when the lord jesus came to jerusalem, he beheld the city, and wept over it, ... simmonds, martha. this text is an enriched version of the tcp digital transcription a93266 of text r212269 in the english short title catalog (thomason 669.f.19[73]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a93266 wing s3794 thomason 669.f.19[73] estc r212269 99870906 99870906 163409 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a93266) transcribed from: (early english books online ; image set 163409) images scanned from microfilm: (thomason tracts ; 246:669f19[73]) when the lord jesus came to jerusalem, he beheld the city, and wept over it, ... simmonds, martha. 1 sheet ([1] p.) s.n., [london : 1655] title from opening lines of text. signed at end: martha simmonds. imprint from wing. annotation on thomason copy: "aprill 25. 1655. given about by ye quakers". reproduction of the original in the british library. eng christian life -early works to 1800. redemption -early works to 1800. a93266 r212269 (thomason 669.f.19[73]). civilwar no when the lord jesus came to jerusalem, he beheld the city, and wept over it, with this lamentation: oh that thou hadst known in this thy day simmonds, martha 1655 1054 2 0 0 0 0 0 19 c the rate of 19 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-07 tcp assigned for keying and markup 2007-08 aptara keyed and coded from proquest page images 2007-09 mona logarbo sampled and proofread 2007-09 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion when the lord jesus came to jerusalem , he beheld the city ▪ and wept over it , with this lamentation : oh that thou hadst known in this thy day the things that belong to thy peace ! the same tendernesse is witnessed now in them which the lord hath enlightned . i cannot but mourn over you , to see how you lye wallowing in your filth , and joyne hand in hand , and smite with the fist of wickednesse , and yet lean upon christ for salvation : know you not that many shall say in that day , lord , lord ? but remember what will be your answer ; go you cursed into the lake , i know you not . oh that thou wouldst but stand still a little , and turn thy eye inward ; sit downe a little , and consider thy poore soul that lyes in death : what will become of thee , thou murderest the just in thee , there is a talent to be improved in thee , how wilt thou give an accompt of it ; the steward is now come : in the coole of the day , then adam heard the voyce of god , and then he saw his nakedness , and so may est thou ; if thou wilt turn in thy minde to the light of christ in thee , the light will discover to thee thy fallen state , and how thou art turned out from the presence of god , and art in the gall of bitternesse , and the earth is cursed for thy sake : now if thou wilt minde the light , and waite in it , which is the grace of god that hath appeared to thee , there is the first step to pure redemption : and if thou take diligent heed to this light in thee , thou shalt finde it checking thee continually for all thy evill deeds , and it will teach thee to be sober minded and upright in all thy dealings as in the sight of god : and so thou wilt come to see the straight gate and narrow way that leads to life ; but thou wilt say , christ hath done all this for me , i have nothing to do but believe : but it will be said unto thee , when thou thinkest to sit downe with thy lord ; friend , how camest thou hither without a wedding-garment ? then know what thy portion will be . faith is another thing then thou takest it to be ; he that hath faith , if it be never so little , shall witnesse christs words to be true , he shall remove mountains : now in the still silence , in the light that shines in darknesse in thee , thou wilt come to relish that little grain of faith which is held in a pure conscience , and so feele the mountains remove , which presseth downe thy soule : but ye will not come unto me that ye may have life , saith christ jesus ; it is thy will that hinders thee , for in thy will the devill lodges . adam when he disobeyed the minde and will of god , then he entred into his own will , and so was turned out into the devils kingdome . now christ jesus the second adam , who is god manifest in flesh , condemning sinne in the flesh , if thou live in him in thee , and believe in him in thee , then thou shalt witnesse his power to the cutting down of thy will ; for thy will must come to death , that the will of god may be done , and so that scripture comes to be fulfilled in thee , which are the words of christ ; loe i come , in the volume of thy booke it is written of me to doe thy will o god , which is the book of conscience in thee , there the will of god is to be done : and as thou comest to love the light , and live in it , thou wilt come to see the righteous law of god fulfilled in thee , death reigns in thee . now death reigned from adam till moses , and when moses came , then was the law given forth ; and so moses and the prophets till john : but thou wilt say , thou art not under the law , but under grace ? let the light search thee , and it will aske thee , how camest thou to be under grace ? is not the law for cleansing ; when wast thou cleansed ? or where dost thou think to be cleansed ? doth not christ jesus say , that he is come to fulfill the law , and that one jot nor tittle shall pass unfulfilled , and wilt thou speak of his words , and not believe him ? yea , thou shalt know , that for that very end is there a measure of christ given unto thee ; that if thou deny thy selfe , and yeeld obedienc● to his will , thou shalt witnesse the whole law fulfilled in thee , but it is through judgment , and through burning , for through judgement is zion redeemed : but hearken a little , and consider , hear and thy soule shall live . if thou be willing to take up the crosse of christ , and despise the shame , thou shalt witnesse pure peace of conscience : and though it may seem hard to the world , yet there is living refreshments : yea , glorious is the worke of redemption , but none can see it but those that come through it : and now the way of eternall life is laid before thee , if thou slight it , it shall lye at thy doore : and therefore take heed what thou dost ; for when the booke of conscience is opened , thou shalt witnesse thou hast been warned in thy life-time . martha simmonds . a christian epistle to friends in general of weighty concern, for their present and future peace and safety from the soul's adversary's subtill devices and snares of death. to be carefully communicated to the children of light, and professors thereof every where. being faithfully given forth, and recommended from the spirit of christ; by his servant george whitehead. whitehead, george, 1636?-1723. 1689 approx. 30 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a65850 wing w1906 estc r220965 99832348 99832348 36821 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a65850) transcribed from: (early english books online ; image set 36821) images scanned from microfilm: (early english books, 1641-1700 ; 2103:15) a christian epistle to friends in general of weighty concern, for their present and future peace and safety from the soul's adversary's subtill devices and snares of death. to be carefully communicated to the children of light, and professors thereof every where. being faithfully given forth, and recommended from the spirit of christ; by his servant george whitehead. whitehead, george, 1636?-1723. 15, [1]p. printed by andrew sowle: and sold at the three-keys in nags-head-court in grace-church-street, [london] : 1689. signed on p. 15: g. whitehead. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng redemption -early works to 1800. light -religious aspects -early works to 1800. inner light -early works to 1800. 2004-11 tcp assigned for keying and markup 2004-12 apex covantage keyed and coded from proquest page images 2005-01 jonathan blaney sampled and proofread 2005-01 jonathan blaney text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a christian epistle to friends . in general , of weighty concern , for their present and future peace and safety from the soul's adversary's subtil devices and snares of death . to be carefully communicated to the children of light , and professors thereof every where . being faithfully given forth , and recommended from the spirit of christ ; by his servant george whitehead . matth. 26. 41. watch and pray — praying always — ephes. 6. 18. with all prayer and supplication in the spirit — and watching thereunto with all perseve●ance . printed by andrew sowle : and sold at the three-keys in nags-head-court in grace-church-street , 1689. a christian epistle to friends in general , &c. dear and tenderly beloved friends , and called of god every where ; in a real and deep sence of my heavenly fathers love and tender mercy revealed through his most dear son , our ever blessed lord and saviour jesus christ , which i am ( with many more ) livingly made a partaker of , doth my life and spirit very dearly and tenderly salute you , as truly and most heartily wishing and praying , that divine grace , mercy and peace , with all spiritual blessings and divine favours in christ jesus , may be encreased and multiplyed among you , and unto you , to your great consolation , peace and prosperity in the love of god. dear friends , i finding for some time of late a living and holy constraint and pressure of spirit to communicate some things of weight and concern unto you , respecting your safety , peace and prosperity in the blessed unchangeable truth , am opened and encouraged by the precious life and spirit of our god , to be clear and free therein towards you all , and that in discharge of my tender conscience in the sight and presence of the god of my life , whom i serve with my spirit in the gospel of his dear son , as i have sincerely done from my youth upward , blessed be his pure name forever . and having had these many years experience in the weighty service of the lord our god through manifold ▪ exercises , burthens , spiritual travels and oppositions , i may not hide my talent , nor conceal those things my lord and master requires me to divulge for the safety and good of his people in their several conditions , states and attainments , as having long and truly seen the goodness of the lord in the land of the living , and the good and blessed estate of his chosen and faithful ones ; for which i praise the name of the lord my redeemer , in whom i have believed through his divine goodness , never to be forgotten by any of us ; as also being not ignorant of , or unaquainted with the many wiles , various workings and depths of satan , the great adversary of mans felicity , and of the peace of god's people , who worketh upon the divers inclinations , mutable affections , wills , weaknesses and infirmities of the sons of men , to deceive , pervert , deprave and corrupt them , that they may the more easily be led captive by him at his will , in their following their own unsubjected wills and spirits . you therefore ( my dear friends ) who have livingly felt , and tasted of the lord's power and goodness , and known his work in your hearts , in order to your deliverance and redemption out of the evil world , and the corruptions thereof , prize his tender mercies and goodness , and forget them not : let the holy fear of the lord god be your treasure and true wisdom , and understanding , the stability of your times in righteousness : let your sincere love to the pure name and truth of the lord , and one unto another be continued in that unchangeable truth and power of an endless life , whereunto the lord hath called us ; and i pray god increase your love and zeal for his glorious name and christian tenderness , and brotherly affection one towards another , that life for evermore may be your blessing and portion , as it will be to all them who dwell in amity , true love , and unity of spirit in our lord jesus christ , which is a most joyful , comfortable and blessed state , which too many professors of truth are short of , for want of keeping near to the lord , in his holy fear & love of his blessed name and truth , whose negligence and unfaithfulness to truth in themselves hath caused a decay of love , & want of charity towards others ; and then instead of humbly waiting and depending upon the lord , some have exalted themselves in a self-will , self-conceit , & affection to preheminence in judgment over others , until thereby divisions and self-separations have been caused and stirred up by them , to the great grief of the spirits of the upright , who have kept their integrity to the lord , his truth and people . and this self-exaltation , slighting and contemning others , have been , and are the great evils , snares and engines wherewith the adversary catches them that never were throughly subjected into true humility , mortification , true self-denial , or dying with christ ; such , though under profession of truth , may make a great shew and flourish for a time in outward appearance , leaves and blossoms , yet they bring not forth fruit ▪ unto perfection , or ripeness in christ. therefore beware of self-exaltation , beware of an earthly spirit entring , beware of covetousness ▪ which is idolatry : let not the earth interpose betwixt any of your souls , and the brightness of that divine glory which has appeared even in our day and times . spiritual gifts may be lost , or fallen short of , if the fountain of them , the holy spirit of life it self , be not diligently minded & followed ; and where love towards god and his truth decays in any , their love towards his servants and people grows cold , and then their gifts decrease and dye , as the life of them is withdrawn or departed from , or that love lost which is the more excellent way ; for if i want charity ( or love ) i am nothing . what gifts , openings , discoveries , visions , revelations , wisdom , knowledge or understanding soever any have , yet still 't is the heavenly root must bear them , they must keep low their minds and spirits to that from whence life and love springs , or else they fall , wither , dye and become empty , uncharitable and hard-hearted ; and there the enemy has his evil ends upon them , in betraying them , and corrupting their minds from the truth , from life , from love , from the innocency and simplicity which is in christ , the way , the truth and the life ; and there 's a danger in being too early and forward to censure and judge others , and in judging , censuring and undervaluing others gifts , ministry and labour● whom god hath called into his work and service ; for some whereby may either lose their own gifts , life and strength , or fall short of those heavenly gifts , which otherwise they might attain to , if they kept low and tender in humility , love & society with their brethren , whereby they might also be serviceable with them : for i have seen in my time some who never passed through judgment in themselves , yet very censorious , judging , detracting and whispering against their brethren , slighting them , their ministry and labours , who themselves have greatly lost by it ; and god in displeasure hath suffered them to discover their own weakness and nakedness , for their own abasement under the righteous judgment of truth . and 't is evident from this kind of exalted censorious , whispering and envious spirit ( which worketh not for love and union ) have proceeded the several divisions , schisms and separations which have happened , to the great trouble of the church of christ in our days , as in the primitive christians days . and the several sorts of apostates & backsliders from truth shew what , and what kind and manner of spirit they went and go out in by their works and fruits , whether in a spirit of pride and ambition , in a spirit of envy and hypocrisie , in a scornful contemning spirit , in a covetous earthly spirit , in a loose prophane spirit , or in a drunken debauched spirit of ranterism and fleshly liberty , which come all from one evil root and seed , according to the various corrupt inclinations and wills of men , upon which the enemy works and appears with baits and temptations suitable thereunto , that he may prevail the more . and 't is certain , that the envious apostates , and wilful adversaries were the most troublesome to the primitive churches of christ and his holy apostles in their day , and so in ours . therefore blessed and truly happy are they that keep their habitations in the truth and love of god , and live in christian love and charity one towards another ; for such walk in the light , where there 's no occasion of stumbling , or scandal . and as 't was evidence unto the primitive christians , that they were passed from death to life , because they loved the brethren , and that they had purified their souls through their obedience of the holy spirit unto unfeigned love of the brethren . even so now the same evidence & testimony remains and lives in and for all them that dwell in the love of god one towards another : for all envy , prejudice , back-bitings , whisperings , tale-carrying , lying , heats , passions , provocations , reviling , railing , clamours , scorn , contempt , ill language , flattery and hypocrisie , are to be utterly put away , avoided , judged , condemned , and forever excluded the camp of god , for they proceed from the false and degenerate birth , evil seed and spirit , and not from the true seed or birth which is innocent , and hurts no body by word or action , in person , name , reputation or property , for that 's tender in all these things : for false reports , whisperings , back-bitings and tale carrying cause strife and division , and are condemned by the law of god and light of christ , and expresly forbidden by god himself , thou shalt not be as one that carries tales up and down among my people : thou shalt not receive a false tale , nor raise a false report against the lord's people , nor do his prophets or servants any harm . and all who profess the truth , or make mention of the name of the lord among us , ought to watch over their own spirits , wills and passions , and have a care of hurting one another , or crushing any tender spirit or plant , or stopping or quenching any spiritual gift or testimony god has given , how little or low soever it may be , or seem ; for some of a tender spirit are sooner hurt and wounded , than healed . all keep in christian humility , meekness , patience , gentleness , and tender heartedness one towards another . and elders and overseers in the churches of christ must be examples of believers , both in humllity , meekness , patience and condescention , as christian patterns ; and not self-willed , nor soon angry , nor given to passion , striving , heats or contention : such christian examples and behaviour in the house and church of the living god , tends greatly to keep out and prevent contentions , and contentious spirits ▪ and to the comfort and encouragement of the upright-hearted , who are willing to serve the lord , his truth and people . my dear friends , the lord our god has been good to us , a tender father through all our tryals , sufferings and exercises , in upholding us by his free spirit , accompanying us with his presence , comforting us in our afflictions , with his renewed mercies and multiplied favours , in preserving us a living people to his praise until this day , and affording us this present liberty we have of late enjoyed , and do pertake of the benefit and advantage thereof ▪ in our publick , peaceable and religious assemblies , for the exaltation of the glorious name , holy truth , and divine power of the lord our god. wherefore we have great cause to prize his tender mercies and goodness to us , and walk humbly under the sence thereof , that a right use and improvement may be made of all the mercies and priviledges we do enjoy , and such a good use of the present liberty , as that none grow careless or negligent , indifferent or luke-warm because thereof , nor any to sit ●own at ease in the flesh , or in the earth , and therein promise themselves security from further sufferings or tryals , because of the late present enjoyment of liberty and ease from persecution : this is no good use of the present mercy , nor safe conclusion , for god has many ways to try his people , and national calamities and distresses ( whereof his own people sometimes partake ) are not at an end , nor the judgments ( incurred by iniquity ) turned away , because of the continued provocations , wickedness , rebellions against god , their abominations , pride , hypocrisies , deceits , falshood and presumption abounding in this and other professing nations against the great and righteous god , the judge of all , who is so long sparing and for bearing , as he is to this nation , meerly for his small remnant and seed's sake , which is already gathered , and to be gathered . yet the great god will distress nations , and cause the earth to tremble before him , and overturnings and desolations in the earth before calamities are ended , or christ's peaceable kingdom be set up more generally in the earth , or where as yet it is opposed and resisted : for the cause why wars , desolations , and the devouring sword are already in great judgment entred so many nations and countries , is because of the crying sins , great provocations , persecutions and cruelties in the dark places of the earth . and dear friends , brethren and sisters , whom i truly love in the lord , who retain your integrity and love in the blessed unchangable truth , you cannot be unsensible how that the lord's harvest is great , and what need of faithful labourers there now is , an effectual door being open in this time of liberty , the lord in mercy has granted for the good of many poor souls , that they may come and receive the truth in the love of it ; and that they who have been , or are of a fearful heart , may receive strength , and know the lord to be their saviour and redeemer , in this his evangelical day , and free and blessed opportunity he has afforded . and yet though this harvest be great , the diligent and faithful labourers are but few now raised up , in comparison of the greatness of the harvest , and necessity of the work , many of our antient brethren , and faithful fellow-labourers and helpers in christ , being taken away , and gone to their everlasting rest , having faithfully served out their day and generation , fulfilled and finish'd their testimony with joy and peace , and obtain'd a crown of glory that shall never fade away . and this very matter has been often seriously upon my thoughts , and weighty considerations , what should be the cause or reason why so few faithful labourers , and clear gospel ministers have been of late raised up , or now brought forth ? ( though some be in a good lively testimony , blessed be the lord ) and it clearly appears to me ; first , that few are given up in their spirits for this weighty service , ( as we were in the beginning ) who are in some measure gifted and qualified . secondly , few sincerely seek the lord , or have waited upon him with fervent desires , prayer and supplication , that they may be gifted , indued and qualified with power , wisdom , faith , patience , &c. for the work of the ministry of christ jesus ; whereas if any man want wisdom , he should ask it of god , and he shall not miss of a gracious answer to the desire of his soul , who sincerely asks , seeks and knocks at wisdom's gate . whatsoever ye ask in my name ( saith christ ) believe that ye shall receive it , and it shall be given you . you know soloman's request to the lord , for an understanding heart , to discern judgment , his choice of wisdom rather than riches , or long life , how it pleased god , 1 king. 3. 10. thirdly , very few have their minds and spirits really and inwardly exercised in frequent prayer , and daily supplication to god , or in heavenly meditation , or spiritual contemplation in gods pure and spiritual laws , ways , judgments and works , or in holy scriptures , by the holy spirit , which opens them , but too many have their minds , hearts and affections taken up with these fading objects and things below , minding earthly things , or overcharged with the love of riches , cares and cumbers of this life to compass the earth , wherein many a good tallent has been hid , and poor soul buried in captivity : whereas it requires an inward and serious exercise of spirit toward god , frequent and servent prayer and supplication unto him , an inward and diligent attention upon him , who is the giver of every good and perfect gift , to obtain both divine wisdom , and a weighty living clear evangelical ministry . for 't is the sanctified hearts and souls who truly fear god , into whom only wisdom entreth , and maketh them friends of god , and prophets . the lord will have an inward spiritual , sincere & zealous people . oh! inward watchfulness , prayer and supplication to almighty god have been , and are too much neglected by many ; i pray god they may seriously examine , and find out the causes in themselves with the light of christ jesus , and bring all to the righteous judgment thereof . fourthly , if any of the younger sort , who are in some measure indued with spiritual gifts and knowledge , do let up a slight and dis-esteem in their minds of their elder brethren , who are experienced in the work and service of god , and keep not in society or union with them in the spirit of love , and of a sound mind , but give way unto a singularity , abounding in their own sence , not keeping low and humble before the lord , nor little in their own eyes ; such neither grow in life , nor in divine openings , nor increase in their gifts , nor come to attain to a weighty clear evangelical ministry and service , but rather loose , dye and wither , unless they come into true humility , self-denyal , reconciliation , love and union with their elder faithful brethren , who in the love of god would tenderly help them , and not hinder them in the work and service of the lord our god. it is both a great grief and scandal also to see many of the younger sort , who frequent our meetings , and even of friends children also , degenerating into pride , and height of spirit , and apparel , so nearly to immitate and border upon the world , as too to many do , contrary to the gravity , modesty , sobriety , plainness , simplicity , innocency and humility , which truth requires in example , as well as in spirit , and which truth at first led many into , and as still it doth lead and order them that truly love and obey it : in which i pray god to settle and order his people , and that no plea nor excuse may be made to maintain pride , vanity or immodesty in apparel , which only gratifies vain airy minds and spirits , and the lust of the carnal eye , and grieves the tender , and gives occasion of reproach and stumbling to them that are without , and to such as are soberly & religiously inclined . oh! 't is precious to keep low and humble before the lord , and to walk as living examples of christian humility ; a lowly mind is content with low things , and loves plainness . and this is observable , that if never so much be truly and sincerely preached in publick against pride and vanity in apparel , &c. if it be indulged or conived at at home in children or young persons , by parents , guardians , or overseers , all preaching , instruction and warning proves to them but as water spilt upon the ground , and takes no impression , whilst through such encouragement & indulgence at home , they imbrace a spirit of pride & irreverence towards god , & disregard to his truth and people ; and though some formality ; and something of the form of truth they may have by outward education , 't is not by the work of regeneration , for 't is but few in comparison that really come in at that door ; and therefore i have had often a godly fear upon me of the springing up of degenerate plants amongst us , and a degenerate generation to the dishonour of truth , and our holy profession after our days . and it 's they who are inclining and getting into the spirit of the world , and liberty out of the truth , who live not in humility , nor in the fear of god , that give secret strength to an apostate turbulent spirit , which has been the churches exercise of late years , and that are most easily catched with that apostate spirit , and feigned words of the instruments thereof , whose work is to sow discord , and make divisions , schisms and separations ( which are fruits of the flesh ) for if all had been faithful to the light , and kept in humility and love of truth , and one another , there had been no enmity one towards another , nor smiteing of fellow-servants , but the fear of god would have preserved them out of those snares of death , which that spirit of discord leads into . howbeit , i am well satisfied in the lord , that he will never suffer a general or final apostacy or degeneration ; the brightness of our day , and glory of our sun of righteousness shall never be extinguished : although too many through the adversary's subtilty and temptations , together with their own carnal and corrupt inclinations , are apt to degenerate , and their minds to be exalted and alienated from the fear of god , from the cross of christ , from humility and lowliness of mind , from true and conscientious tenderness , from love to the brethren , from innocency , plainness and simplicity that 's in christ , both in their spirits , language and habits , who therefore ought to be faithfully admonished , and tenderly instructed , by which means ( together with a meek and gentle behaviour ▪ ) many have been gained , and many may yet be recovered out of the snares of satan , who have been taken captive at unawares ; having compassion of some , making a difference , has often reached the tender part in them ; and in relation to others more deeply prejudiced . i remember a cautious saying of an antient and faithful brother deceased , viz. where we cannot make them better , we must take heed we do not make them worse . the lord keep his people in his holy fear , watchful and humble before him ▪ in true love and tender heartedness , that they may receive wisdom from him to behave ▪ themselves , and to minister suitably to all conditions . and all dear and tenderly beloved friends , with all who are effectually convinced of god's holy truth and name , and do profess the same : in the holy fear of god , in his light watch and pray constantly ( without fainting ) against your souls subtil adversary in all his attempts to beget into self-exaltation and prejudice to smite fellow-servants , and cause divisions or offences ; for that 's the enemy's work. and friends , have not the faith of our lord jesus christ with respect of persons : this was antient , and christian counsel . so let not the rich and high contemn the low and mean ; let not uncertain riches puff any up , or exalt them above their brethren : nor any brother of high degree ( in earthly enjoyments ) slight or contemn their brethren of low degree , some sincere-hearted and serviceable friends and brethren have enjoyed plenty of the world's goods , and yet through losses , sufferings , disappointments , or other's unjust dealings by them , are brought low in the world , and they were esteemed when in prosperity . it would be very unchristian and sinful , to slight or dis-esteem them in their adversity , which is their tryal : the poor of this world , who are rich in faith , whom god hath chosen , are near unto him , their faith is the more tryed by their poverty and lowness ; and how soon that may be the tryal of many that are rich they know not ; therefore 't is very unsafe for any to trust in uncertain riches , or to be exalted or lifted up because of them , but rather humbly to depend upon the living god , and trust in him , and love & esteem their brethren in truth , how mean and low soever in this world , knowing that with god there 's no respect of persons , not with them who truly bear his image . and pray friends , keep out all disputes and controversies which some busie spirits in the world are incident unto , as about outward revolutions , governments , state-affairs , and kingdoms of this world : let not their divisions divide you , nor their strife and contentions about the outward court and forms religion , earthly kingdoms and crowns ( that will fade ) influence any among you , to contend , or become parties about them , but quietly serve and wait upon god in your places and stations , where he hath set you , and submissively leave all to his over-ruling power , wisdom and providence , to do or suffer things to come to pass , as he pleaseth ; for none may say to him , what dost thou ? ( though men men may be warned as god shall require ) and he knows what 's best for his people , and will cause all things to work together for good to them that love him ; his kingdom come more and more , his blessed will be done in heaven and earth , who is judge of all , and sees all hearts , intents and designs of men throughout the whole world. and you know that as we cannot make flesh our arm , nor therewith sight for one , or another ; stillness and quietness , innocency and good-will towards all men according to ▪ our christian principle , is therefore the best and savest state and condition , wherein we all may approve our selves as the lord 's hidden ones , and of them that are quiet in the land. be still , and know that the lord is god , and that he will be exalted in his everlasting kingdom and dominion over all the kingdoms of men : neither let the world's confusions confound you , nor the world's distractions distract you , or any of you , nor the removing of mountains in the earth , remove you from the lord's mountain , nor the unstable waters or tossing waves toss , you , or influence any of you , to discompose or hurry you from your peaceable habitations , but keep in your strong-hold , your rock and foundation , christ jesus , nor let any thing divert you from minding his kingdom of peace above all , which is not of this world , out of which mens lusts , and the ground and occasion of wars and fighting are excluded : for in salem is his tabernacle . oh! let all quietly wait upon the all-seeing , righteous holy god , to see his good end through all , and his righteous determination and decision of the controversies amongst men : and keep in innocency and peaceable conversation towards all , and innoffensively under , and towards the civil government , giving no real occasion of offence , but as becomes true christians walk in love and good-will towards all , both high and low ; for herein hath been , and will be our safety and confidence through all our tryals , being preserved by the power and goodness of the lord our god , as his peculiar people , who is our stay , our rock and refuge , blessed be his name forever . o! forget not to praise the lord for all his tender mercies and peculiar favours and goodness in our preservation until this day ; knowing also , that they who sincerely and stedfastly trust in his name and power , shall be as mount sion , that shall never be removed , and that as his servant david declared , it is better to trust in the lord , then to put confidence in man : it is better to trust in the lord than to put confidence in princes , psal. 118. 8 , 9. i pray god keep all his people in a steddy dependance upon him , and confidence in him to the end . finally , my tenderly beloved friends and brethren , having thus far cleared my conscience in the sight of god , in the living sence of his presence and counsel in these matters , as relating to several states and dangers , i recommend all to the faithful and true witness in themselves , to make the particular and just application , and to make every one sensible of the weight and lively impressions of these and all other christian cautions and warnings , proceeding from thence through any of the servants of christ , for the safety and peace of all the lord's people among us , even to the least and lowest of his flock , and those convinced among us , who are called by his grace to the confession of his holy name and truth . the god of peace be with you all , and bless you , and encrease righteousness , peace , love and union among his people every where , that all may be stedfast in the truth , true and faithful in their day and time , to the end of their days ; amen , amen . london , the 28th of the 7th month , 1689. your faithful friend and brother in christ , george whitehead . the end . a spiritual prospective glass through which the rulers and people of england, may plainly see those things which concerns their peace. being a manifestation from the spirit of god, in love to all people. by one that desires the prosperity of truth, and the peace of the nation. w.smith. smith, william, d. 1673. 1670 approx. 43 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a60655 wing s4333 estc r216948 99828660 99828660 33091 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a60655) transcribed from: (early english books online ; image set 33091) images scanned from microfilm: (early english books, 1641-1700 ; 1858:11) a spiritual prospective glass through which the rulers and people of england, may plainly see those things which concerns their peace. being a manifestation from the spirit of god, in love to all people. by one that desires the prosperity of truth, and the peace of the nation. w.smith. smith, william, d. 1673. [2], 2, 5-20 p. s.n.], [london : printed in the year, 1670. w. smith = william smith. cf. wing. place of publication from wing. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce 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good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng redemption -early works to 1800. christian life -early works to 1800. quakers -early works to 1800. 2005-04 tcp assigned for keying and markup 2005-05 apex covantage keyed and coded from proquest page images 2005-08 judith siefring sampled and proofread 2005-08 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a spiritual prospective glass . through which the rulers and people of england , may plainly see those things which concerns their peace . being a manifestation from the spirit of god , in love to all people . by one that desires the prosperity of truth , and the peace of the nation . w. smith . in him was life , and the life was the light of men , and the light shineth in darkness , and the darkness comprehended it not , jo. 1. 4. 5. for god who commanded the light to shine out of darkness , hath shined in our hearts to give the light of the knowledge of the glory of god in the fear of jesus christ , 2 cor. 4. 