Bread of Heaven, the very Flelh 
and Blood of his own Son to feed it, the Righteoufnefs of his own 
Son to clothe it, the Graces of his own Spirit to deck and adorn 
it ^ nay, and his own Spirit is fent to lead, to guide, proted and 
govern it. Certainly thefe things clearly (hew and demonffrate 
its great Worth, or that it is a molt excellent thirg in God's 

9. The Soul is precious, if we confider what God gave for its 
f&1.49.8. Redemption. David faith. That the Redemption of th« Sent U fre« 
mthingim cioHs^ and ceafes for ever \ hard to be obtained, though not impof- 
cfc«p fible-, nothing but th? Blood, the pccious Blood of Chrifi J'fus 
^?^ "tk '^^ redeem it. S; me take Soul rhere for our Life, but cei Lainly 
^«^r David\x\tQXid%i\\t Redemption of the Soul from Sin and V\ rath. 
Silver and Gold could not do this, no it muft not be redeemed, it 
could not be redeemed by corruptible tJmg^ not by a thohfand 


oaivamn^reat^ conjtdermgtheprecwujnejsof theSouL 40 c 

Mam^ nor ten thou/and Rivers of Oily nor by out Firfi-hrn ; theMich.5,7. 
Fruit of the Body could not make an Atonement for tlie Sin of 
the Soul : No, no, it rauft be the Father's Firflbom^ it muft be 
JefusChrilt, the Blood of the Son of God, or nothing; if Chrift 
die not for the Soul, it muft perilh for ever. But rather than the 
' Soul fliould be loft and undone for ever, God will not fpare his own o^^ « 
Son, but deliver him up for us all. ^^^' 

10. The Soul is very precious doth appear, becaufe from the ThiRagiof 
unwearied Attempts, and reftlefs Endeavours of the Devil to de- ^'^^^^ to 
ftroy it, all Satan's grand Rage and Malice is let out againft the '^f^'^yi^' 
Soul of Man ^ had it not been for our Souls, he would have con- l°u\m' 
cerned himfelf no more to have work'd out our Ruin, than the om thins!" 
Ruin of irrational Creatures : But he forefaw the precious Na- 
ture of the Soul of Man, what excellent Faculties it was endow- 
ed withal, and what a glorious image of God v/as fbamp'd upon it, 
•and therefore he rages and foams out his hellifh Spite and Malice 
againft us, and all to deftroy our Souls ^ and this Rage and Fury 
he continues ftill againft our Souls. O what Ways, diverfe and 
cunning Stratagems doth he ufe, that fo he may fpoil the Happi- 
nefs, or deftroy the Comfort of our Souls : For as it is God's 
great Concern to fave our Souls, fo it is Satan's great Bufinefs to 
damn and deftroy our Souls for ever ^ and as God contrives Ways 
and Means to make our Souls happy for ever, fo the Devil con- 
trives Ways and Means to make our Souls miferable for ever. The 
Soul is (as I may fay ) that fweet Morfel Satan hungers after, and 
fain would tear in pieces and devour if poflible ^ it is not fo much 
to deftroy our Bodies by natural Death, as our Souls and Bodies 
by eternal Death. O how great is that Salvation, that is the Sal- 
vation of our precious Souls ! God's Care, Coft and Labour to 
preferve our Souls, to fave our Souls, /hews that it is of great 
VVorth. And it is this that makes Man to differ fo much from bru- 
tilh Creatures and to excel all the Works of God in this nether 
Creation: Had it not been for our Souls, would God have been 
any more concerned for ns, than for the Beafts that perifh ? And 
was not the Soul, I fay, a very excellent and precpus thing, Satan 
would not make it his greateft Work and Bufinefs todeftroy it, as ^"^^^ ^ 
he hath alwa^ys done, and ftill continues to do, Man gain 

II. The S^ ul is very precious doth yet further appear, becaufe mridtvirh 
if a Man could gain all the World, all the Riches, Honours and theiofs of 
Pleafuresof the World, with the lofs of his Sou!, his Lofs would hissoHl,hi$ 
be more than his Gain, yea, inSnitely more \ there's nothing that f "/"^ "^oun 


Ao6 The Soul of Man is ImmortaL 

can make a Recom pence for the lofs of the Soul, as our Saviour 
clearly (hews, Mat. 1 6. 26. All the World is nothing in Value 
when compared with the Soul ^^ therefore it is precious. 
7k Soul is 12. The Soil is immortal, irs Nature is Life, it is no corporal 
immtM. Thing, earthly thing, itisnotcompofed of the four Elements as 
our Bodies are •, it cannot die, nor be annihilated ; it will either » 
partake of Eternal Love, Joy and BlefTednefs, or elfe of Eternal 
Wrath, Pain and Mifery : 'Tis ftrange to me that any Man Ihould 
once fuppofe the Soul to be mortal. 

(i.) Sirs, how do fach degrade and ca(t Contempt upon them- 
felves ? Thefe Men feek to rob Mankind of their greatell Glory, 
and render Man in Honour little above the Beafls that perilh ^ 
and aifo they darken and ftrangdy eciipfe the Infinite Love and 
Grace of God in the Redemption and Reftoration of Man. 

(2.) And if the Soul be mortal and periflies wirh the Body, then 
had we not been redeemed at all, we had been no more mi Arable 
than the Beafls are , we (liould bat have loft our Beings and have 
been no more, we Ihould have known no more Pain nor Sorrow af- 
ter Death. ^ 

(3.) Befides, if the Soul was mortal, then the fame Food that 
feeds the Body, feeds, or might feed the Soul •, and the fame Bal- 
fam that will heal the Sores of the Body, wouid heal the Sores and 
Wounds of the Soul. 1 fee noreafon why I fhould not from their 
foolifh Notion affirm this : Theiefore when the Soul is fick, they 
Ihould fend to a Phyfician to apply his Medicines, as in cafe of bo- 
dily Sicknefs, and not fend for a Minifter of Chrill: to apply a fpi- 
ritual Cordial. What lignifies a Spiritual Medicine to a Corporal 
Thing? Will preaching the Word feed and relieve a Man that is 
ready to perilh with external Hunger ? 

