some shew of Religion in it He whipt both out not only those that had residence there but those that passed through he would suffer none but those that could justifie what they did by the Law Now as God would not have sin lodge make its abode in the soul so he would not have it made a thorow fare for sin he would not have vain thoughts come up and down in the hearts Now By the Law comes the knowledge of these secret sins Reason is a glasse much to be esteemed for what it can shew but it is not a perfect glasse sometimes it shewes a sin but mâ—ny times diminishes it that we cannot see it in full proportion The Apostle makes this use of the Law that by it sin became exceeding sinful Thou mayst see sin to be sin by natural reason but to see it exceeding sinful this morality comes short of thou must have this from the Law of God 5. There is another false glasse when the Devil transforms himself into an Angel of light when he preacheth Goâ—pel to a man Beware of â—he doctrine when the deceiver preacheth This may be his doctrine He that believeth and is Baptized shall be saved From this by Satans cunning delusion the natural man thus concludes A meer heathen shall be shut out of Heaven gates but I believe in the Father the Son and the Holy Ghost therefore I am in a good condition Why then should I trouble my self any further there is no man can accuse me and my own good works will testifie unto me that I do enough Strâ—ctnesse in Religion is troublenesse and it is an unreasonable thing to do more but this is but a meer delusion of Satan for there is nothing more quiet and satisfies a man then Religion there 's nothing in the world more reasonable then the service of God First then know thy disease and then apply those sweet balms It is no easie matter for a man to believe we block out the strait wayes of God if we think it an easie matter to believe of our selves It must be done by the mighty power of God It 's as great a work of God as the Creation of the world to make a man believe It 's the mighty power of God to salvation Such a one must not receive Christ as a Saviour but as a Lord too He must renounce all to have him must take him on his own terms He must deny the world and all looking before hand what it will cost him Now for a man to take Christ as his Lord denying himself the world and all to resolve to pluck out his right eye cut off his right hand rather then to part with him and account nothing so dear to him as Christ is no small matter Thou canst not be Christs Spouse unlesse thou forsake all for him Thou must account all things as dung and drosse in comparison of him and is not this a difficult thing is this an easie task Easily spoken indeed not as easily done it must be here as in the case of mariage a man must forsake all others yea the whole world else Christ will not own him Observe the speech of the Apostle Eph. 1.19 What is the exceeding greatness of his power to us ward that believe c. Mark is to believe so easie a matter think you why unlesse the mighty power of God be engaged for it with that strength as it was engaged in raising Christ from the dead it cannot be When thou art to believe and be united unto Christ the agreement is not that thou shalt take him as thy wife and thou shalt be his husband No he must be thy husband and thou must obey him Now for a man to be brought out of his natural condition and to take Christ on any termes so he may be saved by him in the end is not so easie Canst thou think there is no more required but onely the outward Baptism or that there is no more in Baptism but the outward washing of the flesh No He 's not a Jew that is one outwardly neither is that circumcision which is in the flesh but he 's a Jew that is so inwardly and circumcision is that of the heart Thou then entrest into Gods livery Mark this for by it I strive onely to bring thee back to thy self Thou entrest into covenant with him thou bindest thy self to forsake the world the flesh and the Devil and we should make this use of Baptism as now to put it in practice When we promised there were two things in the Indenture one that God will give Christ to us the other that we must forsake all the sinful lusts of the flesh this is that makes Baptism to be Baptism indeed to us The other thing required is that we forsake all Rom. 6.2 It is not confined to the very act but it hath a perpetual effect all the dayes of thy life I add it never hath its full effect till the day of our death till the abolition of the whole body of sin That which we seal is not compleat till then till we have final grace The water of Baptism quenches the fire of Purgatory for it is not accomplished till final grace is received We are now under the Physicians hands then shall we be cured Baptism is not done onely at the Font which is a thing deceives many for it runs through our whole life nor hath it consummation till our dying day till we receive final grace the force and efficacy of Baptism is for the washing away of sin to morrow as well as the day past the death of sin is not till the death of the body and therefore it s said we must be buried with him by Baptism into his death Now after death we receive final grace till when this washing and the vertue thereof hath not its consummation Let no man therefore deceive you with vain words take heed of looking on your selves in these false glasses think it not an easy thing to get Heaven the way is strait and the passage narrow There must be a striving to enter there must be an ascending into Heaven a motion contrary to nature And therefore it 's folly to think we shall drop into Heaven there must be a going upward if ever we will come thither EPH. 2.1 2 3. And you hath he quickned who were dead in trespasses and sins where in times past you walked according to the course of this world according to the Prince that ruleth in the Aire the Spirit that worketh in the children of disobedience Amongst whom also c. THe last time I declared unto you the duty that was necessarily required of us if we look to be saved that we must not onely take the matter speedily into consideration and not be deluded by our own hearts and the wiles of Satan but that we must not do it superficially or perfunctorily but must bring our selves to the true touchstone and not look
forgive thus Alas no! forgivenesse is without a man I have an action against you perhaps an action at Law I will let fall my suit my charges I will forgive this is forgivenesse God justifieth who shall condemn Though God has just cause to proceed against me as a Rebel yet he is content to let fall his action to fasten it upon the Crosse of his Sonne there to fix the Chirographum the hand-writing against us He will let fall that which was the ground of a suit against us all that he could say against us That you may understand the thing the better there are two things two kinds of righteousnesse the one of justification the other of sanctification The Holy Ghost distinguisheth them by several terms 1 Cor. 1. ult Of him are ye in Christ Jesus who is made unto us wisdome righteousness sanctification and redemption You see here are two distinct graces righteousnesse and sanctification they make them but one sanctification and remission of sinnes Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Here justification and sanctification is nothing else but justification and glorification Saint Paul speaks of a thing past not of the glory to come