6. printed in the year , 1670. to the reader . reader . if absolute necessity did not constrain to make a discovery of that which doth occasion desolation , and to inform all concerned wherein they wrong both themselves and others , and so to set the truth before the face of all people , it would be more satisfaction to fit in stilness then in such a manner to appear in publick , and though the innocent dwell in that love which endureth all things , yet where severity oppresseth their innocency , it causeth them to manifest the truth on their own behalf , and also for the benefit of such by whom they are oppressed , and for this very end is the matter published which in this little book is contained , for if any conclude that the innocent quakers suffer as evil doers , they make there conclusion without a good understanding , and none are to conclude a matter until it be fully cleared by sufficient evidence , and whoever thou art into whose hands this little book may be ordered , thou art desired to read it or hear it , in meekness , and to consider the matter in it as becommeth true wisdom and sound judgement , and so by thy own temperance and moderation , thou may reap proffit , and do thy self good , farewell . w. s. a spiritual prospective glass , &c. it is not to be questioned but the rulers and people of england do acknowledge and confess that christ jesus is their redeemer and saviour , & that they are christians through the faith they have in his death and resurrection , and therefore to be hoped that the ensuing matter may meet with better respect and entertainment in relation to christ an practice , for christian practice is always an acceptable thing to a christian nature and life , because nature is delighted in that which is in agreement with it , and the first being stated as a thing not questioned , the latter may be more fully opened and presented for the harmony will not break where the matter is substantial in its ground and nature , for whatsoever breaketh harmony doth alter the course of nature by malignity , for christianity is concurrent in all passages without any malignity in it self to let or hinder , and in this harmony the lord god hath his glory , and where it is not so , it is but christianity professed which wanteth the substantial ground and nature of a christian life , and the title of a spiritual prospective glass comprehends the whole matter by allusion for most people know that it is the property of a visible prospective glass to discover visible things plainly , which otherwise are obscure and not to be clearly discerned , and by that means many comes to be satisfied concerning a thing by beholding it so fully as to know what it is even so must all people come to know and be satisfied concerning spiritual things , by beholding them in the light and spirit of god , for spiritual things are spiritually discerned , and the light and spirit of god doth discover spiritual things as they are in nature and life , and in that discovery there is no deceiveableness by any false presentation or object , but a true discovery of the substance of spiritual things by which the soul hath great benefit and comfort , and with this blessed light and spirit abraham see christs day and rejoyced , and with the same light and spirit moses see to the beginning , and rehearsed the mighty works of god in the beginning and he see christ the great prophet who was to be raised up like unto him , and commanded that he in all things should be heard , and so ●●ses see the beginning and the ending in the light and spirit of god , and all the prophets and holy men of god , see the heavenly and spiritual things in the same light and spirit of god , and john see the lamb of god , and said behold him , and some beheld his glory as the glory of the only begotten of the father full of grace and truth , and so in the light and spirit of god all the holy men of god discerned spiritual things , and then they did not look at things that were temporall , but at things that were eternal , and this were a true presentation or object which did not deceive the beholders , and by believing in it according to the dispensation of god they came to witness salvation and eternal life , and so people must come to the light and spirit of god in themselves if they would see spiritual things , for flesh and blood doth not reveal spiritual things , and they that expect to see spiritual things in that nature they deceive themselves , and this hath been in ages past , and is at this day the ground of error concerning spiritual things , for what man can see spiritual things with a natural eye , there is no testimony given by the holy men of god , that they see the things of god with flesh and blood or a natural eye , but said , the natural man receives not the things of the spirit of god , because they are spiritually discerned , and no man knows the things of god but the spirit of god , and here the natural man is to stop and stand still and be quiet , he cannot see spiritual things , nor receive spiritual things , nor judge of spiritual things and so not fit to meddle with such weighty concernments , for seeing by scripture testimony that no man knows the things of god but by the spirit of god , then all that would know the things of god are to mind the spirit of god in themselves , and as the spirit is minded & obeyed , it teacheth and instructeth in the things of god which it knoweth , and so the things of god are revealed by his spirit and taught by his spirit , and they that receive the spirit they know the things of god in it , and here is the spiritual mind in which is life and peace , and he that hath a spiritual mind is a spiritual man , and that man is fit to judge of spiritual things , because he sees them in the spirit , and knows them in the spirit , and therefore able to give sound judgement which the natural man cannot do , for the natural man runs into error by believing in false objects , which darkness presenteth to his view , and as he receives it into his beliefs so he holds it in his judgement and opinion as if it was the truth , for error is a mistaking of things as to the truth that is in them , and that was the sadduces condition concerning the resurrection , and christ said unto them , ye do err not knowing the scriptures nor the power of god , for if they had known the scriptures and the ●ower of god , they would 〈◊〉 understood the truth of the 〈◊〉 , and not erred in 〈◊〉 judgement and opinion , for it was their judgement that 〈◊〉 〈◊〉 no resurrection , and that 〈◊〉 their error or mistake , 〈◊〉 christ opened the truth unto them , saying , god is not the god of the dead but of the living , so truth is not to be concluded as to what men hold in their judgement and opinion , seeing christ reproved it 〈◊〉 error in the 〈◊〉 , but that which is revealed in 〈◊〉 and spirit of god , may be safely concluded to be the 〈◊〉 which is no error , for he that is the light and truth did see the saddu●●● error in what they held in the 〈◊〉 〈◊〉 and opinion concerning the resurrection , and 〈◊〉 〈◊〉 there be for people to give up their belief to the judge●●●● 〈◊〉 opinion of natural men as to spiritual things , there can be no ●ore safety in so doing then for one blind man to be led or guided by another that is as blind as himself , therefore i shall speak in plainness to the rulers and people of england for their information in the things of god , if happily the light may shine out of darkness in such where it shines in darkness , and by darkness not comprehended that if it seem good to the lord , the day may break in them and the sun of righteousness may arise with healing under his wings . friends , unto you all that are striving against the blessed appearance of christ jesus the lord of life , and prince of peace , this matter is offered in love to your souls and to the whole nation , and though i well know that judgement lingreth not where wickedness aboundeth , so i also know that god would not the death of a sinner but rather he would turn from his wickedness and live , and this i deliver as a testimony for god and in this matter i shall not appear like tertullus the flourishing orator , but like paul the plain and true apostle , for in such weighty concernments the fear of the lord is to be minded , and his counsel and wisdom to be obeyed and followed , and in that i shall speak to the witness of god in all your consciences . 1. the almighty and everlasting god created all things good & man in that state was blessed and happy in the paradic of god , and there his soul enjoyed the benefit and comfort in the life and power by which it was nourished , 2. the good and blessed state in which man was created he loss by disobedience , and so was driven out of paradice to his souls sorrow and heaviness , and that is the state of all people in the first adams transgression . 3. the almighty and everlasting god promised a seed to break the serpents head that tempted man forth of his good and blessed state in which he was created , that man might be again restored into his first being of life . 4. the seed promised was christ the power of god , and the wisdom of god , who by the arm of his power is able to destroy the devil and his work and to bring man again unto god and the good . 5. the holy men of god in all ages did bear witness of the power of the seed in working deliverance from the power of the serpent , by which they came to witness gods promise fulfilled , and to live in the joy of his salvation . 6. there is no nation , people or language unto whom the seed doth not give light , for the 〈◊〉 is christ , and christ lighteth every one that comes into the world , and his light is a witness in every ones conscience unto that which is good , ●nd against that which is evil . 7. man believing and obeying the testimony of the light of christ in his conscience , it worketh in power for his deliverance out of darkness where his soul is in bondage , sorrow and heaviness , and restores into the good again where the soul comes into peace , joy , and happiness , and so christ is the restorer of 〈◊〉 to dwell in . now as you profess your selves to be believers in christ , and so to be christians , it is necessary that you consider how far you can witne●s the promise of god fulfilled in you , by the power of christ , and that you may fully examine your own conditions these following questions may be useful to you . 1. do you believe in the light with which christ lighteth you . 2. do you obey the testimony of light in your own consciences . 3. do you witness your sin done away , and the serpents head broken . 4 , do you witness deliverance out of darkness and the house of bondage . 5. do you witness liberty in the power of an endless life . 6. do you witness the righteousness of christ to be made your righteousness . 7. do you witness unity and peace in the righteousness of christ. 8. do you witness the goodness of god to satisfie your souls . 9. do you follow peace with all men and holiness . 10. do you feel the peace of god rule in your hearts . 11. do you love your enemies and do good to those that hate you . 12. do you serve god in fear and rejoyce before him with reverence . examine your selves and your condition by these few questions , for these good and holy things are witnessed by such as are regenerated and born again , and except you be regenerated and born again , you cannot enter into the kingdom of god , and can your souls be satisfied out of gods kingdom , and is it not the greatest concernment to know an entrance into the kingdom of god , where the soul comes to be satisfied in rest and peace , and comfort and happiness , and so there is a coming out of the first adams transgression as the light and power of the second adam is obeyed in manifestation and operation , for the operation of the light and power of christ jesus the second adam makes a new creature and they that receive christ in his light and power to come into union with him they are new creatures , and new creatures are christians in nature and life , and the spirit beareth witness with their spirits that they are the sons of god ; and in such all old things are done away , and all things are become new , and so they are in the new covenant with a new heart , and a new spirit which god gives them , and puts into them , and these are the people who now worship god in the spirit , and rejoyce in christ jesus , and have no confidence in the flesh , and so they answer the life and practice of new creatures , and christians in times past , and this keeps the harmony and doth not break it , for the same righteousness , unity , and peace , runs as a natural stream in the same light , spirit , life , and power that is in christ jesus , and if you come to love this , and live in this and walk in this , your souls will come into righteousness , unity and peace , and so into a comfortable and happy being ; but if you gain-say : resist and withstand the light of christ when it testifieth in your consciences , and love darkness rather then light , your souls are in sorrow and heaviness , whatsoever you may profess of christianity in your judgement and opinion , for there can be no sound judgement or opinion , but in the light and power of christ jesus , and they that resist the light they err in what they hold as to their judgement and opinion in spiritual things ; for the ground of error is ignorance , and the ground of ignorance is darkness , and then such as love darkness rather then light must needs live in error and not in the truth whatever they profess , and righteousness , unity and peace will never spring out of darkness and error , for where ignorance maintains an error it usually maintains it by violence and force against such as hold the contrary , and that will never do the thing that is right , and so cannot be righteous or bring forth righteousness , nor never will bring into unity and peace ; but provokes unto wrath , envy , and strife , and so it is plain that error in judgement and opinion touching the way and worship of god is the veryground of persecution , for as darkness vaileth the understanding from the true knowledge of spiritual things , so it causeth ignorance and error in judgement and opinion , and then worketh violently against all dissenters or opposers of that which it formeth and setteth up to be observed as the way and worship of god , and this breaks the harmony that stands in righteousness , unity , and peace , and can never bring comfort and happiness to any soul , and is it the way and manner of christians to practice the way of the heathens by whom they were first persecuted , and many destroyed , for did not the heathen emperors cause the christians to be persecured and destroyed for above 3 hundred years after christ ? and doth it become christians to walk in the heathens way of outrage and cruelty one amongst another , or should they not love one another as christ commandeth and live in righteousness , unity and peace together , and so judge the heathens cruelty and not justifie them in it ? o that the rulers of england would stand still and consider the beginning and end of persecution in matters of faith and religion , for if the beginning of persecution be well pleasing unto god , then cains slaying his brother is no sin , but that cains action did nor please god is plain from the displeasure of god against him , & the judgment of god that came upon him therefore cain slaying his brother is a sin that did not go unpunished and so neither the beginning ofending of persecution that can in any wise be profitable to those that are exercised in it , and the innocent quakers could not have believed that the king and great counsel of parliament would have put such an opportunity into the hands of violent persons to ruine their estates for worshipping the living god , for it is the living god that those people do worship , and they worship him in the spirit and in the truth which is peaceable , whatsoever you do reckon their meetings to be in your natural eye , & seeing that such a violent use is made of the safe act as tendeth to the utter ruine of honest peaceable subjects , it can no way be dishonourable to your dignity to repeal it & make it void , which if you do not your agreement in the execution will 〈◊〉 in the consequence , and that will fall hard upon your selves when the lord makes inquisition after such as spoils his people , but if you do repeal it and make it void as seeing how destructive it is to the nation in the using and execution of it , then you will manifest some tenderness of heart in your great assembly , and also demonstrate that it was not by you enacted with that intention as it hapneth in the execution , and this would be great satisfaction unto the nation , for what conclusion can you make to your selves by suffering such proceedings , or do you conclude that it may be a benefit unto such as comes under the punishment by working their reformation , if there be neither benefit to your selves nor those you punish as offenders it cannot be beneficial unto any others , for that by which any hath benefit must come as a clear thing , or otherwise it is no benefit at all , for if a man must answer as much or more in consideration of what he receives , he hath no benefit but rather looseth by what he receives , and if such amongst whom fines are to be divided must answer the receipt unto god with a greater consideration , they will be loosers by what they receive , for what doth it proffit a man to gain the whole world and loose his own soul , or what shall a man give ●n exchange for his soul. so if a man loose his own soul in consideration or what he receives in such a manner for his benefit : his loss is far greater then his gain and therefore no benefit at all unto him , and that no benefit can come to the sufferer by working reformation is very clear , for violence was never known to work a true reformation in any , and seeing no benefit will arise to any party according to what may be expected , then it is altogether an unproffitable thing which unto christians should be detestable , and however you may be incouraged by prelates and clergy in such a work upon a christian account , yet you will not find it to your souls benefit and comfort , and they that incourage you in any thing that will not bring comfort to your souls , you have good cause to let there counsel fall at your feet , and not to make it a head to rule over you , for indeed most men of that sort have sought for worldly preheminence , honour and proffit , for many ages past , and the more you adhere to their councel , the more will they seek their own interest by you , and good dominion over you , for how doth the pope exalt himself over . emperors and kings , who by the emperor was first enstalled in his pontifical dignity , and so experience may teach you that it is not altogether your safety to set up prelares and clergy above you , or to follow their advice and counsel in things that properly concerns your own authority , but rather mind your own power in all civil concernments , and there is nothing further wherein either they or you are to concern your selves by the power of any outward law , and as you mind the light of christ jesus it will direct you to act in your proper places whereby your souls may have peace and comfort , and that councel you are to receive by which you may come to allow to all tender consciences the just priviledge of liberty in things pertaining to their consciences , and that will settle righteousness , unity and peace in every conscience that is well disposed towards god , and so the soul will come to live in comfort as in a day of prosperity , and there you will know the things that belongs to your peace . now in things of such weighty concernment there ought to be great regard to the well being of a nation , for there is your proper place to stand and rule not to meddle with spiritual things , but look after the well being of the nation , and to suppress vice and vanity that occasioneth mischief and injury , here stand in your places and exercise your power to the punishment of evil doers there your authority is to shew it self and not in punishing tender peaceable people for their conscience towards god , for persecution will never bring righteousness , unity and peace to a nation , but always disturbs and disquiets the most setled condition , so thus the consequence of persecution is for the most part strife and sedition , and yet under the colour of suppressing seditious meetings persecution is carried on as the best means to do it , and so that which is evil in it self would make a good thing to appear evil that it might appear against it as evil to make it self appear as if it was good , for this is to be observed that persecution never appeared against any thing as if it was good , but as if it was evil , and so hath always had a cloak to cover it in its greatest fury , for such as are persecuted do always suffer as such that in the account of that spirit which persecuteth deserve the thing that is done for it is the general cry at this day by those that acts persecution or joyn with it , you deserve to suffer that will not obey the kings laws , and so would appear as if they were doing a good work with their violent hands , and will concern the king and his laws in what they do , but such never yet looked thorow the spiritual prospective glass to see things as they are , and therefore they follow evil as if it was good , and would suppress the good as if it was evil , and so are evil doers , and who will conclude that an evil doer obeys the kings laws , and if it be those that do well that are such , then the innocent quakers do not deserve that punishment as some inflicteth upon them under colour of disobeying the kings laws , and what work doth this make in the nation , doth it not make the nation like broken shattered bones when so many honest people and peaceable subjects have their estates torn from them by violent hands , and many of conside able estates have little left , and no encouragement to begin again , and many families lies distressed for want of that which should have been their outward relief , can ever such things bring the nation into righteousness , unity , and peace , or doth it not wast it like a consumption upon the natural body ? and what pleasure or delight can you have in such a work who joyn hands to perform it ? are you not smitten in your consciences for your doings , and is not that the hand of the lord that smites you , and so you cause the hand of the lord to turn against you , and except you repent it will be terrible to you , for you are not like to prosper that persecutes the innocent , and where is there a president in any nation of such actions : doth any nation ruine the estates one of another in such a manner , surely you are not come high to righteousness , unity and peace , whose hands are busied in this destructive work and therefore a spiritual prospective glass is set to every mans eye , that you may look thorow it and see the nature of truth , and the righteousness , unity , and peace contained in it , that ye may come to love the truth and live in it to the comfort of your souls that so righteousness , unity , and peace , may run through the nation to the satisfaction of those that dwell therein , and that it may be so i shall state a few particulars to be observed . 1. mind the light of christ jesus to be guided by it , and do unto all men as you would be done by . 2. be tender towards all that fear god and work righteousness for their incouragement . 3. ordain no laws that may be of a compelling or restraining power in things pertaining to god and the conscience , and repeal such as be in force for any such end or purpose . 4. allow the supreamacy and authority of church government into christ jesus the head . 5. ordain such laws as may reform the vain lives of such as fear not god , and to right such as suffer wrong , and to preserve outward government in peace . here is your bound set , beyond which you are not to go , for god doth not allow you to go beyond civil concernments , and if you meddle with any thing further you go too far , so stop where the lord bounds you , and act where he allows you , do not encroach upon his prerogative and right , do not meddle with the conscience which belongeth onely to his power , let that alone as a thing too weighty for you , for you know no more of it then what your own judgement and opinion may perswade you and so may err in your doings , and if you err in your doings you cannot do the thing that is right , and therefore better let all alone that is out of your reach , then reach too far and hurt both your selves and others , now if you mind the light of christ to be guided by it , you will plainly see that what is here briefly stated doth much conduce to the settlement of the nation in righteousness , unity and peace , for why should religion be an occasion of trouble and disquietness to a nation , may not people enjoy their own faith and live in quietness with their neighbors , and love their neighbors , and so the nation may live in righteousness , unity and peace together as men though they do not all observe the same things in practice and worship towards god , and would not this heal the broken shatter'd bones of the nation , and make it a lovely nation in the eyes of all people , and hath not england been counted a lovely nation upon the account of christian profession , and now to deform it self with such a black image of persecution will make the praise of it fall with great dishonor , for what nation doth make a larger profession of christianity then england , is it not looked upon by many to be setled in a christian profession after the best reformation , and will it now deform its beauty by putting on a countenance of persecution , for the best reformation , and persecution hath not the same countenance and beauty , and hath not the lord shewed kindness unto england above many other nations , hath he not sent of late years many tender visitations and warnings by many of his faithful servants , doth not his light shine in england to expel and drive away those mists and fogs , that have overspread the nation , and under which the people have been scattered as sheep having no shepherds , and were there not a time when christ began to upbraid some cities wherein most of his mighty works were done because they repented not , and did he not say concerning chorazin and bethsaida , if the mighty works which were done in you , had been done in tyre and sidon , they would have repented long agoe in sack-cloath and ashes , but i say unto you it shall be more tollerable for tyre and sidon in the day of judgement then for you , mat. 11 , ( mark ) more tollerable for tyre and sidon , in the day of judgement then for chorazin and bethsaida , because his mighty works which were manifest there did not cause them to repent , and have not mighty works been done in late years in england by the power of christ , which if such mighty works had been done in some other nations they might have repented long ago in sack-cloath and ashes , and some in england that have beleived in the mighty works which christ hath wrought by his spirit and power and have repented and are turned to the lord , and his mercies peace and blessing is with them , surely all people of all sorts had need to be serious in considering this weighty matter , for if you persecute the innocent who are turned unto the lord , you will do despight unto him when you should require his kindness shewed unto you by walking worthy of it and do you not often request of the lord to spare his people , and bless his inheritance and do you spoil his people and curse his inheritance or do you take your selves to be only his people and inheritance that you would have him spare and bless , and those that differ from you to be spoiled by your hands , and cursed by excommunication as not being his people and inheritance ? you must either so conclude or otherwise you your selves are contrary to that which you desire the lord would do , and if you spoil those whom the lord spareth , and curse those whom the lord blesseth , do you not commit a g●eat offence against him , yea an offence of a far higher degree against god then meeting peaceably together to worship him cant be an offence against you to the witness of god in you all i speak , to that which is true and just and righteous from which truth and justice and righteousness proceed , that truly justly and righteously tryes and judges all offences , and unto that the innocent quakers appeals which will clear their innocency from any offences in meeting together to worship and serve the lord , for in times past , some said it is vain to serve god , and what proffit is it that we have kept his ordinance ( or according to the hebrew , observation ) or that we have walked mournfully ( or according to the hebrew , in black ) before the lord of hosts , and then they called the proud happy and they that wrought wickedness were set up ; and they that tempted god were delivered ( mark ) then they that feared the lord spake often one to another , and the lord hearkned and heard it , and a book of remembrance was written for them that feared the lord , and that thought upon his name , and they shall be mine saith the lord of hosts in that day when i make up my jewels ( or according to the greek , special treasures ) and i will spare them as a man spareth his own son that serveth him , malachi . 3. ( mark ) here is the lords people plainly discribed , and they are not those that said , it is vain to serve god , and difesteemed his ordinance or observation , and called the proud happy , and wrought wickedness , and tempted god , he did not own these to be his people that he would spare , but those that feared the lord , and spake often one to another , and thought upon his name , they shall be mine saith the lord , and i will spare them , [ mark ] the lord owns his people that he will spare those that fear him , and keeps his ordinance , or observation , and thinks upon his name , they are now his people that he spareth though men spoil them , his jewels , or special treasures that he maketh up , who are born of the seed that he blesseth for ever , and these are gods chosen inheritance that are under his blessing , and he blesseth those that blesseth them , and curseth those that curseth them , for this was his promise to his seed , saying , i will bless them that bless thte , and curse them that curse thee , and in thee shall all nations of the earth be blessed , and here you may see through the spiritual prospective glass , who are the lords people & inheritance which he spareth and blesseth , & if you spoil his people whom he spareth do you not highly offend him , and if you curse by excommunication his inherance whom he blesseth do you not highly provoke him , therefore take heed what ye do in making the lords people and inheritance to be offendors by your law , and so proceeed against them as offendors to spoil them and curse them , it concerns you to be serious and not to sport with such things , but mind what you desire of the lord in your own words and perform it on your own parts , and do not spoil his people and curse his inheritance any more , for they are spared and blessed of god , and he will not hold such guiltless as spoileth and curseth those whom he spareth and blesseth , for do ye not absolutely fight against god when ye entreat them evil , and are not such enemies unto god that fight against him , and did ever any fight against god and prosper , surely you generally forget gamalliels councel , and it would do well if some amongst you would offer it in your great assembly to put you in mind of it , or it may be hoped that all are not like minded in wilful purposes to injure the innocent , and it was a noble spirit in gamalliel that moved him to stand up in the councell when they were purposing to slay the apostles , and there to give his advice to stop the lury of the purposers , & to him they agreed , and so it was seasonable advice which prevented the execution of such a cruel design , and will christians condemn gamalliel for betng a friend to the apostles , when the jews agreed to him , and by their agreement did manifest that they were not so wilful in their purpose but that a sound and weighty judgment might prevail with them to alter their purpose , and so by experience it is found better for rulers to let things alone that concerns faith and religion for if any thing be of man it will come to naught of it self without laws to suppress it , and if it be of god there is no law of men can destroy the thing though the bodies and estates of such as have faith in it may be exposed to great sufferings for it , and no god men will disapprove of gamalliels counsel who stood in a good consideration of the matter , and not willing that a wilful purpose should be judge in such a weighty concernment , and will you say the councel did not do well in agreeing to gamalliel ? i hope not , and if you conclude they did well then do you agree to him now in your great assembly for if they who at that time did not believe in christ nor the apostles doctrine were so easily intreated to let the apostles alone and not to slay them as was purposed by them , then how much more should such as profess a belief in christ and the apostles doctrine be perswaded and intreated to let those alone that now beleive in christ , and live in the apostles spirit , life , and doctrine , ( this reaches the witness of god in you all if you will but bow your ear to the councel of it , for the wisdom from above is pure and peaceable and gentle and easie to be intreated , full of mercy and good fruits , without partiality ( or according to the greek , without wronging ) and without hyppocrisie , jat . 3. 17. ( marke ) the wisdome from above is of a pure , peaceable gentle ntture that may easily be intreated and so the mercy and good fruits are in it where none are wronged and that was the principle that moved in gamaliel by the appointment of god for so good an end , and it answered the same principle in the jews which at that time did prevail with them to let the apostles alone as to the thing they purposed against them , and so there was a pure princidl of god in them all that secretly wrought in them to deliver the apostles though otherwise they did not believe in it for life and peace . now let this be your pattern and example which produced such a good effect , act by this , and walke by this , that you may follow the principle of god in you as your rule to guide you , that your purposes may not stend in wilful resolutions as not to be easily intreated , for if it be so with you there is cause for you to question whether the wisdome from above direct you in your undertakings , and if by that you be not directed you may soon erre in what yea doe , nay , you may possibly erre in all you doe , for the wisdom of god in the sure foundation for all laws to stand upon , and be ministred from , and if law stand upon any other thing , or bs ministred from any other thing it cannot clearly answer truth and righteousness either in the fountain or stream , for where laws are made and ministred in a wilful resolution and purpose against a thing , the matter is mostly resolvedly prosecuted to accomplish the thing intended and by such actions and paaceedings there is no sufferer can have any benifit of the law for his own right in cases of manifest wrong , for where resolution is both rule and law it will carry the stream in its own channell with that force as nothing may stop it and this only law pretended to answer to the resolution and purpose intended . well friends , whatsoever you , or any of you may purpose or intend ageinst us called quakers , of this you may be sure that we do not purpose or intend any harm unto you , but really desire that it may be well every way with you , and in this we can approve our selves to god , and it cannot be disproved by you , for ye very well know how we have behaved our selves amongst you and towards you for many years , and you cannot justly charge us with any alteration as to our peaceable life , and civil deportment , but what we have been in love , and peace , and good will amongst you and towards you , we are still the same , for our principle doth not vary and change in its nature and life , and as we are preserved by it , to live in it we continue in the same mind and you have no cause to be jealous of us as seditious persons , or contrivers of insurrections , or any way such as would do you the least wrong or injury , or any body living , and as we have never offered injury to you , or you received any injury by us , it is certainly below you as men to intreat us evil , and we are very sure that wherein you purpose or intend any harm to us with a resolution to perform it that such purpose or intention will be much more against your selves if you do not stop the action , and as you profess christianity so it well be more honourable to your profession to cease from prosecution then to continue it , that so in your day and time the righteous and godly christians may sit under their own vine , and under thir own fig-tree in quietness and peace , for wilfull resolutions and purposes never did good unto any and if you would do good to your selves and the nation then mind humillity and the fear of the lord , for the fear of the lord is the beginning of wisdome and where wisdome orders there all things goes well , but where wisdome is wanting their all things goes wrong , and therefore it is your greatest concernment to wait for gods wisdom to order you , for wisdome is better then strength , and if you take councell as is to be ordered by it then that which is wrong you will be willing to right , and that which is right you will be willing to maintain , and thereby take of all accasions by which the innocent is vexed and troubled , and that will not only bring peace to your own souls but also to the whole natios , and so both your own souls and the nation will have comfort and happiness and there every one will have the benefit of peace as they came to injoy it , and that is the onely end of this spiritual prospective glass being set to your eye , that you may look through it and see those things that will do your souls , and the nations good , but if you will shut your eye and not behold by what way good may come unto you and so follow your resolusions and purposes against the righteous , then will the lord lift up his arm against you , and when it falls it will come heavy upon you , for the lord hath often signified his mind unto you by his spirit to have done you good , you have had many tender visitations from the lords servants in whom his spirit dwelleth , and you have been faithfully warned wherein your own danger hath been concerned , and it is desired that you might regard the lord and not slight his kindness , for though he be gratious and long suffering yet he doth not set his judgement aside where his kindness is rejected , and itf you strive against him and his power and do not know it , he may in his mercy remit your offence upon your repentance when you do know it , but if ye know that it is the lord and his power which ye strive against , and that you will maintain your strife against him , then will he come upon you in his own time , and none shall be able to deliver you out of his hand , and that you may not be ignorant that it is the lord and his power that ye are striving against , wherein you set your selves against his people called quakers , it is hereby signified unto you that it is only the lord ye strive against in what ye do unto them , for it is only the lord that hath called them and separated them from the ways of men , and appointed them to meet together in his fear to serve and worship him in his spirit , and they fear his greatness and thinks upon his name , and so keeps his ordinance or observation , and what ye do unto them for their obedience and faithfuln●ss unto god , he takes it as done unto himself , and wherein you strive against them , you strive against him , and this will leave you without excuse in the day when god shall jxdge the secrets of men by jesus christ , & the lord will have a seed to serve him & worship him , in his own way when ye have spent your strength to withstand his purpose , and if you will not take notice of gamalliels councel to observe it , yet do not forget how god plagued pharoah and overthrew him for his hard heartedness , and that may bring you into a holy dread of the living god , and into a humble submission to his light and power in all concerments , and so in time be considerate in these weighty things as men of grave and sollid deportments , for here is the truth plainly set before you with great regard and tenderness both to your own souls , and to the nation . w. s. the end . a scriptural and rational account of the christian religion particularly concerning justification only by the propitiation and redemption of the lord jesus christ. harley, edward, sir, 1624-1700. 1695 approx. 111 kb of xml-encoded text transcribed from 62 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a45586 wing h778 estc r14848 13341376 ocm 13341376 99140 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45586) transcribed from: (early english books online ; image set 99140) images scanned from microfilm: (early english books, 1641-1700 ; 457:7) a scriptural and rational account of the christian religion particularly concerning justification only by the propitiation and redemption of the lord jesus christ. harley, edward, sir, 1624-1700. x, 11-120 p. printed for jonas lundey ..., london : 1695. attributed to sir edward harley. cf. blc. reproduction of original in bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng justification -early works to 1800. redemption -early works to 1800. 2008-05 tcp assigned for keying and markup 2008-09 spi global keyed and coded from proquest page images 2008-10 john pas sampled and proofread 2008-10 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion a scriptural and rational account of the christian religion ; particularly , concerning justification only by the propitiation and redemption of the lord jesus christ . rom. 5.1 , 2. therefore being justified by faith , we have peace with god through our lord jesus christ . by whom also we have access by faith into this grace wherein we stand , and rejoice in hope of the glory of god. psal . 14.1 , 2. the fool hath said in his heart , there is no god : they are corrupt , they have done abominable works , there is none that doth good . the lord looked down from heaven upon the children of men ; to see if there were any that did understand , and seek god. deut. 32.6 . do ye thus requite the lord , o foolish and unwise ? is not he thy father that hath bought 〈◊〉 ? hath he not made thee , and established thee ? london , printed for jonas lumley , at the bird in hand near the maypole in the strand . 