Moreover, (4.) If the Soul be mortal,^ then that Sword thafe 
kills the Body, alfo kills the Soul Man may as well kill one as the 
other • But how contrary is this to that which car Saviour faith 
to his Difciples, ^r.4 fear not them which kill the Body and are not 
Mar. 10. ^Ijleto k^ll the Sokl, but rather fear him which is able to defiroy both 
^^' Sod and Body in Hell. 'Tis not a Sword , a Spear, nor a Furnace 

of boiling Oil that can kill the Soul ^ Man that way cannot hurt 
the Soul, 'tisSin that deftroys that. Note this well, if Man can- 
not kill the Soul, it is immortal \ but Man cannot kill the Soul, 
therefore it is immortal. Is there any Creature or Tbin^j; that is 
Mortal, which Man cannot kill, or deprive it of Life ? Certainly 
thefe Men are ftrangely milled. 

(5.) Befides, 

77;e Soul of Man is ImmortaL 407 

(5.) Befides, did not our Saviour fay to the Penitent Thief on 
the Crofs, / fay to thee^ this Day thou fhalt be with me in Paradife? Luk. 23. 
Was the Body of Chrilt, and the Body of that gracious Perfon 43- 
that Day together in Paradife ? Their bafe abufe of this Text, in 
reading it falQy, by mifplacing the Stops, will not relieve them •, 
J fay to thee this Day ^ I make thee a Promife this Day, that thou 
jfhalt fometime or another be with m,e in Paradife : thus they ta 
favour their grand Error mifplace the common Point in reading j 
which fhould we allow of, what abominable Abufe might be put 
upon the Scripture in other places, even quite to deftroy the true 
Senfe, nay and make the Scripture fpeak untruly ? 

(6.) Moreover, doth not P^w/fay, For me to liveUChrifl^ WPhiI.1,25, 
to die ii Gain. How could Death be Gain to him, if his Soul was 
mortal, and flept with his Body in the Grave? Is Communion 
withChrift on Earth worth nothing? Is it Gaia to lofe that? 
They know he would no fooner rife from the Dead if he died pre- 
fently, than if he lived twenty or thirty Years longer in the Body : 
How then could Death be Gain to him ? Certainly it would be 
great Lofs to him, for he would lofc all thofe Years of fweet Joy 
and Comfort in Communion with Chrift, if he died prefently, 
which he might have fhouid he live twenty or thirty Years longer 
in this World. 

(7.) To this let me add what f^ul affirms in another place? 
For we l^ow that if our earthly Honfe of this Tabernacle be dijfohed, 2 Cor. $.t^ 
we have a BHtlding of Ged^ an Houfe not made with Hdnds^ eternal 
in the Heavens. He doth not fay, when this earthly Houfe is raided 
up' again, but when it is diflblved, that is, when the Body lies 
in its dully Crumbs, the Soul hath a Houfe in Heaven : Therefore y^^^^ ^^ 
(faith he) voe are always confident^ knowing that whilfi we are at home 
in the Body^ we are ahfent from the Lord- Pray what is that which 
is abfent from the Lord whilft it is at home in the Body, is it not the 
Soul ? And what is that which is prefent with the Lord, when it 
is abfent from the Body ? Doth not this Place as fully prove the 
Immortality of the Sonl, as if the Apollle fhouid in plain words 
fay, at Death the Soul ( v^^hich dwells now in our Body ) goes to 
Heaven, to dwell in Heaven, it goes to Ciirift, Heaven is its 
Home? Asfoonas L^sL/sz-wdied^ his Soul was carried into Heaven, 
lignified by Abraham's Bolbra •, and as foon as the rich Man died, Luke i^» 
his Soul was in HeD • though it is a Parable, yet it clearly teaches 
us thus much,, (though Pai'ables do not always go on all fQur> 33 
we ufe to fay ).. 

(8.) To. 

4o8 The Soul of Man is Immortal. 

Phil.1.23. (8.) To which let me add what TahI further fays, For I am in 

a Strait betwixt tm^ having a defire to defarp and to be with Chrifi 

which is far better. Our Souls at Death depart, and they go to 

Chrift : What is Joy and Peace in Chrift, to Joy, , Peace and Con- 

folationwith Chrift? In the Refuiredlion-Day Chrift comes to 

us, we ihall meet him in the Air, but at Death we go to him ; the 

Ecckf.i2. Spirits of all Men go upward, to Cod that gave thewyio be fent to the 

7« Place appointed fdr them, either to Heaven, or to the Prifon of 

J Pgt^ ^, Hell, or Place of Darknefs •, in which Prifon the Spirits of thofe Men 

1^,20. a^e now who were once «f?/o^f^;^i?r (.and finned againft God) in the 

Days of Noah. 

(9.) In the laft place, to prove the Soul to be immortal, conff- 

2 Cor. 1 2. der well what Pan! faith •, Il^/erv a Man in Chrtft above fonrteen Tears 

2j 4' agoy (whether in the Body^ I cannot telly or whether ont of the Body^ / 

cannot teU^ God knoweth) fhih an one caught up to the third Heaven-^ 

How he was in Paradife and heard tmffeakable Words ^ which it i^ not 
lawful for a Man to mter. In the third Heaven, or in Paradife for 
certain he was •, but whether caught up Body and Soul together, or 
in the Soul only out of the Body, he could not tell. From whence 
I argue, that Pad knew that the Soul was capable of being fepa- 
rated from the Body, and in that feparated ftate capable of the 
Divine Ravifhments of Heaven, or of the Vifion of God, if he 
had not been of this Judgment, finceKe was in the third Heaven, 
he might be fure he was taken up in the Body. Befides, do we 
Heb. 1 2. not read of the Spirits of jufi Men that are already made ferfeB .? 
23' Objecl. B^t is it not faid that David 14 not yetafcended into Heaven? 