i. e. sanctification which is inchoate glory For what is the glory we shall have in heaven but the inlargement of those inherent graces God begins in this world Here is the seed there is the crop here thou hast a little knowledge but there it shall be inlarged now thou hast a little joy there thou shalt enter into thy Masters joy here some knowledge but there thou shalt have a full knowledge and a full measure Here glory dwelleth in our Land but there we shall with open face behold as in a glasse the glory of the Lord and be changed into the same image from glory to glory even as by the Spirit of the Lord 2 Cor. 3.18 i. e. we are more and more conformed to the image of Almighty God by â—â—edience and holy qualities infused into us that we grow from one degree of sanctification unto another And so you see how these are distinguished by their termes Justification and glorification justification and sanctification There is another place in Saint John an hard place but yet as I take it these two righteousnesses that have the same name to be distinct in their termes It is said Joh. 16.8 That when the Spirit shall come he shall reprove or as we should translate it he shall convince the world concerning sinne righteousnesse and judgment Thus I say it should be translated for 't is no sense to say that God shall reprove the world of righteousnesse on what occasion this was spoken we must not stand to speak but righteousnesse and judgment is justification and sanctification And the drift of the place is this when the Spirit shall come how not upon me or thee but the Spirit here spoken of is that Spirit that should come upon the Apostles it shall begin at the day of Pentecost and these 1. should set forth like twelve Champions to conquer the world and to bring them unto the Scepter of Christ. He shall convince the world i. e. when the Spirit shall come on you and your tongues be tip't with that spiritual fire which shall be active it shall convince the world concerning three particulars of sinne righteousnesse and judgment Oâ— the point of humiliation for sinnes the point of justification by righteousnesse imputative and the glory of sanctification in judgment and righteousnesse inherent This method Saint Paul useth in the Romans to stop every mans mouth First He convinceth the Gentile which was easie to be done after he convinceth the Jew that there is righteousnesse to be had in another though none in my self He shall convince the world c. As if he should say To be shut up under unbelief is to be convinced of all sinnes Now consider what is the nature of unbelief it is to fasten all sinnes upon a man and when I have faith all my sinnes are put out of possession they are as if they were not but if we are shut up under unbelief we are dead The second work of Gods Spirit is the Ministry of the Word He shall convince the world that there is righteousnesse to be had by a communion with another though we are guilty in our selves yet he will set us free and the reason is because I go to my Father As if he should say though you be convinced of your sinnes that you are wholly dead in trespasses and sinnes and have no means in the world to put that away yet notwithstanding the second work of Gods Spirit is to convince of righteousnesse that there is a righteousnesse to be had in Christ because he was our surety arrested for our debt he was committed to prison where he could not come out till he â—ad paid the utmost farthing There is a justification to be had in me I go to the Creditor I have made no escape not like one that brake the prison and run away but I am now a free-man I have not made an escape before the debt is paid then I might be brought back again but the debt is discharged and therefore I go to my Father to maintain my place and standing I was given unto death for your sins but I am risen again for your justification and I now sit at my fathers right hand this is the second thing But is there not a third thing that the work of the Ministry must do Yes to convince the world that there is judgment or righteousnesse inherent There is a hard place I shall speak of it it is usual in Scripture to joyn righteousnesse and judgment together The words of the Lord are righteousnesse and judgment And the integrity of a mans heart which is opposed to hypocrisie is called judgement as God liveth who hath taken away my judgment Job 27.2 How did God take away his judgment is it meant that he had taken away his wits no but but he hath put his heavy hand on me that hath put a conceit in the minde of my friends that I am an hypocrite and therefore he falls on him ver 6. My righteousnesse I hold fast and will not let it go my heart shall not reproach me so long as I live His judgment was taken away i. e. the opinion they had of his integrity and this will expound another place in Matth. 12.20 A bruised reed shall he not break and smoking flax shall he not quench untill he send forth judgment unto victory what is that untill he send forth judgment This judgment signifies nothing but those inherent graces those infused qualities that God sends into the heart of a Christian. In a mans first conversion there are but beginnings of grace what is faith hope patience and fear it is like a smoaking flax i. e. like the smoaking wick
is so bad with them Therefore take this home to your selves think no better of your selves then you are for thus you are naturally Therefore consider if thou wert now going out of the world what state thou art in a child of wrath a child of Belial or the like Set about the work speedily goe to God pray and cry earnestly give thy self no rest till thou know this to be thy condition Let not thy corrupt nature deceive thee to make thee think better of thy self then God saith thou art Now that we may the better know to whom these things belong know it is thou and I we all have been or are in this estate till we have supernatural grace and therefore we are declared to be children of wrath and children of disobedience till regenerated Why It 's because it 's thy nature it belongs to all Now we know the common nature alwayes appertaines to the same kind There 's nothing natural but is common with the kind If then by nature we are children then certainly it belongs to every Mothers son of us for we are all sons of Adam In Adam we all die Rom. 5. That 's the fountain whence all misery flowes to us As thou receivedst thy nature so the corruption of thy nature from him for he begat a son in his own likenesse This therefore is the condition of every one The Apostle in 1 Cor. 15. speaks of two men the first was from the earth earthy the second was the Lord from heaven What were there not many millions and generations more True but there were not more men like these men of men two head men two fathers of all other men There were but two by whom all must stand or fall but two such men By the fall of the first man we all fell and if we rise not by the second man we are yet in our sins If he rise not we cannot be risen We must rise or fall by him He is the Mediator of the second Covenant If he rise and we are in him we shall rise with him but if not we are dead still So it is in the first Adam we all depend on him he is the root of all mankind It 's said in Esay 53. Our Saviour should rejoyce to see his seed His seed that is to say he is the common father of all mankind I mean of all those that shall proceed from him by spiritual generation He shall