1695. the preface . it was the usual saying of an excellent person , that variety of books [ tho upon the same subject ] concerning the principles of religion was very advantagious , that every one might be furnished with a weapon fitted to his hand . for as in water face answereth to face ; so the heart of man to man : as in general , so in particular respects . therefore it may be hoped that in the perusing of the following discourse ; some also may be gratified with the agreeableness of a plain representation of so great a truth . an interest in redemption by the satisfaction of the death of our lord jesus christ , is that by which every christian must stand or fall before the dreadful tribunal of the justice of god. accordingly the principle of justification by the sufferings , death , resurrection , and righteousness of jesus christ , is the article of faith by which every church must stand or fall ; it being the pillar and ground of truth , the rock upon which our lord hath built his church , against which the gates of hell cannot prevail . this is the rock upon which the reformed churches were recovered from antichristian apostacy . for other foundation can no man lay , than that is laid , which is jesus christ . but instead of building upon this precious corner-stone with precious stones , to bring up the head-stone with praise to divine grace ; many unhappily have not taken heed how they build with wood , hay , stubble , materials for fewel of contention , to make jerusalem babylon , and defeat the glorious things spoken of the city of god. that jerusalem might be a praise , and the joy of the whole earth : for peace is the fruit of righteousness . but this must be for a lamentation and prognostick of desolation , if not prevented by infinite grace and mercy ; that after so many years gospel-light there should be regard to false teachers , privily bringing in damnable heresies , even denying the lord that bought them . privily indeed , pretending an inquiry after sensible ideas of spiritual and supernatural truths of eternal life : whereas they are not able to give an idea of the breath of natural life . suborning also a spectre of rational demonstration to determine and judg things invisible , which can only be the objects of faith in the word of god : whereas the use of right reason is miserably lost and overwhelmed in the ruins of apostacy from god. vanity now possessing the mind , the understanding being darkned , and alienated from the life of god , through the ignorance that is in them , because of the blindness and hardness of their hearts : thus being past feeling , they give themselves over to lasciviousness , and to work all uncleanness with greediness . for the heart is deceitful above all things , and desperately wicked , even in these pretended rationalists as well as others . that this is the true state and temper of the universality of mankind , is undeniably evinced , by the continual practice and conversation of all the world in all ages and countries . therefore natural right reason is no where to be found directing the tenor and entire compass of human affections and actions . but those baptized epicures ( as they are termed by the most worthy and honourable mr. boyle ) that strut under the name of deists , but are indeed atheists , without god in the world , renouncing the providence of god , rejecting the justice of god , denying the immortality of the soul , and the future state of rewards and punishments . thus mankind is subjected to a baseness and wretchedness , inferior to the worst of brutes : and thereby also rescinding the bond of security and peace among all human societies and relations , which can only consist in the fear of god. such happy infects who desire to live apace may receive their own idea from mr. cowley . after death i nothing crave , let me alive my pleasures have . happy insect , happy thou , dost neither age nor winter know ; but when thou 'st drunk , and danc'd , and sung thy fill , thy flow'ry leaves among , ( voluptuous and wise withal epicurean animal ) satiated with thy summer's feast , thou retir'st ; to endless rest . but this is the certain conviction and inevitable doom of such men , that the heart of the sons of men is full of evil , and madness is in their heart while they live , and after that they go to the dead . but as it is appointed unto men once to die , so after this the judgment . a scriptural and rational account of the christian religion . the invisible things of god from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power , and godhead , so that all men are without excuse . consequently there is implanted in every intellectual mind a conscience of good and evil , accusing or excusing , according to the work of the law written in their hearts ; so that there cannot but be trembling at the apprehension of judgment to come . for the elements of a rational creature are dependent upon the creator for life , ( god is our life , and the length of our days ) and for a rule of action , which can be no other than the will of god , the only eternal reason of good and evil : not any thing being antecedently good to the unchangable , eternal , holy will of god. also for the end and felicity of being , which is the glory of god , including the salvation of the immortal creature . god made man upright in his image , engraved his mind with a law , holy , just and good ; a rule of perpetual righteousness , to direct and judg all human affections and actions . but sin , which is the transgression of the law alienated man from the eise of god , who thereby becoming vapid and unprofitable , fell miserably short of the glory of god , subjected the creature to vanity , vexation and death ; renounced the all-sufficient goodness , truth and soveraignty of the infinite almighty creator , god blessed for ever : shall not then the judg of all the world do right ? for according to his fear due to his infinite perfections , and absolute dominions , such is his wrath in the execution of vindictive judgment upon all sinners ; so that if there could be an intermission of this providential circulation , an immediate deliquium of the universe must ensue . the conscientious awe of this being the only real security of human relation and society : there must then upon every hainous offence be either satisfaction to justice , or the execution of justice . both which intirely and absolutely depend upon and proceed from the will of god , which cannot be liable to any finite thought or assignation . who hath directed the spirit of the lord , or being his counsellor , hath taught him ? with whom took he counsel , and who hath instructed and taught him in the path of judgment ? o the depth of the riches both of the wisdom and knowledg of god! the riches of his grace hath abounded towards us in all wisdom and prudence ; according to his pleasure , which he hath purposed in himself . to declare his righteousness , that he might be just , and the justifier of the ungodly which believeth in jesus . the institution and hope of this redemption was revealed to our first parents , under the forlorn consternation of their fall , when god gave the promise of the seed of the woman to bruise the serpent's head. in the scriptures relating the history of the world , and of the church before the ministry of moses , it hath not pleased the holy ghost to speak particularly of the institution of ceremonial worship and religion . but as from adam to moses , death , the wages of sin , reigned ; now sin is not imputed when there is no law ; for sin is the transgression of the law : so likewise the salvation of the first patriarchs , and of the whole church of god , particularly of abel and enoch , could not be obtained but by faith in the promised mediator , without which it was impossible to please god neither can faith be separated from obedience to a word of command and promise . the object of faith being from the beginning , even jesus christ , the same yesterday , and to day , and for ever . the expression of the prophet jeremy , is to this most apposit , a glorious high throne from the beginning is the place of our sanctuary : that is , from the beginning of god's reconciling the world to himself jesus christ the lamb of god , slain from the foundation of the world , was the only and necessary mediator of the covenant of grace between god and man for redemption , and remission , also for intercession and acceptance , who so became the author of eternal salvation to all that obey him . obedience then to the revealed will of god is the indispensable duty of all true worshippers of god with acceptance . it pleased god in gracious condescension to human frailty , before the fulness of time came that jesus christ should offer up himself , once in the end of the world , when he appeared to put away sin by the sacrifice of himself , in that mean time to institute sacrifices which were not voluntary devotions by the will of man , either gratulatory to god , or representative to the offerer , but exact performances according to the express precept of god. for , as lactantius says , god only can teach how he would be worshipped . the evidence of this also appears from the words of holy scriptures , concerning abel offering a more excellent sacrifice , by which he obtained witness that he was righteous , which could not be unless his sacrifice were entirely and only such as god commanded ; so that being dead , he yet speaketh , and instructeth us in this great truth , that there can be no righteousness in any religion , but as it is the observance of the word of god. it evidently also appears , that sacrifices were of divine institution , because they were only to be such offerings of beasts and fowl , as were not by natural distinction , but by positive command , selected to be clean and made capable to be sacrificed ; all other species being excluded as unclean . in the next place , must be understood the right end and intention of sacrifice . the scripture speaks expresly , that without shedding of blood there is no remission of sin ; yet the blood of bulls and goats could not avail to make the worshipper perfect : so that the continual sacrifice daily offered , and all other extraordinary burnt-offerings occasionally appointed by the law , were merciful surrogations of typical propitiations with respect to christ , whose blood only could take away the sins of the world : whose blood , being the blood of the everlasting covenant , could only make the comers unto god perfect . man being made , in honour , did not therein abide , but because like the beasts that perish . also being raised up to hope in the promise of grace by , jesus christ , they apostatized quickly , becoming vain in their imagination ; and their foolish heart being darkened , changed the truth of god into a lie , and worshipped and served the creature more than the creator , who is blessed for ever . notwithstanding there remained in the hearts of the heathen idolatrous nations a conviction , that there was a necessity of propitiatory sacrifices to appease the wrath , and atone the offended justice of divine majesty . profane histories are full of continual instanccs of the solemnities of sacrifices ilastical to appease the wrath of god : all which offerings were feigned and imposed , as if divinely authorized and instituted : and the ceremonies relating thereunto , stiled mysteries , as being the visible signatures of spiritual intention and efficacy . for tho the medium and object of propitiatory worship by the heathen , were vain and false ; yet most rational was the indelible conviction of the necessity of propitiation and atonement towards god for the remission of sins committed by the rebellion and a postacy of human creatures . the mystery of godliness , great without controversy , represents god manifested in the flesh , believed on in the world. this is the mystery of god , and of the father , and of jesus christ . the explanation of which is , that god was in christ reconciling the world unto himself , not imputing their trespasses unto them : for he hath made him who knew no sin , to be sin for us , that we might be made the righteousness of god in him . this reconciliation and remissfion is always expressed under the notion of ransom , atonement , redemption , propitiation and expiation ; all which is to be performed by the death of a slain sacrisice : for the scripture testifies , without shedding of blood there is no remission of sins . but it is not possible that the blood of bulls and goats should take away sins . the divine justice could not take plcasure in any sacrifices which were offered ( tho by the typical law ) for sin , so as thereby to receive satisfaction . therefore when the son of god came into the world , a body was prepared for him , therein to do the will of god ; by the which will we are sanctified through the offering of the body of jesus christ once for all . for it is only the beloved son of god , in whom god can be well-pleased with sinners , even through the blood of christ who through the eternal spirit offered himself without spot to god ; who purgethi'geth our consciences from the dead works of sin , to serve the living god : for by one offering he hath perfected ever them that are sanctisied . therefore to imagine any possibility of the pardon of sin without out the atoning propitiation and satisfaction only obtained by the blood of christ , is an evil figment to palliate the desperate wickedness and sinfulness of sin , to make void the law of perpetual righteousness which is the in●sible rule and judg of all affections and actions , and doth indeed effectually contemn and blaspheme the infinite majesty , holiness and justice of god , the creator and preserver of all beings ; and , consequently , miserably deprives a sinner of that strong consolation given by god to those that fly for refuge unto christ , to obtain by his resurrection ( the evidence of his compleat satisfaction to divine justice ) the answer of a good conscience . the worshippers thus purged , as the scripture saith , having no more conscience of sins , the lord having laid on him the iniquities of us all , who do the work of god , to believe on him whom he hath sent . for this is the true cabala , the faithful saying , and worthy of all acceptation , that christ jesus came into the world to save even chief sinners . in the cases of life and death according to universal justice in the world , it is fatal not only to be an outlaw , flying from justice , mute in refusing to answer justice ; but it proves no less mortal to suggest a plea which the law will not allow . if a criminal condemned to die be favoured with some reprieve , and then by the soveraign's commission intrusted with an important imployment , the faithful discharge of that trust is meer duty , but not merit ; and he remains still a condemned malefactor , liable to the former sentence by the law of attaint and death , from which not any thing can deliver but a pardon from the soveraign , laid hold on , and legally pleaded by the criminal . it is thus according to the rule of righteousness , between the judg of all the world and every mortal creature , that god might be just , and the justifier of him which believeth in jesus . therefore we must not be ignorant of saton's devices ; the popish doctrine of merit , by works sprinkled ( as they say ) by the blood of christ , available to justification and salvation , is an antichristian departure from the faith , and the teaching of lies in hypocrisy : for there cannot be any work possible to be accepted by divine justice , but what is an act of obedience to the law ; and the best performances of such is but , as our saviour saith , that of an unprofitable servant ; when we shall have done all those things which are commanded us , we must say , we have done that which was our duty to do . therefore the observance of a present duty ( the neglect or male-performance whereof would be criminal guilt ) cannot in any just construction be assumed or imputed to expiate a precedent transgression guilty of felony and treason . yet this truth doth not in any degree exempt from the obedience of faith , which is the inseparable and indispensable obligation and duty annexed to the covenant of grace : so that there is not in the least degree any pretence for antinomian libertinism . for the grace of god that bringeth salvation , hath appeared to all men ; teaching us , that denying vngodliness and worldly lusts , we should live soberly , righteously , and godly in this present world : because faith unites us to the principle of life , and works in us by love , which is the operation or activity of life , in the fulfilling of the law. there is also another method of the depths of satan to cloud the glory of god's free grace , and the compleat merit of christ's satisfaction and righteousness , and also to shake the confidence of a sinner's hope to obtain remission and acceptance , by suborning the act of faith to share in the merits of christ . now how weak and unreasonable this supposition is , will appear by the consideration of parallel cases of civil and natural instances in judicature : tho the guilty person cannot have benefit unless he plead the royal pardon , yet there is no virtue in the plea and humble claim , but only in the extensive validity of the pardon . likewise in desperate sickness , or deadly wound , the healing virtue is not in the meer application , or receiving the sovereign balm , or elixir ; not withstanding the patient cannot be healed without the reception or application of the remedy . thus it is with a sinner before the divine tribunal : faith believes the truth and goodness of the promise , and embraces and relies upon it ; that is , upon the redemption purchased by jesus christ for compleat salvation from the condemnation and corruption of sinful death , for reconciliation and acceptance with god , and for participation of eternal life which is in christ jesus , to be communicated to all those who by faith receive christ , and so have an union of life with christ . now as in the body the artery and nerve is the ligament , the vessel and conveyance for vital union and motion unto all the members by the blood and animal spirits : so faith to the soul is a means of vital union with christ , and of the application and merits of christ . all which is effected by the spirit of christ , without which we are none of christ's , and faith it self is dead . the look of one stung , with the deadly fiery serpent , to the brazen serpent , had no share in the healing virtue of that divine ordinance ; yet without looking up to the brazen serpent the person stung could receive no benefit but must die . so faith hath no justifying virtue inherent in it self : for what may prevail to justify , must make the conscience perfect . consequently the efficient of perfection must of it self be perfect ; but faith cannot be such , for it is not of our selves , it is the gift of god. now whatsoever is received , is received according to the measure and capacity of the recipient , which 〈…〉 and frail 〈…〉 it cannot be 〈…〉 the law was weak and 〈…〉 through the flesh , so even the gift of faith is not able through the remainder of corruption to perform any perfect work. therefore the scripture represents the lord jesus christ under the notion of the most tender compassion to the weak in faith , that he will not break the bruised reed , nor quench the smoaking flax , but will bring forth judgment unto victory : which proceeds not from any virtue and power inherent in the work of faith , but from the righteousness and strength , which only is to be found in the lord jesus by ( perishing ) sinners , who sly for refuge unto the hope that is set before them , jesus christ the son of god. even as the man-slayer under the law could not be secure from the avenger of blood , if he were found out of the city of refuge ; it was only the city of refuge which conferr'd and established his preservation and safety : so the sinner cannot be saved from wrath to come , without faith in christ . but the propitiation according to the will of god , by the blood of the everlasting covenant , can only make a sinner perfect before the tribunal of god's infinite justice . therefore to assign any degree of ability to any act of faith as meritorious of justification , is to usurp upon christ , and to incur the severe animadversion of the almighty . then will i confess unto thee , that thine own right-hand can save thee . the everlasting covenant of grace is ordered in all things and sure : for the foundation of god standeth sure , having this seal , the lord knoweth them that are his . and , let every one that nameth the name of christ depart from iniquity . but unto the wicked god saith , what hast thou to do to declare my statutes , or that thou shouldst take my covenant into thy mouth ? these scriptures fully evidence , that altho the covenant of mercy to sinners is established only in the free grace of god , and the meritorious satisfaction and righteousness of the lord jesus christ ; yet there remains an utter incapacity in any person to partake actually of the benefit thereof , until by the spirit of christ ( without which not any can be christ's ) he be born again , and made a new creature . for the state of every man since the fall is a complication of misery under condemuation , dementation , and mortal corruption . accordingly the necessary remedies are distinct ; justification to take away condemnation , and sanctification to free from corruption by a new principle of life ; by a renewed faculty of life acted by a new rule , the word of god written in the heart , directed to , and aiming at a new end and mark , the glory of god , and the prize of our high calling in christ jesus , our eternal salvation . accordingly the tenour of the new covenant is both promised and expressed in the old and new testament : then will i sprinkle clean water upon you , and ye shall be clean . this imports that washing throughly , and cleansing from iniquity and sin , so as to be whiter than snow ; which is supplicated by david , and promised by god to sins of the deepest stain , being effected by the blood of sprinkling , the blood of the everlasting covenant , which makes us perfect to do his will. for the end why the blood of christ , who by the eternal spirit offered himself without spot to god , purges the conscience from dead works , is to serve the living god : but god is the god of the living , not of the dead . therefore as the condemnation of death is to be taken away in christ jesus , so the corruption of death is to be abolished , which cannot be without a new principle and faculties of life , and being made a new creature . accordingly the covenant of grace proceeds to promise , a new heart also will i give you , and a new spirit will i put within you . this is that renewing of the holy ghost vouchsased unto the foolish and disobedient , who are unperswadable by any moral argumentation , being deceived , serving divers lusts and pleasures ; because the heart of man is full of evil , and madness is in his heart while he lives , and after that he goes to the dead . this is the native misery of every one ; and the recovery is as wonderful as to restore the habit and exercise of reason into a person depraved with idiotism , or madness . now as they who are such , tho they are sometimes capable of uttering some words sensible and rational , yet they are utterly unable to perform or maintain the tenour of reasonable discourse or conversation : so neither can any meer animal man dead in sins and trespasses , before he be made a new creature by being born again , live to the glory of god , the end of being , or in communion with god , the highest felicity of every intelligent being . this is the gift of god , as our lord saith to the jews , no man can come to me , except it were given him of my father . judas indeed came to our lord , as many do , in profession , but not in heart : he did believe with a faith of general assent , and of particular fiducial assiance in the power of christ for miraculous operation , but not with a faith of vital union with christ , so as to dwell in christ and christ in them , so as to live by christ which cannot be without having the spirit of christ . also our lord saith , i have chosen you , and ordained you to bring forth fruit that should remain and persevere , even much fruit , to the glory of god. election , vocation , justification and sanctification , are inseparable . eternal election is unto holiness , and justification of life is universally and necessarily conjoin'd with renovation of life : the end of which is activity , operation , fruitfulness , without which there is death , burning , destruction ; for good works are ordained by god to be the walk and conversation of every child of god : for this is the covenant god makes with every israelite , to put his laws into their minds , and write them in their hearts , as both the rule and inclination of life , which is indeed to be taught of god to know god , without which it is impossible , that god shall be to any a god covenant-relation , or that any can be a people to god. now as the principle of life , and the operation of life , so justification and sanctification are not confoundable , yet always inseparable . for of god are we in christ jesus , who of god is made unto us wisdom , righteousness , sanctification and redemption : that no flesh should glory in his sight ; but according as it is written , let him that glorieth glory in the lord. from the beginning of apostacy the devil was a murderer and a liar . when he speaketh a lie , he speaketh of his own ; for he is a liar , and the father of it . he envenomed the old world with the evil imaginations of continual contempt of god , and profane irreligion , which broke out in all the acts of wickedness and violence , justly provoking the vengeance of god to destroy that world of atheistical rebels . when through infinite mercy a small remnant of eight persons were not only spared to survive the deluge , that had swept away the world of the ungodly ; but much more , a covenant of grace and the blessing thereof was renewed to them and to their seed , confirmed unto noah , by the acceptance of instituted sacrifice ; then again , the great adversary and deceiver of mankind tempted the new world to distrust safety in the promise of the living and true god , and to attempt self preservation in a structure of babel , or confusion , in the land of shinar , the proper base upon which was to be built and established the house of wickedness ; that is , the mystery of iniquity , the doctrine of devils , to suborn the worship of baalim , of many lords , or middle gods , mediators between god and man. now the spirit speaketh expresly , that in the latter times some shall depart from the faith , giving heed to seducing spirits , and doctrines of devils . this is the notorious apostacy from the absolute simplicity and purity of christian religion , unto the fabulous superstition and will-worship , which gangren'd both eastern and western churches . the mediation of saints and angels , being introduced as succedaneous to the heathen adoration of baalim , heroes and middle deities , called dii medioximi . those pagan idols , having been cast to the moles and bats by the divine influence of gospel light , in the manifestation of truth , even this faithful saying , and worthy of all acceptation , that jesus christ came into the world , the only mediator between god and men , to save sinners . now also for these last , hundred and fifty years , the gospel-reformation ( miraculously both begun and preserved ) hath again as it were brought life and immortality to light , exploded the fabulous legends of popery , evidenced the pretence of antiquity to be no other than as defection from primary institution precedes restitution and reformation , convinced the idolatry of the mass , and the superstition of their will-worship , and adoration of saints and angels ; all cherished by an imposed ignorance , the parent not of devotion , but of crual persecution . but as in the first manifestation of the everlasting gospel unto the world , that lay in darkness and the shadow of death , the serpent cast out of his mouth a flood of deceitful errors , of desperate wickedness , to carry away , with that flood the church from the rock of truth : so now the reformed churches have been and are infested not only with the dragon 's great persecuting wrath , but no less dangerously with the serp●●i●●●● suggestions of false teachers , ●●vily introducing damnable heresies , even denying the lord that bought them . this being the master-stroke of satan , by verisimilar errors to suppress the fundamental truth of salvation for sinners , by the expiatory propitiation of the death of the lord jesus christ , in satisfaction of the justice of god , according to his good pleasure , which he had purposed in himself before the foundation of the world. that this truth may appear in a right light , it must be considered , that all the divine attributes are equally of infinite perfection : consequently to detract from , or limit any , is to evacuate and effectually to deny the essential all-sufficiency of god. therefore to retrench the particular and universal efficacious providence of god , and to impeach the supreme absolute justice of god , is , under the prosession of owning god , not to glorify him as god , but to change the glory of the incorruptible god , into an image made like to corruptible man , a meer idol , which is nothing in the world , and as the prophet expresses , neither able to do good or evil. but from everlasting to everlasting the lord is god : who knoweth the power of his anger ? according to his fear , so is his wrath : according to the infinite perfections , for which god is indispensably to be feared ; so is his wrath in the vindictive execution of his justice upon every violation of his holy , just and good laws , the natural rules of perpetual righteousness , to direct and judg all the affections and actions of all mankind . herein therefore the manifold wisdom of god is glorified in the establishment of the infinite perfections of justice and mercy in the redemption and salvation of sinners . it being impossible to make way for immense mercy to be manifested without satisfaction to infinite justice which otherwise must be exposed to blasphemous contempt , and annihilation : accordingly the apostle paul expresses , that we are justified freely by his grace through the redemption that is in jesus christ , whom god hath set forth for a propiriation , through faith in his blood , to declare his righteousness for the remission of sins ; that he might be just , and the justifier of him , even of the ungodly , which believeth in jesus . so that faith cannot fly for refuge unto mercy , until plenary satisfaction be made unto justice ; thereby to obtain the answer of a good conscience towards god , through the resurrection of jesus christ . the scripture fully and always testifies , that remission of sins is an act of absolute sovereign justice , vouchsafed upon plenary satisfaction , represented under the notion and terms of redemption , propitiation , ransom ; which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the septuagint , numb . 35.31 , 32. is duly translated satisfaction . and the learned in the hebrew observe , that the word in the original imports sufficient preservation , which a sinner can only find in the compleat merits of the death , resurrection , and righteousness of the lord jesus christ , applied , by faith , and imputed by grace . accordingly the scripture stiles the act of divine pardon to be justification , reconciliation , atonement , righteousness ; all which words are juridical phrases , evidencing such a person to be rectus in curia , right in court , according to the judicial authoritative sentence of law. this cannot possibly be obtained , or performed , unless due satisfaction were made to the infinite justice of the divine majesty . for pardon upon any other less or diluted account must leave the justice of god violated and void of satisfaction : also the sinner must be without possbility of a conscience free from guilt ; consequently never able to arrive at peace , which flows from being justified by faith in jesus christ , who is our peace with god. it is also absurd contradiction to imagine any benefit can possibly be obtained by the atoning virtue of the death of the lord jesus christ , without the quickning , regenerating power of the spirit of christ make the sinner a new creature . there is the manifold multifarious wisdom of god magnisied to a sinner , that the work of grace may be compleatly perfect , in respect of the justice and mercy of god , and of the damning guilt and deadly corruption inherent in the desperate wickedness of every sin. yet the manifold wisdom of god decreeing from eternity , and effecting in the fulness of time , the redemption of sinners by the blood of the everlasting covenant , could not possibly have any cause or motive antecedent to the eternal purpose of god , which he purposed in christ jesus out lord , and from the beginning of the world was hid in god. for it was both impossible for a sinite narrow intelligence , to conceive how god should be manifest in the flesh : and it would have been impious , blasphemous presumption , to imagine that the son of god , who knew no sin , should be made a propitiatory sacrifice for sin , unless the will of god had so promised and declared . indeed the immense goodness of god made this known immediately after man's apoltacy , by the promise of the seed of the woman to break the serpent's head ; that is , to destroy the works of the devil , and more evidently by the institution of sacrifices . for it is a most absurd derogation from the soveraignty of a creator , and contradiction to the duty of a creature , to impose upon god the necessity of accepting the groundless fancy of a guilty malefactor in the highest degree of desperate wickedness , to be a price of redemption from everlasting wrath : considering also that man had no title of interest or rightful power over any of his follow-creatures , to substitute any of them a sacrifice for his sin. indeed it was an early and due apprehension that every sin was of capital guilt , and forfeiture of life : but it could never have entered into the heart of man , to conceive how god could be just , and the justifier of sinners , until god had revealed it by his spirit and the word of his grace . the apprehension of propitiation attainable by sanguinary sacrifices , could not be a primary notion in any human mind , but consequent and derivative from the institution of sacrifices by the express command and appointment of god , without which it was impossible to please god. for faith cannot be or subsist without a word of command and promise : but to fancy a religious worship to appease the just wrath , and to conciliate the favour of the majesty of the great and terrible god , the creator of all beings , by any performance of offering not instituted expresly by god , is a presumption becoming a dumb idol , or some precarious superstition ; and is an effectual practical denial of the insinite perfections of god , obtruding and imposing the blood and carcass of a wretched calf or sheep , to expiate the guilt of most nefandous crimes , and satisfy infinite justce . neither can there be any possible ground of reason to imagine that the ceremonial ordinances of sacrifices , and other rites of divine worship and service , were instituted by god , with respect to , or motive from the superstitious practice or expectation of profane sinners , who offered their devotion to devils , as the word of god expresly testifies , that the things which the gentiles sacrifice , they sacrifice to devils , and not to god. but sacrifices , and all other typical services and ordinances , were by god appointed , until the time of reformation , when christ came an high priest of good things to come , ( that is everlasting ) who by the eternal spirit offer'd himself without spot to god , by his own blood to purge our consciences from dead works ( that is , from sins deserving death ) to serve the living god. the ceremonial law had a shadow of good things to come , but not virtue to make the comers thereunto perfect ; for it is not possible that the blood of bulls and of goats should take away sin. therefore because in sacrifices and offerings for sin god could not take pleasure , as therein receiving any satisfaction to justice : when jesus christ came into the world , he faith , a body hast thou prepared me ; lo i come to do thy will , o god ; by the which will we are sanctisied through the offering of the body of jesus christ once : but this will of god was not induced by any temporary consideration , it was from everlasting , god hath chosen us in christ before the foundation of the world. god hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose and grace , which was given us in christ jesus before the world began . in hope of eternal life , which god that cannot lie , promised before the world began , who verily was fore-ordained before the foundation of the world , but was manifested in these last times . it could not then be in compliance with any human apprehension of expiation of sin by any sacrifice of any creature , that jesus christ was constitued and given by god to be the propitiation and redemption for sinners . but contrariwise , god having according to the counsel of his own free will made known to our first parents in their dismal fall the mystery of his will in the promise of the seed of the woman to break the serpent's head ; and then for the confirmation of that promise , and for the support of faith , instituted sacrifices , revealed first to adam , then to noah , and consequently in them to the whole world of mankind : noah builded an altar unto the lord , and took of every clean beast , and of every clean fowl , and offered burnt-offerings upon the altar . and the lord smelled a sweet savour ; or a savour of rest and satisfaction . now this could not he affirmed or believed , unless such sacrifices had been according to the express institution of god , who ( as was before observed ) only could appoint the discrimination of beasts clean and unclean : all which also was performed and accepted with respect to , and in virtue of the offering and sacrifice of christ himself to god for a sweet smelling savour . immediately upon noah's sacrifice , god established his covenant with noah , and his seed after him . thus all mankind was by divine institution initiated in the religion of propitiatory . sacrifices , all in reference to , and deriving virtue and acceptance from the merits of jesus christ , the lamb of god , which taketh away the sins of the world. but as it is charged upon israel , both by david and moses , so all nations soon forgot god's works , they forgot god their saviour , which had done great things for , their preservation ; they corrupted themselves ; their spot was not the spot of his people ; they for sook god which made them , and lightly esteemed the rock of their salvation ; they provoked him to jealousy with strange gods ; they sacrificed to devils , not to god : so that the offering of propitiatory sacrifices by the universality of mankind , was not a human invention , but , a derivation from divine institution , tho wretchedly corrupted by satanical suggestion . neither was there any rite of religious worship among the heathen , but what was pretended to be a direction and command from heaven , so deeply engraven was the impression in every rational mind , that divine worship could not be acceptable unto god , unless commanded by god. the whole work of redemption and salvation of mankind by jesus christ , was in every part and respect proceeding originally from , and effectually to fulfil the will of god. salvation by christ was promised before the world began : in the fulness of time he was made of a woman ; his sufferings in every particular circumstance was to fulfil the scriptures . our lord died according to the scriptures , and rose again according to the scriptures ; that is , for the end appointed by the word of god , to make full satisfaction to the infinite justice of god ; so as to make perfect the comers unto god by jesus christ by faith , in whom the heart is sprinkled from an evil conscience ; that is , from the conscience of the guilt of evil : to obtain the answer of a good conscience towards god , by the resurrection of jesus christ , without which cur faith is vain , and we are yet in our sins ; void of any sufficient plea to answer the charge of the law of righteousness at the dreadful tribunal of the divine majesty . the manifold unfearehable wisdom of god in the administration of the riches of insinite grace , exceeds what creatures can ask or think . the most large and advantagious pardon from an earthly soveraign to a rebel , cannot reclaim a felon's mind , or alter a traitor's heart . but they who are in christ jesus , and free from condemnation , they have the spirit of christ , by which they are made new creatures , and enabled to walk nor after the flesh , but after the sprit . this is the comprehension of the love of god in christ extended to all saints . yet the primary reason of the death of our lord jesus christ , was to make satisfaction to the justice of the holy creator for the sins of rebel , apostate creatures . it then became a consequent corollary of our lord's death , to awe from sin , and represent the abominable sinfulness of sin. in all the righteous administration of rewards and punishments , supreme justice obtains the first and necessary consideration ; so that if there were no persons to be deterred from future crimes , yet justice requires severe animadversion upon the present malefactor ; otherwise , how shall god judg the world ? god cannot be unrighteous in taking vengeance upon the damned in everlasting torments , where there is no place for repentance , nor capacity for the benefit of a deterring example . the happy sum of the doctrine of man's eternal redemption and salvation is , that god hath given us the sure mercies