Anfw. I anfwer, Peter there only refers to the Body of David^ 
AAs 2.20. ^^^^ ^^ ^°^ afcended, for his Sepnlcbre is withm to this Day ^ faith he ^ 
* and therefore he argues David means Jefus Chrift, whofe Soul 
was not left in Hell, that is, his Body was not left in the Grave, 
for the Body is often in the Scripture called by the Name of the 
Soul. But when we read of the Soul as diftinguifhed from the 
Body, and as that which Man cannot kill, it intends the fuperiour 
Part of Msn, or that which in our common acceptation is called 
the Sod, or Spirit of Man ; in which the Image of God was chiefly 
created, and which is fed with Spiritual Food^ and capable of 
fweet Communion with Jefus Chrift, as you have heard. Now 
then if the Soul be Immortal, and goes to Hell or Heaven at Death, 
I mean, to Joy or Sorrow, ( r to a Prifcn of Pain and Darknefs, 
or to a Palace of Joy and Pleafure ^ O what a great Salvation is 
Gofpel-Salvationi How foon doth eternal Mifery or Torment 


No repairing the Lofs of tin SouL 400 

feize upon the Ungodly •, even no fooner do they die but their Souls 
are in Hell, and no fooner do Believers die but their Souls are in 
Paradife : and had not Chrift came and wrought out our Salvation, 
our Sculs muft have lain under Wrath and Mifery for ever in an 
eternal reparation from God and all true Joy and Happinefs. 

O what a fearful and an amazing Lofs is the lofs of the Soul ! 
Sirs, pray remember,- this Salvation is the Salvation of your pre- 
cious Souls •, thy Soul, O Sinner, is dearly concerned in it : Oar 
Soul is our All, what have we more ? A Man is never utterly undone 
till his Soul is utterly loft: if the Soul is faved, all is faved j but 
if the Soul is loft, for ever loft, all is loft. Bur, 

iMy. The lofs or lofing of the Soul, is the lofs of the Body 
too i that muft have perilhed for ever with the Body of Beafts, 
whilft our Souls muft have lain in Torments, had not Chrift 
came to redeem us. Moreover, The Salvation of the Soul is the 
Salvation of the Body ^ Chrift came to fave both the Soul and Bo- 
dy too : And hence the Apoftle faith, Even we our [elves groan Rom.8 
within our felves^ waiting for the Adoftion^ to wit^ the Redemption of ^' 
our Body •, that is, for the farther Effeds of our Adoption. Now are , john 2, 
TPe the Sens of God^ hat it doth not appear what we jhall be •, that is it 1 2, 
doth not appear what we (hall be when our Bodies (hall be raifed. 
He jhall change our vile Body^ that it may be fajhioned like unto his own Phil.3.2j»: 
glorious Body. This Salvation faves not our Souls only from 
Wrath, but our Bodies alfo, they (hall rife to Life and Immorta- 
lity j the Bodies of the Wicked as well as their Souls (hall becaft 
into Hell, but the Bodies and the Souls of the Godly (hall be glori- 
fied in Heaven for ever. O what a grievous thing it is to think of 
the lofs of the Body, to have the Soul taken away from the Body 1 
But how fweet is it to think of that Day, when thofe two old 
Friends (hall meet together again, and when both (hall be delivered 
from all Evil, from all Deformity and Pollution, and be glorified, \ 

and alfo (hall never part more, or be feparated from each other t«> 
the Days of Eternity. 


I. Reproof to fuch who defpife their own precious Souls ? 
What Fools are they, who to fave their Hntts^ lofe their Heads ; 
or who to fave their Goods in a fearful Fire, lofe their dear Child 
in the Cradle ? As I once told you of a Woman that did thus, her "** 
Houfe was on Fire, and (he beftirred her felf to get out her beli 

Ggg Goods i 


7le Folly and Madnejs of jllgUlng the Soul, 

Goods j and at lafl when (he could go in no more, flie rejoiced that 
Ihe bad faved her Goods ; but faid one to her, Woman, where is 
your Child ? my Child) my Child •, then ihe cried her Child, when 
it was too late, for that was burned to Death in the Cradle. Jull 
th'us forae, to get and fave their Goods, to get the World, lofe 
their Souls. VVe read of fome, who to fave their Lives or their 
Bodies from being burned to Afhes for Chrifl:, denied Chrifl ; they 
could not burn for him : What faith our Saviour ? He that feeks to- 
_fave hli Ltfe^ fliall lofe it. What Fools are they then who think 
that way to fave their Bodies •, for as they lofe their Souls, fo 
they lofe their Bodies alfo : And it is not worfe to have the Bo- 
dy to lie in Hell-Fire for ever, than to be burned in Martyrdom, 
and be confumed to AQies in Corporal Fire ? 

2. Confider, that all fuch who negledthis great Salvation, (light 
Tcb 2-^. 8. and negledt their own precious and immortal Souls : What is the 
Hope of the Hypocrite though he hath gained^ when God taketh away his 
Soul ? He makes a bad Market that puts o(F his Soul at any Price ^ 
What jlmll a Man give in exchange of his Sod ? Jefus Chrift, who 
knew the great worth of it, laid down a Price of inlinite Value 
to redeem and purchafe it. IVitches they fay fell their Souls to the 
Devil out of Malice, to be revenged on fome that have offended 
them: What a difmal thing is that, how fearful is their State? 
But pray, Brethren, what do they lofe who fell their Soulsto 
the Devil, as it were, for the fake of their brutifh Lufts, or out of 
love to Sin ? Thus the Whoremongers and unclean Per fans fell their 
Souls, and Drmk^rds who will have their merry Bouts, their Cups 
and Pots, and filthy Companions, and may be their Whores too, 
let what will become of their immortal Souls : others will have 
their Pride and haughty Hearts, gay Clothes^ and their dctefiabls- 
Dreffes^ though their Souls are clothed with Rags, and a crawling 
Worm knaws on them, and to Hell mult be thrown at laft, where the 
Worm dieth not ^ and the Fire is not quenched. Moreover, the carnal 
Worldling will be rich, he will lay up Gold and Silver, he will gain 
the World though he lofe thereby his own Soul. But remember^ 
Sinners, Chrift died for the Soul, this Salvation is the Salvation 
of the Soul-, and does any wretched Sinner defpife his Soul, or is 
it think you not worth his Pains to part with his Cups, with his 
linful Companions, with his or her Pride, unlawful Gain, or the 
love of this World, to fave it for ever ? 
** 3. How does this tend to reprove fuch who do expofe their 
precious Souls to eternal Wrath, for the unjuft Gain of Six-pence or 

Barents and Minijlers haVe Charge of Souls. 