present them to his father as when one is presented to the University Behold here am I and the children that thou hast given me So in Adam he being the head of the covenant of nature that is the Law if he had stood none of us had fallen if he fall none of us all can stand He is the peg on which all the keyes hang if that stand they hang fast but if that fall they fall with it As we see in matter of bondage if the father forfeit his liberty and become a bondman all his children are bondmen to a hundred generations here is our case We were all once free but our father hath forfeited his liberty and if he become a slave he cannot beget a free-man When our Saviour tells the Jewes of being free-men We were never bond-men say they though it be false for even Cicero himself could tell a Jew that he was a slave genus hominum ad servitium natum although they had a good opinion of themselves But our Saviour saith you are bond-mâ—n unto sin and Satan For till the Son make you free you are all bond-men but when he makes you free then are you free indeed So that we see our condition here set down 1. We are dead in trespasses and sins that is there is an indisposition in us to all good works A dead man cannot walk or speak or do any act of a living man so these cannot do the actions of men that are quickned and enlivened they cannot pray with the spirit they cannot love God c. they cannot doe those things that shall be done hereafter in heaven There 's not one good duty which this natural man can do If it should be said unto him Think but one good thought and for it thou shalt go to heaven he could not think it Till God raise him from the sink of sin as he did Lazarus from the grave he cannot doe any thing that is well-pleasing unto God He may do the works of a moral man but to do the works of a man quickned and enlightned it 's beyond his power For if he could do so he must then have some reward from God for however we deny the merit of good works yet we deny not the reward of good works to a man that is in Christ. There 's no proportionable merit in a cup of cold water and the Kingdom of heaven yet he that gives a cup of cold water to a Disciple in the name of a Disciple shall not lose his reward Here then is the point The best thing that a natural man doth cannot so relish with God as that he should take delight in it or reward it whereas the least good thing that comes from another root from a quickned spirit is acceptable and well-pleasing to him Consider for this end that which is set down Prov. 15.8 Take the best works of a natural man his prayers or sacrifice and see there what is said The sacrifice of the wicked is an abomination to the Lord. It is said again Prov. 21.27 where there are additions The prayers of the wicked are an abomination to the â—ord how much more when he brings it with a wicked mind Suppose there should come upon this man a fit of devotion where he hath or should have some good motions is it then accepted no it is so far from being accepted that it is an Abomination to God how much more then if he brings it with a wicked mind That is if he bring it not with a wicked mind it is an abomination how much more with it See the case set down in Haggai 2.12 13 14. If one bear holy flesh c. shall he be unclean And the Priest answered no. Then said Haggai if an unclean person touch any of these shall it be unclean And he said it shall be unclean Then answered Haggai so is this people so is this nation before me saith the Lord and so is every work of their hands it is unclean A man may not say prayer is a sin because it is so in them no it 's a good duty but spoil'd in the carriage He marrs it in the carriage and therefore in stead of doing a good work he spoils it and so in stead of a reward must look for punishment 1 Tim. 1 5. The end of the Commandement is love out of a pure heart a good conscience and faith unfeigned Let the things thou doest be according to the Commandement look what thou doest be according to the middle end and
from his body those two loving companions that have so long dwelt together are now separated It takes thy soul from thy body This man doth not deliver up his spirit as we read of our Saviour Father into thy hands I commit my spirit or deliver their spirits as Stephen did But here it 's taken from them it 's much against his mind it 's a pulling of himself from himself This it doth 3. But then again when thou art thus pulled asunder what becomes of the parts separated 1. First The body as soon as the soul is taken from it hastens to corruption that must see corruption yea it becomes so full of corruption that thy dearest friend cannot then endure to come near unto thee When the soul is taken from the body it 's observed that of all carkasses that are mans is most loathsome none so odious as that Abraham loved Sarah well but when he comes to buy a monument for her see his expression Gen. 23 8. He communes with the men and saith if it be your mind to sell me the field that I might bury my dead out of my sight Though he loved her very well before yet now she must be buried out of his sight It is sown in dishonour and it 's the basest thing that can be Therefore when our Saviour was going near to the place where Lazarus lay his sister saith Lord come not near him for he smells Job 17.14 I have said to corruption thou art my father saith Job and to the worm thou art my mother and my sister As in the verse before The grave is my house I have made my bed in the darkness Here then he hath a new kindred and though before he had affinity with the greatest yet here he gets new affiniâ—y He saith to corruption thou art my father and to the worm thou art my mother and my sister The worm is our best kindred here the worm then is our best bed yea worms thy best covering as Esay 14.11 Thus is it thy Father thy mother and thy bed nay it is thy consumption and destroyer also Job 26. Thus is it with thy body it passeth to corruption that thy best or dearest friend cannot behold it or endure it 2. But alas what becomes of thy soul then Thy soul appears naked there 's no garment to defend it no Proctor appears to plead for it It is brought singly to the bar and there it must answer It is appointed for all men once to die But what then And after that to come to judgment Heb. 9.27 Eccles. 12.7 The body returns unto the earth from whence it was taken but the Spirit to God who gave it All mens spirits assoon as their bodies and souls are parted goe to God to be disposed of by him where they shall keep their everlasting residence Consider when thou hearest the bell rung out for a dead man if thou hadst but the wings of a dove to fly and couldst fly after him and appear with him before Gods Tribunal to see the account that he must give unto God for all things done in the flesh and when no account can be given what a state of misery and horrour wouldst thou see him in and this is a silent kind of judging The last day of judging shall be with great pomp and solemnity This is a matter closely carried between God and thy self but then thou must give an account of all that thou hast received And then when thou canst not give a good account then is thy talent taken from thee Why saith God I gave thee learning how didst thou use it I gave thee other gifts of mind how didst thou imploy them God hath given thee wisedome and wealth Moral vertues meeknesse and patience c. these are good things But mark whatsoever good things