of david : he hath made with us an everlasting covenant , ordered in all things and sure ; and this is all our salvation : where no proud pharisee can assume or impute to himself , nor any humble repenting sinner doubt or despair : wherein god willing more abundantly to shew unto the heirs of promise , the immutability of his counsel , confirmed it by an oath , that by two immutable things , in which it was impossible for god to lie , we might have a strong consolation , who have fled for refuge , to lay hold upon the hope set before us ; which we have as an anchor of the soul , sure and stedfast , jesus christ , the same yesterday , to day , and , for ever : amen . now for a corollary to the precedent discourse , that it may be evidenced not to be a private opinion , but the doctrine of the church of england according to the scriptures , here are subjoined the expressions of the homily of the salvation of mankind only by christ our saviour from sin and death everlasting . homily . because all men be sinners and offenders against god , and breakers of his law and commandments ; therefore can no man by his own acts , works and deeds ( seem they never so good ) be justified and made righteous before god : but every man of necessity is constrained to seek for another righteousness or justification , to be received at god's own hands , that is to say , the forgiveness of his sins and trespasses in such things as he hath offended . and this justification or righteousness which we so receive of god's mercy , and christ's merits , embraced by faith , is taken , accepted and allowed of god for our perfect and full justification . for the more full understanding hereof , it is our parts and duties ever to remember the great mercy of god , how that ( all the world being wrapped in sin by breaking of the law ) god sent his only son our saviour christ into this world , to fulfil the law for us , by shedding of his most precious blood to make a sacrifice and satisfaction , or ( as it may be called ) amends to his father for our sins , to asswage his wrath and indignation conceived against us for the same . but here may man's reason be astonied , reasoning after this fashion : if a ransom be paid for our redemption , then is it not given us freely . for a prisoner that paid his ransom , is not let go freely ; for if he goes freely , then he goeth without ransom . for what is it else to go freely , than to be set at liberty without paying of ransom ? this reason is satisfied by the great wisdom of god in this mystery of our redemption , who hath so tempered his justice and mercy together , that he would neither by his justice condemn into the everlasting captivity of the devil , and his prison of hell , remediless for ever without mercy , nor by his mercy deliver us clearly without justice or payment of a just ransom but with his endless mercy he joined his most upright and equal justice . his great mercy he shewed unto us in delivering us from our former captivity , without requiring any ransom to be paid , or amends to be made on our parts ; which thing by us had been impossible to be done : and whereas it lay not in us that to do , he provided a ransom for us ; that was the most precious body and blood of his own most dear and best beloved son jesus christ , who besides this ransom , fulfilled the law for us perfectly ; and so the justice of god and his mercy did embrace together , and fulfil the mystery of our redemption . and of this justice and mercy of god knit together , speaketh st. paul in the third chapter to the romans ; all have offended , and have need of the glory of god ; but are justified freely by his grace , by redemption which is in jesus christ , whom god hath sent forth for us , for a reconciler and peace-maker through faith in his blood , to shew his righteousness . and in the 10th chapter , christ is the end of the law unto righteousness to every man that believeth . and in the 8th chapter , that which was impossible by the law , in as much as it was weak by the flesh , god sending his own son in the similitude of sinful flesh , by sin damned sin in the flesh , that the righteousness of the law might be fulfilled in us , which walk not after the flesh , but after the spirit . in these aforesaid places the apostle toucheth specially three things , which must go together in our justification . upon god's part , his great mercy and grace : upon christ's part , justice , that is , the satisfaction of god's justice , or the price of our redemption by the offering of his body and shedding of his blood , with the fulfilling of the law perfectly and throughly : and upon our part true and lively faith in the merits of jesus christ , which yet is not ours , but by god's working in us . so that in our justification is not only god's mercy and grace , but also his justice , which the apostle calleth the justice of god ; and it consisteth in paying our ransom , and fulfilling of the law : and so the grace of god doth not shut out the justice of god in our justification , but only shutteth out the justice of man ; that is to say , the justice of our works as to be merits of deserving our justification . and therefore st. paul declareth here nothing upon the behalf of man concerning his justification , but only a true and lively faith , which nevertheless is the gift of god , and not man's only work without god. and yet that faith does not shut out repentance , hope , love , dread , and the fear of god , to be joined with faith in every man that is justified ; but it shutteth them out from the office of justifying . so that altho they be all present together in him that is justified , yet they justify not altogether . nor the faith also doth not shut out the justice of our good works , necessarily to be done afterwards of duty towards god : ( for we are most bounden to serve god in doing good deeds , commanded by him in his holy scripture , all the days of our life ) but it excludeth them , so that we may not do them to this intent , to be made good by doing of them . for all the good works that we can do be unperfect , and , therefore not able to deserve for our justification : but our justification doth come freely by the meer mercy of god , and of so great and free mercy , that whereas all the world was not able of themselves to pay any part towards their ransom , it pleased our heavenly father of his insinite mercy , without any our desert or deserving , to prepare for us the most precious jewels of christ's body and blood , whereby our ransom might be fully paid , the law fulfilled , and his justice fully satisfied : so that now christ is the righteousness of all them that truly do believe in him . he for them paid their ransom by his death , he for them fulfilled the law in his life : so that now in and by him , every true christian man may be called a fulfiller of the law ; forasmuch as that which their infirmity lacked , christ's justice hath supplied . now that the most important truths which have been represented in this small treatise may appear in right light , let the following propositions be duly considered according to reason , enlightned and directed by the word of god. god having given to man an intellectual faculty , to judg and discern of the nature , use and excellency of things , a conscience of the laws of things morally good or evil ; and the certain inseparable appendixes of rewards and punishments are imprinted upon the mind , with inward experimental assurances , as certain as that we know that we are , and have a being . the demonstrations of which truths are clearly manifested in the word of god , the scriptures of the old and new testament , which do not only move and perswade , but effectually constrain and inforce an enlightened soul to yield obedience to the incomparable and undeniable divine authority thereof , as to the fountain of all saying knowledg , and the standard and rule of all holy practice , in order to everlasting blessedness , the supreme end and felicity of man. now as mathematical theorems , tho equally demonstrable , yet are not alike perceived and apprehended by every human mind , the faculty not being rightly disposed to the object as in species visible , it is not sufficient that the object and medium be duly disposed , unless the organ be suifficiently enabled and not disturbed : for neither a blind eye nor a jaundice sight can judg of colours . accordingly the holy scriptures , which are the lively oracles of god , full of lights and perfections , do fully demonstrate the great mysteries of godliness , concerning the eternal invisible , yet certain and necessary felicities , and duties of rational intelligent beings , whose immortality also is therein undeniably proved : yet notwithstanding , all these glorious and excellent truths of the spirit of god are not received by animal minds , to whom they are foolishness , ( as all sort of wisdom is to fools ) because of the blindness and ignorance of the understanding ; the mind it self ( the governing power in man ) being vitiated with the sussusion of vanity , and the deceitfulness of sin , until the power of , the spirit come into the soul , with a quickning , renewing , restoring demonstration upon the intellectual faculty , to make it receive in love the benign influences of eternal truth and goodness . accordingly consider duly , 1. that from everlasting to everlasting , god is infinite in his perfection of all divine incomprehensible attributes , whose essence is eternally in and of himself , and gives and preserves all beings , which were made for his pleasure and glory , according to his own will , not out of any necessity of nature , his majesty being exalted above all blessings and praise : so that his infinite essential glory cannot be liable to any addition or detraction from any creature . 2. that in the beginning of time god condescended to manifest his immense wisdom , power and goodness in the creation of the world , and all beings therein , by the word of his power , by which all things are upheld and do consist : all being made and preserved for the glory of god , according to the original law of the will of god respectively dispensed to every being . 3. that all things were made for distinct final causes , appointed by the law of god to be the rule , for the operation of life conferr'd upon every being . 4. that the providence of god doth actually , effectually , continually govern , and over-rule all the actions and operations of all beings to his glory , according to his determinate counsels . for known unto god are all his works from the beginning of the world ; so that all contingent effects and actions of all created beings , are not only futurely turned and disposed , but primarily decreed and ordered to be infallibly subservient for the glory of god's eternal , truth , justice , and goodness . 5. that as activity and operation is the necessary expression of life , it is also necessary that there be an universal law to direct , regulate , and judg the affections and actions of all intelligent beings : which law can only be the holy and righteous will of god , the creator of all beings , who only can righteously reward and punish all actions . 6. god made man upright , in his divine image 〈◊〉 righteousness , knowledg and holiness , with freedom of will , but under a covenant of life upon obedience , and of death upon disobedience , which is sin : for sin is the rebellious transgression of the law. 7. man , tho made upright , being left to the freedom of his will , rebelled against and renounced god his creator in his all-sufficient truth and goodness , and sought out , and embraced the vanity and iniquity of the devil's lie ; by which apostacy and rebellion , mankind fell into a state of the condemnation and corruption of death , which is endless misery , according to the righteous judgment of god. 8. the first parents of mankind were not only persons individual , but common representatives of all their posterity . the evidence whereof necessarily flows form the consideration of the covenant of life , which god made with man , when created and placed in paradise : the eating of the tree of knowledg of good and evil being threatned with death , which passed upon all mankind both infants and adult , according to the righteous denunciation of god , and the consent of man necessarily supposed ; for otherwise the refusal to consent would have been a sin , preceding the transgression in eating the forbidden fruit. the equity of this is owned by the universal justice of all nations , according to which capital crimes of parents corrupt the blood , and devest the posterity of all privilege conferred upon such families . thus all the world must justfy the ways of god to be most equal . 9. the apostacy of mankind was not only one transient act of offence against a positive command , but the sinfulness of sin extended to an utter renunciation of the love and fear of god , and introduced a corruption which the scripture stiles , death , in all the powers and faculties of a created life . 10. the justice of god being infinite , the rebellious offence against that justice must necessarily incur an everlasting punishment : such as the infinite wisdom , righteousness and holiness of god the creator determines to inflict , to vindicate his glory . 11. the salvation and redemption of man liable to eternal wrath , as it proceeds only from the free grace of god , so it is impossible to be effected without satisfaction to the infinite justice of god : for without such satisfaction the godhead would be exposed to continual dishonour ; and the fountain of all righteousness residing only in the infinite justice of god , ( the violation thereof remaining unsatisfied ) consequently there must be always a failure of common justice in the world. 12. it was impossible for any meer finite creature to satisfy the offence done by sin against the infinite justice and majesty of the creator . 13. it was impossible and also unlawful for any finite created intelligence , to imagine , or contrive , or effect a due satisfaction for the rebellion of the creature . 14. it is the undeniable sovereign propriety and right of god blessed for ever , the creator and possessor of all beings , to contrive , appoint and accomplish the means of satisfaction to his own infinite justice , and of salvation for his miserable , condemned , corrupted creature . 15. right reason is the faculty of discerning the difference between good and evil : the lamp of god for intellectual evidence for the practical judgment concerning all objects , being derived from and the exercise of knowledg , which is part of the image of god in man ; but this being lost by man's sinful apostacy from god , there is necessity of the recovery and renewal of the faculty of right reason by supernatural light and power . 16. tho the invisible things of god , even his eternal power and godhead , are clearly seen from the creation of the world , so as to leave man without excuse : yet the manifestation of the grace of god for the salvation of sinners , through the satisfaction of his justice by a redeemer , is and can only be revealed by the word of god , contained in the holy scriptures of the old and new testament , and made effectual upon the heart and mind of man by the holy spirit . for the things of god knoweth no man , but the spirit of god : but god hath revealed them unto us by his spirit ; for the spirit searcheth all things , yea , the deep things of god. 17. god who at sundry times , and in divers manners spake in time past unto the fathers by the prophets , hath in these last days compleated the whole canon and comprehensive cycle of the revelation of his will , as the only standard in truth and goodness for the faith and obedience of mankind . 18. the word of god contained in the holy scriptures fully makes known the love of god in christ which passeth knowledg ; 〈◊〉 the kindness and love of god our saviour towards man , which first appeared in the promise of a redeemer , confirm'd according to the manifold wisdom of god , by the institution of propitiatory typical sacrifices and ceremonial worships , as shadows , and pledges , and symbols ; that in the fulness of time god should be manifested in the flesh , even jesus christ the eternal son of god , who is the true god and eternal life . 19. it is impossible for an intelligent beings to devest the knowledg and obligation of dependance upon god his creator and preserver : consequently the devotion of continual worship is indispensable duty and felicity , in drawing near to god , the only infinite , eternal , all-sufficient and necessary good. it is also undeniably true , that the only rule of acceptable advantagious worship must be the revealed will of god : for only god can direct and teach how he will be supplicated and worshipped . the knowledg of this rule in the manifestation of the light and perfection of divine truth and goodness , is only to be found in the scriptures of the old and new testament , wherein is revealed the absolute simplicity and perfection of the christian religion , freed from the confusion of vain and fabulous superstition and will-worship . 20. the covenant of life and happiness vouchsafed by god to man upon his first creation , being by man's apostacy forfeited , and the ability to fulfil it utterly lost a second covenant ( called the covenant of grace ) absolutely free on god's part , but intirely necessary on the part of man , is by god instituted for the salvation of man : the tenor of the engagement to which covenant is the institution of baptism , in the name of the father , and of the son , and of the holy ghost . in which ordinance is summarily represented the truth of the doctrine of the divine trinity in the unity of the godhead : for as the father is revealed to be the god of glory , so is the son to be the lord of glory , and the holy ghost the spirit of glory . the incommunnicable attributes of the deity being ascribed unto the son , and 〈◊〉 the holy ghost , as unto the father , in respect of creation of preservation , of regeneration , of omniscience ; the necessity of redemption and regeneration is evinced by the misery and death common to all , and by the universal depraved vitiosity of all mankind . nor it is impossible that either redemption or regeneration can be effected by less power than divine omnipotence and omniscience . the knowledg of the heart in all the inmost recesses of thought and imagination is ascribed to jesus christ , and to the holy ghost . the contrary cannot be fancied without the greatest absurdity : for if the redeemer and mediator were not essentially able to know all the thoughts and dispositions of the heart of man , then some profane hypocrite might mock , or defeat with false pretended devotion the intercession of our redeemer , or wickedly and securely lie to the holy ghost : also something most necessary for a sinner , might escape the discern of our mediator , so that he could not be a saviour to the uttermost ; consequently they who come to god by him must remain most miserable . the essential being of god is of such terrible majesty , covered with the light , dwelling in the light inaccessible ; so that no created intelligence can possibly arrive at any due perception of the godhead , but only according to the revelation whereby god vouchsafed the manifestation of his infinite incomprehensible being ; which manifestation of the deity is given in his word of truth to be god the father , god the son , god the holy ghost , one and the same living and true god , blessed for ever . 21. the efficacy of the covenant of grace consists in redemption and regeneration . redemption by the propitiation to divine justice through the satisfactory merits of the sufferings , death and righteousness of our lord jesus christ , according to the will of god for the justification of a sinner . regeneration by the holy ghost in the renovation of the soul , quickened and sanctified in all the intellectual faculties unto newness of life by a new spiritual birth . the condition of the covenant is faith , fiducially resting on christ , and vitally uniting unto christ for justification and sanctification by effectual vocation . the obligation and indispensable duty of the covenant , is the obedience of faith working by love in the fulfilling all the commandments of god. 22. the covenant of works being made with the first adam who was a meer creature , and therefore liable to fall when left to the freedom of his will , the perseverance in his created uprightness could not be secure : but the covenant of grace being made with the second adam , the lord from heaven , both the performance of the duty of obedience to the precepts of the covenant , and the final perseverance in the conditions of the covenant , are according to the promise of god , by the spirit of god , enabled to , preserved in , and perfected . so that no believing sinner may presume in himself , or despair in the grace of god , by whose power he is kept through faith unto salvation . the everlasting covenant is ordered in all things and sure ; for this is our salvation , that nothing shall be able to separate us from the love of god , which is in christ jesus our lord. 23. that which is stiled natural religion , is the rational conviction upon the intelligent mind of man , of indispensable duty to fear , trust , obey , believe and love god with all his heart , mind and strength , according to the commandments of god. therefore there is a necessity of the revelation of the will of god , by which is made known the compleat perfection of instituted religion . instituted religion is the rule of true wisdom to bring mankind to eternal happiness , by directing all his affections and actions in the fear , faith and love of god , to their proper objects , according to the will of god , and the glory of god. that religion only is true , which is the practice of obedience to the word of god , and accordingly brings us to god in spiritual worship by jesus christ alone , who is the only mediator of redemption and intercession . that wisdom which was the enquiry of philosophy , the demonstration of theology , is the possession and practice of the pure undefiled christian religion , which removed from all profaneness , superstition and will-worship , is the commanded and accepted way of worship to god in spirit and in truth , of obedience to all the commandments of god from love to god , of righteousness to the neighbour , with love , as to ones self , of holiness and sobriety , in respect of his own person made and renewed in the image of god , all upon hope of everlasting blessedness to the glory of god. this religion is the characteristick excellency of man , and is the only true cement and security of mankind in all conditions and relations . 24. the felicity to which the christian religion gives title and possession , is both temporary and everlasting . in this life conversion from darkness unto light , from the power of satan unto god , from the folly and madness of vanity and sin , unto the fear and love of god , which is the beginning of true wisdom ; justification from the guilt of sin , and thereby peace with god ; sanctification by the renewing of the image of god in righteousness , knowledg and true holiness , by the spirit of god dwelling in the soul , to quicken , direct , preserve in the paths of righteousness from all apostacy , adoption to be a child of god , an heir of heaven , and to have right and acceptance to cry abba , father ; that is , to be emboldened to approach the throne of grace , and to offer continual sacrifices of supplication and thanksgiving , upon our only great and glorious altar , the lord jesus christ , in him drawing near to god our exceeding joy. this state gives contentation in every condition , under the assurance that all things shall work together for our good , and that all our most difficult labour to resist temptation , to overcome the world , to mortify corruptions , to deny self , shall not be in vain in the lord , but shall receive a full recompence of reward in the kingdom of heaven . therefore whatsoever is done or suffered , is in hope of the glory of god , knowing that the state of this present world , is not capable to receive the blessedness and glory of eternity in heaven . the felicity of eternity cannot possibly be represented , or declared by the tongues of men and angels . unspeakable words , uncapable to be heard or uttered in this vale of tears , are necessary to set forth what eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which god hath prepared for them that love him , and fear him , and wait for him , and trust in him , before the sons of men. this is that immense felicity when we shall know as we are known , and shall be changed into the same image , from glory to glory , even as by the spirit of the lord , in the beatifick vision of god to all eternity , when the lord shall bring all his servants into the possessions of the joy and glory of that kingdom , which god hath prepared for them before the foundation of the world. but most dismal shall be the woful misery of those who refuse to obey the gospel commanding to crucify the flesh , with the affections and lusts , to renounce a vain conformity to the pomps and pleasures of the world ; to forsake a vain conversation , received by tradition from our forefathers ; to deny self , so as to cut off right-hand and foot , and pluck out right-eye and to cast them away . they that account such lessons too difficult to be observed , must hear , and perish under the sentence , depart from me ye workers of iniquity into everlasting fire , where the worm shall never die , and the fire shall never be quenched . the conclusion and sum of the whole is this . in the beginning , i. e. from eternity , was the essential word , and the word was with god : all things were made by him , and without him was not any thing made that was made . who in the fulness of time was god manifested in the flesh ; for of the seed of abraham , as concerning the flesh , christ came , who is over all , god blessed for ever . amen . in whom we have redemption through his blood , even the forgiveness of sins : who is the image of the invisible god , the first-born of every creature . for by him were all things created , that are in heaven , and that are in earth , visible and invisible ; whether they be thrones , or dominions , or principalities , or powers : all things were created by him , and for him . and he is before all things , and by him all things consist . and he is the head of the body , the church : who is the beginning , the first-born from the dead , that in all things he might have the preheminence . for it pleased the father , that in him all fulness should dwell : and having made peace through the blood of his cross , by him to reconcile all things unto himself , whether things in earth , or things in heaven . god who at sundry times , and in divers manners spake in time past unto the fathers by the prophets , hath in these last days spoken unto us by his son , whom he hath appointed heir of all things ; by whom also he made the worlds . who being the brightness of his glory , and the express image of his person , and upholding all things by the word of his power , when he had by himself purged our sins , sat down on the right-hand of the majesty on high . for unto the son he saith , thy throne , o god , is for ever and ever ; a scepter of righteousness is the scepter of thy kingdom . because god hath appointed a day in the which he will judg the world in righteousness , by that man whom he hath ordained , whereof he hath given assurance unto all men , in that he hath raised him from the dead . now it is easier for heaven and earth to pass , than one tittle of the law to fail . the son of man shall come in his glory , and all the holy angels with him ; then shall he sit upon the throne of his glory , and before him shall all nations be gathered . then the foolish virgins , that neglected opportunity to provide oil , shall be excluded heaven : they that in divers instances agreed in one consent to prefer and over-value present animal enjoyments before the lord's invitation to his marriage-supper , shall never taste of eternal life . they that thought it a hard saying and not to be born , the command of our lord to crucify the flesh with the affections and lusts , to renounce a vain conversation and a conformity to the fashion of the world which passeth away , that refuse to deny self , to take up the cross , to cut off right hand and foot , and pluck out right eye , and cast them away . all such must hear , and perish for ever under that dreadful word , depart from me ye cursed , into everlasting fire , prepared for the devil and his angels . but on the other side , to those who believed the truth as it is in jesus , without contradicting or blaspheming , received it in love and the obedience of faith , not holding it in unrighteousness , the king shall say , come ye blessed of my father , inherit the kingdom prepared for you from the foundation of the world. but where shall ungodly sinners appear , that send after the lord jesus into heaven this rebel message , we will not have this man to reign over us ? that renounce the satisfaction and redemption of christ , that blasphemously deny the deity of jesus christ the lord of glory , they shall say to the mountains and rocks , fall on us , and hide us from the face of him that sitteth on the throne , and from the wrath of the lamb : for the great day of his wrath is come , and who shall be able to stand ? few men have been found in any age or country , to have filled their hearts with such profligate madness to deny god. indeed cicero saith , that epicurus while in words he allowed a deity , he did really and by pretended notions utterly disavow the providence of god , without which the name of god must be an empty and contemptible sound . for , as cicero observes , if the fear of god , and reverential regard to the actual providence of god be denied , or weakened , thereby also the common faith and security of human society , and the ground and foundation of universal commutative and distributive justice , is altogether subverted . the psalmist affirms , that the fool hath said in his heart , there is no god. that is the disposition and working of his heart in the desperate wickedness and unexpressible deceitfulness of all its purposes and vain imagination , to avow the casting off the regard of god. therefore the psalmist immediately adds , they have done abominable works , there is none that doth good . accordingly the psalmist again expresses , the transgression of the wicked saith within my heart , that there is no fear of god before his eyes : for he flattereth himself in his own eyes , until his iniquity be found to be hateful . it is therefore most irrational dementation to detract from the infinite perfections of the eternal god ; for thereby man is left in a wretched condition , more abject than that of the beast which perishes , liable to the miseries of this life without the help of the awe and encouragement of future punishments and rewards . there needs not any foreign topick of argumentation to prove the existence of god , and his absolute soveraignty over all beings . for the conscience of good and evil radicated in every human intelligence , is a continual and unanswerable evidence of the infinite perfections of the eternal god , blessed for ever . it is most absurd folly and contradiction , to own a nominal god , and to deny the essential attributes of the infinite perfection of the deity . eternal being , truth and goodness are the infinite perfections of one almighty , all-sufficient god. eternity of being implies original essential existence absolutely simple , altogether independent , wholly immutable , universally powerful , every-where present . from whence flows almighty power , to create and uphold all things according to his will ; to be the only cause of all other beings , and of all causes of their life , with all distinct and proper abilities thereof ; of their operation , with all the powers of exercise , rules or limits to direct and govern , and end of performance . of their subsistence with all circumstances of time and place , for the beginning , continuance or progress , and finishing their course with all diversity and alterations of condition therein , sustentation and regulation , as necessarily flowing from , and depending upon god as origination . truth is original , eternal , infinite righteousness , and holiness , and knowledg ; the perfection of excellent eminence , whereby the divine majesty and essence is infinitely exalted above , and separated from all possibility of communion with , or respect unto vanity , impurity , unrighteousness , or wickedness , and doth satisfyingly rest in his own all-sufficient soveraignty : thence derives and dispenses to all creatures the law of truth , to guide and direct inherently the sustentation , operation and final determination of all beings , according to their several respective natures , for the mutual support , preservation and comfort of the universe , all in subordinate necessary subjection to the supreme obedience unto the will of god , and ultimate aim and regard to the glory of god. the effect of this eternal truth is the stream of truth , the law of universal justice , righteousness , equity , by god implanted in the nature of all rational creatures , to direct and judg all their affections and actions . this is truth scoffed by the profane , vainly discoursed by morosophists , found possessed and enjoyed as the happiness of all that fear and love god. this assigns the end to all controversy , is the standard of conscience , and the basis of all rational conversation . the manifestation of this truth is the revealed will of god. for knowledg in god both satisfyingly comprehends the all-sufficient perfection of the divine essence , and effectually determines and appoints the nature , operation , use and end of all beings to his glory . according to the conformity to , or alienation from this eternal truth , is the result of happiness or misery to every rational being : for divine truth and goodness are convertible and inseparable . god only is good originally , essentially , infinitely , eternally , all-sufficiently . goodness is the root , the branches are love ; god is love , mercy ; god is the father of mercies , consolation : god is the god of all comfort , patience and long-suffering ; god is the god of patience , and his long-suffering is salvation ; his loving-kindness is better than life . forgiveness is with the lord , that he may be feared : let israel hope in the lord , for with the lord there is mercy ; and with him is plenteous redemption . but this abundant mercy is not in any respect encouragement to presumption , or continuance in sin : for that is to despise the riches of his goodness , and forbearance , and long-suffering ; not knowing that the goodness of god leadeth to repentance ; but after the hardness and impenitency of heart , treasureth unto it self wrath against the day of wrath , and revelation of the righteous judgment of god. god that dwells in light inaccessible , cannot be perceived and apprehended in any other manifestation than as he is pleased to reveal himself , which can only be in his word , wherein tho there be sufficient evidence to satisfy a created intelligence what is the infinite excellence of the divine object of worship , yet it remains absolutely impossible for the most exalted created mind fully to comprehend the perfection of the divine essence . notwithstanding what is revealed thereof as the object of faith , is replenished with immense goodness and beauty , to be the all-sufficient and necessary felicity of an immortal rational creature : thus the highest and deepest mystery concerning the deity , tho not possible to be investigated by human capacity , yet being revealed by the word of divine truth , necessarily constrains the understanding , will and affections to adore , believe , and receive in love the truth of this glorious mystery . the manifestation of the divine essence cannot possibly be arrived at , but by such revelation as god is pleased to make of himself . no man knoweth the son but the father ; neither knoweth any man the father , save the son , and he to whomsoever the son will reveal him . neither can any man say that jesus is the lord but by the holy ghost . the ladder of divine knowledge , by which the mind ascends to god , the top whereof reacheth to heaven , is yet set upon the earth . for altho the very light is a covering to the glory of god , yet things material , visible , and humanly intelligible , present the shadows of excellent evidence , subservient unto the incomprehensible perfection of light and truth of the trinity in unity of god the father , son and holy ghost , the only and true god , blessed for ever . there are signatures in the nature of created beings , to assist the mind in its ascent of approach to behold the goodness of the glorious mystery of the trinity of persons in the unity of the divine essence . the doctrine of the blessed trinity is shadowed in all beings , viz. a trinity of subsistences in unity of essence . in every individual material substance , there is height , length and breadth . in every the same luminary orb there is light , heat , fructifying influence . in every man , understanding , will , affection , yet the same univocal soul. in the godhead was always acknowledged entity , truth , goodness , subsisting in unity , always from the foundation of the world declared to be eternal truth of god. the holy scripture declares in the trinity , of the godhead distinct properties , yet one and the same infinite essence ; and in every person of the godhead . attributes incommunicable to any but god. creation of all things is assigned to the son of god , to the eternal word of god. john 1.1 , 2 , 3. in the beginning was the word , and the word was with god , and the word was god. the same was in the beginning with god. all things were made by him , and without him was not any thing made that was made . both the creation and the sustentation of all things are assigned to the son of god. heb. 1.1 , 2 , 3. god who at sundry times , and in divers manners spake in times past unto the fathers by the prophets , hath in these last days spoken unto us by his son , whom he hath appointed heir of all things ; by whom also he made the worlds . who being the brightness of his glory , and the express image of his person , and upholding all things by the word of his power , when he had by himself purged our sins , sat down on the right-hand of the majesty on high . the knowledg of the heart of every man is assigned to the son of god ; joh. 2.25 . who needed not that any should testify of man , for he knew what was in man. compared with i kings 8.39 . for thou , even thou only knowest the hearts of all the children of men. isa . 