41 1 

a Shilling ? Are there not too many fuch in the World, who will 
cheat, lie and defraud their Neighbours for a fmall matter of pro- 
fit ? O how dear will they one Day pay for that Gain ! 

4. How does this reprove likewife fuch Parents that think they 
can never do enough for to enrich their Children, or get them great 
Portions, and care not what they eat, drink, wear, or liow richly 
their Bodies are deck'd and adorned, but take no care of their 
immortal Souls, but rather indulge them in their Sins and vain 
and wicked Pradices, and fet alfb Soul-damning Examples con- 
tinually before their Eyes ? 

5. We may alfo infer from hence, what a mighty Charge, an 
amazing Charge Parents have committed to them •, as alfo the Mi- 
nifters of the Gofp^l, who are to take care and watch over the 
Souls of fuch who are committed to them, as fuch that mull one 
Day give an Account of them. 

6. Moreover, wo be to fuch who deceive and blindly lead the 
Souls of Men to deftrudion, that are fo exceeding precious : // 
the Blind lead the Blindy they will both fall into the Ditch, 

7. Shall I exhort you, Sinners, to look to Chrilt for the Salva- 
tion of *your Souls. 

1. He bids you loak to him •, Look^ unto me^ and he ye faved^ all 
ye Ends of the Earth, ' 

2. Corilider, that there is no other way to fave ybur Sotils, there 

is but one Saviour, and one way of Salvation : There is no other ^^ 
Name given nnder Heaven whereby xvemiift be faved. He that re- ^'^'^'' 
ceives Chrift, bdievesinChrift, lliall be faved ^ zx\^ he that believes m^xk 16 
not Jljall be damned. 16 ' 

3. If Life be more worth than all the World, ceftainly the 
Soul is more worth than ten thoufand Worlds. O do not part 
with it on any Terms, for it coft Chriit dear, the Price of his 
own Blood j his Heart-Blood was let out to fave our Souls. Al^s 
there are fome neverthelefs that are like the falfe Prophets of old^ 
who fold the Souls of the People for a handful of Barley, and for I Ezek 
piece of Bread, ig 

4. How near may fome of you be to Death ; and if you have 
not got an Interefl: in Chrifl; before then, what will become of your 
precious Souls? 

5. Will you confider what Means of Grace God is pleafed to af- 
ford you for the good of your Souls, and know it is by the preach- 
ing of the Gofpel that God commonly faves the Souls of Men, 1 
mean, that it is the Means he ufes for the begetting of Faith : Shall 

G g g 2 • the 

^12 Nothing but Chr'tfl can faVe the Soul, 

the Word have fome good EfFedt upon your Souls this Day ? 

6. Confider> all your Prayers, Tears, Alms-deeds, all Reforma- 
tion of Life, Services, Duties and inherent Holinefs, cannot fave 
your Souls ; no, none but Chrill, nothing but the Merits of Chrift, 
it is his Blood alone that made your Peace, and mufl: wa(h away all 
the Guilt and Filth of your Sins. Your Souls, your precious Souls^ 
O Sinners, are wounded, polluted, naked -, what will you do ? 
Nothing but Chrift's Blood I tell you can heal them ; nothing but 
his Flefh, his Blood, can feed them ^ and nothing but his Righte- 
oufnefs can clothe them •, and nothing but the Graces of ChriU's 
Spirit can inrich, can deck and adorn your Souls ; and without 
Faith you cannot obtain any of thofe Bleflings. 

O what (hall I fay to you, if going down upon my Knees could 
move you to lay to Heart what a fad State you are in, who have 
not received by Faith this Salvation, and incline you now to be- 
lieve, I would readily do it •, but alas, it is God's Gift : O look up 
to him, do what you can, pray and attend on the Word: What 
dx) you fay, do you believe that this is a Great Salvation ? Will 
you efleem it, and look after it above all things in the W-'orld ? 
It is, Sirs, that one thing needful j chafe with M4ry that good Part 
that jhall never be taken from you. Shall there be Joy in Heaven 
this Day ? how can you flight fuch a precious Soul, and fuch a 
precious Saviour, who fpik his Blood to fave the worft of Sinners ? 
Will you tread his Blood under your Feet ? If fb, what will you 
do at the Day of Death, and in the Day of Judgment? Should 
your Souls be loft, there is no repairing that Lofs, no redemption 
of the Sou] out of Hell, no other Price, no other Saviour, no 
other way \ if this be flighted, you muft.perifli. 

H E B. II. 5. 

How P)nll we efcape if we negleB fo great Salvation f 

(^^Ky^ "W AM upon the Proof and Demonftration of the greatnels of the 
?Serm. V. i Salvation of the Gofpel. I clofed with the ninth Reafon of 
W"^ JL the Point the iait time. 


Tardon of Sin contained in Qofpel-Sabation. 

Temhly, Gofpel-Salvation i^ great and glorious Salivation, ifCofiei-Sai- 
we confider what fuch wlio iiave intereft in it are raifed up unto, or '^^tiongrut 
do and Ihall partake of ^ I mean, what great Blellings and won- ^^f^^»^''^ 
derful Privileges they are invefted with by it, ^ ^^ vv 

" ' ' are raijeA 

, wto by it, 

Firft, Pardon of Sin : This Bleffing have all they thit receive it. 

1. Confider the Blood of Chrift is the way of Gofpel-Remif- 

llon, no RemilTlon of Sin without the jhedding of Blood -ythtre is re- Heb.p. 22, 
miffwn of Stn, but no Blood could procure this Remillion but the 
Blood of Chrift: he paid our Debts, in whom we have redemption Col i.i^. 
through his Blood, even the Forgivenejs of Sins, It was by his offering Pardon oj 
himfelf an Expiatory Sacrifice to God ^ there's no Sanation with- -^^'^'^'"^^^i'^- 
out Pardon of Sin, and no Pardon of Sin without a Compenfacion^^''^^''-^^^^ 
be made by Jefus Chrift to the Law and Juftice of God. Salvatm. 