thou hadst in this world is now taken from thee If a man could but see the degrading of the soul he should see that those moral vertues in which his hope of comfort lay even these though they could never bring him to heaven yet they shall be taken from him As when a Knight is degraded First his sword is taken from him then comes one with a hatchet and chops off his golden spurs and then go Sr. Knave This is the degrading of the soul before the judgment is received the moral vertues are taken from him and then see what an ugly soule he hath he had hope before now he 's without hope he had some patience in this world but he made no good use of it and now his patience is taken from him And when thou shalt come to a place of torment and thy hope and patience be taken from thee what case wilt thou be in then Patience may stay a man up in trouble and hope may comfort a man up in torment but both these are taken away This is a thing we very seldome think but did we seriously consider of this first act of the Judgment before the sentence we would not be idle in this world 3. Then lastly he is put into an unchangeable estate So soon as ever death lays Gods Mace upon him he 's put into an estate of unchangeblenesse Such is the terriblenesse of it that now though he yell and groan and pour out rivers of teares there is no hope of change Consider now what a woful case this is If some friend of this mans should now come to him would he not tell him we have often been very merry together but didst thou but know the misery that I am in thou wouldst be troubled for me Half those teares that I now pour forth would have put me into another place had I taken the season but now it is too late Oh therefore doe thou make use of teares a little may doe it now hereafter it will be too late That 's the thing we should now come to speak of the second death But think not that I am able to speak of it now no that which is everlasting deserves an hour in speaking and an Age in thinking of it Therefore that everlasting torment horror and anguish which God hath reserved for those that make not their peace with him which is easily done God knows I shall speak of the next time REV. 21.8 Buâ—â—he fearful and unbelâ—â—â—â—ng and the abominable and murtherers and whoremongers and sorcerers and Idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death THe last day I entred you know upon the miserable estate of an unreconciled sinâ—er at the time of his dissolution when his soule shall be taken from him and be presented naked before Christs Tribunal there to receive according to the works which he hath done in the flesh And I shew'd that the wofulnesse of that estate consisted in two acts done upon him The one before he comes to his place before he is thrust away from Gods presence into hell fire which I
shew'd you the last day and did then promise to shew you the other to wit the wofulnesse of his estate being once come into his place The act done to the sinners soul before he is sent to hell is the deprivation of his light the taking away of his talent For whilst a man is in this world he hath many good things in him too good to accompany him to hell Now all these excellent gifts and natural endowments which did adorn a wicked mans soul before the soul is hurled into hell must be taken away from him There is a kind of degradation of the soul it is depriested 〈◊〉 were and becomes likâ— a degraded Knight that hath his honour taken from him All the rich talents and all the rich prizes that were put into the fools hand shall be taken from him Is there any moral vertue Are there any common graces and natural endowments in the miserable soul it shal be stript of all and packt to hell You that have abused your learning and gifts that God hath given you do you think that they shall go with you to hell No such matter you shall be very sots and dunces there All your learning shall be taken from you and you shall goe to hell arrant blockheads He that had fortitude in this world shall not carry one drachm of it to hell all his courage shall then be abased and his cowardly heart shall faint for fear Fortitude is a great advantage to a man in distresse but let not the damned soul expeâ—t the least advantage his fortitude which he had whilst he was in the way shall be taken from him It may be he had patience in this world Now patience is â— vertue unfit for hell therefore shall that be taken from him A man if he were in most exquisite torments yet if he had patience it would bear it up with head and shoulders as we say but this shall adde to his torments that he shall not have any patience left him to allay it A man hath perhaps hope in this world and as the Proverb is were it not for hope the heart would burst yet even this too shall be taken away from him he shall have no hope left him of ever seeing Gods face again or of ever having any more tasts of his favour And so what hath been said of some may be said of all his graces and endowments he shall clean be stript of all ere he be sent to hell I come now to speak of the place of torment it self wherein the sinner is to be cast eternally which is the second act But think not that I am able to discover the thousandth part of it no nor any man else God grant that no soul here present ever come to find by experience what it is What a woful thing is it that many men should take more paines to come to this place of torment then would cost them to goe to heaven that men should wilfully run themselves upon the pikes not considering how painful it is nor how sharp those pikes are And this I shall endeavour to my power to set forth unto you This Text declares unto us two things 1. Who they are for whom this place is provided 2. The place it self and the nature of it 1. For whom the place is provided The Text containes a Catalogue of that black Roll though there are many more then are here expressed but here are the grand crimes the ring-leaders to destruction the moâ—â—er sins And here we have in the first place the Fearful whereby is not meant those that are of a timorous nature for fear simply is not a sin those that are simply fearful but such as place their fear on a wrong object not where it should be that fear not God but other things more then God Such as if affliction and iniquity were put to their choise will rather choose iniquity then affliction Rather then they will have any cross betide them rather then they will incur the indignation of a man rather then they will part with their life and goods for Gods cause will adventure on any thing choosing iniquity rather then affliction being afraid of what they should not fear never fearing the great and mighty God This is the fearful here meant See how Job expresses it Job 36.31 This hast thou chosen This that is iniquity rather then affliction to sin rather then to suffer Christ biddeth us not to fear poor vain man but the omnipotent God that is able both to kill and to cast into hell The man that feareth his Landlord who is able to turn him out of his house and doth not fear God who is able to turn him into hell this dastardly spirit is one of the Captains of those that goe to hell those timerous and cowardly persons that tremble at the wrath or frowns of men more then of God But what 's the reason men should thus stand more in fear of men then of God Why it is because they are sensible of what men can doe unto their bodies but they cannot with Moses by faith see what