6.1 , 5. the prophet saith , i saw also the lord sitting upon a throne , high and lifted up . then said i , wo is me , for mine eyes have seen the king the lord of hosts . this vision of jehova is expresly applied to our lord jesus christ . joh. 12.41 . these things said esaias , when he saw his glory , and spake of him . also joh. 2.24 , 25. but jesus did not commit himself to them , because he knew all men : and needed not that any should testify of man ; for he knew what was in man. i joh. 5.20 . speaking of jesus christ , this is the true god , and eternal life . also to the holy ghost the scripture assigns the creation of the world : gen. 1.2 . and the earth was without form , and void , and darkness was upon the face of the deep ; and the spirit of god moved upon the face of the waters . and god said , let there be light , and there was light. likewise the works of divine providence ; isa : 63.10 . but they rebelled , and vexed his holy spirit , — where is he that put his holy spirit within him ? the spirit of the lord caused him to rest ; so didst thou lead thy people to make thy self a glorious name . the work of regeneration is ascribed to the holy ghost ; john 3.5 . except a man be born of the water and of the spirit , he cannot enter into the kingdom of god. tit. 3.5 . according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost . the knowledg of secret sins is ascribed to the holy ghost ; acts 5.3 , 4. why hath satan filled thy heart to lie to the holy ghost ; thou hast not lied unto men but unto god. likewise the sin against the holy ghost is declared to be unpardonable ; mark 3.29 . he that shall blaspheme against the holy ghost , hath never forgiveness , but is in danger of damnation . these and many other scriptures evidence the truth of the unity of essence in the trinity of the divine persons ; joh. 10.30 . i and my father are one . i john. 5.7 . for there are three that bear record in heaven , the father , the word , and the holy ghost ; and these three are one . compare also 2 tim. 3.16 . all scripture is given by inspiration of god. and 2 pet. 1.21 . holy men of god spake as they were moved by the holy ghost . likewise in the last words of david , 2 sam. 23.2 , 3. the spirit of the lord spake by me , and his vvord was in my tongue ; the god of israel said , &c. thus the doctrine of the blessed trinity is not meerly notional , but real ; it is not fictitious , but eternally true ; it is infinitely good , therefore necessary to be believed , and adoringly received in love as the principle of felicity to intellectual creatures . the divine trinity is incomprehensible , therefore to be adored , not doubted , nor subjected to human argumentation , which cannot illustrate that which in all respects necessarily excels all methods of finite proof or evidence , tho the reality and efficacy thereof be most certainly and feelingly perceived and enjoyed . the curious inquiry is like gazing upon the sun , which dazles our weak eyes . for now we see through a glass , darkly ; now we know in part : but when we shall know even as also we are known , when we are brought into the third heaven , then we shall hear those unspeakable words which in this state of mortality are not possible to be uttered , fully to reveal the glory of the divine trinity . what the lord said unto moses , is also spoken unto us ; we cannot see the glory of god and live ; but the lord maketh his goodness pass before us , and proclaims his name before us , that he will be gracious to whom he will be gracious , and will shew mercy on whom he will shew mercy ; according to the eternal election of god the father , and the redemption by god the son , and sanctification by god the holy ghost , into which truth all believers who shall be saved , are baptized . the duty of common philanthropy obliges deeply to grieve at the folly and madness of epicurean sensualists , who renounce the glory of the image of god , and the hope of immortal felicity , and corrupt themselves to be like natural brute beasts , made to be taken and destroyed , vainly imagining to evade the impartial justice of the almighty god , with whom is terrible majesty . no less miserable are the profane , who take up a scoffing name of deist to act the atheist , renouncing the fear of god which is the only bond of human society , and rejecting hope in god , which is the only distinguishing excellency of man above the beasts that perish . unreasonable also is the pride of those who deny the predestinating prescience of god the father , changing the glory of the incorruptible god in 〈…〉 of corruptible man ; as if they thought god to be altogether such an one as themselves , who upon any disappointment or unexpected accident , endeavour to patch up a remedy for unforeseen inconvenience . but let the potsherds of the earth strive with , and discourse of the potsherds of the earth . but unto the eternal wisdom of god are known all his works from the beginning of the world , according to that determinate counsel and knowledg of his own will , who hath appointed all things that ever shall come to pass , and all for his own glory ; so that not any the least thing , even the falling of a sparrow to the ground , befals by chance , but by divine appointment . also the most flagitious wickedness that ever was contrived and acted , even the crucifying the prince of life , was to fulfil the determinate counsel of god , for this very end to accomplish the highest exaltation of divine glory and goodness in the salvation of man. which salvation likewise is made effectual only to such as are ordained to eternal life . they also deny the meritorious satifaction to the infinite justice of god by the death and righteousness of jesus christ , for the redemption of sinners from wrath to come ; by which miserable error is effectually and really denied and evacuated the essential justice of god. they also deny the necessity of the almighty efficacious grace of the spirit of god to sanctify , regenerate and quicken those that are naturally dead in trespasses and sins , under that corruption and impotence , wherein all are alienated from the life of god. now concerning the words used by the orthodox to express the mystery of the divine trinity : it ought to be considered , that words of rational speech being the signatures of things , there are many more things to be expressed than are words to represent them : for such is the poverty of every the most copious language , that there is necessity to apply the same syllabical word to signify various and different things , which yet receive the certainty of interpretation from the rational contexture of the respective discourse . thus in the controversies raised by heretical blasphemers against the doctrine of the blessed trinity . the orthodox to vindicate the truth of the scriptures , which abundantly testify both the essen●●●● 〈◊〉 and the distinct ●●●perties of god the father , god the son , and god the holy ghost , have made use ; of several words , as person and co-essential , to express and signify the scriptural truth of the identical substance and distinct properties of the divine trinity in unity . therefore the possession and use of the aforesaid words or phrases are duly retained by the church , according to the meaning and intention clearly made known in the holy scriptures , which ascribe , as before mentioned , unto the father , unto the son , and unto the holy ghost , attributes of essential divine perfection , incommunicable to any but unto the only living and true god , who from everlasting to everlasting , is god blessed for ever . religious worship being the absolute soveraignty of the only living and true god , both in respect of the object of worship , which can only be god ; and in respect of the rule of worship , which can only be appointed by god : for all other objects of worship are despicable vain idols , and all rules , mediums and ways of religion not instituted by god , are blasphemous detraction from the truth and majesty of god. it must therefore be that the great temptation to atheism is superstition ; that is , a human composition of religion , when the fear ( that is , the worship of god ) is taught by the precepts of men. the course of rational argumentation carrying the mind to infer , that if the object of adoration must be obliged to depend upon the will and fancy of human imposition , how , and when , and with what mediums or ceremonies it shall be adored : then the deity must become a meer fiction , and such religion nothing but an idol-contrivance of the crafty , or the foolish : such superstition being sacrilegious invasion of the divine majesty , to institute or practise any rite , formulary , or ceremony in religion not commanded by god , or otherwise than god hath commanded : because god only can be the law-giver of his own worship ; for all other worship falls short of acceptance with god , consequently cannot make the worshipper happy , but prepares for an atheistical rejection of all religion . the most refined human intelligence could never find out to perfection the works of god , which are the objects of our sense ; so as fully to discover the formation , texture , consistence and compleat use and end of created beings . who can fully understand the glorious orbs of light which dazle the beholder ? who knows the firmament of his power ? who knows the ballancings of the clouds , the wondrous works of him which is perfect in knowledg ? how thy garments are warm , when he quieteth the earth by the south wind ? the very augmentation of stones and other subterranean materials , the growth of vegetables , the production , generation , use and operation of animals , even of the most despicable insects , have escaped , and surpassed the diligent inquiry of the most sagacious pretenders : the certainty of all which having only substance and evidence in faith , by which we understand that the world was made by the word of god ; so that things which are seen are not made of things which do appear . but who can by searching find out god ? or , who can find out the almighty unto perfection ? it is as high as heaven , what canst thou do ? deeper than hell , what canst thou know ? yet this is life eternal , to know the only true god , and jesus christ whom he hath sent . the mysteries of the divine trinity , and of the incarnation of jesus christ , god manifested in the flesh , must necessarily transcend the comprehension of any finite created intelligence . but tho the love of christ passeth knowledg , it is impossible for sinful man to be delivered and saved from wrath to come , that is , from eternal death , but by unfeigned faith in god the father to be just , and the justifier of an ungodly sinner , which believeth in jesus ; in god the son , who only is able to save to the utmost , having by himself purged us from our sins , and satisfied divine justice , is only capable to be an everlasting mediator of redemption and intercession : also in god the holy ghost , who only can regenerate and sanctify a sinner , to be received into communion of life with god for ever . now for a golden clasp to the rehearsed truths , none of them being of private fancy or invention , duly consider the two first articles of religion , being the doctrine of the church of england , published in the beginning of the reformation , confirmed by act of parliament , and continually subscribed by the clergy . articles of religion . i. of faith in the holy trinity . there is but one living and true god , everlasting , without body , parts , or passions , of infinite power , wisdom and goodness , the maker and preserver of all things , both visible or invisible . and in vnity of this godhead , there be three persons of one substance , power and eternity , the father , son , and the holy ghost . ii. of the justification of man. we are accounted righteous before god , only for the merit of our lord and saviour jesus christ , by faith , and not for our own works , or deservings : wherefore that we are justified by faith only , is a most wholsom doctrine , and very full of comfort , as more largely is expressed in the homily of justification . finis . notes, typically marginal, from the original text notes for div a45586-e190 prov. 27.19 . 1 cor. 4.11 , 12. 1 pet. 2.6 . zech. 4.7 . psal . 87.3 . isa . 62.7 . psal . 48.2 . isa . 32.17 . jam. 3.18 . rom. 5.1 . 2 pet. 2.1 . ephes . 4.17 , 18. epicire . grashopper . eccles . 9.3 . heb. 9.27 . notes for div a45586-e700 rom. 1.20 . rom. 2.15 act. 24.25 . deut. 30.20 . prov. 16.4 . eccl. 7.29 . rom. 2.15 . & 1.12 . 1 joh. 3.4 . eph. 4.18 . rom. 3.23 . rom. 8.20 . psal . 90.11 isa . 40.13 , 14. rom. 11.33 . ephes . 1.7 , 8 , 9. rom. 3.26 . & 4.5 . gen. 3.15 . jer. 17.12 . heb. 5.9 . heb. 11.4 . heb , 9.22 . & 10.4 . heb. 13.20 , 21. rom. 1.21 , 25. tim. 3.15 . col 2.2 . 2 cor. 5.19 , 21 heb. 9.22 . heb. 10.1 . heb. 9.14 . heb. 10.14 . heb. 6.18 . heb. 10.2 . isa . 53.6 . 1 tim 1.15 . rom. 3.25 , 26 1 tim. 4.1 , 2. luke 17.10 . tit. 2 1● , 12. cor. 5.17 . james 2.26 . eph. 2.8 . isa . 42.3 . mat. 12.20 isa . 45.24 . job . 40.14 . 2 sam. 23.5 . 2 tim. 2.19 . psal . 50.16 . rom. 8.9 . ezek. 36.25 . psal . 51.7 . heb. 12.24 & 13.20 , 21. & 9.14 . rom. 8.1 . 2 tim. 1.10 . ezek. 36.26 . tit. 3.3 . eccl. 9.3 . 1 cor. 2.14 . joh. 3.3 . joh. 6.65 . joh. 6.56 , 57. rom. 8.9 . joh. 15.5 , 16. ephes . 1.4 . rom. 5.18 . joh. 15.6 . eph. 2.10 . heb. 8.10 , 11. hos . 2 . 2● 1 cor. 1.29 , 30 , 31. gen. 8.20 , 21. zech. 5.8 , 11. tim. 4.1 . christanam religionem absolutam & simplicem anili superstitione confundere . am. marcellin . isa . 2.19 , 20 , 21. rev. 6.15 , 16. joh. 16.3 . rev. 12. pet. 2.1 . eph. 1.4 , 9. rom. 1.23 . 1 cor. 8.4 . isa . 41.23 . psal . 90.1 , 11. rom. 3. 1 pet. 3.21 rom. 3.24 , 25. mark 10.45 . 1 tim. 2.5 . rom. 5.1 , 9 , 10 , 11 , 19. act. 13.39 . & 10.36 , 43. rom. 5.1 . eph. 2.14 . gen. 3.15 . jer. 17.9 . psal . 50. rom. 3.26 . & 4.5 . heb. 9.1 . 1 cor. 10.20 . heb. 6.1 . heb. 10.1 , 4 , to 10. heb. ephes . 1.4 . 2 tim. 1. t it 1.2 . ephes . 1. gen. 8.20 , 21. ephes . 5.2 . gen. 9.9 . joh. 1.29 . psal . 106.13 , 21. deur . 32. deut. 32.5 , 15 , 16 , 17. ephes . 1.4 . 2 tim. 1.9 . tit. 1.2 . mat. 27.35 mark 15.28 . john 19.28 , 36 , 37. 1 cor. 15.3 , 4. heb. 9.9 . & 10.1 . & 10.22 . 1 cor. 15.17 . 1 pet. 3.21 . rom. 8. eph. 3.18 . rom. 3.5 , 6 act. 13.34 . 2 sam. 23. heb. 6.17 , 18. heb. 13.8 . rom. 3. sacrae scriptura non movent , non persuadent , sed cogunt , agitant , vim inferunt . jo. pic. mirand . ep. h●m . barbir . prov. 20.27 . prov. 6.23 . heb. 8.10 1 cor. rom. 5.2 . heb. 13.10 , 15. psal . 43.4 . 2 cor. 12.4 . psal . 31.19 . isa . 64.4 . 1 cor. 2.9 . joh. 1.1 , 3. 1 tim. 3.10 . rom. 9.5 . col. 1.14 , 15 , 16 , 17 , 18 , 19 , 20. heb. 1.1 , 2 , 3 , 8. act. 17.31 . luke 16.17 . mat. 25.3 , 12. luke 14.18 . mat. 25.41 ver. 34. luke . rev. 6.16 , 17. psal . 14.1 . jer. 17.9 . psal . 36.1 , 2. psal . 130.4 , 7. rom. 6.1 , 2 rom. 2.4 , 5 mat. 11.27 . 1. cor. 12.3 . psal . 104.2 . 1 cor . 13.12 . 2 cor. 12.4 . exod. 33.19 , 20. rom. 1.23 . psal . 50.21 isa . 45.9 . acts. 2.23 . matth. 10.29 , 30. act. 13.48 . isa . 33.22 . psal . 150.1 . job 37.16 , 17. heb. 11.1 , 3 job 11.7 , 8. joh. 17.3 . rom. 3.26 . & 4.5 . a sovereign antidote, or, a precious mithridate for recovery of souls twice dead in sin, and buried in the grave of long custome, to the life of grace. with hopeful means (god blessing the same) to prevent that three-fold (and worse than ægyptian) plague of the heart; drunkenness, swearing, and profaneness. wherein is a sweet composition of severity and mercy: of indignation against sin, of compassion and commiseration to the sinner; with such christian moderation, as may argue zeal without malice; and a desire to win souls, no will to gall them. by r. younge of roxwell in essex. younge, richard. 1664 approx. 137 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a67779 wing y191a estc r218572 99830154 99830154 34604 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67779) transcribed from: (early english books online ; image set 34604) images scanned from microfilm: (early english books, 1641-1700 ; 1942:23) a sovereign antidote, or, a precious mithridate for recovery of souls twice dead in sin, and buried in the grave of long custome, to the life of grace. with hopeful means (god blessing the same) to prevent that three-fold (and worse than ægyptian) plague of the heart; drunkenness, swearing, and profaneness. wherein is a sweet composition of severity and mercy: of indignation against sin, of compassion and commiseration to the sinner; with such christian moderation, as may argue zeal without malice; and a desire to win souls, no will to gall them. by r. younge of roxwell in essex. younge, richard. 32 p. printed by j. hayes, and are to be sold by mrs. crips in popes-head alley, with 39 other pieces composed by the same author, london : 1664. caption title on p.2 and running title: a sinner rescued from satans subtilty and slavery. imprimatur above imprint dated: feb. 5. 1663. and signed: g. stradling. reproduction of the original in the bodleian library, oxford. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng vices -early works to 1800. swearing -early works to 1800. christian life -early works to 1800. redemption -early works to 1800. 2005-08 tcp assigned for keying and markup 2006-02 spi global keyed and coded from proquest page images 2006-04 john latta sampled and proofread 2006-04 john latta text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion a sovereign antidote , or , a precious mithridate : for recovery of souls twice dead in sin , and buried in the grave of long custome , to the life of grace . with hopeful means ( god blessing the same ) to prevent that three-fold ( and worse than aegyptian ) plague of the heart ; drunkenness , swearing , and profaneness . wherein is a sweet composition of severity and mercy : of indignation against sin , of compassion and commiseration to the sinner ; with such christian moderation , as may argue zeal without malice ; and a desire to win souls , no will to gall them . by r. younge of roxwell in essex . imprimatur , ex aed . lamb. feb. 5. 1663. g. stradling , s.t.p. rev. in christo pat. d. gilb. archiep. cant. à sac. domestic . london , printed by j. hayes , and are to be sold by mrs. crips in popes-head alley , with 39 other pieces composed by the same author , 1664. a sinner rescued from satans subtilty and slavery . section i. not to admonish our brother is to hate him , as the holy ghost witnesseth , lev. 19.17 . but to scorn our brother should admonish us , is more to hate our selves . that little which croesus learned of solon , saved his life . and had pilate taken that fair warning his wife gave him , it might have saved his soul ; which once lost , cannot be redeemed with ten thousand worlds : no not with the enduring of ten thousand thousand years torments in hell. enough i suppose ( together with a desire of my readers eternal welfare ) to encourage me to speak , others to hear . wherefore let none in the least be offended with what i shall deliver , or with me for it : for ( not only the searcher of hearts , but ) the world shall witness , that i fight not against you , but against your sins ; and you have no such foes as your faults . and these are they i seek to subdue , and batter down before you : as well knowing , that unless they die , you cannot live . yea , if i make you smart , give me the more thanks , love me the better for it : sharp reprehension is the healing of the soul ; and love to the soul , is the soul of love ▪ and let this serve for an apologie , and if you please for a protection . sect. 2. considering the numberless number of those that by professing themselves protestants , discredit the protestant religion : who because they have been christened , as simo● magus was , received the sacrament of the lords supper , like judas ; and for company go to church also as dogs do , are called christians , as we call the heathen images gods : yea ▪ and ( being blinded by the prince of darkness , 2. cor. 4.4 . ) think to be saved by christ , though they take up arms against him ; and are no more like christians , then michals image of goats-hair was like david : who make the world only their god , and pleasure or profit alone their religion : who are so graceless , that god is not in all their thoughts ; except to blaspheme him , and to spend his daies in the devil's service : who being christians in name , will scoff at a christian indeed : who honour the dead saints in a cold profession , while they worrey the living saints in a cruel persecution : who so hate holiness , that they will hate a man for it ; and say of good living , ( as f●stus of great learninq ) it makes a man mad : whose hearts will rise at the sight of a good man , as some stomacks will rise at the sight of sweet meats : whose religion is to oppose the power of religion ; and whose knowledge of the truth , to know how to argue against the truth : who justifie the wicked , and condemn the just : who call zeal , madness ; and religion , foolishness : who love their sins so much above their souls , that they will not only mock their admonisher , scoff at the means to be saved , and make themselves merry with their own damnations ; but even hate one to the death , for shewing them the way to eternal life : who will condemn all for round-heads , that have more religion then an heathen , or knowledge of heavenly things , then a child in the womb hath of the things of this life ; or conscience , then an atheist , or care of his soul , then a beast , and are mockers of all that march not under the pay of the devil : who with adam will become satans bondslaves for an apple ; and like esau , sell their birthright of grace here , and their blessing of glory hereafter for a mess of pottage : who prefer the pleasing of their palates before the saving of their souls : who have not only cast off religion , that should make them good men ; but reason also , that should make them men : who waste vertues faster then riches , and riches faster then any vertues can get them : who do nothing else but sin , and make others sin too : who spend their time and patrimonies in riot , and upon dice , drab , drunkenness : who place all their felicity in a tavern or brothel house , where harlots and sycophants rifle their estates , and then send them to rob : who will borrow of every one , but never intend to satisfie any one : who glory in their shame , and are ashamed of that which should and would be their glory : who desire not the reputation of honesty , but of good fellowship : who in stead of quenching their thirst , drown their senses ; and had rather leave their wits , then the wine behind them : who place their paradise in their throats , heaven in their guts : and make their belly their god : who pour their patrimonies down their throats , and throw the house so long out at windows , that at length their house throws them out of doors : who think every one exorbitant that walk not after their rule : who will traduce all whom they cannot seduce ; even condemning with their tongues , what they commend in their consciences : who as they have no reason , so they will hear none : who are not more blind to their own faults , then quick-sighted in other mens : who being displeased with others , will flie in their makers face , and tear their saviours name in pieces with oathes and execrations , as being worse then any mad dog that flies in his masters face that keeps him : who swear and curse even out of custom , as currs bark ; yea , they have so sworn away all grace , that they count it a grace to swear ; and being reproved for swearing , they will swear that they swore not . sect. 3. or perhaps they are covetous cormorants , greedy gripers , miserly muck-worms ; all whose reaches are at riches : who make gold their god , and commodity the stern of their consciences : who hold every thing lawful , if it be gainful : who prefer a little base pelf before god , and their own salvation ; and who being fatted with gods blessings , do spurn at his precepts : who like men sleeping in a boat , are carried down the stream of this world , untill they arrive at their graves-end [ death ] without once waking to bethink themselves whither they are a going [ to heaven or hell. ] or ignorant and formal hypocrites : who do as they see others do , without either conscience of sin , or guidance of reason : who do what is morally good , more for fear of the law , then for love of the gospel : who fear the magistrate more then they fear god or the devil ; regard more the blasts of mens breath , then the fire of gods wrath ; will tremble more at the thought of a bailiff , or a prison , then of satan , or hell , and everlasting perdition : who will say , they love god and christ , yet hate all that any way resemble him ; are slint unto god , wax to satan ; have their ears alwayes open to the tempter , shut to their maker and redeemer ; will chuse rather to disobey god , then displease great ones ; fear more the worlds scorns , then his anger ; and rather than abridge themselves of their pleasure , will incur the displeasure of god : who will do what god forbids , yet confidently hope to escape what he threatens : who will do the devils works onely , and yet look for christs wages ; expect that heaven will meet them at their last hour , when all their life long they have galloped in the beaten road towards hell : who expect to have christ their redeemer and advocate , vvhen their consciences tell them , that they seldom remember him , but to blaspheme him ; and more often name him in their oaths and curses , than in their prayers : vvho vvill persecute honest and orthodox christians ; and say , they mean base and dissembling hypocrites : who think they do god good service in killing his servant● , joh. 16.2 . who vvill boast of a strong faith , and yet fall short of the devils in believing , jam. 2.19 . who turn the grace of god into wantonness ; as if a condemned person ▪ should head his drum of rebellion with his pardon ; resolving to be evil , because god is good : who will not believe what is written , till they feel vvhat is written , and vvhom nothing vvill con●ute , but fire and brimstone : vvho think their villany is unseen , because it is unpunished ; and therefore live like beasts , becau●e they think they shall die like beasts . sect. 4. considering the swarms , legions , millions of these i say , and many the like , vvhich i cannot stand to repeat . as also in reference to levit. 19.17 . isa . 58.1 . i have deemed it no desertless office , to say something toward the saving of those poor ignorant and impotent vvretches , that are neither able , nor vvilling to help themselves . and indeed , what heart would it not make to bleed , that hath any christian blood in his veins , to see vvhat multitudes there are that go blind-fold to destruction ; and no man offer to stop or check them before they arrive there , from vvhence there is no redemption , matth. 7.13 , 14. 1 john. 5.19 . rev. 20.8 . and 13.16 . isa . 10.22 . rom. 9.27 . 2 tim. 2.26 . 2 cor. 4.4 . eph. 2.1 , to 4. phil. 3.18 . joh● ▪ 8.44 . and 1● . 30 . yea , how should it not make all , that are themselves got out of satans clutches , to plot , study , and contrive all they can , to draw others of their brethren after them . we read that andrew vvas no sooner converted and become christs disciple , but instantly he drew others after him to the same faith , john 1.41 . and the like of philip , ver . ●5 . and of the woman of samaria , john 4.28 , to 41. and of peter , luk. 22 32. act. 2.41 . & chap. 3. & 4.4 . and so of all the apostles ▪ yea , moses so thirsted after the salvation of israel , that rather than he vvould be saved without them , he desired the lord to b●ot h●m out of the book of life , exod. 32.32 . and paul to this purpose saith , i could wish my self to be separated f●om christ for my brethre● , that are my kinsmen according to the flesh , meaning the jew● , rom. 9.3 . and indeed all heavenly hearts are charitable . neither are we of the communion of saints , if we desire not the blessedness of others , it being an inseparable adjunct , or relative to grace ; for none but a cain vvill say , am i my brothers keeper ? yea , vvhere the heart is thankful , and inflamed with the love of god , and our neighbour , this vvill be the principal aim : as by my sins and bad example , i have drawn others from god : so now i will , all i can , draw others with my self to god. saul converted , will build up , as fast as ever he plucked down , and preach as zealously as ever he persecuted : and we are no whit thankful for our own salvation , if we do not look with charity and pity upon the gross mis-opinions and mispr●sions of our brethren . and what though we cannot do what we would ? yet we must labour to do what we can , to win others ; not to merit by it , but to express our thanks . besides it were very dishonourable to christ not to do so . did you ever know that wicked men , thieves , drunkards , adulterers , persecuters , false prophets , or the like , would be damned alone ? no , they mislead all they can , as desiring to have companions . yea , the pharisees would take great pains , compass sea and land , to make other ▪ two-fold more the children of hell than themselves , as our saviour expresly saith , mat. 23.15 . which may cast a blush upon our cheeks , who are nothing so industrious to win souls to god. and what a shame is it , that our god should not have as faithful servants , as he hath unfaithful enemies ? that wickedmen should be at more cost and pains to please an ●ll mast●● , then we can afford to please so good a god , so gracio●s , and so loving a 〈…〉 they labour so hard , for that vvhich vvill but 〈◊〉 be●● damnation ? 〈◊〉 shall we think any pains too much for that whi●h will ad●● to the we 〈…〉 our eternal glory and salvation ? sect. 5. and what though their case be not onely desperate , but almo●● hopeless ? yet there is a mercy due even to them : and it is our duty to ●se the means ; leaving the issue to him vvho is able to quicken the d●ad , and to make even of stones children to abraham ? witness manasses in the old testastament , and paul in the new. yea , i suppose , that this their sad on 〈…〉 calls for our more than ordinary compassion . since they have precious so●ls , that must everlastingly live in bliss , or woe . and hence it is , that the a●gels are said to rejoyce more at the conv●●sion of such a sinner , than for the building up of ninety and nine that are already converted , luke 15.7 . because he to vvhom god hath given a new heart , and spiritual life , vvill be sure to seek out for , and use the means of growing in grace , and in the knowledge of our lord and saviour jesus christ . whereas the former , are not onely dead in sin , but so buried in the grave of long custome , that they cannot stir the least joynt ; no , not so much as ●eel their deadness , nor desire life , but resist all means tending thereunto . insomuch , that the conversion of such an one is held by divines a greater work , or miracle , than the creating of the whole world : for in every new creature are a number of miracles ; a blind man is restored to sight ; a deaf man to hearing ; a man possest with many devils , dispossest ; yea , a dead man raised from the dead , and in every one a stone turned into flesh : in all vvhich god meets vvith nothing but opposition , which in the creation he met not vvith . i know this is greek to a sensualist , that hath onely the flesh for his tutor vvhence it vvill not be amiss to shew , how it fares vvith the parties vvith vvhom i am , to encounter ; drunkards , blasphemers , and prophane persons . sect. 6. even such is the power of sin , that it made god become man , angels become devils , and men become beasts . for each man by nature , every one , vvhose heart is not changed by the loadstone of the gospel , is a very beast in condition , as jeremy affirms , jer. 10.14 . and st. peter , 2 pet. 2.12 . but that 's not all ; for vvhen the custom of sin , hath so brawned mens hearts , seared their consciences , and blinded their minds , that they can swear and curse as familiarly as dogs bark : when the just and true god , hath for their rebellious wickedness in rejecting him , and despising all good means of being bettered , given them up to their own hearts lusts , and to satan the god of this world , to be taught and governed by him : even as a just judg , having passed sentence upon some hainous malefactor , gives him up to the jaylor , or executioner : ( as you may see by sundry places , 2 thes . 2.10 , 11 , 12. 1 kings 22.20 , 21 , 22. 2 tim. 2.26 . ephes . 2.2 . joh. 13.2 . acts 5.3 . 1 chron. 21.1 . gen. 3.1 , to 6. rev. 2.10.3.15 . joh. 8.44 . & 12.31 . & 14.30 . 2 cor. 4.4 . ) then they become so devilized , that as paul being guided by the good spirit of god could say , i live not , but christ lives in me , gal. 2.20 . so may they say , we live not , but the devil lives in us . for he is not only their father , gen. 3.15 . joh. 8.44 . but their god , 2 cor. 4.4 . and their prince , joh. 14.30 . and works in them his pleasure , ephes . 2.2 . 2 tim. 2.26 . so that they are ready and willing to say or do , what he will have them : as you may plainly read , joh. 13.2 . acts 5.3 . & 12.1 , 2 , to 12. 1 chro. 21.1 . gen. 3.1 , to 6. rev. 2.10 . true , these poor simple souls know none of all this : as those four hundred of ahabs prophets , in whom this evil spirit spake , did not know that satan spake by them , 1 king. 22.22 . neither did judas know when he eat the sop , that satan entred into him , and put it into his heart to betray christ , joh. 13.2 . nor do magistrates when they cast the servants of god into prison , once imagine that the devil makes them his jaylors , but he doth so . they are his instruments , but he is the principal author ; as is plain by rev. 2.10 . neither did ananias and saphira once think , that satan had filled their hearts , or put that lye into their mouths , for which they were strook dead , acts 5. yet the holy ghost tells us plainly , that he did so , vers . 3. nor eve in paradise , had not the least suspition , that it was satan that spake to her , by the serpent : nor adam , that it was the devils mind in her mouth , his heart in her lips , when tempted to eat the forbidden fruit . nor did david once dream , that it was satan , who moved him to number the people , 1 chron. 21.1 . much less did peter , who so loved christ , imagine that he was set on by satan , to tempt his own lord and master with those affectionate words , master pity thy self : for if christ had pitied himself , peter and all the world had perished . yet it was so , which occasioned christ to answer him , get thee behind me satan , mat. 16.22 , 23. much less do drunkards , blasphemers , and prophane persons know , that it is not they , but the devil in them , when they scoff at religion and holiness ; when they tear heaven with their blasphemies , and bandy the dreadful name of god in their impure and poluted mouths , by their bloudy oaths and execrations . these things premised , i come to deal with the parties first mentioned , with whom my business lies : and they are drunkards , blasphemers , and profane persons , who swarm so in all places . and to these , their faithful and impartial monitor presents a few considerations . i 'le begin with drunkards ; o that they would mind what i shall say , but so much as it concerns them ! the blemish of government , the shame of religion , the disgrace of mankind ; or a charge drawn up against drunkards , and presented to his majesty , in the name of all the sober party in the three nations . humbly craving , that they may be kept alone by themselves from infecting others ; compelled to work and earn what they consume : and that none may be suffered to sell drink , who shall either swear , or be drunk themselves , or suffer others within their wals. 1. branch of the charge . that as the basilisk is chief of serpents : so of sinners , the drunkard is chief . that drunkenness is of sins the queen : as the gowt is of diseases : even the root of all evil , the rot of all good . a sin which turns a man wholly into sin . that all sins , all beast-like , all serpentine qualities meet in a drunkard , as rivers in the sea : and that it were far better to be a toad , or a serpent , then a drunkard . that the drunkard is like ahab , who sold himself to work wickedness . that he wholly dedicates , resigns , surrenders , and gives himself up to serve sin and satan . that his only employment is to drink , drab , quarrel , swear , curse , scoff , slander and seduce : as if to sin were his trade , and he could do nothing else ; like the devil , who was a sinner from the beginning , a sinner to the end . that these sons of belial , are all for the belly : for to drink god out of their hearts , health out of their bodies , wit out of their heads , strength out of their joynts , all the money out of their purses , all the drink out of the brewers barrels , wife and children out of doors , the house out at windows , the land out of quiet , plenty out of the nation , is all their business . in vvhich their swinish swilling , they resemble so many frogs in a puddle , or water-snakes in a pond : for their vvhole exercise , yea , religion , is to drink ; they even drown themselves on the dry land . that they drink more spirits in one night , then their flesh and brains be worth . that more is thrown out of one swines nose , and mouth , and guts , then vvould maintain five sufficient families . 2. br. that it is not to be imagined , vvhat all the drunkards in one shire or county do devour , and vvorse then throvv away in one year : vvhen it hath been knovvn ( if vve may give credit to authours , and the oaths of others ) that two and thirty in one cluster have made themselves drunk ; that six and thirty have drank themselves dead in the place , vvith carovvsing of healths ; that at one supper , one and forty have killed themselves , vvith striving for the conquest : that two have drank each of them a peck at a draught : that four men have drank four gallons of vvine at a sitting : that one man hath drank two gallons of vvine ; and two more , three gallons of vvine a piece at a time : that one drunkard in a fevv hours , drank four gallons of vvine : that four ancient men drank as many cups of vvine at one sitting , as they had lived years , vvhich vvas in all three hundred cups of vvine amongst four men : and lastly , that three women came into a tavern in fleet-street ( vvhen i vvas a boy , take it upon claptons oath and credit , vvho drevv the wine ) and drank forty nine quarts of sack ; tvvo of them sixteen a piece , & the third to get the victory , seventeen quarts of sack. which being so , vvhat may the many millions of these ding-thrifty dearth-makers consume in a year in all the three nations ? it is much to be feared , that as we turn the sanctuary of life into the shambles of death : so god may send a famine after such a satiety , and pestilence after famine . or rather , that our land , which hath been so long sick of this disease , and so often surfeted of this sin , should spue us all out who are the inhabitants . nor need it seem incredible , that common drunkards should drink thus : for they can disgorge themselves at pleasure , by only putting their finger to their throat ; and they will vomit , as if they were so many live whales spuing up the ocean : which done , they can drink a fresh . or if not so , yet custome hath made it to pass through them , as through a tunnel , or streiner ; whereby it comes out again as sheer wine as it went in , as hath been observed . nor hath the richest sherry or old canary any more operation with them , than a cup of six hath with me . and no marvel ! for , if physick be taken too oft , it will not work like physick : but nature entertains it as a friend , not as a physician . yea , poyson by a familiar use becomes natural food . as aristotle ( in an example of a maid , who used to pick spiders off the walls and eat them , ) makes plain . 3. br. that as drunkards have lost the prerogative of their creation , and are changed ( with nebuchadnezzar , dan. 4.16 . ) from men into beasts , so they turn the sanctuary of life into the shambles of death : yea , thousands ( when they have made up the measure of their wickedness ) are taken away in gods just wrath in their drink ; ( as it were with the weapo● in their bellies ) it faring with them as it did with that pope , whom the devil is said to have slain in the very instant of his adultery , and carry him quick to hell , being suddenly struck with death , as if the execution were no less intended to the soul , than to the body . that by the law of god in both testaments ; he that will not labour , should not eat , gen. 3.19 . pro. 20.4 . 2 thes . 3.10 . because he robs the common-wealth of that which is altogether as profitable as land , or treasure . but drunkards are not only lazie get-nothings , but they are also riotous spend-alls ; and yet these drunken drones , these gut-mongers , these quagmirists , like vagrants and vermine , do nothing all their life-long that may tend to any good , as is storied of margites , and yet devour more of the fat of the land , than would plentifully maintain those millions of poor in the nation that are ready to fami●h . a thing not fit to be suffered in any christian commo●-wealth : yea , far sitter they were stoned to death , as by the law of god they ought , deut. 21.20 , 21. since this might bring them to repentance ; whereas now they spend their days in mirth , and suddenly they go down into hell , job 21.13 . drunkards being those swine whom the legion carries headlong into the sea , or pit of perdition . 4. br. that every hour seems a day , and every day a month to a drunkard , that is not spent in a tap-house ; yea , they seem to have nailed their ears to the door of some tavern or tap-house , and to have agreed with satan , master , it is good being here . that where ever the drunkards house is , his dwelling is at the ale-house , except all his money be spent , and then if his wife will fetch him home with a lanthorn , and his men with a barrow , he comes vvith as much sence as michals image had . that the pot is no sooner from their lips , but they are melancholy , and their hearts as heavy , as if a milstone lay upon it . or rather they are vexed like saul , with an evil spirit , which nothing will drive away but drink and tobacco . they so wound their consciences with all kind of prodigious wickedness , and so exceedingly provoke god , that they are rackt in conscience , and tortured with the very flashes of bell-fire . that they drink to the end only , that they may forget god , his threats & judgments ; that they may drown conscience , and put off all thoughts of death and hell ; and to hearten and harden themselves against all the messages of god , and threats of the law : which is no other in mitigating the pangs of conscience , than as a saddle of gold to a galled-horse , or a draught of poison to quench a mans thirst . that if they might have their wills , none should refuse to be drunk unpunished , or be drunk unrewarded at the common charge . as how will they boast what they drank , and how many they conquered at such a meeting , making it their only glory . that the utmost of a drunkards honesty is good-fellowship : that temperance and sobriety with them is nothing but humour and singularity ; and that they drink not for strength or need , but for lust and pride ; to shew how full of satan they are , and how near to swine . that though these swinish swill-bowls make their gullet their god , and sacrifice more to their god-belly , than those babylo●ians did to their god bel , bel and the drago● , v. 3. yet they will say , yea swear , that they drink not for love of drink ; though they love it above health , wealth , credit , child , wife , life , heaven , salvation , all. they no more care for wine , than esau did for his pottage , for which he sold his birthright , isa . 