2. Confider who are pardoned, even all that believe, though 
they were never fuch great Rebels againft God •, fuch were Trai- 
tors and Enemies once, who are now forgiven. Here is a Pardon 
for the viieft Sinner, that fees his horrid Evil and Rebellion, and 
takes hold of Jefus Chrift, or looks up to him by Faith. 

3. Confider the Nature of this Pardon and Gofpel-Remiffion : 
Such are pardoned for ever ; / will remember their Sins no more, 
they are blotted out for ever. God promifes to all penitent and 
believing Sinners, to throw their Sins into the Depth of the Sea. 

4. Confider the Terms of Pardon, it is a free Forgivenefs, we 
havmg nothing to pay : God of his meer Grace and Goodnefs doth 
forgive us through the Atonement ;:" Chrilt's Blood freely •, EvenUz.^i.^e: 
J am he that blotteth out th) Tranfgreffion for my own fakf, and will not 
remember thy Sins : Thi^ is fpoke to a People that had wearied the 

Lord with their Iniquities. O what a glorious Salvation is this, 
that here is Remiffion and free Pardon for rebellious Sinners, fuci 
that deferve nothing but Wrgth and Hell ! 

5. It is a Pardon of all Sins, great and fmall, Sins of Omiffion, 
and Sins^of Commilfion, Sins of all forts and fizes. 

u'r^^^ ^°^ ^^^^ blotteth out cur Sins ; he that can forgive, he 
whofe right it is to pardon, he againft whom we have finned ^ and 
he who when he gives a Pardon, none can fuperfede it nor re- 
voKe It, let them do what they can. 

^ Secondly, Reconciliation with God is another Blefling of this Salva- 
tion : God doth not only forgive us, but he takes us into his Bofom, 
Aeislully reconciled to us in Jefus Chrift j he cries, Fhry is not in m. 27.4. 

4 1 4 Union and Juftijication glorious 'Blefjings. 

me. Again he fays, Thu U my beloved Son in whom I am well plea/ed. 
Rom.^io. ^fbe» vpe were Enemies^ we were reconciled to God by the Death of his 
Rom. 8. Son : And none can make God our Enemy again for ever, if we 
59» 4°* are Believers-, none can feparate us from liis Love in Jefus Chrifl 

our Lord, as iometime ago I lliewed you, no not Sia nor Satan. 

Vn'mmth Thirdly, By this Salvation we come to have Union with God, 
^R^^too ^"^ ^° ^^ °^^^^ ^^^' Spirit with Jefus Chrift : and how great and 
ff/]/y/.' glorious is this facred Union 1 but having formerly fpokentoit, I 
tion. - Aaii not fay more to it now. Moreover, we are not only brought: 
into a Stateof Union, but are alfo admitted to have Commuiiion 
with the Father, and the Son. - Brethren, it is one thing for a Trai- 
tor to be pardoned, and another thing for him to be admitted into 
the King's Pref:nce, and to become one of his great Favourites : 
I Job. 1. 3. Tndy our FeUowJfnp ii with the Father^ and with his Son Jefus Chrifi. 

Fourthly, By this Salvation alfo we are jufliTied : Juflification is 
Afts 12. a high Privilege ; By him all that believe are j^ifiijied from all things, 
3P. from vrhich ye could not be jujlified by the Law of Mofes. Let me 

fhew you what it is to be jullified, that fothis Salvation may ap- 
pear the more great and glorious to you. 
ihNatm i- To be juftified, is more than to be pardoned. A Man may 
of fufiifi' be forgiven, and yet not have the Guilt removed from him, nor 
cation open- }jQ declared Righteous and Innocent. To be jullified, is to be 
'''• - pronounced Juft and Righteous in God's Sight, through the per- 
JQCi Righteoufnefs of Jefus Chrifi, or to be actually acquitted up- 
on Trial, or difcharged from the Guilt and Punifhment of Sins ^ 
not that we are not Sinners in our felves, but as Chrilt was made 
Sin for ui who hnevp no Sin ( in himfelf j fo we are made the Righteoufnefs 
of God in him^ who knvw no Righteoufnefs in our felves. As our 
Sin was imputed unto Chriil, fo his Righteoufnefs is imputed un- 
to us : God in Juftincation deals not with us in a way of Mercy 
only, (as he doth in Pardon of Sin) but in away of Joflice and 
Righteoufnefs alfo •, we paid all that was due to vindidive Wrath 
and Juftice in Jefus Chriil, ( I mean, Jefus Chrift for us as our 
Surety hath done it). 

2. Juflification is fo great a Bleffing, that the Juftice of God 
hath nothing to lay to the Believer's Charge, for Juftice as well as 
Mercy does acquit him. 

3. Nor hath the Law any thing to lay to the Charge of them 
that God juftiSes, Chrift in our ftead having anfwered all' the 


Jujiification contained in GofpeUSahation. a \ c 

Demands thereof, and born the Penalty it denounces upon the 
Tranrgreflbrs of it: Chrif hath redeemed tu from the Cnrfe ef the GaJ.g. j.. 
hnw^ being made a Curfe for ph. 