that is that is invisible They are full of unbelief for had they 〈◊〉 they would banish all false fears See what the Lord saith Esa. 41 14. Fear not thou worm Jacob I will help thee saith the Lord. He saith not Fear not ye men or thou man for then perhaps thou mightst be thought to have some power to resist but fear not thou worm A worm you know is a poor weak thing apt to be crushed by every foot yet be this thy case be thou a worm unable to resist the least opposition yet fear not thou worm Fear not why for I will help thee saith the Lord. Couldst thou but believe in God this would make thee bold and hadst thou faith thou wouldst not fear When word was brought to the house of Jacob that two Kings were come up into the Land to invade it Esay 7.2 it is said his heart was moved as the trees of the wood are moved with the wind But what is the remedy of this fear See Esay 8.12 Fear not their fear nor be afraid that was a false and a base fear sanctifie the Lord in your hearts and let him be your fear and let him be your dread Esay 51.12 there is an object of our faith and comfort and a remedy against fear proposed I even I am he that comforteth thee who art thou that shouldst be afraid of a man that shall die and the son of man that is as grass What art thou one that hast God on thy side how unworthy art thou of that high favour if thou fear man The greatest man that lives cannot shield himself from death and from a covering of worms and wilt thou be afraid of a man and forget the Lord thy Maker The more thou art taken up with the fear of man the lesse thou fearest God and the more thou remembrest man the more thou
this end he is content to part with his money the same minde had those in the Acts of the Apostles who in a storm cast their wares into the Sea with their own hands Acts 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly and yet half unwilling for the saving of their lives they would part with these things yet it was with a great deal of repining and reluctancy As we read of Phaltiel when his wife was taken from him he followed behinde weeping till they bid him be gone and return back So these men forsake their sinnes and hate them but it is but imperfectly they part with them but they part weeping Well at this parting there may be a great deal of joy it may taste not only the sweetnesse of the Word of God but because they are in a disposition and way to salvation they may have some kinde of feeling of the joyes and taste of the powers of the world to come as the Apostle speaks Hâ—b 6.4 It 's impossible for those who were once enlightned and have tasted of the heavenly gift and were made partakâ—rs of the Holy Ghost c. There 's a supernatural work wrought in them and they have tasted the good Word of the Lord they begin to have some hope and rejoyce in the glory of the world to come what 's the difference then here 's a tasting but as it is John 6. it 's not said he that eats my flesh and tastes my blood but he that eats my flesh and drinks my blood shall live for ever There is a difference betwixt tasting and drinking there may be a tasting without drinking and the Text saith Matth. 27.34 When they gave Christ vineger he tasted thereof but would not drink He that can take a full draught of Christ crucified he shall never thirst but shall be as a springing fountain that springeth up to everlasting life but it shall not be so with him that doth but taste The Vintner goes round the Celler and tastes every Vessel he takes it only into his mouth and spits it out again and yet knows by the tasting whether it be good or bad the wine goeth but to his palate it reaches not to the stomack So a temporary believer tastes and feels what an excellent thing it is to have communion with Christ and to be made partaker of his glory but he does but taste it Look in Hosea 5.15 where we have another instance of this temporary Believer Ye would think they sought God in a good sort and in as good a manner as one could desire well but how did they seek him it was only upon occasion in time of affliction I will go and return to my place untill they acknowledge their offence and seek my face in their affliction they will seek me early and again Hosea 6.4 the Lord complains of them notwithstanding They will in their affliction seek me early was not this a fair returning Come say they let us return unto the Lord for he hath torn and he will heal us c. What a deal of comfort did they seem to gather from the wayes of the Lord but see what follows Hosea 6.4 O Ephraim saith the Lord what shall I do unto thee O Judah what shall I do unto thee for your goodnesse is as a morning cloud and as the early dew it goeth away that is it is but a temporary thing wrought by affliction which will not abide As when a wicked man on his death-bed desires that God would spare him and restore him to his health and that he would become a new man all this comes but from the terrours of death for it oft proves that if God restores him he becomes as bad if not worse than ever he was before But that I may not hold you too long 2. Take this for another difference That Gods children can as earnestly desire grace as mercy The temporary desire mercy but never desire grace The believer desires grace to have his nature healed to hate his former conversation The temporary never had nor never will have this desire should one come to the temporary believer and tell him God will be merciful unto him you may go on and take your fit of sinne you shall be sure of mercy he would like this well and think it the welcomest news as could be because he only fears damnation self-love makes him only desire freedome from that but now the childe of God hates sinne though there were no Hell Judge nor Tormentor he begs as hard of God for grace as for mercy and would do so were there no punishment His nature being chang'd he desireth grace as well as mercy which the temporary never does 3. The last mark is from the words of the Apostle Neither circumcision availeth any thing nor uncircumcision but faith which worketh by love Love and the new creature puts Gods children on work their hearts are first altered and changed by being made new creatures As the Scripture saith his flesh is circumcised he is a dead man deadnesse argueth impotency of doing those things which a living man doth he cannot walk c. The temporary will not sinne for fear of after-claps but this man cannot sinne his heart is changed he is dead to sinne we see how both abstain from sinne but the perusal and disposition is not alike The temporary sinner perchance commits not the sinne but he could finde in his heart to do it he saith not with Joseph How can I do this great wickedness and sinne against my God the other saith I could do this evil well enough but I will not Thou canst not bear those that are evil as in the Revel Now he that is born of God cannot sin there is that seed that spring in him that for his life he cannot sin but it turns his heart from it for his life he cannot tell how to swear lye c. or joyn with others in wickednesse but this must be understood of the constant course of their lives I speak not what they may do in afflictions when they are surprized but in the course of their lives they commit sinne as if they knew not how to do it the other doth it skilfully these coblingly and bunglingly they do it ill-favouredly thus it is with a wicked man in doing a good work he cobles it up Thy faith then must be a faith that worketh by love can'st thou do those good works thou doest out of love then my soul for thine thou art saved Get me any temporary that loves God and I shall say something to you Hast thou then a faith that causeth thee to love God a working faith and a faith that will not suffer thee to do any thing displeasing to him if thou hast such a faith thou art justified before God 2. And so I come now to the point of justification the greatest of all blessings Blessed is he saith David whose transgression is forgiven and whose sinne is covered blessed is