56.12 . 5. br. that drunkards are the devils capti●es , at his command , and ready to do his will ; and that he rules over , and works in them his pleasure , 2 tim. 2.26 . eph. 2.2 . that he enters into them , and puts it into their hearts what he will have them to do , joh. 13.2 . acts 5.3 . 1 chron. 21.1 . opens their mouths , speaks in and by them , gen. 3.1 , to 6. stretcheth out their hands , and they act as he will have them , act. 12.1 , 2. rev. 1.10 . he being their father , gen. 3.15 . joh. 8.44 . their king , joh. 12.31 . & 14.30 . and their god , 2 cor. 4.4 . eph. 2.2 . and which is worst of all , that drunkenness not only dulls and dams up the head and spirits with mud , but it beastiates the heart , and ( being worse than the sting of an asp ) poysoneth the very soul and reason of a man , whereby the faculties and organs of repentance and resolution are so corrupted and captivated , that it makes men utterly uncapable of returning , unless god should work a greater miracle upon them , than was the creating of the whole world . whence austin compares it to the very pit of hell , out of which ( when a man is once fallen into ) there is no hope of redemption . that drunkenness is like some desperate plague , which knows no cure . as what saies basil , shall we speak to drunkards ? we had as good speak to liveless stones , or senceless plants , or witless beasts , as to them ; for they no more believe the threats of gods word , than if some impostor had spoken them . they will fear nothing , till they be in hell-fire ; resembling the sodomites , who would take no warning , though they were all struck blind ; but persisted in their course , untill they felt fire and brimstone about their ears , gen. 19.11 . that there is no washing these black-moors white , no charming of these deaf adders ; blind men never blush ; fools are never troubled in conscience , neither are beasts ever ashamed of their deeds . that a man shall never hear of an habituated , infatuated , incorrigible , cauterized drunkard , that is reclaimed with age . 6. br. that as at first , and before custom in sin hath hardened these drunkards , they suffer themselves to be transformed from men into swine ; as elpenor was transformed by circes into a hog ; so by degrees they are of swine transformed again into devils , as cadmus and his wife were into serpents , as palpably appears by their tempting to sin , and drawing to perdition . that these age its for the devil , drunkards , practise nothing but the art of d●baunching men ; that to turn others into beasts , they will make themselves devils , wherein they have a notable dexterity , as it is admirable how they will wind men in , and draw men on by drinking first a health to such a man , then to such a woman my mistress , then to every ones mistress ; then to some lord or lady ; their master , their magistrate , their captain , commander , &c. and never cease , until their brains , their wits , their tongues , their eyes , their feet , their sense , and all their members fa●l them : that they will drink until they vomit up their shame again , like a filthy dog , or lie wallowing in their beastliness like a bru●ish swine . that they think nothing too much either to do or spend , that they may make a sober man a drunkard , or to drink another drunkard under the table ; which is to brag how far they are become the devils children : that in case they can make a sober and religious man exceed his bounds , they will sing and rejoyce , as in the division of a spoil ; and boast that they have d●eached sobriety , and blinded the light ; and ever after be a snuffing of this tape● , psal . 13.4 . but what a barbarous , graceless , and unchristian-like practice is this , to make it their glory , pastime , and delight , to see god dishonoured , his spirit grieved , his name blasphemed , his creatures abused , themselves and their friends souls damned . doubtless such men have climbed the highest step of the ladder of wickedness ; as thinking their own sins will not press them deep enough into hell , except they load themselves with other mens ; which is devil-like indeed ! whose aim it hath ever been , seeing he must of necessity be wretched , not to be wretched alone . that as they make these healths serve as a pulley , or shooing-horn to draw men on to drink more , then else they would or should do : so a health being once begun , they will be sure that every one present shall pledge the same , in the same manner and measure , be they thirsty , or not thirsty , willing , or not willing , able , or unable : be it against their stomacks , healths , natures , judgments , hearts and consciences , which do utterly abhor , and secretly condemn the same . that in case a man will not for company grievously sin against god , wrong his own body , destroy his soul , and wilfully leap into hell-fire with them ; they will hate him worse then the hang-man ; and will sooner adventure their blood in the field , upon refusing or crossing their healths , then in the cause and quarrel of their countrey . 7. br. how they are so pernicious , that to damn their own souls , is the least part of their mischief ; and that they draw vengeance upon thousands , by seducing some , and giving ill example to others . that one drunkard makes a multitude , being like the bramble , judg. 9.15 . which first set it self on fire , and then fired all the wood. or like a malicious man sick of the plague , that runs into the throng to disperse his infection : whose mischief out-weighs all penalty . and this shews , that they not only partake of the devils nature , but that they are very devils in the likeness of men : and that the very wickedness of one that feareth god , is far better than the good intreaty of a drunkard . that with sweet words they will tole men on to destruction , as we tole beasts with fodder to the slaughter-house : and that to take away all suspicion , they will so mollifie the stiffness of a mans prejudice , so temper and fit him to their own mold , that once to suspect them , requires the spirit of discerning . and that withal , they so confirm the profession of their love with oaths , protestations , and promises , that you would think , jonathans love to david nothing to it . that these pernicious seducers , devils in the shape of men , have learned to handle a man so sweetly , that one would think it a pleasure to be seduced . but little do they think , how they advance their own damnations , when the bloud of so many souls , as they have drawn away , will be required at their hands ! for know this thou tempter , that thou dost not more increase other mens wickedness on earth , ( whether by perswasion , or pro●ocation , or example ) than their wickedness shall increase thy damnation in hell , luke 16.27 , 28. non fratres dilexit , sed seipsum respexit . and this let me say to the horrour of their consciences , that make merchandize of souls ; that it is a question when such an one comes to hell , whether judas himself would change torments with him . 8. br. that the drunkard is so pleasing a murtherer , that he tickles a man to death , and makes him ( like solomons fool ) die laughing . whence it is , that many who hate their other enemies ( yea , and their friends too ) embrace this enemy , because he kisseth when he betrayeth . and indeed , what fence for a pistol charged with the bullet of friendship ? hence it is also , that thousands have confest at the gallows , i had never come to this , but for such and such a drunkard . for commonly the drunkards progress is , from luxury to beggery , from beggery to thievery , from the tavern to tyburn , from the ale-house to the gallows . briefly , that these bawds and panders of vice breathe nothing but infection , and study nothing but their own , and other mens destruction . that the drunkard is like julian , who never did a man a good turn , but it was to damn his soul . that his proffers are like the fowlers shrap , when he casts meat to birds , which is not out of pity to relieve , but out of treachery to ens●are them . or like traps we set for vermine , seeming charitable , when they intend to kill , jer. 5.26 . and thou mayest answer these cursed tempters , who delight in the murther of souls , as the woman of endor did saul , 1 sam. 28. wherefore seekest thou to take me in a snare , to cause me to die ? ver . 9. that he is another absalom , who made a feast for amnon , whom he meant to kill . and there is no subtilty like that which deceives a man , and hath thanks for the labour . for as our saviour saith , blessed is the man that is not offended at their scoffs , mat. 11.6 . so blessed is the man that is not taken with their wiles . for herein alone consists the difference , he whom the lord loves , shall be delivered from their meretricious allurements , eccles . 7.26 . and he whom the lord abhors , shall fall into their snares , pro. 22.14 . 9. br. that taverns and tap-houses are the drinking-schools where they learn this their skill , and are trained up in this trade of tempting . for satan does not work them to this heighth of impiety all at once , but by degrees : when custom of sin hath deaded all remorse for sin ; as it is admirable how the soul that takes delight in lewdness , is gained upon by custom . they grow up in sin , as worldlings grow in wealth and honour . they wax worse and worse , saies the apostle , 2 tim. 3.13 . they go first over shoes , then over boots , then over shoulders ; and at length over head and ears in sin , as some do in debt . now these tap-houses are their meeting places , where they hear the devils lectures read ; the shops and markets where satan drives his trade ; the schools where they take their degrees : these are the guild-hals where all sorts of sinners gather together , as the humours do in the stomach before an ague sit ; and where is projected all the wickedness that breaks forth in the nation , as our reverend judges do find in their several circuits . that these taverns and ale-houses ( or rather hell-houses ) are the fountains and well-heads from whence spring all our miseries and mischiefs : these are the nurs●ries of all riot , excess and idleness , making our land another sodom , and furnishing yearly our jayls and gallowses . here they sit all day in troops , doing that in 〈◊〉 which we have seen boys do in sport ; stand on their head , and shake their heels against heaven ; where , even to hear how the name of the lord jesus is pierced , and god's name blasphemed , would make a dumb man speak , a dead man almost to quake . 10. br. that it were endless to repeat their vain babling , scurrilous jesting , wicked talking , impious swearing and cursing : that when the drink hath once bit them , and set their tongues at liberty , their hearts come up as easily as some of their drink ; yea , their limitless tongues do then clatter like so many windows loose in the wind , and you may as soon perswade a stone to speak , as them to be silent : it faring with their clappers as with a sick mans pulse , which always beats , but ever out of order . that one drunkard hath tongue enough for twenty men ; for let but three of them be in a room , they will make a noise , as if all the thirty bels in antwerp steeple were rung at once : or do but pass by the door , you would think your self in the land of parrats . that it is the property of a drunkard to disgorge his bosom with his stomack , to empty his mind with his maw : his tongue resembles bacchus his liber pater , and goes like the sayl of a wind-mill : for as a great gale of wind whirleth the sayls about , so abundance of drink whirleth his tongue about , and keeps it in continual motion . now he rayls , now he scoffs , now he lies , now he slanders , now he seduces ; talks bawdy , swears , bans , foams , and cannot be quiet , till his tongue be wormed . so that from the beginning to the end , he belcheth forth nothing , but what is as far from truth , piety , reason , modesty ; as that the moon came down from heaven to visit mahomet : as oh ! the beastliness which burns in their unchaste and impure minds , that smoaks out at their polluted mouths ! a man would think , that even the devil himself should blush , to hear his child so talk . how doth his mouth run over with falshoods against both magistrates , ministers , and christians : what speaks he less then whoredoms , adulteries , incests at every word ; yea , hear two or three of them talk , you would change the lycaotians language , and say . devils are come up in the likeness of men. 11. br. that at these places men learn to contemn authority , as boyes grown tall and stubborn , contemn the rod ; here it is that they utter swelling and proud words against such as are in dignity , as st. peter , and st. jude have it . they set their mouths against heaven , and their tongues walk through the earth , psalm 73.9 . so that many a good minister and christian may say vvith holy david , i became a song of the drunkards , psal . 69.12 . and in case any of them have wit , here they vvill shew it in scoffing at religion , and flouting at holiness . from whence it is that we have so many atheists , and so few christians amongst us ( notwithstanding our so much means of grace ) and that the magistracy and ministry are so wofully contemned by all sorts of people . that these tippling tap-houses are the common quagmires of all filthiness , where too many drawing their patrimonies through their throats , exhaus● and lavish out their substance , and lay plots and devices how to get more . for hence they fall , either to open courses of violence , or secret mischief , till at last the jayl prepares them for the gibbet ; for likely they sing through a red lattice , before they cry through a grate . 12. br. i speak not of all , i know the calling to be good , and that there are good of that calling ; ( and these will thank me , because vvhat i have said , makes for their honour and profit too : ) but sure i am too many of these drinking houses are the very dens and shops , yea , the thrones of satan ; very sinks of sin , which like so many common-shores , refuse not to welcome and incourage any , in the most loathsome polutions they are able to invent , and put in practice : as did you but hear , and see , and smell , and know what is done in these taverns and ale-houses , you would wonder that the earth should bear the houses , or the sun endure to look upon them . that lest they should not in all this , do homage enough to satan , they not seldom drink their healths upon their knees , as the heathen-witches and sorcerers ( of whom these have learned it ) used to do , when they offered drink-offerings to beelzeoub the prince of devils , and other their devil-gods . that these godless ale-drapers , and other sellers of drink , in entertaining into their houses , and complying with those traytors against god , and in suffering so much impiety to rest within their walls , do make themselves guilty of all , by suffering the same , and that a fearful curse hangs over their heads , so long as they remain such . for if one sin of theft , or perjury , is enough to rot the rafters , to grinde the stones , to level the walls and roof of any house vvith the ground ; as it is zech. 5.4 . what are the oaths , the lies , the thefts , the whoredoms , the murthers , the damnable drunkenness , the numberless , and nameless abominations that are committed there . for these ale-house-keepers are accessary to the drunkards sin , and have a fearful account to give for their tolerating such , since they might , and ought to redress it : so that their gain is most unjust , and all they have is by the sins of the people ; as diogenes said of the st●umpe● p●rine . 13. br. that of all seducing drunkards , these drink-sellers are the chief : their ●hole life being nought else but a vicissitude of devouring and venting , and their whole study , how to tole in customers , and then egg them on to drink : for as if drinking and tempting were their trade ; they are alwayes guzling within doors , or else tempting at the door , where they spend their vacant hours , watching for a companion , as a spider would watch for a poor fly ; or as the whorish woman in the proverbs , laid wait for the young novice , until with her great craft , and flattering lips , she had caused him to yeeld , prov. 7.6 , to 24. though when he sees a drunkard , if he but hold up his finger , the other follows him into his borough , just like a fool to the stocks , and as an ox to the slaughter-house , having no power to withstand the temptation . so in he goes , and there continues as one bewitch'd , or conjur'd with a spell ; out of which he returns not , until he hath emptied his purse of money , and his head of reason : while , in the mean time , his poor wife , children and servants want bread . that did sellers of drink aim at the glory of god , and good of others , as they ought , 1 cor. 10.31 . there would not be an hundredth part of the drunkards , beggars , brawls , and famished-families there are : whereas now thousands do in sheer drink , spend all the cloaths on their beds and backs . as be they poor labouring men , that must dearly earn it before they have it , these ale-house-keepers , these vice-breeders , these so●l-murtherers , will make them drink away as much in a day , as they can get in a week ; spend twelve pence , sooner then earn two-pence , as st. ambrose observes . that thousands of these labouring men may be found in the very suburbs of this city , that drink the very blood of their wives and children , who are near famished , to satisfie the drunkards throat , or gut , wherein they are worse then infidel● , or cannibals , 1 tim. 5.8 . who again are justly met withall : for as if god would pay them in their own coyn , how often shall you see vermine sucking the drunkards blood , as fast as he the others . 14. br. that these drunkards and al●-drapers are always laying their heads together , plotting and consulting how to charm and tame their poor wives , ( for the drunkard and his wife agree like the harp and the harrow ) which if maids did but hear , they would rather make choice of an ape-carrier , or a jakes-farmers servant , than of one that will be drawn to the ale-house . for let them take this for a rule , he that is a tame devil abroad , will be a roaring devil at home ; and he that hath begun to be a drunkard , will ever be a drunkard . true , they will promise a maid fair , and bind themselves by an hundred oaths and pro●●stations ; and she ( when love hath blinded and besotted her ) will believe them ; yea , promise her self the victory , not doubting but she shall reclaim him from his evil company ; but not one of a thousand , scarce one of ten thousand that ever finds it so , but the contrary . for let drunkards promise , yea , and purpose what they will ; experience shews , that they mend as sowre ale does in summer ; or as a dead hedg , which the longer it stands is the rottener . and how should it be other , when they cannot go the length of a street , but they must pass by perhaps an hundred ale-houses , where they shall be called in . and all the while they are in the drinking-school , they are bound by their law of good fellowship to be pouring in at their mouths , or whiffing out at their noses : one serving as a shooing-horn to the other ; which makes them like rats-ban'd rats , drink and vent , vent and drink , s●llengers round , and the same again . oh that a maids fore-wit were but so good as her after-wi● ! then the drunkard should never have wife more to make a slave of , nor wives such cause to curse ale-house-keepers , as now they have . and indeed , if i may speak my thoughts , or what reason propounds to me , drunkards are such children and fools ( to what governours of families ought to be ) that a rod is fitter for them than a wife . but of this by the way only , that maids may not so miserably cast away themselves ; for they had better be buried alive , than so married , as most poor mens wives can inform them . 15. br. that to speak to these demetriuses , that get their wealth by drinking ; yea , by helping to consume their drink , and that live only by sin , and the sins of the people , were to speed as paul did at ephesus , after some one of them had told the rest of their occupation . yea , to expect amendment from such , in a manner were to expect amendment from a witch , who hath already given her soul to the devil . that to what hath been spoken of drunkards and drink-sellers in the particular cases of drinking and tempting , might be added seventy times seven more of the like abominations . for the drunkard is like some putrid grave , the deeper you dig , the fuller you shall find him both of stench and horror : or like hercules's monster , wherein were fresh heads still arising one after the cutting off of another . but there needs no more then this taste , to make any wise man ( or any that love their own souls ) to detest and beware these bawds and panders of vice , that breathe nothing but infection , and study nothing but their own , and other mens destruction . these brokers of villany , whose very acquaintance is destruction : as how can they be other then dangerously infectious , and desperately wicked , whose very mercies are cruelty ? 16. br. that i have unmasked their faces , is to infa●uate their purpose : that i have inveighed and declaimed against drunkenness , is to keep men sober ; for vices true picture , makes us vice detest . o that i had dehortation answerable to my detestation of it ! only here is a discovery how drunkards tempt ; if you will see directions how to avoid their temptations , read my sovereign antidote against the contagion of evil company . only take notice for the present , that the best way to avoid evil , is to shun the occasions : do not only shun drunkenness , but the means to come to it ; and to avoid hurt , keep thy self out of shot ; come not in drunken company , nor to drinking places : as for their love and friendship , consider but whose factors they are , and thou wilt surely hate them . consider what i say , and the lord give you understanding in all things . that ( by the blessing of god ) our children , and childrens children may loath drunkenness , and love sobriety ; let this be fixed to some place convenient in every house , for all to read . the persians , parthians , spartans , and lacedemonians did the like , and found it exceeding efficacious : and anacharsis holds it the most effectual means to that end . a hopefull way to cure that horrid sin of swearing , or an help to save swearers , if willing to be saved : being an offer or message from him , whom they so daringly and audaciously provoke . also a curb against cursing . member 1. 1. sect. messenger . sir , me thinks you swear and curse as if he that made the ear could not hear , or as if he were neither to be feared , nor cared for : who for sin cast the angels out of heaven , adam out of paradise , drowned the old world , rained down fire and brimstone upon sodom , commanded the earth to open her mouth , and swallow down quick korah and his company , he who smote egypt with so many plagues , overthrew pharaoh and his host in the red sea , destroyed great and mighty kings , giving their land for an inheritance to his people : and can as easily with a word of his mouth strike you dead while you are blaspheming him , and cast you body and soul into hell for your odious unthankfulness : yea , it is a mercy beyond expression , that he hath spared you so long . when a dog flies in his masters face that keeps him , we conclude he is mad : are you then rational men , that ( being never so little crost ) will fly in your makers face , and tear your saviours name in pieces , with oaths and execrations , which is worse than frenzy ? yea , this is to send challenges into heaven , and make love to destruction ! and certainly it is gods unspeakable mercy , that every such oath and blasphemy , proves not a benoni , the death of the mother , gen. 35.18 . sect. 2. think me not too bold , or over-harsh ; for i speak to you both for and from my maker and redeemer . yea , be perswaded to hearken a while unto me , as you would have god another day hearken unto you : are you christians , as you call your selves ? if you be , call to mind what god and christ hath done for us . how when we were in a sad condition , when by sin we had forfeited our s●lves and all we had , and wilfully plunged our souls and bodies into eternal torments : when neither heaven , earth , nor hell , could have yielded any satisfactory thing besides christ , that could have satisfied gods justice , and merited heaven for us : then , oh then ! the eternal god would die , viz. so far as was possible or necessary , that we might not die eternally , john 3.16 . a mercy bestowed , and a way found out , that may astonish all the sons of men on earth , and angels in heaven . and all this even against our wills , when we were his enemies , mortally hating him , and to our utmost fighting against him , and taking part with his onely enemies ( sin and satan ) as now you do , not having the least thought or desire of reconcilement ; but a perverse and obstinate will , to resist all means tending thereunto . sect. 3. o my brethren ! bethink your selves ; it is his maintenance we take , and live on . the air we breath , the earth we tread on , the fire that warms us , the water that cools and cleanseth us , the cloaths that cover us , the food that does nourish us , the delights that cheer us , the beasts that serve us , the angels that attend us , even all are his . that we are not at this present in hell , there to fry in flames , never to be freed : that we have the free offer of grace here , and everlasting glory in heaven hereafter , we are only beholding to him . and shall we deny this lord that hath bought us ? shall we most spitefully and maliciously fight on satans side against him with all our might , and that against knowledge and conscience ? i wish you would a little think of it . sect. 4. for favours bestowed , and deliverances from danger , bind to gratitude : or else the more bonds of duty , the more plagues for neglect . the contribution of blessings requires retribution of thanks , or will bring distribution of judgements : and certainly , if a friend had given us but a thousandth part of what god hath , we should heartily love him all our lives , & think no thanks sufficient . and in reason , hath god done so much for us , and shall we deny him any thing he requireth of us ? though it were our lives , yea , our souls ; much more our sins ; most of all this sottish and damnable sin , in which there is neither profit , nor pleasure , nor credit , nor any thing else to provoke or entice us unto it , as in other sins : for all you can expect by it is the suspicion of common lyers , by being common swearers ; or that you shall vex others , and they shall hate you . whereas if we could give christ our bodies and souls , they should be saved by it , but he were never the better for them . yea , swearing and cursing are sins from which of all other sins we have the most power to abstain . for were you forced to pay for every oath and curse you utter , as the law enjoyns ; or if you were sure to have your tongue cut out , which is too light a punishment for this sin , damnation being the due penalty thereof , as the apostle sets it down , james 5.12 . you both could and would leave it , which alone makes it altogether inexcusable . and this know , that the easier the thing commanded is , the greater guilt in the breach of it ; and the lighter the injunction , the heavier the transgression , as austin speaks , and adams eating the forbidden fruit , sufficiently proves : so that it is evident you love this sin , meerly because it is a great sin , and blaspheme out of meer malice to , and contempt of god , which it most fearful , and ( as a man would think ) should make it unpardonable : i am sure the psalmist hath a terrible word for all such , if they would take notice of it , let them be confounded that transgress without a cause , psalm 25.3 . and no marvel that this fearful imprecation should fall from the prophets mouth ; for that man is bottomlesly ill , who loves vice meerly because it is a vice , and because god most strictly forbids it . he is a desperate prodigious , damnable wretch , who ( rather then not die ) will anger god on set purpose . wherefore look to it , and think of it , you cursing and cursed swearers ; you swear away your salvation , curse away your blessing ; howling and cursing shall be your chief ease in hell , to vvhom blasphemy was an especial recreation on earth . sect. 5. argue with all the vvorld , and they vvill conclude , there is no vice like ingratitude : and meer ingratitude returns nothing for good , but you return evil ; yea , the greatest and most malicious evil , for the greatest and most admired love . it was horrible ingratitude for the jews to scourge and crucifie christ , who did them good every way ; for he healed their diseases , fed their bodies , enlightned their minds , of god became man , and lived miserably among them many years , that he might save their souls , ( though in killing him they did their utmost to sink the onely ship that could save them : ) but you are more ingrateful to god and christ then they were , or can be exprest by the best orator alive . for which read more in a treatise intituled , gods goodness , and englands unthankefulness , from chap. 4. to chap. 7. sect. 6. o that you would but consider , that the lord jehovah , vvho is a god great and terrible , of most glorious majesty , and infinite purity , hears and beholds you in all places , and in every thing you think , speak , or do ; who is a just judge , and will not let this cursed sin go unpunished : then would you keep a narrower watch over your thoughts , then any other can do over your actions ; yea , you would as soon stab a dagger to your hearts , as let such oaths and execrations drop from your mouths . consider of it i beseech you , lest you swear away your part in that blood which must save you , if ever you be saved ; yea , take heed lest you be plagued with a witness , and that both here and hereafter ; for god ( who cannot lie ) hath threatned that his curse shall never depart from the house of the swearer , as it is , zech. 5.1 , to 5. and i doubt not but you are already cursed , though you know it not ; that either he hath cursed you in your body , by sending some foul disease , or in your estate , by suddenly consuming it , or in your name , by blemishing and blasting it , or in your seed , by not prospering it , or in your mind , by darkning it , or in your heart , by hardning it , or in your conscience , by terrifying it , or will in your soul , by everlastingly damning it , if you repent not . wherefore take heed what you do before it prove too late . sect. 7. or if you regard not your self , or your own souls good , yet for the nations good , leave your swearing : for the lord ( as now we find to our smart ) hath a great controversie with the inhabitants of the land , because of swearing , hos . 4.1 , 2. yea , because of oaths the whole land ( even the three nations ) now mourneth , as you may see , jer. 23.10 . neither object that ye are so accustomed to swearing that you cannot leave it , for this defence is worse then the offence ; as take an instance , shall a thief or murtherer at the bar alledge for his defence , that it hath been his use and custome of a long time to rob and kill , and therefore he must continue it ? or if he do , will not the judge so much the rather send him to the gallows ? wherefore i beseech you by the mercies of god ( who hath removed so many evils , and conferred so many good things upon you , that they are beyond thought or imagination ) to leave it : especially after this warning , which in case you do not , will be a sore witness , and rise up in judgement against you another day . memb. 2. swearer . did i swear or curse ? sect. 1. messenger . very often , as all here present can witness , and satan also , who stands by to take notice , reckon up , and set on your score every oath you utter , keeping them upon record against the great day of assises , at which time every oath will prove as a daggers point stabbing your soul to the heart , or as so many weights pressing you down to hell , rev. 20.13 . and 22.12 . as also the searcher of hearts , who himself will one day be a swift witness against swearers , mal. 3.5 . for of all other sinners the lord will not hold him guiltless that taketh his name in vain , as the third commandment tels you , exod. 20.7 . sect. 2. but wo is me , it fares with common swearers as with persons desperately diseased , whose excrements and filth comes from them at unawares , for as by much labour the hand is so hardened that it hath no sense of labour , so their much swearing causeth such a brawny skin of senslesness to overspread the heart , memory , and conscience , that the swearer swears unwittingly ; and having sworn , hath no remembrance of his oath , much less repentance for his sin . swearer . alas , though i did swear , yet i thought no harm . sect. 3 messeng●r . o fool ! what prince hearing himself abused to his face , by the reproachfull words of his base and impotent subject , would admit of such an excuse , that whatsoever he spake with his mouth , yet he thought no ill in his heart ? and shall god take this for a good answer , having told us before-hand , deut. 28.58 , 59. that if we do not fear and dread his glorious and fearful name , the lord our god , he will make our plagues wonderful and of long continuance , and the plagues of our posterity . besides , how frequently dost thou pollute and profane gods name , and thy saviours ? the jews grievously sinned in crucifying the lord of life but once , and that of ignorance : but the times are innumerable that thou dost it , every day in the year , every hour in the day , although thy conscience and the holy spirit of grace hath checkt thee for it a thousand and a thousand times . dost thou expect to have christ thy redeemer and ad●ocate , when thy conscience tels thee that thou hast seldom remembred him , but to blaspheme him ? and more often named him in thy oaths and curses , than in thy prayers . swearer . surely , if i d●d swear , it was but by faith and troth , by our lady , the mass , the light , this bread , by the cross of this silver , or the like ; which is no great matter i hope , so long as i swore not by god , nor by my saviour . sect. 4. m●ssenger . that is your gross ignorance of the scriptures ; for god expresly forbids it , and that upon pain of damnation , jam. 5.12 . first , our saviour christ in his own person forbids it , mat. 5.34 , 35 , 36 , 37. i say unto you , swear not at all ; neither by heaven , for it is gods throne ; nor by the earth , for it is his foo●stool ; nor by jerusalem , for it is the city of the great king ; neither shalt thou swear by thine head , because thou canst not make one hair white or black : but let your communication be yea , yea , nay , nay ; for whatsoever is more than these cometh of evil . and then by his apostle , above all things , my brethren , swear not , neither by heaven , nor by earth , nor by any other oath ; but let your yea be yea , and your nay nay , lest you fall into condemnation , jam. 5.12 . where mark the emphasis in the first words , above all things swear not ; and the great danger of it in the last word , condemnation . sect. 5. if the matter be light & vain , we must not swear at all ; if so weighty that we may lawfully swear , as before a magistrate , being called to it ; then we must only use the glorious name of our god in a holy and religious manner , as you may see , deut. 6.13 . isa . 45.23 . & 65.16 . josh . 23.7 . jer. 5.7 . exod. 23.13 . and the reasons of it are weighty , if we look into them ; for in swearing by any creature whatsoever , we do invocate that creature , and ascribe to it divine worsh●p ; a lawful oath being a kind of invocation , and a part of gods worship : yea , whatsoever we swear by , that we invocate , both as our witness , surety , and judge , heb. 6.16 . and by consequence , deifie it , by ascribing and communicating unto it gods incommunicable attributes , as his omnipresence , and omniscience , of being every where present , and knowing the secret thoughts and intentions of the heart ; and likewise an omnipotency , as being almighty in patronizing , protecting , defending , and rewarding us for speaking the truth , or punishing us if we speak falsly : all which are so peculiar to god , as that they can no way be communicated or ascribed to another . so that in swearing by any of those things , thou committest an high degree of gross idolatry , thou spoilest and robbest god of his glory , ( the most impious kind of theft ) and in a manner dethronest him , and placest an idol in his room . sect. 6. and as to swear by the creature makes the sin far more hainous , so the more mean and vile the thing is which you swear by ( be it by my fay , by cock and p●e , hares foot , by this ch●ese , and such like childish oaths , which are so much in use with the ignorant & superstitious swarm ) the greater is your sin in swearing such an oath : because you ascribe that unto these basest of creatures , which is only proper to god , namely , to know your heart , and to be a discerner of secret things ; why else should you call that creature as a witness unto your conscience , that you speak the truth , and lie not , which only belongeth to god ? and therefore the lord calls it a forsaking of him ; as mark well what he saith , jer. 5.7 . how shall i spare thee for this ? thy children have forsaken me , and sworn by them that are no gods. and do you make it a small matter to forsake god , and make a god of the creature ? will you believe the prophet amos ? if you will , he saith ( speaking of them that swore by the sin of samaria ) that they shall fall , and ne●er rise again , amos 8.14 . a terrible place to vain swearers . neither are we to joyn any other with god in our oaths ; for , in so doing we make base idols , and filthy creatures co●●●vals in honour , and competitors in the throne of justice with the lord , who is creator of heaven and earth , and the supreme judge and sole monarch of all the world. or , in case we do , our doom shall be remediless ; for the lord threatneth by the prophet zephany , that he will cut off them that swear by the lord and by malcham . which malcham was their king , or as some think , their idol , zeph. 1.4 , 5. but admit the sin were small , as you would have it to be , yet the circumstances make it most heinous ; for even the least sin in its own nature is not only mortal , but rests unpardonable , so long as it is willingly committed , and excused or defended . swearer . but all do swear , except some few singular ones , and they also will lye , which is as bad . sect. 7. messenger ▪ you must not measure all others by your own bushel : for although ill dispositions cause ill suspicions , even as the eye that is bloud●hot sees all things red , or as they that have the jau●dies see all things yellow ; yet know , that there be thousands who can say truly , through gods mercy , that they had rather choose to have their souls pass from their bodies , than a w●lful premeditated lye , or a wicked oath , from their mouths : wherefore when you want experience , think the best , as charity bids you , and leave what you know not to the searcher of hearts . sect. 8. as for the number of swearers , it cannot be denied , but the sin is almost universal , and this is it which hath incensed gods wrath , and almost brought an universal destruction upon our whole nation : but is not this excuse [ that others do so ] a most reasonless plea , and only becoming a fool ? when our saviour christ hath plainly told us , that the greatest number go the broad way to destruction , and but a few the narrow way which leade●h unto life , mat. 7.13 , 14. and s. john , that the whole world lieth in wickedness , 1 joh. 5.19 . and that the number of those whom satan shall deceive , is as the sand of the sea . rev. 20.8 . & 13.16 . isa . 