4. And as the Law can l^y nothing to our Charge if God jafti- 

fies us, fo can none elfe : f-P^ha jhdl lay any thmg to the Charge c/Rom.8.52, 
God'^s Ele5t ? It is God that j^ifitfisthy who jhall condemn m f None %h 34* 
can implead fuch, or put in an Accufation that (hall be heard at 
God's Bar ^ if it is God that doth acquit us, that juftifies us, what 
iignifies any Charge that can be brought in againil us ? What 
though for want of clear Light our Hearts fhould condemn us, 
or wicked Men, or Satan •, our Hearts may charge us unjuflly and 
ignorantly, for want of Light, and wicked Men and Devils ma- 

5. Moreover, none can condemn fuch that God juftifieth, be- 
caufe it is Chrill that dieJ : Hath not his Dearh Worth and Merit 

• enough in it ? h is Chri[} that died^ he who was God as well as 
Man ; our Debt is long ago paid •, and when we believe, we receive, 
an actual Difcharge. The Apoltle challenges all the Enemies of 
our Souls, to come in and fee what they can do to condemn a ju- 
ftilied Perfon -, Come World, come Devil, come Law, come Sin, 
come Confcience, what can you lay to the Charge of thofe that 
Chrift died for, and God hath attuaHy acquitted ? Bring fortlr 
your Plea, your Charge of Eternal Condemnation ^ Hath not 
Chrift born the Punilhment due to thefe for all their Sins they have, 
do, or may commit ? Is not his Satisfaiftion more than enough .^^ 
Hath he not purchafed and merited fuperabundant Grace ? Come 
faith a poor Believer, I will ftand Trial with you now, though I 
have but one fingle Pica, It 'n Jefm Chrift that died for me, and 
in my room : I appeal to the Great God and Judg of Heaven and 
Earth, whether my Plea is not good, and according to Law, and 
allowable. Sirs, by this Plea all are filenced and impleaded at 

6. All that are juftined, are compleat in Jefus Chrift, they are 
v/ithout Spot before the Throne of God : And ye are compleat inCol.z. 10. 
him, vohich if the Head of Prificipalities and Powers, Chrift's Com- 
pleatnefs and Perfedion, in reipedt of his Suretifhip-Righte- 
oufnefs, being accounted to us, we are compleat touching our Ju- 
ftification *, we want nothing, our Garment is without Hem, and 
there is no Spot nor Stain in it : Thou art all fair, my Love, and<^^^t.4. 7.. 
there is no Spot in thee. Behold, then art fair, my Love, behold 
thoH art fair. JboH voaft exceeding beantifd^ and thy Renown went . 


^i6 The Nature of '^ujlification. 

Ezek. 16. forth among the Heathen fo^ thy Beauty : for it was ferfeSt^ through 

'?> '4» my Comelinefs which 1 had put upon thee^ faith the Lord, 

Qpefl. Whether « jHflification all at once-, or a continued A^ %n 

Anfw. I. I do not believe it is a divided Ad* as^tis God'sAdt, 
fo it is one Adl only : but whether it be one entire^^^ Ad, or as one 
tranfient Ad, as if all were dallied out with a Pen at once, or a 
continued Ad, I fhall not determine •, but this I will fay, He that 
God accepteth and juflilieth in Chrift, none of his Sins ihali ever 
be charged upon him, as f that vindidive Wrath and Vengeance 
that is due to them : for as there is an Impuration of Righteoufnefs 
unto us, fo it follows that t'( ere is a Non I r.opu cation of Sin. 

2. Juftilication admits of rio Degrees, th;- ic fiiouL^ be; thought 
to be a continued Ad in God •, and though io ^ur ilghc and feel- 
ing we may not thus apprehend 1 ; through war.t of Fpith, and by 
reafon of Satan's Temptations, yet as tc the Ad it felf, we are 
never iefs nor more juftified, becaufe the Matter of our Jaftifica- 
tion, viz.. the Righteoufnefs of ChriH, is not Iefs or more, but al- 
ways the fame, and it cannot be loft, as I have proved in this 
Treatife. As Chrift, Brethren, was juftified at his Refurredion 
from all Sin that was laid upon him, or which met in him on the 
Crofs, fo all Believers are cleanfed and juftified from all Guilt, and 
that for ever •, and this Chrift pleads in Heaven for them as often 

Heb. 10. as they iin : By one Offering he hath perfected for ever them that are 

1 4. fanBified. 

P(l.i43.2. Obje^, Why doth David fay. Enter not into Judgment with thy 
Servant Lord ; for in thy fight Jhall no Flejh living be juftified f 
Anfw. That is in himfelf, no Man can be juftified by his own 

•iqIj 2^ Righteoufnefs in God's light i all muft fay with Bildad^ How can 
' Man be juftified withe od^ becaufe he hath finned, and daily doth 
Sin ? U ho dare appear at God's Bar in his own Duties, in his own 
lincere Obedience, or in his inherent Holinefs ? No, every one 
muft fly to God in Chrift, and plead his Juftification and Difcharge 
through him alone : No Man hath any thing to recommend him to 
God in point of Juftification in his fight, nor doth he need any 
othei Rijj^hteoufnefs to difcharge him or to acquit him before God ^ 

Job J. 20. yet we as in our felves muft fay with Jeb^ If I jnftify my felf^ my 
own Mouth jhall condemn me. 

7. Such is the blefled State of thofe who by the Faither are jufti- 
fied through this Salvation, that to them the Apoftle ^rms there 

Rom. 8- 1, is no Condemnation : There ii therefore now no Condemnation to them 
which are in Chrift J effis, (i.) He 

Adoption appertains to Gofpel-SdlVation. 


(i.) He doth not fay there is nothing in them, which in its own 
Nature doth not deferve Condemnation. 

(2.) Nor doth he fay, a true Believer fliall never condemn him- 
felf, pafs a Sentence unjuftly againlt himfelf ^ for that he may do. 

(3.) Neither doth he fay, Satan fhal] never condemn him : but 
let whoever will condemn fuch, God will not, Chrift will not, and 
Sin cannot, the Law cannot j no more can the Devil, nor a Be- 
liever's own Heart, I mean, fo as to bring him under Eternal Con- 

8. Andlallly, All fuch that are judiHed, lliall be glorified ; fee 
Kom. 8. 30. O glorious Salvation, that brings in this blefled Pri- 
vilege I how happy are all juftified Perfons ! 

Fifthly. ^^op/V« appertains to this Salvation : Every Believer is 
raifed alfo to this great Privilege, and hath this Prerogative, he is 
made a Son of God, a Child of God. Moftion h to take fuch to 
be Children, that naturally were not, as a fpecial ACt of Grace 
and Favour : So we who were the Children of Wrath by Nature 
are made or adopted to be the Children of God by Grace through 
Jefus Chrift. And Chrift in working out this Salvation, procured 
this glorious Blefling : Chrifi hath redeemed m from the Curfe of the Gil ^^ 
Law^ that we might receive the Adoi^tion of Sons. To be Kinffs ' ^' ^ 
Children is no fmall Dignity, yea, the Children of the King of 
Heaven and Earth : What manner of Love is this that the Father hath ^ l^^-l'i* 
beflowed upon m^ that we Jhould be called the Sons of God ? Beloved 
now are we the Sons of God^ &c. God is not aOiamed to be called 
our God, nay, our Father. 