Author of sin Why thus it is nothing But what is sinne nothing Will God damne a man and send him to hell for nothing I answer it s not such a nothing as you make it a man is not damned for nothing It 's a nothing privative an absence of that that should be and that a man ought to have As when a Scholar is whip't for not saying his lesson is he whip't think you for nothing indeed he hath nothing he can't say a word of his lesson and therefore it is he is whip't it is for a thing he ought to have and hath not Well if you will say there are two parts of justification do if you please but this I take to be the more proper and genuine explanation Besides it appears by testimony of the Apostle Rom. 4.6 As David describeth the blessednesse of the man to whom the Lord imputeth righteousnesse without works c. Saying blessed are they whose iniquities are forgiven and whose sinnes are covered The Apostle cites the Prophet David Psal. 42. Mark the Apostles conclusion and how he proves it His conclusion is That man is blessed unto whom the Lord imputeth righteousnesse without works His argument then must needs be thus framed He whom God forgives is blessed But He to whom God imputeth righteousnesse without works hath his sinnes forgiven him Therefore he is blessed Now how could this assumption hold if imputation of righteousnesse and remission of sinnes were two distinct acts for not imputing righteousnesse is not to bring in light which keeps out darknesse but observe the Apostle to the Colossians and Ephesians makes this forgivenesse of sins the whole work way foundation of our redemption But here remember I deny not the imputation of righteousnesse for that is the foundation of the other here 's the point How is Christs righteousnesse imputed to me that positive thing which expels the other Not so as if Christs righteousnesse were in me subjectively for it was wrought by his passion as well as his action The Apostle calls it faith in his blood by faith in Christ Christs passive obedience is imputed to me What do you think the meaning is that God doth esteem me as if I had hang'd on the Crosse and as if I had had my sides pierced No that would not stead me or do me any good that which was meritorious and singular in him did reach to us so that the meaning is this as it is in the Articles of the Church of England That for the merits of Jesus Christ God is well pleased with the obedience of his Son both active and passive as that he takes us to be in that state for his sake as if we had fulfilled all his Laws and never broken them at any time and as if we ow'd him not a farthing this is imputative righteousnesse however the Papists may scoffe at it And this kinde of justification must of necessity be by imputation why because when a man hath committed a sinne it cannot be undone again God by his absolute power cannot make a thing done undone for it implies a contradiction The act past cannot be revoked nor the nature thereof changed murther will be murther still c. How then can I be justified the sinne being past and the nature of it still remaining I say how can I be justified in the first sense any other way than by imputation its said in 2 Cor. 5.19 God was in Christ reconciling the world unto himself c. This kinde of justification which consists in remission of sinnes cannot be but imputative sin cannot be changed nor the thing done undone But now cometh a greater question If by justification our sinnes be forgiven us what sinnes are forgiven I pray sinnes past or sinnes to come we are taught that in the instant of justification all our sinnes past and to come are remitted which is in my mind an unsound doctrine for if we look narrowly into it we shall finde that in propriety of speech remission of sinnes hath relation to that which is past it s said therefore Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousnesse for the remission of sinnes that are past through the forbearance of God And remission of sinnes hath relation to those that are past as appears by inevitable reason for what is remission of sinnes but sinne covered Now can a thing be covered before it be blot out mine iniquities c. saith David can a thing be blotted out before it 's written this is the thing makes the Pope so ridiculous that he will forgive sins for the time before they are committed but what do we get nothing for the time to come yes yes when the sinne is past by faith we have a new accesse unto God and having risen by repentance we get a new act not of universal justification but of a particular justification from this and that particular sinne But if there be forgivenesse of sinnes past already and I know that I am justified and my sinnes remitted may I now pray for forgivenesse of sinnes past The Papists say it is active infidelity and as absurd as to pray to God to create the world anew or incarnate his Son again But there is no conversion where there is no praying and there is need of praying for the remission of sinnes past and against sinne for the time to come as I shall shew next time as also consider whether there be any interruption of the act of justification by falling into great sins There 's no man hath a mind more against quierks and quillets than I yet for the opening of these things and staying and setling the mind and clearing the understanding give me leave the next time to clear these things unto you ROM 5.1 Therefore being justified by faith we have peace with God through our Lord Jesus Christ. IN this Chapter especially in the beginning thereof I shew'd unto you that the Apostle sets down unto us those special comforts that a man receives after God hath wrought that supernatural grace of faith in his heart so that here is set down The Mother-Grace Justification by faith and then the blessed issues or daughters thereof and those are a free access to God a joyful hope of the glory to come and not only a patient but a joyful suffering of all afflictions that shall befall us in this life Concerning justification by faith I laboured to open it unto you the last day three things may well be considered therein 1. What that faith is whereby we are justified 2. What that justification is we have by faith 3. What relation the one of these hath to the other Concerning the first of these I told you that it was not every faith that justifieth not every kinde of faith that a man can live by There is a dead faith and a man cannot live by a dead thing And there is a living faith and