10.22 . rom. 9.27 . and tell me , were it a good plea , to commit a fel●ny , and say that others do so ? or wilt thou leap into hell , and cast away thy soul , because others do so ? a sorry comfort it will be , to have a numerous multitude accompany us into that lake of fire that never shall be quenched . besides , this is gods express charge , exod. 23.2 . thou shalt not follow a multitude to do evil . and s. pauls everlasting rule , rom. 12.2 . fashion not your selve● like unto this world . swearer . but i may lawfully swear , so i affirm nothing but the truth . sect. 9. messenger . if you be lawfully called to it , as before a magistrate , or when some urgent matter constraineth , for the confirming of a necessary truth ( which can by no other lawful means be cleared ) and for the ending of all contentions and controversies , and clear●ng our own or our neighbours good name , person , or estate , and to put an end to all strife , aiming at gods glory , and our own or our neighbours good ; which is the only use & end of an oath ; in which case a man is rather a patient than a voluntary agent ; you may swear : otherwise not . neither must we swear at all in our ordinary communication , if we will obey gods word , as you may see , mat. 5.34 , 35 , 36 , 37. jam. 5.12 . swearer . except i swear , men will not believe me . sect. 10. messenger . thou hadst as good say , i have so often made shipwrack of my credit by accustomary lying , that i can gain no belief unto my words without an oath ; for it argues a guilty conscience of the want of credit , and that our word alone is worth no respect , when it will not be taken without a pawn or surety . neither will any but base bankrupts pawn so precious a jewel as their faith , or offer better security for every small trifle . besides , he that often sweareth , not seldom forsweareth . and so i have informed you from gods word , what the danger is of vain and wicked swearing . memb. 3. sect. 1. but as if swearing alone would not press thee deep enough into hell , thou addest cursing to it ; a sin of a higher nature , which none use frequently , but such as like goliah and shimei are desperately wicked , it being their peculiar brand in scripture : as how doth the holy ghost stigmatize such a one ? his mouth is full of cursing , psal . 10.7 . rom. 3.14 . or he loveth cursing , psal . 109.17 . and indeed , whom can you observe to love this sin , or to have their mouths full of cursing , but ruffian ▪ and sons of belial ? such as have shaken out of their hearts the fear of god , the shame of men , the love of heaven , the dread of hell , not once caring what is thought or spoken of them here , or what becomes of them hereafter : yea , observe them well , and you will find , that they are mockers of all that march not under the pay of the devil . sect. 2. and whence do these monsters of the earth , these hellish miscreants , these bodily and visible devils learn this their damnable cursing and swearing ? are not their tongues fired and edged from hell ? as s. james hath it , jam. 3.6 . yea , it is the very language of the damned , as you may see rev. 16.1 , 21. only they learn it here before they come thither , and are such proficients therein , that the devil counts them his best scholars , and sets them in his highest form , psal . 1.1 . and well they deserve it , with whom the language of hell is so familiar , that blasphemy is become their mother-tongue . besides , it is the very depth of sin : roaring and drinking is the horse-way to hell ; whoring and cheating the foot-way ; but swearing and cursi●g follows korah , dathan , and abiram . and certainly , if the infernal tophet be not for these men , it can challenge no guests . but see how witless , graceless , and shameless even the best are that use to curse ; for i pass over such as call for a curse on themselves , saying , god damn me , sink me , co found me , t●e devil take me , and the like ; which would make a rational man tremble to name ; because i were as good knock at a deaf mans door , or a dead mans grave , as speak to them . sect. 3. thou art crossed by some one , perhaps thy wife , child , or servant , or else thy horse , the weather , the dice , ●owls , or some other of the creatures displease thee ; and thou fallest a cursing and blaspheming them , wishing the plague of god , or gods vengeance to light on them , or some such hellish speech falls from thy foul mouth . and so upon every foolish trifle , or every time thou art angry , god must be at thy beck , and come down from heaven in all haste and become thy officer to revenge thy quarrel , and serve thy malicious humour ; ( o monstrous impiety ! o shameless impudency ! to be abhorred of all that hear it ) not once taking notice what he commands in his word , as , bless them that persecute you ; bless , i say , and curse not , rom. 12.14 . and again , bless them that curse you , and pray for them which hurt you , luk. 6.28 . which is the practice of all true christians , 1 cor. 4.12 . sect. 4. but this is not one half of thine offence , for whom dost thou curse ? alas , the creatures that displease thee are but instruments , thy sin is the cause , and god the author , 2 sam. 16.11 . psal . 39.9 , 10. gen. 45.8 . job 1.21 . from whom thou hast deserved it , and ten thousand times a greater cross : but instead of looking up from the stone , to the hand which threw it ; or from the effect to the cause , as gods people do ; thou like a mastiff dog , s●ttest upon the stone or weapon that hurts thee . but in this case , who are you angry withal ? does your horse , the dice , the rain , or any other creature displease you ? alas , they are but servants , and if their master bid smite , they must not forbear ; they may say truly what rabshakeh usurped , isa . 36.10 . are we come without the lord ? and all that hear thee may say , as the prophet did to senacherib , 2 king. 19.22 . whom hast thou blasphemed ? and against whom hast thou exalted thy self ? even against the holy one of israel . sect. 5. besides , why dost thou curse thine enemy ? ( if he be so ) but because thou canst not be suffered to kill him . for in heart , and gods account , thou art a murtherer , in wishing him the pox , plague , or that he were hanged or damned . nor will it be any rare thing at the day of judgment , for cursers to be indicted of murther . for like shimei and goliah to david ; thou wouldst kill him if thou durst ; thou dost kill him so far as thou canst . i would be loath to trust his hands that bans me with his tongue . had david been at the mercy of either shimei or goliah , and not too strong for them , he had then breathed his last . nor is it commonly any sin committed , or just offence given thee , that thou cursest . who could have less deserved those curses and ston●s from shimei , than david ? yea , did not that head deserve to be tongueless , that body to be headless , that so undeservedly cursed such an innocent ? as after it fell out . for the curses and stones which shimei threw at david , rebounded upon shimei , and split his heart ; yea , and at last knockt out his brains ; and the like of goliahs curses ; which is also thy very case . for , sect. 6. what will be the issue ? the causeless curse shall not come where the curser meant it , pro. 26.2 . yea , though thou cursest , yet god will bless , psal . 109.28 . but thy curses shall be sure to rebound back into thine own brest , psal . 7.14 , 15 , 16. pro● . 14.30 . cursing mouths are like ill made pieces , which while men discharge at others , recoil in splinters on their own faces . their words & wishes be but whirlwinds , which being breathen forth , return again into the same place . as hear how the holy ghost delivers it , psal . 109. as he loved cursing , so shall it come unto him ; and as he loved not blessing , so shall it be far from him . as he cloathed himself with cursing like a garment , so shall it came into his bowels like water , and like oyl into his bo●es ; let it be unto him as a garment to cover him , and for a girdle wherewith he shall alwaies be girded , ver. 17.18 , 19. hear this all ye , whose tongues run so fast on the devils errand ! you loved cursing , you shall have it , both upon you , about you , and in you , and that everlastingly , if you persevere and go on ; for christ himself at the last day , even he which came to save the world , shall say unto all such , depart from me y● cursed into everlasting fire , prepared for the devil and his angels , mat. 25.41 . where they shall do nothing but curse for evermore ; for they no further apprehending the goodness , mercy , & bounty of god , than by the sence of their own torments , ( the effects of his justice ) shall hate him , and hating him , they shall curse him , rev. 16.11 . they suffer , and they blaspheme : there is in them a furious malice against him ; being cursed of him , they re-curse him ; they curse him for making them , curse him for condemning them , curse him , because being adjudged to death , they can never find death ; they curse his punishments , because they are so unsufferable ; curse his mercies , because they may never taste them ; curse the bloud of christ shed on the cross , because it hath satisfied for millions , and done their unbelieving souls no good ; curse the angels and saints in heaven , because they see them in joy , and themselves in torment : cursings shall be their sins , and their chief ease ; blasphemies their prayers ; lachrymae their notes ; lamentation all their harmony : these shall be their evening songs , their morning songs , their mourning songs for ever and ever . and indeed , who shall go to hell , if cursers should be left out ? wherefore let all those learn to bless , that look to be heirs of the blessing . sect. 7. but to be in hell , and there to continue everlastingly in a bed of quenchless flames , is not all . for this is the portion , even of negative and viceless christians , if they be not vertuous . of such as do not swear , except they fear an oath . that abound in good duties , if they do them not out of faith , and because god commands them ; that he may be glorified , and others edified thereby . whereas thou dost supererogate of satan , in damning many souls besides thine own . thou hast had a double portion of sin , to other men here ; and therefore must have a double portion of torment to them hereafter . the number and measure of thy torments , shall be according to the multitude and magnitude of thine offences , rev. 20.12 , 13. & 22.12 . luk. 12.47 . mat. 10.15 . rom. 2.5 , 6. and those offences , if i could stand to aggravate them by their several circumstances , would appear to be out of measure great and numerous . i 'le mention but one of ten . with thy swearing and cursing , thou dost not only wound thine own soul , worse than the baalites wounded their own bodies , ( for thou wilfully murtherest thine own soul , and that without any inducement , as hath been proved . ) but thou art so pernicious , that this is the least part of thy m●schief ; for thou drawest vengeance upon thousands , by thy infectious and damnable example ; as how can it be otherwise ? thou dost not only infect thy companions , but almost all that hear , or come near thee . yea , little children in the streets , have learnt of thee to rap out oaths , and belch out curses and scoffs almost as frequently as thy self ; and through thy accustomary swearing , learned to speak english and oaths together ; and so to blaspheme god almost so soon as he hath made them . and not onely so , but thy example infects others , and they spread it abroad to more ; like a malicious man sick of the plague , that runs into the throng , to disperse his infection , whose mischief out-weighs all penalty . it is like the setting a mans own house on fire ; it burns many of his neighbours houses , and he shall answer for all the spoil . so that the infection of sin is much worse than the act . sect. 8. nor wilt thou cease to sin when thou shalt cease to live ; but thy wickedness will continue longer than thy life . for as if we sow good works , succession shall reap them , and we shall be happy in making them so ; so on the contrary , wicked men leave their evil practices to posterity , and though dead , are still tempting unto sin , and still they sin in that temptation ; they sin so long as they cause sin . this was jeroboams case , in making israel to sin : for let him be dead , yet so long as any worshipped his calves , jeroboam sinned . neither was his sin soon forgotten ; nadab his son , and baasha his successor , zimri , and omri , and ahab , and ahaziah , and jehoram , all these walked in the wayes of jeroboam , which made israel to sin ; and not they alone , but millions of the people with them . so that it is easie for a mans sin to live , when himself is dead , and to lead that exemplary way to hell , which by the number of his followers , shall continually aggravate his torments . as , o what infinite torments doth mahomet endure ! when every turk that perisheth by his jugling , doth daily add to the pile of his unspeakable horrors , and so each sinner , according to his proportion , and the number of souls which miscarry through the contagion of his evil example . and look to it , for the blood of so many souls as thou hast seduced , will be required at thy hands , and thou must give an account for the sins perhaps of a thousand . thou dost not more increase other mens wickedness on earth , than their wickedness shall increase thy damnation in hell , luk. 16. sect. 9. it were easie to go on in aggravating thy sin and wretchedness , and making it out of measure great , and the souls that miscarry through the contagion of thy evil example numerous . for is not the gospel and the name of god blasphemed among the very turks , jews , and infidels ; and an evil scandal raised upon the whole church ; through thy superlative wickedness , and other thy fellovvs ? yea , does not this keep them off from embracing the christian religion , and cause them to protest against their ovvn conversion ? which makes me vvonder that swearers , drunkards , and such vvicked and prophane wretches , are not ( like dirt in the house of god ) throvvn out into the street , by excommunication : or as excrements and bad humours in mans body , vvhich is never at ease till it be thereof disburthened ; as austin vvell notes . that they are not marked vvith a black coal of infamy , and their company avoided , as by the apostles order they ought , rom. 16.17 . 2 thes . 3.6 , 14. eph. 5.5 , 7. 1 cor. 5.5 , 11. 1 tim. 1.20 . that they are not to us as lepers vvere among the jews ; or as men full of plague sores are amongst us . we vvell knovv the good husbandman weeds his field of hurtful plants , that they may not spoil the good corn . and when fire hath taken an house , we use to pull it down , lest it should fire also the neighbours houses . yea , the good chirurgion cuts off a rotten member betimes , that the sound may not be endangered . nor will the church of england ever flourish or be happy in her reformation , until such a course is taken . memb. 4. swearer . sir , i unfeignedly bless god , for what i have heard from you ; for formerly , i had not the least thought that swearing by faith , troth , or any other creature was so grievous a sin , as you have made it appear from the word . and i hope it shall be a sufficient warning to me for time to come . sect. 1. mestenger . if so , you have cause to bless god indeed . for all of you have heard the self-same word ; but one goes away bettered , others exasperated and enraged , wherein will only makes the difference . and who makes the difference of wills , but god that made them ? he that creates the new heart , leaves a stone in one bosom , puts flesh into another . sect. 2. of hearers there are usually four sorts , mat. 13. 19 , to 24. as first , an honest and good heart , will not return from hearing the word unbettered . yea , he will so note what is spoken to his own sin , that it shall encrease his knowledge , and lessen his vices . as who by looking in a glass shall spy spots in his face , and will not forth with wipe them out ? a wise man will not have one sin twice repeated unto him . and these may be resembled to wax , which yieldeth sooner to the seal , than steel to the stamp . but sect. 3. secondly , others are like tullies strange soil , much rain leaves them still as dry as dust . or the wolf in the emblem , which though she suckt the goat , kept notwithstanding her wolvish nature still . for speak what can be spoken to them , it presently passes away like the sound of a bell that is rung . let testimonies & examples never so much concern them , they prove no other than as so many characters writ in the water , which leave no impression behind them . who may be resembled to an hour-glass or conduit , that which in one hour runneth in , the same in another hour runneth out again . or the smiths iron , put it into the fire , it is much softned ; again put it into the water , 't is harder than before . yea , let them never so much smart for their sins ; they will return to them again until they perish . resembling some silly fly , which being beat from the candle an hundred times , and oft singed therein , yet will return to it again until she be consumed , prov. 23.35 . all those beasts which went into the ark unclean , came likewise out unclean . sect. 4. thirdly , another sort will very orderly hear the word , and delight in it ; so long as the minister shall rove in generalities , preach little or nothing to the purpose : but if once he touch them to the quick , drive an application home to their consciences touching some one sin of theirs , as john baptist served herod ; then they will turn their backs upon him , and hear him no further , as those jews served our saviour , joh. 6.66 . the athenians paul , acts 17.16 , to 34. and ahab micaiah , 1 kings 22.8 . sect. 5. sore eyes you know are much grieved to look upon the sun. bankrupts cannot abide the sight of their counting books , nor do deformed faces love to look themselves in a true glass . for which read , john 3.19 , 20 , 21. but let such men know , that to fly from the light , and reject the means , puts them out of all hope . that sin is past cure , which turns from , and refuseth the cure , deut. 17.12 . prov. 29.1 . as what is light to them that will shut their eyes against it ? or reason to them that will stop their ears from hearing it ? if those murtherers of the lord of life , act. 2.23 . had refused to hear peters searching sermon , in all probability they had never been prickt in their hearts , never been saved , ver . 37 , 38. and take this for a rule , if ever you see a drowning man refuse help , conclude him a wilful murtherer . sect. 6. fourthly and lastly , ( for i pass by those blocks that go to church as dogs do , only for company ; & can hear a powerful minister for twenty or thirty years together , and mind no more what they hear than the seats they sit on , or the stones they tread on . ) there are a generation of hearers who when a minister does plainly reprove them for their sins , and declare the judgments of god due unto the same , to the end they may repe●t and believe , that so they may be saved ; will carp , and fre● & spurn against the very word of god for being so sharp & searching , & thereupon persecute the messenger , as the princes & false prophets did jeremiah , herodias john baptist , and the pharisees christ . sect. 7. and this god takes as done to himself ; what saith paul ? 1 cor. 7.10 . i have not spoken , but the lord : and therefore as the lord said unto saul , act. 9.4 . that he persecuted him , ( though in heaven ; ) so they which resist any truth delivered out of the word , do resist god himself , and not his messenger , as evidently appears by these scriptures , psal . 44.22 . & 74.4.10.18.22.23 . & 83.2 , 5 , 6. & 89.50 , 51. & 139.20 . prov. 19.3 . rom. 1.30 . & 9.20 . mat. 10.22 . & 25.45 . 1 sam. 17.45 . isa . 37.4.22 , 23 , 28. act. 5.39 . & 9.4 , 5. joh. 9.4 . 1 thes . 4.8 . joh. 15.20 , to 26. num. 16.11 . 1 sam. 8.7 . mar. 9.42 . psal . 79.12 . 2 kin. 2.24 . o that the gospels enemies would but seriously consider these scriptures , and be warned by them . for certainly it is neither wise , good , nor safe , either resisting or angring him , that can anger every vein of their hearts . yea , god hath messengers of wrath for them that despise the messengers of his love . sect. 8. but hear why they so mortally hate the naked truth . because it is the word by which they are condemned : they loath as much to hear it , as a prisoner doth abhor to hear his sentence from the just judge . and indeed , if many ( as we know by experience ) love not to hear the worst of their temporal causes and cases ; nor yet of their bodily distempers , with which their lives or estates be indangered . how much more will wicked men decline from seeing their hainous abominations , and themselves guilty of hell , and eternal damnation ? though thereof there be an absolute necessity , if ever they be saved . sect. 9. guilty sinners love application as dearly as a dog does a cudgel . and no marvel , for what leper will take pleasure in the searching of his sores ? nor were satan his crafts-master , if he did permit them : for if they could clearly see the loathsomness of their impieties , it were impossible not to abhor them , not to abhor themselves for them ; but their blindness makes them love their own filthiness , as ethiopians do their own swarthiness . besides , they love not to have their consciences awakened , but would sleep quietly in their sins : and he that desires to sleep will have the curtains drawn , the light shut out , and no noise made . whence as good meats are unwelcome to sick persons ; so is good counsel to obstinate and resolved sinners . tell them of their swearing , drinking , whoring , cheating ; they will fret , and chafe , and fume , and swell , and storm , and be ready to burst again to hear it . but let envy sweat , swell , and burst ; truth must be spoken . and indeed , why should not gods servants take as free liberty in reproving , as the devils servants take liberty in offending ? shall not the one be as loud for god , as the other are for baal and beelzebub ? sect. 10. yea , admonish them never so mildly , they will say we take too much upon us : as korah and his complices twitted moses , num. 16.3 . not knowing how strictly god commands and requires it , lev. 19.17 . 2 t●m . 2.25 . ezek. 3.18 , to 22. 2 pet. 2.7 , 8. whence as the chief priests answered judas , what is that to us ? so they will blaspheme god , tear christ in pieces , and more than betray , even shed his innocent bloud , digging into his side with oaths , and say , when told of it , what is that to us ? when they might as well say , what is christ to us ? what is heaven to us ? or what is salvation to us ? for to us the one cannot be without the other : we shall never inherit part of his glory in heaven , if we do not take his glories part upon earth . and with god it is much about one , whether we be doers of evil , or no binderers . for if we must not see our neighbours ox , nor his sheep go astray , or fall into a pit , but we must reduce him , a●d help him out of it , deut. 22.1 . we are much more bound to help our neighbour himself from dropping into the bottomless pit of hell. and what know we but we may win our brother , and so save his soul , mat. 18.15 . sect. 11. they will hiss like serpents , if we trouble their nests never so little . and it is a sure sign the horse is galled , that stirs too much when he is touched . but what are these men like , and how are they like to speed in the end ? they are like the thracian flint that burns with water , and is quenched with oyl : their souls are the worse for gods endeavour to better them . his holy precepts and prohibitions , do either harden them , as the sun hardens clay , and cold water hot iron ; or else they enrage them , as a furious mastiffe dog is the madder for his chain . sect. 12. but to be exasperated with good counsel , and in stead of penitency , to break into choler ; when fury sparkles in those eyes which should gush out with water ; it is an evident sign of one that shall perish , prov. 29.1 . read the words and tremble ; a man that hardneth his neck , being often reproved , shall suddenly be destroyed , and that without remedy : see more prov. 1.24 , 25 , 26 , to 33. whence it is the prophet tells amaziah , i know that god hath determined to destroy thee , because thou hast done this , and hast not obeyed my counsel , 2 chro ▪ 25.16 , 20. and that the holy ghost , speaking of ely's sons , saith that they would not hearken unto , nor obey the voice of their father , because the lord was determined to destroy them , 1 sam. 2.25 . yea , it is an observation of livy , that when the destruction of a person or nation is destined ; then the wholsome warnings both of god and man , are set at nought . and in reason that sin is past all cure which strives against the cure . herbs that are worse for watering . trees that are less fruitful for dunging and pruning , are to be rooted out , or hewn down . even salvation it self will not save those that spill the potion , and fling away the plaister . when god would have cured babylon , and she would not be cured ; then she is given up to destruction without further warning . sect. 13. ignorant worldlings ( who will believe nothing which comes not within the compass of their five senses ) think that because god strikes not , he minds not , psal . 50.21 . because sentence against an evil work is not executed speedily , therefore the heart of the children of me● is fully set in them to do evil , as solomon speaks , eccles . 8.11 . they are like the israelites , 1 sam. 12.15 , to 20. they will not believe without a miracle ; and it will be a miracle if ever they be saved . for should they see miracle upon miracle ; should god forthwith strike one dead with a thunder-bolt , and rain down fire and brimsto●e upon anoth●r , and cause the earth to swallow down a third quick while they are blaspheming him , they would be as far from believing as they were before , as the examples of the old world , the sodomites , pharaoh , baalam , ahab , belshazzer , m●lch●us , and those great clerks , the scribes , and pharisees , together with thousands of the jews , sufficiently manifest . yea , it is easier for a man possest with ma●y devils to be disposs●st ; to ra●se one from the dead , or to turn a stone into flesh , ( in which god should meet with no opposition ) than perswade an habituated swearer to believe these ensuing precept , prediction , testimonies of the gospel , or any other saving truth , m●t. 5.20 . & 12.36 . & 25.30 ▪ to 46. 2 thes . 1.7 , 8 , 9. & 2.12 . heb. 12.14.29 . rev. 20.12 , to the end , deut. 29.19 , 30. prov. 1.24 , to 33. sect. 14. well may they believe what the world , the flesh , and the devil suggests unto them : as satan ( that he may make smooth their way to perdition ) will perswade the most impudent and insolent sinners , drunkards , adult●●ers , blasphemers , sabbath-breakers , blo●d-thirsty murtherers , persecuters of the godly , and ●o●●emners of religio● , that they may take liberty to continue their sensual lusts , by a testimony of scripture , and apply christs passion as a warrant for their licentiousness , his death as a license to sin , his cross as a lette●s patent to do mischief . and hereupon , as if a malefactor should head his d●um of rebellion with his pardon , they live as if the gospel were quite contrary to the rule of the law , or as if god were neither to be feared nor cared for . hence they exercise their saucy wits in prophane scoffs at religion , & disgrace that blood , whereof hereafter they would give a thousand worlds for o●e drop . hence they tear heaven with their blasphemies , and bandy the dreadful name of god , in their impure and polluted mouths , by their bloudy oaths and execrations ; hence they are so witless , graceless , and shameless , as to swear and curse even as dogs bark . yea , they have so sworn away all grace , that they count it a grace to swear , and are so far from believing what god threatens in his word against sin , and what is affirmed of his justice , and severity in punishing all wilful and impenitent sinners with eternal destruction of body and soul ; that they presume to have part in that merit , which in every part they have so abused ; to be purged by that blood , which now they take all occasions to disgrace ; to be saved by the same wounds and bloud , which they swear by , and so often swear away ; to have christ an advocate for them in the next life , when they are advocates against christ in this : that heaven will meet them at their last hour , when all their life long , they have galloped in the beaten road toward hell . and that though they live like swine all their life long , yet one cry for mercy at the last gasp , shall ●ransfo●m them into saints . and this is the strong faith they are so apt to boast of , viz. presumption , not confidence : or rather , hope frighted out of its wits . for notwithstanding all this , in believing the scriptures they fall ●hort of the devils themselves . for the devils do really believe that god is no less true and just then he is merciful ; as his word declares him to be : and thereu●●n they tremble , as st. james hath it , jam. 2.19 . whereas these men 〈◊〉 not a word that god speaks , so as to be bettered by it . sect. 15. and no marvel , for their wont hath been to believe satan rather than god ; as did our first parents , gen. 3. therefore now after they have rejected all means of grace , when they are so crusted in their v●llany , that custom is become a second or new nature : god ( that he may punish their hardness and excess in sin , with further obduration ) not only delivers them up ●o satan , the god of this world ; who so blinds their minds , and deludes their understanding● , that the light of the glorious gosp●l of christ shall not shine unto them , 2 cor. 4.3 , 4. eph. 2.2 . 2 thes . 2.9 . but he gives them up , even to a reprobate judgment , to the hardness of their hearts , and to walk in their own counsels , psal . ●1 . 11 , 12. rom. 1.21 , to 32. and better be given up to satan , as the incestuous corinthian was , than thus to be given up . for he was thereby converted & saved , as god used the matter ; making the scorpion a medicine against the sting of the scorpion : the horseleech a means to abate the vicious and superfluous bloud ; so ordering satans craft and malice , to ends which himself intended not . whereas these are given over ; as a desperate patient is given over by his physician when there is no hope of his recovery . as thus , because they will not receive the truth in love , that they might be saved : for this cause god gives them up to strong delusions , that they should believe lies ; that all they might be damned who believe not the truth , but take pleasure in unrighteousness : they are the very words of the holy ghost , 2 thes . 2.10 , 11 , 12. if any vvould see more touching the woful condition of a deluded worldling ; and how satan gulls wicked men with a world of misprisions , that he may the better cheat them of their souls ; let them read the drunkards character , and the cure of misprision : for in this i study all possible brevity , being loath either to surfeit or cloy the swearer ; who is commonly short-breathed in well-doing ; and lest adding more should hinder him from hearing this : for satan and his corrupt heart will not condescend he shall hold out to hear his beloved sin so spoken against . memb. 5. sect. 1. only i will insert a few notions , aphorisms , or conclusions , touching the former point of gods forbearing to punish the most flagitious sinners when they so horribly provoke him : together with some pregnant examples of some that he hath executed martial law upon , even in this life . cornelius gallus ( not to mention many , nor any that every author sets down ) died in the very act of his filthiness , as plutarch well notes . nitingal , parson of crondall in kent , was struck dead in the pulpit , as he was belching out his spleen against religion and zealous professors of the gospel . it was the usual imprecation of henry earl of schuartzbourg , let me be drowned in a jakes , if it be not so ; and such was his end . you may remember one lieutenant of the tower was hanged ; it had wont to be his usual imprecation , as he confessed at his death . earl godwin wishing at the kings table that the bread he eat might choak him if he were guilty of alphreds death , whom he had before slain ; was presently choaked , and fell down dead : yea , his lands also sunk into the sea , and are called godwins sands : where thousands since have made shipwrack . it was usual with john peter mentioned in the book of martyrs , 〈…〉 say , if it be not true , i pray god i may rot ere i die : and god saying ame 〈…〉 t , he rotted away indeed . a serving-man in lincolnshire for every trifle used to swear gods precious bloud , and would not be warned by his friends to leave it : insomuch , that hearing the bell tole in the very anguish of death , he started up in his bed and swore by the former oath that bell toled for him : whereupon immediately the bloud most fearfully issued , as it were , in streams from all parts of his body , not one place left free , and so died . popiel king of poland had ever this wish in his mouth , if it be not true , i would the rats might eat me : and so it came to pass ; for he was so assailed by them at a banquet , that neither his guards nor fire , nor water could defend him from them ; as munster mentions . the jews said , let his bloud be upon us , and upon our children ; and what followed ? sixteen hundred years are now past , since they wished themselves thus wretched : and have they not ever since been the hate and scorn of the world ? did they not ( many of them ) live to see their city buried in ashes , and drowned in bloud ? to see themselves no nation ? was there ever any people under heaven , that was made so famous a spectacle of misery and desolation ? they have had what they called for to the ful ; and it 's just that they who long for a curse , should have it : yet how many among us do familiarly curse their wives , children , &c , nor is it seldom that god pay them in their own coin : men profane gods name , and he makes their names to stink . when the pestilence rageth in our streets , blasphemy and execration must confess that they have their due wages . blasphemers live swearing , and die raving ; it is but their wages . sect. 2. he punisheth some in the suburbs of hell , that they might never come into the city it self . the evil he now suffers uncorrected , he refers to be condemned . sin knows the doom , it must smart here , or hereafter . outward plagues are but favour in comparison of spiritual judgments ; and spiritual judgments but light , to eternal torments . god doth not punish all flagitious sinners here , that he may allow some space to repent , and that none may doubt his promise of a general judgment : nor does he forbear all here , lest the world should deny his providence , and question his justice . memb. 6. sect. 1. but what do i urge reason to men of a reprobate judgment ? to admonish them , is to no more purpose , than if one should speak to life-less stones , or sence-less plants , or wit-less beasts ; for they will never fear any thing till they be in hell-fire ; wherefore god leaves them to be confuted with fire and brimstone , since nothing else will do it . if there be any here that believe a resurrection ( as i hope better things of some of you ) all such i would beseech , by the mercies of god before mentioned , that they would not be so desperately wicked , as to mock their admonisher , scoff at the means to be saved , and make themselves merry with their own damnations ; but that they would entertain this message as if it were an epistle sent from god himself , to invite and call them to repentance . yea , consider seriously what i have said , and do not , oh do not mock at gods word , nor sport away your souls into those pains which are easeless , endless , & remediless . shall we give an account at the day of judgment for every idle word we speak , mat. 12.36 . & never give a reckoning for our wicked swearing and cursing ? we shall be judged by our words , v. 37. are you willing to be saved ? if you are , break off your sins by repentance , dan. 4.27 . cease to do evil , learn to do well , isa . 1.16 , 17. seriously grieve and bewail for the millions of times that you have blasphemed god and pierced your saviour , and never more commit the like impiety . yea , do not only leave your swearing , but fear an oath , and make conscience of it ; resolve not to take the glorious name of god in vain , nor place any other creature in his room : though the devil should say unto you , as once he did to christ , all this will i give thee . for it is not enough that we abstain from evil , unless we hate it also , and do the contrary good ; sanctifie the lord god in your heart , 1 pet. 3.15 . make a covenant with your mouth , as job did with his eyes , and set a watch before the door of your lips , that you thus offend not with your tongue , ps . 141.3 . sect. 2. which if you do rightly , the like care to avoid all other sins will necessarily follow : because he that fears to commit one sin out of conscience , and because god forbids it , will upon the same ground fear all that his law forbids ; and as heartily and unfeignedly desire that he may never commit it , as that god should never impute it , 2 tim. 2.19 . neither can a regenerate mind consist with a determination to continue in any one sin ; as when christ cast out one devil , we read that he cast out all , even the whole legion , mar. 5.2 , &c. and he that makes not some conscience of all sin , makes no true conscience of any sin . and the same is to be understood also of duties commanded ; for the same law which in joyns us to hate and forsake all sin , commands us also to strive after universal obedience to every precept . and it is a true rule , he that hath not in him all christian graces in their measure , hath none ; and he that hath any one truly , hath all . he that is not sanctified in every part , is truly sanctified in no part , 1 pet. 1.15 . 2 pet. 3.11 . mat. 5.48 . 2 tim. 3.17 . 2 cor. 7.1 . and the least sin allowed of , be it but a vain thought , or one duty omitted , is enough to cast thee into hell ; for the wages of sin ( any sin , be it never so little ) is death , rom. 6.23 . jam. 1.15 . yea , admit thou hadst never acted any the least evil in all thy life , it were not enough to save thee from hell , much less to bring thee to heaven ; for we need no more to condemn us , then what we brought into the world with us , gen. 2.17 . psal . 51.5 . rom. 5.12 . whence the new-born child in the law was commanded to offer a sin offering , lev. 12.6 . sect. 3. wherefore as you tender the good of your own soul , set upon the work presently , before the drawbridge be taken up : provide with joseph for the dearth to come ; with noah , in the days of thy health , build the ark of a good conscience , against the floods of sickness . imitate the ant , who provides her meat in summer for the winter following . yea , do it whilst the yearning bowels , the bleeding wounds , and compassionate arms of jesus christ lie open to receive you . whiles you have health , and life , and means , and time to repent , and make your peace with god in christ , as you tender i say the everlasting happiness and welfare of your almost lost and ●●owned soul , as you expect or hope for grace or mercy , for joy and comfort , for heaven and salvation , for endless ▪ bliss and glory at the last ; as you would escape the direful wrath of god , the bitter sentence and doom of christ , the never dying sting and worm of conscience , the tormenting and soul-scorching flames of hell , and everlasting separation from go●s blissful presence , abjure and utterly renounce all wilful and affected evil ; and in the first place this abominable sin of swearing and cursing . sect. 4. the which grace if you would obtain , omit not to pray for the assistance of gods spirit , otherwise thy strength is small : yea , except god give thee repentance , and removes all impediments that may hinder , thou canst no more turn thy self , then thou couldst at first make thy self . we are not sufficient of our selves to think , much less to speak , least of all to do ought that is good , 2 cor. 3.5 . joh. 15.4 , 5. we are swift to all evil , but to any good immoveable . wherefore beg of god that he will give you a new heart , and when the heart is changed , all the members will follow after it , as the rest of the creatures after the sun when it ariseth . importune him for grace , that thou mayest firmly resolve , speedily begin , and continually persevere in doing and suffering his holy will. desire him to regenerate thy heart , change and purifie thy nature , subdue thy reason , rectifie thy judgement , reform and strengthen thy will , renew thy affections , and beat down in thee whatsoever stands in opposition to the scepter of jesus christ . onely this let me add ; be sure you wholly and only rest on your saviour jesus christ for salvation , abhorring to attribute or ascribe ought to doing : for our very righteousnesses are as filthy rags , isa . 