1. Brethren, this is an honourable Title : What were we once 
how low, bafe and ignoble, before Grace ? ' 

2. This Privilege it appears coft Chrift dear. 

3. Andhecaufewe are Sons^ God hath fern forth the Spirit of hti 

Son into our Heart s^ crying.^ Ahba^ leather. q^i , ^^ 

4. And if we be Children^ then Heirs, Heirs of Go£ and hint 
Heirs with Chrifi. -^ 

5. Then, Beloved, we alfo as Children /hall be cared for, as 
Children be fed, as Children be clothed, aa Children alfo be cha- 
ftened •, God in all Affliaions deals with us as his Children. Hcb. i*^;^' 

6. And if Children, we Ihall be always Children, for we are ^» 7^8. ' 
not only the Children of God by Adoption, but we are alfo begot» 

ten and born of God, and fo partake of his Divine Nature, which 
we cannot iofe, 

Hhh Sixthly. 

41 8 Grace and Teace contained in Gofpel-Salvation, 

sixthly, By the Grace and Means of this Salvation, we arc 
efpoufed to Jefus Chrift. O what an Honour and Dignity is this. 
Believers are the Bride, the Lamb's Wife ! And how is, and Ihall 
pfal.4$. p, the Spoufe of Chrift be clothed ? Even in Gold of Ophir : She Jhall 
lo. h brought to the King in Raiment of Needle-work^ She is all glori- 

ous within, and fhe Ihall be all glorious outwardly in Body too e're 
long, as well as Ihe is fo now in her Soul and inward Parts. Jefus 
Chrift puts Chains about the Necks of all that are his, or that he 
efpoufes, I mean, thofe precious Graces of his Spirit which he hath 
Prov.i. 9. purchafed for them •, For they Jhali be an Ornament of Gra<:e unto thy 
Heady and Chains about thy Neck^ The Father called for the beft 
Luke 15. Robe to be put upon his Son, as foon as he returned home, and a 
22. Ring on his Finger. The inward Beauty of the Spoufe does even 

ravilh the very Heart of Chrift : Thou hafi ravipKd- my Hearty my 
Sifter^ my Spoufe •, thou haji ravijhed my Heart with one of thine Eyes^ 
with the Chain of thy Neck. With one of thine Eyes : fome under- 
ftand by one of her Eyes, the Eye of Faith j no doubt that is a 
precious Grace in Chrift's fight. Every Believer partakes of Grace, 
and all Spiritual Gifts i every Grace is a glorious Ornament, and 
of great Price in the fight of God. This Salvation makes Men 
and Women glorious Creatures, new Creatures, every one refem- 
bles the Son of a King ; they hereby come to partake of God's Ho- 
ly Nature : And as the Grace of this Salvation makes glorious 
^- Chriftians, fo it does alfo make glorious Churches, CandlTfticks of 
fure Gold, 

Seventhly, This Salvation brings Peace with it. Peace is a preci- 
Jphtt iS» 0"s Blefling, we receive Grace firft, and then Peace : My Peace I 
give unto youj my Peace I leave with you. The Peace of God is fo 
excellent a thing,, that if faffes all Mens Vnderflanding. What 
would Spira or Child have given for true Peace and inward Sereni- 
ty of Mind ? Git is a great and glorious Salvation ! Were thefe 
tiiir.gs conddered, and could be fully opened, it would appeal 
mo-e abundantly •, true Peace of Confcience is never known to the 
.Worth of it, but to fuch who have known the want of it. 

Eighthly, I might alfo fpeak of Sandiiication^which Bleffing all 
ihey alfo partake of that have an Intereft in this Salvation : Holi- 
nefs is an Heaven on Earth, it is Heaven begun here, and it fits and 
makes every Believer meet for that blefled Inheritance of the Saints 


Axefs to th Throne of Grace a Gofpel-Trivile^e. a\q 

in Light ^ the Spirit and Graces of the Spirit are given to this end 
I mean, to make us holy in Heart and Life. 

Ninthly, Free accefs unto the Throne of Grace, is another Blef- 
fing and Privilege which all Believers receive who have a part in 
this Salvation. Chrilt hath made the Way eafy for us to the Fa- 
ther -■> it is by a new and living Way which he hath confccrated for ui Heb. lo. 
throMgh the Vail, that is to fay^ his Flefl}^ or by his Death. 20. 

Tenthly, All the Promifes of God belong to Believers, and are 
procured for them in and by this Salvation : They are great, ex- 
needing great and precious •, there is a Fulnefs in them : the Promifes 2 Pet.i. 4. 
as they are fure in Chrill, Yea and Amen in Chrift, fo they an- 
fwer every State and Condition any Believer can be in. 

Eleventhly, All the Ordinances of theGofpel belong to this Sal- 
vation, and are no fmall Privilege j they are as goldefj Pipes to con- 
vey Heavenly Riches, or Sacred Treafure to our Souls. 

Nay, and in thelaft place, there is a Crown of Glory that every 
Believer Ihall be raifed unto, that hath a faving Intereft in this 
Salvation ^ and not only a Crown, but a Kingdom alfo. Now is 
not this a great Salvation, which raifes poor Creatures who were 
fallen as low as Hell, up to Heaven, and of being Slaves of Sin and 
Satan, to be Sons and Daughters of God ? It was a great Salvation 
that Jofeph had when he was brought out of Prifon, where he lay 
in Irons, to be the chief Ruler under the King in Egypt : And it 
was a great Advancement of David from following the Sheep, to 
lit on a Throne ^ but nothing like this of Believers. What is an 
• Earthly Throne to an Heavenly one? He that overcometh, fhall Rev.2.21; 
fit down with Chrift in his Throne, and reign for ever and ever, 

A?? Lie ATlOJSr, 

1 . Admire this Salvation, fay it is no fmall thing to have a part in 
it. I cannot particularly apply What I have infifted upon : But, 

2. Blefs God for Jefus Chrift. You cannot fay that the Salva- 
tion he hath wrought is a barren Salvation. O what is and will be 
the produd of it ! 