of Abraham who is the father of us all Rom. 4.16 so that here are two strong reasons in respect of God that God by so mean a thing as a beggars hand should bring a man to justification and the other in respect of faith it self that it might see by grace that when thou bringest nothing but a bare hand ready to receive a pardon must needs be this of grace If God say Thou must love me this were an exchange not a free gift I lay down something and I take up something for it Faith is that naked hand which fills it self with Christ it layeth fast hold of justification As if a man were ready to be drown'd there is a cable cast to him to lay hold on and he laying hold on it is drawn safe to the Land but a man when he lays hold of the cable must let go all his other holds which he laid hold on before Thus must a man let go all other holds and lay fast hold on Jesus Christ. Faith hath two faculties it opens it self to let fall all other things then when it is a naked hand it layeth hold on Christ and then it is of grace when he esteems all drosse in comparison of Christ it hath all fulnesse by grace Where is then rejoycing and boasting Rom. 3.27 it is excluded by what Law of works nay but by the Law of faith And then chap. 4.2 For if Abraham were justified by works he hath whereof to glory but not before God faith taketh away all boasting Let him that glorieth glory in the Lord. Therefore it is of faith that it might be of grace This is the reason in respect of God 2. In respect of our selves To the end the promise might be sure to the seed what is the reason why people doubt and think nothing sure it is because they come not with a naked hand I must have such a measure of faith love such a measure of humiliation of patience all to bring somewhat with us whereas if we look on these things we shall never be heard If the bare acceptation of Christ with a trembling hand will not make thee sure what canst thou have more than the bare receiving of a gift by faith The reason why we are not more sure is because we come not with a naked hand By the way there are many means some á priori others à posteriori 1. For the first they are those things by which faith is wrought though they are not so evident yet they are most sure when I consider God calls me in my blood having nothing in me and will be friends with me bids me take his Sonne and I do not bids me take his Kingdome and glory with him and I refuse it though this be a matter not so evident yet it is most sure 2. Then there are other arguments which come from the fruits of faith à posteriori they are more evident but not so sure And thus have I declared unto you the first point of justification by faith it is so sweet a string that I cannot tell how to leave it Now let us come from the Mother to the Daughters the eldest Daughter is peace with God then this is the first birth And we are at peace c. In this peace we will consider these three particulars 1. What is that peace which we have 2. With whom we have it 3. By whom and by whose means we have peace with God c. It is procur'd by Jesus Christ. What we have peace With whom God By whose means Our Lord Jesus Christ. Therefore being justified by faith we have peace with God through our Lord Jesus Christ. 1. What this peace is You know the point of peace is a great matter it is the Apostolical benediction Grace and peace in all the Epistles Grace and peace from God our Father and from the Lord Jesus Christ 2 Thes. 1.2 and chap. 3.16 Now the Lord of peace himself give you peace by all means alwayes This is a thing by all means to be desired you must labour to get i◠this was the Angels song when Christ was born Glory be to God on high on earth peace good will towards men This peace is a thing by all means to be sought after and what it is you may know by the contrary you know what a miserable thing warre is God grant you may not know it too soon You know what it is to have an enemy among us This is our case till we be justified we are at daggers drawing at point of hostility with God It is a foolish conceit for a man to think that by reason of Gods predestination he is justified before he was this is a foolish conceit untill thou art justified by faith thou art not justified Gods predestination doth not make a change in the subject if I intend to inrich a beggar he is in rags still for all my intention till my intention be put in execution Paul was elected before the foundation of the world but till he was converted he was an enemy and a persecutor the chief of sinners as he speaks of himself Rom. 5.10 so the Scripture speaks in that point If when we were enemies we were reconciled unto God by the death of his Sonne much more being reconciled we shall be saved by his life Before the time of peace came we were unbelievers enemies in the state of enmity when as before God was thy enemy assoon as thou hast touched Christ by a lively faith presently all the actions he had against thee are gone God is friends with thee this is a high and a deep peace and this comprehends all kinde of blessings Amasa 1 Chron. 12.18 one of the valiantest Captains that David had speaks there of peace one would think it not so proper it belongs not to them to talk of peace but because peace comprehends all kinds of blessing it is said Then the Spirit of the Lord came upon Amasa who was chief of the Captains and he said Thine are we David and on thy side thou sonne of Jesse Peace peace be unto thee and peace be unto thy helpers for thy God helpeth thee This is a speech from a Souldier to a Souldier and this is done in a military way Peace is welcome though coming from a Warrior because it comprehends all manner of blessings It s said 2 Sam. 11.7 That when Uriah came unto David David demanded of him how Joab did and how the people did and how the War prospered Look unto the Margent according to the original and it is He demanded of the peace of Joab and the people and of the peace of the War A man would think it a contradiction that he should demand of the peace of the warre so then this peace which we have with Almighty God after we are justified by faith is the comprehension of all manner of good This having of peace with God is the fruit of the Spirit But with whom
preached before the Gospel p. 80 * 366 Men are under the Law till they come to Christ p. 84 how fearfull a thing it is to be under the Law p. 84 85. the difference between the Law and the Gospel in three particulars p. 86. Love of God twofold p 415. No temporary beleever loves God p. * 396. To be given up to our own Lusts a more fearfull thing then to be given up to Satan p. 108 109 M WAnt of Meditation one cause why most beleevers have so little joy in God p. 430 431. Mistakes in judging our spiritual estates See Judging Morality too much trusted to p. 49. It 's insufficient to bring men to heaven ibid. N NAtural reason not to be trusted to p. 49 Too short to convince of sin thorowly p. 51 Mans condition by Nature described p. 59. The Natural man dead in sin p. 67. His best works cannot please God and why p. 68 69 The Curses attending a Natural man in this World p. 120 c. Two blowes that God gives a Natural mans soul in this life the one sensible p. 127 the other insensible p. 128. The Curses attending him at Death p. 130 c. O CHrists active Obedience mixed with his passive p. 372. Wherein his active Obedience consisted p. 375. c. Wherein his passive p. 378 Partial Obedience a false glasse to judge our estates by p· 48 To designe only our Old age for God is dishonourable to him p. 22 23. Old age most unfit for Repentance p. 25 27 Men apt to have too good Opinion of themselves p. 41. The causes of it p. 43 c. Men deceived in judging of their estates by the good Opinions of others p. 44 P PArtial Obedience see Obedience Passive Obedience see Obedience Peace a fruit of faith p. * 441 * 447. Why many