3. Particularly, Confider what a Blefling Jultification is, and 
take heed you are not drawn away nor corrupted about the nature 

H h h 2 4. He 

410 T^h^ Nature of Juftification. 


4. Be exhorted, you that are Saints, to ftrive to exercife Faith 
in refpeft of your Juftification : Believe the Gofpel-Tefiimony i 
He that believeth u jafiified from all thingf^ &c. You have the Word 
- of that God that cannot lie to aflure you of it. Do not judg of 
your Juftification ac' ording to the degree of your San(fti{ication, as 
if you were no further juiiincd than you are fandified, or that 
your San(ftificaiion is any Caufe of your juftification ^ nor do not 
think you are more juftified v;hen you are in a lively frame of Du- 
tyj than at another time whendeadnefs and dulnefs takes hold of 

Objedt. / camot believe /^, a^ to rife to a full perfwafion that I am 
jftfiifiedy and piall be fwed, though I can relie u^on Chrifi as a poor 
Sinner for my Jitftificdtion and Eternal Life. 

Jnfw. I. Weil, blefs God for that Faith : for a full AlTurance 
doth not appertain to the EfTence of true Faith, but it is the highefi: 
degree of it j and no doubt many are gone to Heaven that never 
attained to that degree of true Faith. 

2. I knew a Godly Minifter who told me in his Sicknefs, a little 
before he died. All his Hopes were gone, he could not come to 
Chrift as a Saint, his Evidences were fo clouded > this he uttered 
with Tears, as I remember, and with no fmall grief: He prefently 
broke forth, and faid, Bm^ Brother^ I can come to him as a toor^ 
hurdenedy lofi and heavy-laden Sinner^ and I am [me he will notreftfs 
gwjp, or to that purpofe. If thou canft do fo, certainly great Peace 
will come in 5 it is from the weaknefs of onr Faith that a ftrong 
and full Perfwafion is wanting : a direft ACt of Faith lam per- 
fwaded muft needs bring in the greateft Joy and Comfort •, a 
looking for all the flgns of true Grace in us, oft-times conibunds a 
poor Chriftian. If theie is no Sin that thou doft allow thy felf in, 
but doft hate Sin as Sin, and loveft Holinefs, and art willing to fol- 
low Chrift inalUhings according to thy Light, and loveft all tlie 
Saints of Gcd as Hv.h, no dcubc but thy State is good and fafe. 

3. But remcn;b--„ if thou canft not come to a fatisfaclion a- 
bon!: whatl fpeakj in f^lpecl; of thofe Signs, yet \l.o^^^^ ii thou 
doll believe, /. e, rely upon the Merits .> d RighteoufneA of Chrift, 
as a poc r Sin- liik Sinner, all may h^. -.v'.iJ. 

4. Take heed you do not look for a Righteoufnefs in your felvcs 
to reccrcmcnd you to Gcd, or rotiiift in for Juftification : Alfo 
knew ihat ii i. not for the fake oi" Chrift's Merits, or for the fake 
of hi. RightPf.ufnefs that we ate juftified, but that it is his Righ- 
teoufaefs that is the Matter of oyr Juftification alone before God, 

Gof^ el -Solvation full and compkat. 

as it is imputed unto us, and received by Faith. Chrift's Merits ren- 
der not our Faith and fincei e Obedience to be any pai t of our Righ- 
teoufnefs to Juftification in God's light •, 'tis his Right oufnefs on- 
ly which W3S perfcd, and no other Righteoufnefs> mufl thou be 
found in, in this refp.dt, if thou art jullified and eternally favtd. 
Though 'tis true, (hat Man that has true Faith, /hall find the Ef- 
fejftsof it to be fuch, that it wiii cleanfe and purify his Heart and 
Life j and that Faith that hath not fuch Effeds and good Fruits 
to accompany it, h a dead Faith, as the Apoftle James Ihews. 

H E B. II. J. 

Holip p?all we efcape if we jiegkH fo great Salvation ^ 



Clofed the laft Day with the tenth Demonftration, to prove ryj\^^^ 
the Salvation of the Gofpel to be Great and Glorious. SermrvL 

Siventhly^ Gcffel-Sdvation ii Great and Gloriom^ hecanfe it «" <«« /s / c r 
/«//, a comfkat^ and a corner ehenftble Salvation. That which I in- vJiongmt 
tend hereby is this, viz. There are all things contained in this Sal- becauji Hk' 
vation which our Souls need in order to Grace, and whatfoever is ^ ^^^ ^'''^ 
necelTary for us here, and eternal Glory hereafter ^ 'tis not a bar- Tf^"^ 
ren, or a partial Salvation, but a fruitful and coropleat Salvation : '^'^'^^*''^°" 
it does not require us to make Brick^ and allow us no Straw ;, it doth 
not command us to believe, and give m no Power ^ it is not like 
the Lawthar commands perfed Rightcoufnefs and ccndemns all' 
that have it not, but gives no Strength to perform it. Some there 
be '.vho fef ni to preach a (Irange Goipe!, they tell you what Chrifl 
ha^h done, wz. that he hath died, &c. and done his part in this 
Sal pdcB, ajid left Sinners to do their part •, the Debt is piid, you 
nici, go ouL of Pi'ifan if you wV/, this they do tell you : Bur, alas, 
alas ! the poor SInrcr < > bound, he is in Chains, under the Power of 
Sin and Satan •, nay, he is dead, and what can he do ? Is his Power 
grc^trr tlianthe Power of Satan ? Can he tranflate himfelf out of 
tht Power of Darknefs, into the Kingdom of God's Son ? Can he Cola.r^ 
by any i-\;vver God hath given him, quicken himftif, or raife him- 
felf from the Dead ? No,, no^ this is impoffibls. 


42 1 7)ead Simiers quichied by the Go/pel, 

But now, fay I, Gofpel-Salvation is a full and compleat Salva-