Christians want the sense of it p. * 442 443. * 450 451 The differences between a true and a false Peace p. * 448 c. The Causes of a Carnal Peace p. * 449. * 452 Christ is our Peace p. * 454 Spirit of Prayer what p. * 377 378 1. The Importunity and efficacie of it p. * 379 380 Why a person already justified may and must Pray for the forgivnesse of sins past p. * 413 414 R NAtural Reason see Natural To Receive Christ what p. 399. What Reformation may be in a natural man p. * 390 392 Repentance prevents ruine p. 7 Repentance not in our own power but in gods gift p. 13 14. The sinfulnesse of deferring it p. 11 c. Death-bed Repentance the hindrances of it p. 30 Not to be trusted to p 31. Hard to prove it sound p. 32 Superficial Repentance is vain p. 57 Repentance in what respects necessary to justification p. * 417 Remission of sin See Forgiveness Resting or Relying upon God a proper Act of Faith p. 425 Righteousnesse two fold p. * 397. * 409 Imputative Righteousnesse what it is p. * 402 * 410. Impossible to be justified without it and why p. * 410 411 S. Sanctification a distinct thing from Justification p. * 423. p. * 429 Satan See Devil A difficult thing to be Saved p. 53 Sealing a distinct thing from Faith p. * 428 The Causes of Security p. * 449 Self-Examination necessary to Conversion p. 39.57 a mark of a sound believer p. * 407 Self-flattery See flattery Self-Love how it deceives men in judging their estates p. 43. Sin continued in hastens Gods judgements p. 3 4 5. Sin compared to a weight p. 26. to Cords p. 27. Sin gets strength by continuance p. 28. The Sinfulnesse of Sin set forth in 6. considerations p. 90 c The dreadfull fruits and consequences of Sin It pollutes the Soul p. 100. It makes men loathsom to God p. 104. It brings the Devill into the heart p. 106. It calls for wages p. 110 The greatness of Sin should be no barr against believing in Christ p. 401 406. No Sin overtops the value of Christ's blood ibid. Encouragemets for Sinners to come to Christ page 401 c. Sin not discovered thorowly but by the spirit p. * 364. Sin may be cast away and yet no true Conversion p. * 392 Sin is only a Privation and no positive being p. * 399 * 400 Sins not pardoned before they be committed p. * 403. The guilt and punishment of Sin taken away in Justification p. * 418 c. Spirit of Bondage what p. * 365 Spirit of Prayer see Prayer T A Temporary Faith how far it may go p. * 388 c. How to know it from true faith p. ibid Temporary beleevers desire Christ only in affliction p. * 388 389 They do but only tast of Christ p. * 393. They desire mercy but not grace p. * 394. They do nothing out of love to God p. * 395 The sinfulness of thoughts p. 102 103. The end of Gods Threatnings p. 7. U UNregenerate Men See Natural Our unworthiness should not keep us from coming unto Christ p. 397. W THe Will wrought by God as well as the deed p. * 371 The Will more then the Deed 372. How God takes the Will for the Deed p. * 374 He that hath a Will to receive Christ hath a warrant to receive him p. 404. God alone inclines the Will to receive Christ ibid. A wofull thing to be suffered by God to have our own Wills in this world p. 355. Our Wills must be crossed here or for ever hereafter ibid. The Willingness of Christs sufferings rendred them the more meritorious p. 374 The Word presented to our faith under a double respect viz. 1 as a true Word p. 403 2 as a good Word p. 424 Works spiritually good cannot be performed by an unregenerate man and why p. 67 68 71. In what sense we are said by James to be justified by Works p. * 398 Wrath a Consequence of sin p. 98 Y YOuth the fittest time to Repent and break off sin in p 25 22 29. FINIS Male dum recitas c. * Lord in special forgive my sins of omission see Dr. Ber. Life and death of the Arch. Bp. of Armagh p. 110 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sheffeild in Yorkshire· James Meath Anagram I am the same See Dr. Bernard page 52. See Dr. Ber. Epist. to the Reader in his life and death c. * See the Reduction of Episcopacy to the form of Synodical Government Received in the Antient Church published by Doctor Bernard in a Book entituled The Judgement of the Late Arch Bishop of Armagh c. * 2 Sam. 1.22 * Isa. 50.4 * 2 Cor. 3.2 * Acts 11.21 * Dan 12.3 * Heb. 2.13 * Tim. 4.12 * Mark 6.20 * Acts 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Mat 7.29 * 1 Cor. 2.4 5. 1 Cor 14.24 25. * Acts 18.24 Collatis scripturae locis Probans nempe sicuti solent artifices aliquid Compacturi singulas partes inter se comparare ut inter se alia aliis ad amussim quadrent Bez. In Act. 9.22 Efficere condescensionem ut sic dicam id est argumentis propositis efficere ut aliquis tecum in eandem sententiam descendat Mr. Leigh Critic sacr In verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ser. before K. James Wansted June 20. 1629 page 34 35. * Ecl. 12.10 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * John 16.5 * Psal. 16.3 * Acts 13.12 * Psal. 119.63 * Math. 11 29. * Mal. 2.4.5 6 7 8 9. * Esay 43.27.28 * 1 Sam. 2 30. * Deut. 33 11. * Math. 5.12 and 10.25 * Math 21.44 * Rev. 11.11 * 2 Sam 6.22 * Calvino illustri viro nec unquam sine summi honoris prefatione nominando non assentior Bp Andrews De Vsuris * 3 John 12. * Declarat what books are his what not Dr. Ber. page 20 l 21. * See Dr. Ber. Loc. Citat * See their Epist to the Reader Ibidem * See Mr. Cottons Epist. to Mr. Hildersams Book on John 4. * See Capt. Bell. Narat before Luth. Mensal Colloq * Liber ille â—onvivalium sermonum non est Lutheri nec Luthero approbante aut etiam vivente editus sed est Rapsodia sine Judicio Intellectu consarcinata Polan syntag de canonic Authorit script page fol. 45. * Heb 11.4 * Bp. Andrews serm 7. of Rep. and Fast. * John 3.10.19 Obs. Obs. Obs. Obj. Sol. Obj. Sol. 1. Order of outward things 2. The nature of sin Sin is compared to cords To defer repentance hardens the more The folly of those that defer their repentance till death Obj. Sol. Impediments to repentance on our death-bed Trust not to death-bed repentance It will be hard to prove death-bed repentance to be ound Gen. 6.3 What use to make of Election and Reprobation It 's our wisdom to arm against Satans fallacy and hearken to God in his accepted time 1 Glass Self-love 2 Glass Others good opinion 3 Glass When a man compares himself with others 4 Glasse Partial Obedience· Obj. Sol. Another false Glasse The Devil transforms himself into an Angel of light Superficial repentance will not change the nature of man No morality nor external change of life will do without quickning grace and a new life wrought Quest. Ans. Obj. Sol. Doct. Obj. No natural man doth judge himself so bad as he is The best works of a natural man cannot please God Look to the oginal of duties Look to the end of duty It 's necessary to preach the Law before the Gospel This is the 1 Instance 2 Instance 3 Instance Noâ—e Well Our Remedy or our Redempâ—ion by Christ. Christs humiliation in life and death The second degree of his humiliation that he might become a servant Christ accounted as a bâ—ndman Exam. Joseph for the calcu 14400000. drachms (x) Which were 120000. (z) Have the quotient 120 Drachms Four Drachms went to a Shekel so divide 120. by 4. your quotient is 30. shekels for each man which was the ordinary rate c. Gen. 9.25 John 13.21 Now this Obedience is two fold 1. Active 2. Passivâ— 1. For his active obedience in the whole course of his life 2. For his active Obedience after his Death