64.6 . and the sole perfection of a christian , is the imputation of christs righteousness , and the not imputation of his own unrighteousness , a rule which we are very apt to swerve from , either on the right or left hand : wherefore if you would not err , observe this golden mean , endeavour to live as if there were no gospel , and to die as if there were no law. and now for conclusion , if thou receivest any power against this great evil , forget not to be thankful , and when god hath the fruit of his mercies , he will not spare to sow much where he reaps much : & so having set before you l●fe and death , i leave you to choose which of them you like best . onely think what account you shall give of that you have read ; for if this warning prevail not , it is much to be feared the next will be that of the son of man , mat. 25.41 . depart from me , &c. post-script . you that fear god , or have any bowels of compassion towards the precious souls of those poor ignorant men , women , and children , whom you hear to swear and curse as dogs bark ; ( that is not more of curstness then out of custom , ) wish them to read these few pages , neither count it as a thing indifferent , which may either be done or dispensed withal ; for besides that god hath commanded the duty of admonition , heb. 3.13 . 2 tim. 2.25 . and commended the practise of it , rev. 1.2.6 . and condemned the contrary verse 20. if you do not it , or the like , you hate your brother , lev. 19.17 . and make your self guilty both of his sin and ruine , ezek. 3.18 , to 22. for as none but a cain will say , am i my brothers keeper ? so these could never continue their cursing and swearing as they do , if they were but so happy as to meet with timely and faithful admonition . nor can you love god , and patiently hear these miscreants blaspheme his holy name as they do , 2 pet. 2.7 , 8. or manifest your self his by adoption and regeneration , for well-born children are touched to the quick with the injuries of their parents , and not to be moved in this case , is to confess our selves bastards . yea , it is a base , vile , and unjust ingratitude in those men , that can endure the disgrace of them under whose shelter they live . which being so , make it a part of your charity , to give of them as you meet with occasion ; as that you shall hourly do , even as you pass the streets , if you but mind it . finis . glad tydings, from heaven to the worst of sinners on earth walter cradock ... cradock, walter, 1606?-1659. this text is an enriched version of the tcp digital transcription a34879 of text r204981 in the english short title catalog (wing c6759). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 145 kb of xml-encoded text transcribed from 37 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a34879 wing c6759 estc r204981 12720434 ocm 12720434 66290 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a34879) transcribed from: (early english books online ; image set 66290) images scanned from microfilm: (early english books, 1641-1700 ; 980:2) glad tydings, from heaven to the worst of sinners on earth walter cradock ... cradock, walter, 1606?-1659. [4], 55, [13] p. printed by mathew simmons, london : 1648. reproduction of original in the university of illinois (urbana-champaign campus). library. index: p. [2]-[13] eng redemption -early works to 1800. a34879 r204981 (wing c6759). civilwar no gospel-libertie, in the extensions limitations of it. wherein is laid down an exact way to end the present dissentions, and to preserve futu cradock, walter 1648 24960 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2002-03 tcp assigned for keying and markup 2002-04 apex covantage keyed and coded from proquest page images 2002-05 tcp staff (michigan) sampled and proofread 2002-05 olivia bottum text and markup reviewed and edited 2002-06 pfs batch review (qc) and xml conversion glad tydings from heaven ; to the worst of sinners on earth . by walter cradock late preacher at hallows great in london ; luke 2 10. feare not , for behold i bring you good tidings of great joy which shall be to all people . london , printed by mathew simmons 1648. to the christian reader ; reader , the nature of man is prone to be inquisitive after newes , especially in these unsetled , distracted times amongst us , it is a great part of the imploiment of people and takes up much of their time , as if london , were athens , and the people thereof athenians , ( who spent their time in nothing else : but either to tell , or to heare some newes . ) and yet the news wee beare is sometimes bad , sometimes uncertain , and many times false . divert thy thoughts awhile from earthly things , and in this ensuing treatise thou shalt heare , what newes from heaven in the gospel . the law indeed brings us tidings : but it is like the message of ehud , to eglon , it brings a dagger with it that stabs mortally : but the tidings of the gospel is like that message of the young prophet to jehu , to make him a king . there is nothing truly terrible , but the gospel brings tidings of our freedome from it , ( if we be believers ) nor nothing truly amiable , but it tells us of our interest in it . how welcome to a poore captive is newes of deliverance from slaverie ? the gospel brings us tidings of our deliverance from sin , satan , death , hell , from wrath , and damnation , it tells us of riches , and glory , and kingdomes , and crownes , and what soever may satisfie the capacious soule of man . god hath appointed different conditions for men , and angels , the angels that stood they are so confirmed that they cannot fall ; the angels that fell they are determined under eternail wrath that they cannot rise , but god from everlasting in his love , and mercy had appointed that fallen man should have a way of recovery , as a board after ship wracke , whereby he might come safe to the shore . and god in time was pleased to come out of his hidden eternity , and to discover this love of his to the world , and hath sent his son to puhchase it , and his spirit to apply it , and his servants to tell ( not this , or that perticuler man ) but all nations , that whosoever believeth in jesus christ shall have everlasting life : this blessed tidings is brought by the gospel . and let none say this newes is to good to be true , for god who is truth it selfe ( as it were on purpose ) to anticipate the infidelity of man , hath said it , and sworne it , and sealed it with the blood of his deare son , that we might have strong consolation ; and hath made this fabrick of the world to be as a stage to act the redemption of his people on , which being finished , it shall be no more . it should stir us up to love , and blesse the father , and his son jesus christ , and the holy spirit ; and to imbrace the messengers that bring those glad tidings , to account their very feet beautifull , the meanest part of the body , and upon the moutaines , the barren places of the earth . and i doubt not but many poore soules can from experience blesse god for the worthy authour in those barren mountaines , where he converseth , and else where , and say of him as david of ahimaaz , he is a good man , and bringeth good tidings . though others being hardened spit at such lights , and labour to extinguish who god in just judgment will cause to stumble , and fall , and lie downe in eternall darknesse . but i shall detaine thee no longer from the the work ; but commend it and thee to gods blessing , and rest . thine in the gospel of christ . good newes to the worst of sinners . marke 16. 15. and hee said unto them , goe yee into all the world , and preach the gospel to every creature . you may easily understand who spake these words , and to whom they were spoken . in these words , our lord jesus christ after his resurrection , when he had all power in heaven , and earth given to him , he sends forth his apostles to preach , and he bids them goe into all the world , and preach the gospel to every creature . this was their commission they were to have now , to go preach the gospel ; indeed they had a commission before , but it was only to the jewes ; and it was a little , but by spirts : but now christ was risen from the dead , and had received all power in heaven and earth , he sends them for good and all ( as it were ) he gives them a full and compleate commission , goe yee into all the world , and preach the gospel to every creature . before i come to the lesson that i mean to insist upon , there are two things here in the words that must be opened , that you may see the foundation , or ground of this lesson ; and that is , first , what is meant by gospel ? goe , and preach the gospel . then , what is meant by creature ? goe preach the gospel to every creature . for the first , what is meant by gospel ? i will not stand upon the severall acceptations of it , onely you may understand that both in the scripture language , and also among the heathen , gospel hath been taken for glad tidings , good newes in generall ; any good newes , or glad tidings have been called gospel ; so the greek word signifies , so some conceive the english word godspel , being old english , signifies gospel , that is , good speech , good newes , good hearing , good tidings : but in a peculiar sense in scripture it is taken for that good tidings of grace , and salvation by jesus christ . and so in this sense we read of it in the old testament , and in the new . in the old testament , you shall read in heb. 4. 3. that our fathers they had the gospel as well as we : but ( beloved ) you are to take notice , that though our fathers had the gospel , that is , the glad tidings of life and salvation by jesus christ , from adam , from the beginning of the world , yet they had it but dimly , and darkly ; and they had it mixed with a great deale of law , a great deale of bad tidings ( as i may speak ) they had a little good newes with a great deale of bad . so adam had a little good tidings the seed of the woman shall bruise the servents head ; and there was bad tidings also , there was the curse upon the serpent , and upon the woman , & the man ; the woman should bring forth in paine , the man must eat his bread in the sweat of his browes ; and so in all the old testament , there was a little gospel in the prophecies , and gospel in the sacrifices , and gospel in the visions , but abundance of law mingled with this gospel ; the one spake sad tidings , as well as the other did good ; for you know the law spake curses and damnation to those that in every point did not observe it : but in the new testament , especially after the resurrection of jesus christ , when he went up to heaven , we read that there was perfect gospel , or only good newes , and glad tidings , for the bad newes was now all gone . and so it is to be understood here , goe preach the gospel . as if he should say , i doe not ( my disciples ) bid you goe and give them now good newes , and then bad , to give them a little of the law , and a line of gospel : but goe preach the gospel emphatically , that is , meerly , purely gospel ; for now christ is risen from the dead , and now the gospel in the purity , and simplicity is erected , goe preach the gospel . [ to every creature ] what should be the meaning of that ? we know that in the scripture language , creature most usually signifies not men but beasts , & things without life , as in rom. 8. you have it twice , or thrice the creature groaneth ; the beasts , and the woods , and every thing that god hath made , as being a name somewhat too low for men in the ordinary scripture expression . yet so as it comprehends men : for men also are sometimes called creatures . now , what should the meaning of this be , that now the gospel being to be purely , and fully , and compleatly set up , whether the lord jesus would have them preach , and make known glad tidings to all creatures , that is , that even the bruit beasts , and these creatures without life , that they should have glad tidings , and good newes from the death and resurrection of the lord jesus christ . i will not averr that it is so , that that is the meaning of it : but surely ( beloved ) there is no creature under heaven , but hath a great deale of glad tidings , and good newes from the death and resurrection of jesus christ : for we read rom. 8. that the creature groanes , and the creature exspects deliverance , and redemption . all these creatures by sinne are brought into slavery , and certainly they shall partake of the libertie of the sonnes of god : there is a redemption for them out of slavery , as well as for men by the redemption of the lord jesus christ : but what that shall be , or in what sort i cannot determine . now whether you will understand it so , that our lord christ meant not men and women only , but that by creature , the poore creatures that are without life , and bruit beasts , and all might understand the precious worth of this gospel . or take it more restrained as generally the godly doe , that by creature here is meant the gentiles , in opposition to the jewes , for they knew that they were to preach the gospel to the jewes , which they also did before the resurrection : but now saith christ , goe preach the gospel to every creature . that is , now i will have no distinction of persons , i doe not now say , take heed of the way of the samaritans : but goe which way you will , goe to the gentiles , to sinners , to any men , or women that you can call creatures , scithians , barbaririan , bond or free , goe and preach the gospel to them , bring them glad tidings , and newes , that iesus christ hath brought life , & grace , & salvation freely for them . that this is the meaning , compare it with mat. 28. 19. goe therefore , teach all nations baptizing them in the name of the father , and of the son , and of the holy ghost . here it is , goe preach to every creature , there it is goe teach all nations , i will have no partition , or distinction between them saith christ . i gave you leave , and often bid you teach the jewes before : but now goe teach the gentiles ; for the world was then divided into those two parts , jewes , and gentiles , goe teach the gentiles , goe teach every creature . but some may say ; why doth not our lord then say , goe teach the gentiles as well as the jew ? why doth he call them creatures ? i answer , it is not an ordinary expression to call men creatures in the scripture : but the reason ( as i conceive ) is this , because the gentiles were great sinners and the greatest of sinners . and that you shall see clearly in divers places , as in mat. 5. where christ forbids us to take care for tomorrow , what we shall eat , and what we shall drink ; why ? for ( saith he ) after these things the gentiles seek ; that is , the worst of sinners , and we must not be like them . so in ephs. 4. the apostl would not have them darkned in their understandings , and walk as other gentiles walk , in the vanity of their mindes . so in 1 pet. 3. it is an ordinary expression in scripture , where great sinners are spoken of , either they are called gentiles , or else compared to gentiles , col. 2. are wee not jews , and not sinners of the gentiles ? that is , the gentiles were the greatest sinners that were ; now they being the greatest sinners , the lord calls them creatures , and not men : because it is an ordinary expression in scripture to call wicked people beasts rather than men , isaiah 11. they are called beares , and vvolves , and tigers , and foxes , and doggs , and bulls , &c. so in hos. 1. compared with 1 pet. 3. you that were not a people saith peter , hath god made his people . they were not a people ; god will not ordinarily vouchsafe wicked men and women the name of people : but they were not a people . what were they then ? they were dogs for filth inesse , foxes for cunning , tigers for cruelty , and beares , and such kind of creatures . therefore the jews were called the people of the lord , not onely to distinguish them from others : but they were called the people of god , as we see in exodus , it was a priviledge to be accounted a people first , and then the people of the lord . therefore the lord jesus because hee would not have his disciples make any exception , hee calls them creatures ; as if he should say my disciples , though they be so sinful that according to the ordinary scripture language you cannot call them men , and women , or people , yet they are creatures , and goe preach the gospel to every creature , go to the gentiles , the greatest sinners in the world , whom i will not vonchsafe to call a people , yet they are creatures , goe preach the gospel to them . so that now i am come to the lesson which we are to observe , and that is this ; that the ministerie of the gospel ( especially after the resurrection of jesus christ ) containes nothing but glad tidings , and good newes even to the worst of sinners . creatures that were so bad that they could not be called men and women , yet saith christ , goe preach the gospel , pure gospel , gladtidings to them . i say the ministery of the gospel if it be rightly dispensed doth not containe a tittle in it but perfect good newes , and glad tidings to the heart of the worst of sinners . for this is the proper difference between the law and the gospel . the law speaks good newes but only to the righteous , if thou doe well thou shalt be rewarded ; if thou fulfill the law thou shalt have life ; the law speakes well to a man quatinus as a righteous man : but the gospel quite contrary , the proper object of all the good that the gospel brings , it is to a man quatinus as a sinner , not as a regenerate man , and a righteous man , and a humble man , but as a sinner . and here is the excellency of the gospel , the more sinfull any man is , the more sutable this gospel is to him , the more sin abounds , grace abounds much more ; therefore you shall read rom. 4. they that had the benefit of the gospel they are called ungodly , he that justifieth the ungodly . they are called aliens ephes. 2. they are called strangers and enemies , and men without strength , rom. 5. they are called the chiefe of sinners , 1 tim. 1. 9. so to enemies , aliens , strangers , lost people , unrighteous , ungodly , and the like ; the gospel brings perfect good newes , and glad tidings of life , and grace , and salvation by jesus christ . now this in some measure you know , but this that i tell you i feare you doe not know , that the ministery of the gospel it is only good newes , there is not one word of bad newes , not one line , not one sillable , or tittle , but only glad tidings , sweet , and good newes to the heart of the worst of sinners . therefore to shew you this truth a little more fully ; before our lord christ went to heaven there was some gospel , but there was much law ; and as our lord christ was a minister of the gospel , so he was of the circumcision , as the apostle calls him , i mean before his resurrection ; yet it is said in luk. 4. he took the booke of isaiah ( and some think this was the first sermon that ever he made ) and he read this place and opened it to the people . the spirit of the lord is upon me , because hee hath anointed me to preach the gospel to the poore ; he hath sent me to heale the broken hearted , to preach deliverance to the captives , to recover sight to the blinde , to set at liberty them that are bruised ; to preach the acceptable yeare of the lord , &c. beloved , there is nothing in all this but only good newes , glad tidings ; as that the poore should have salvation by christ , that the broken hearted should be healed , that the captives should be delivered , that the blinde should receive their sight , and that them that are bruised should be set at liberty , and them that are slaves should have the yeare of jubilee , the acceptable yeare of the lord ; there is not a tittle in all this but only good newes , and glad tidings . take another place , and that is heb. 12. 18. there you shall have the difference between the old testament and the new , or between the law and the gospel ( if i may so speak ) the law ; that is , the administration of the gospel in the time of the law , where there was a little good newes , but mingled with a world of bad , and terrible newes . yee are not come unto the mount that might be touched , and that burned with fire , nor unto blacknesse , and darknesse , and tempest , and the sound of a trumpet , and the voyce of words , which they that heard entreated that the word should not be spoken to them any more . for they could not endure that which was commanded : and if so much as a beast touch the mountaine it shall be stoned or thrust through with a dart . here is nothing but what is terrible , and sad newes : as a mountaine that was so terrible that it might not be touched ; when god did give his law upon mount horeb , or mount sinai ; and that mountaine all burning with fire ; if we see a house burning with fire it is terrible : but to see a mountaine all over burning with fire , and with blacknesse , and darknesse , and tempest too ! a fire though it be terrible yet there is somewhat comfortable , because there is light : but that fire was full of blackness and darknesse , and darknesse is a sad thing . and there was tempest , and lightning , and thunder , and a voyce of words , a voyce of terrible words , that bid them doe such and such things that they had no power to doe , and yet they must doe them , or be damned . it was terrible , in so much that moses himself , that used to see god , face to face , said , i quake exceedingly : and if a beast touch the hill he must be stoned to death , or thrust through with a dart . here was nothing but terrible objects in the administration of the old testament , in the giving of the law upon mount sinai : but come to the new testament , of the gospel as it is set up since christ went to the holy of holies , after his resurrection . you are come now to mount sion , and that was a pleasant place , if you take it according to the letter it was the pleasantest place about jerusalem . and you are come to the city of the living god , to the heavenly jerusalem . and , what a beautifull thing that is , you may read in revel. 20. and 21. a city with 12 gates , and every gate a whole pearle . and to innumerable companies of angels . whether that be meant , that now , in the times of the gospel , god sends out angels to minister to the saints more frequently , or diligently than formerly ; or as most men understand it , ye are now come to a myrd of angels , or to an innumerable company of angels , that is , ye are come to an estate by christ in the gospel , wherein you are at least equall with angels . and you are come to the generall assembly , and church of the first borne ; as if he should say , you are come to a church where all are patriarches , for the patriarches were the first borne heretofore ; abraham , and isaac , and jacob , and they were honourable men . every saint in the time of the gospel is in as honourable , and glorious a condition as any patriarch ; you are not come to a church of ordinary saints , but to the church of the first borne , whose names are written in heaven . and you are come to the judge of all . you will say that is a terrible thing ; no , it is a blessed thing to see god in the light of the gospel to be a judge : therefore in 2 thes. 1. and divers other places , he comforts the saints in their persecutions , and sufferings with this , that god will come to judgement , god is the judge of all , it is a comfortable thing . and then you are come to the spirits of just men made perfect , to such an assembly of saints , and church of the first borne where the spirits of men are made perfect , that is beyond my expression , and conception ; there is a perfection of the saints in their love , and in their graces incomparably to that it was before . and yee are come to jesus the mediator of the new covenant , and to the blood of sprinkling ; you are come to such an estate , and to such a testament where christ is the intercessor , and his blood speaks not as the blood of abel , it doth not cry for vengance , but alway for grace , and mercy from his father to you . you see in the administration of the new testament , or of the gospel , there is not one sillable , or tittle , but what is amiable , and sweet , and comfortable even to the worst of sinners . and therefore the spouse in the canticles , speaking of christ ( as i suppose ) she commends jesus christ from the crowne of the head to the sole of the foot as all beautifull , and amiable , and then she summes up all , thou art all faire my love , there is no spot in thee . jesus christ in the new testament , or ministery of the gospel is all faire , altogether amiable even to the worst of sinners , there is no spot in him . so you have the lesson breifly . now that which with the help of god i will further doe , is to give you a weiw of the summe of the whole gospel in particular , that so you may look upon every peice of it , and you shall see that there is not a jot from the beginning to the end , but it brings glad tidings to the worst of sinners . first of all you may take notice that the gospel doth hold forth to sinners their lost wretched condition they are in ; in the gospel poore sinners come to learne what a damnable wretched condition they are in whereas men without it think they are well , they doe no body hurt , they give to the poore , and lend , and the like , and yet they are going the broad way to destruction . now we see not only by scripture but by experience the gospel tells them they are dead in sin , that they are children of wrath , that they are under the curse of god going the broad way to hell . but you will say , is that good newes for a man to heare the preacher say he is in a damned condition , and a child of wrath , &c. beloved , it is sweet and good newes ; if the preacher should make thee a damned creature , or dead in sin it were bad newes : but when the gospel brings thee a light to see that thou art so , whereas otherwise thou in thy blindnesse wouldest goe downe to hell in it , it is blessed , and good newes ; it is better to see it here than for ever in hell where there is no remidie . and there is no man , or woman in this place that belongs to god , but they can blesse god , and his son jesus christ that by the gospel the lord hath discovered to them their wretched condition that they were naturally in . that is one thing . a second instance is this , that the gospel holds forth to sinners , all the wrong wayes that they goe , and all the wrong meanes that they use to save their soules ; this is by the light of the gospel . man naturally is either dead in sin , or asleep ; or if he be a little awaked , he takes a thousand wayes to goe to heaven , and none of them gods way , none of them the right way . every carnall man sometime or other , hath some designe in his head to save his soule : one man thinks to doe it by his equity , and justice in his dealing , and trading ; another by his hospitality , and charity to the poore ; another by hearing of sermons , and performing of duties , as in the time of poperie how many yeares did they spend , & spent their strength and time , and their money , and when all came to all , all was lost ; all their ways were the wrong way to heaven . now , the light of the gospel discovers all these false wayes , and shewes that you will come short of the glory of god , and the salvation of your soules ; and will convince you that there is no name under heaven by which you can be saved , but only the name of the lord jesus christ . consider , is not this good newes that god should come first by the ministery of the gospel , and shew thee thy wretched condition ; and then when thou hast spent thy time , and strength in false wayes to be reconciled to god , and to save thy soule , the gospel comes and discovers all these that thou maiest go seek the true way ? thridly , the gospel holds forth to poore sinners that there is a love , an eternall love , an infinite love in gods breast to poore sinners before ever the world was made . you know in reason a man would think that god should hate such a one as i am , god foresaw what a creature i would be when i was borne , and how i have lived ; and reason would think that love should proceed from something amiable in the object that should produce love , some beautie , or bountie , as wee say : but god sees me to be wicked , and sinfull ; and therefore reason would think god must damne me world without end . now the gospel comes to such a sinner , and tells him the case is otherwise , it is not so , poore sinfull man or woman , and though god hate sin above all things in heaven , or hell , yet god loved thee knowing what thou wouldest be ; god knows the reason of it , we doe not ; it is as it is said in deutrenomie , i loved thee , because i loved thee . god hath an infinite , speciall love to thy poore soule , yet hates thy fin ; from before the world was made , and the mountaines were brought forth ; so god loved the world , that he gave his son &c. there was a love in god , out of which he gave his son jesus christ to die for us . this the gospel , and the spirit of god init , reveales to the poore soule , that when i was an enemie to god , hee was my friend ; when i hated him , he loved me ; nay before i was , god had thoughts of an infinite , eternall love to me then fourthly , the gospel holds forth to a sinner , that as god had an infinite love towards him , so it was not a cold love that ended in nothing : but out of this love god would send his son jesus christ into the world to save sinners ; this is one maine principle of the gospel , that the father out of his love sent his own son , that was the image of his person , the son of his love , and delight into this world , to lay downe his life , and to die for sinners . were it not for the ministery of the gospel we could never know this : how could we know but by the gospel that the lord jesus christ did come to die to save sinners ? so god loved the world , that he gave his only begotten son , that hee that believes in him should not perish , but have everlasting life . fiftly , breifly ( for i doe but give you a few touches of instances . ) it holds out to us that as the father out of his , love sent his son ; so that jesus christ actually , and really is come into the world , and took our nature upon him soule and body , and the infirmities of both , and sanctified our nature that he took , and in that nature became our surety , a publick person for us ; our advocate , a second adam . that he was conceived , and born of the virgen ; and that he lived here , and so did the will of god , and fulfilled his law ; and conversed many yeares among men , and that therein while he did so , he gave us many blessed experiments of his love , and mercy to poore sinners , in healing the sick , in giving sight to the blinde , in raising the dead . and while he conversed among men , he taught , and discovered in a great measure the mysteryes of his fathers counsells to us , that else we could never have known , and gave us a holy patterne , and example of life , in humility , and patience , and delligence , and prayer , and thankfulnesse . all these things are good newes , and glad tidings to poore sinners , every part of them . then the gospel tells us , that this lord jesus christ after he had walked among men for many yeares together , that then as a publicke person , and second adam , and our surety , he did lay downe his life , and die for our sins . but you will say , where is the good newes from that ? hence it is that poore sinners are reconciled to god , they are made friends with god . hence it is that poore sinners are redeemed from all their enemies , sin , and death , and wrath , and curse , and hell ; all these by the death of the lord jesus are removed . then the gospel tells you that jesus christ , as hee died for our sins , so he rose againe for our justification , he rose againe from the dead the third day , whereby poor sinners are assured that they are justified and freed from all their sins , and whereby they shall rise to grace here , and their soules and bodies shall rise to glory hereafter with christ , and whereby they shall rise out of all afflictions also in due time ; for the resurrection of christ is the ground of our resurrection out of afflictions in this world ; and every tittle of this is glad tidings , and good newes to poore sinners . then the gospel tells you that after his resurrection he conversed with his disciples , and not with the world , and that he met with his disciples from one mountaine to another , from one towne to another , for a few dayes after , and there he made many precious prayers to his father for them , and for all that should believe in him ; and there he gave them instructions , and directions how they should order the churches of god , and preach the gospel to the end of the world . and then you know the gospel tells us that he went up into heaven , and from heaven , as soone as he came there , he sent his holy spirit to us to unite us to christ , to be our intelligencer , to make known the heart of christ to us , to lead us into all truth , to comfort us in all distresses , and to make intercession in us till we come to heaven , where he is . and the gospel tells us this good newes that when he went to heaven he made way for poore sinners to come there , and that there he intercedes for us , and there succours us , and pities us when we are in the flesh as he was once . then the gospel tells us that in due time he will come againe from heaven as he went , and bring a crowne with him , and actually subdue all his peoples enemies , and give them the same glory that he hath , and they shall be one with god for ever as he is ; he will come and take poore sinners to himselfe , that they shall be where he is , and as he is , world without end . the gospel tells you moreover that all this love , and grace , and mercy , and salvation by jesus christ , here , and in heaven , it is all made sure to us by an everlasting covenant , sure & perfect in every point , as david saith . and this covenant is sealed with the blood of the testator , the lord jesus , that it might be sure : and he hath also sent pastors , and teachers to make known this gospel ; and he hath given the seale of the lords supper , and baptisme to confirme this gospel . put all together , and from the first to the last , you shall not finde in the ministery of the gospel ( if it be truely , and soundly opened ) any sillable but what is wholesome , and comfortable , and sweet and glad tidings to the worst sinners . only , to cleare it more fully to you , there are some objections that you may make : ( for beloved it were a happy thing if we did fully understand this lesson , and fully believe it ) therefore that it may sink into your hearts , i will tell you all that i know can be said against it . one objection is , you will say , the ministery of the gospel is not so very good , because we poore sinners doe not heare any thing in it for the body ; we doe not heare any thing in it of honour , and wealth ; we see people as poor after they receive christ as ever they were , and it may be poorer ; and if god did mingle in the gospel earthly things with heavenly , than it were good newes , worth the hearing . beloved , concerning that i answer but in two words . all the happinesse of this world consists either in honour , or wealth . as for honour , if you believe in god , if you receive jesus christ , the gospel brings you tidings , that whereas now you are poore people that no body cares for , you shall be kings , and queens , as christ is a king , so you shall be kings , and his daughters shall be queenes . nay you shall be princes in all lands . you know earthly kings are but princes in their severall kingdomes , as the king of spaine , and the king of england , &c. but the saints , for honour are princes in all lands . they shall binde kings in chaines , and nobles in fetters of iron ; such honour have all his saints . you must look on it ( beloved with a spirituall eye . and if there be any reallitie in that that they call honour , this is not a notion , but there is more reallitie in spirituall honour than in carnall . take carnall men that call you honourable , and worshipfull , and the like , you know all these are but words , and a puffe of winde , when they are present : but they are hatefull , and hate one another when they are gone , as the apostle saith . but if a man receive christ in the ministery of the gospel , there is true honour ; that is , such a man will be respected in the hearts of others ; not only in the eyes of god , and godly men , but in the hearts of the wicked : for in their hearts they will say , such a man is an honourable man , such a woman is an honourable woman , they will not do any thing against their consciences , and disobey christ , they had rather die . beloved there is more realitie in this honour ; you shall be princes , and kings , and queenes . and then you shall have innumerable companies of angels , you shall be in as glorious a condition as they , and somewhat better , you shall have them to waite on you . you consider not this , because you settle not your selves to search spirituall priviledges : you shall have an innumerable company of angels to waite on you ; that is better than to be lords , and earles , that have an innumerable company of swearers , and drunkards , and whoremongers for their serving men , that it were agreat deale more ease if they could spare them , to be without them : but you shall have a company of saints , and angels to waite on you . and though the gospel tell you not of outward riches , for christ himselfe , saith , the soxes have holes , and the foules of the aire have nests : but the son of man hath not whereon to lay his head . yet the gospel tells you that you have so much title to worldly things , that godlinesse hath the promise of this life , and of that which is to come . and that god will be a sun , and a shield to those that feare him , and he will withhold from them nothing that is good . is not that tidings enough of riches and wealth , when god will withhold nothing that is good ? god will give food , and raiment , they have it by promise ; wicked men have it by providence , as the doggs , and fowles , have it . therefore , for all that objection this truth runs cleare . but secondly , another will say , the gospel indeed brings tidings of christ , and salvation , but it brings tidings also of afflictions , and persecutions : the gospel saith , whosoever will live godly in christ jesus shall suffer persecution . and christ saith , i come not to bring peace , but a sword ; i come to set the father against the sonne , and the son against the father & the mother against the daughter , and the daughter against her mother . and saith the carnall heart i like not this newes , i love to be at peace with god , and all the world ( as their phrase is . ) concerning that , though it be true that the gospel brings afflictions , yet it is true the gospel tells you that these sufferings of yours . in the first place they are priviledges , the gospel tells you it is a peice of your happinesse to have them , 1 cor. 3. whether it be paul , or apollo , or cephas , or life , or death . death , what is death ? afflictions are called death , in death oft , that is , afflictions ; they are but little deathes , and one great death ends all ; the greatest death is a priviledge , your afflictions , and povertie , and reproaches , will be a priviledge . how is that ? you have it in ro. 8. they all work for good to them that love god . for your good here , and your glory hereafter ; for saith the apostle 2 cor. 4. these light afflictions that are but for a moment , they work for us , an exceeding , exceeding weight of glory . the english word cannot expresse it ; compare it with rom. 8. the afflictions that wee suffer , are not worthy to be compared with the glory which shall be revealed . the spirit of glory riseth on you . the lord doth you good by it for the present , and it works for a crowne of glory hereafter ; for this is a true saying , if we suffer with christ , we shall reigne with him . therefore though the gospel bring sufferings with it , yet take them as the gospel expresseth them , they are sweet , and good tidings ; they are priviledges to you , and will turne for your good here , and your glory hereafter . the gospel moreover tells you for your suller satisfaction that the lord will lay no more upon you than you are able to beare . and he will be in the afflection with you , in the fire , and in the water ; the lord jesus will be with you there , and in due time he will make you a way to get out . beloved , put all together that the gospel speakes of afflictions , and sufferings , construe them together , & you shall see that there is nothing in all that , but glad tidings , and good newes . i but saith another , the gospel , ( if it be gospel that we use to heare from our ministers ) it is not good newes , for our ministers preach against drunkards , and swearers , and whoremongers ; and when i sweare the minister saith i shall never goe to heaven ; and he saith the gospel will have a man forsake his sins , and repent , and the like , this is not good newes : it is good newes that god will save me , but it is not good newes that i must leave my sins , and all my wayes of pleasure that i am in . it is good newes that the gospel will have me saved but it is not good newes that the gospel will have me a puritan , and be purisied , and purged from my sins . concerning that , it is very true that though the gospel speak not properly against drunkards , and whoremongers , and swearers ; yet the gospel saith that drunkards must leave their drunkennesse , and swearers , must leave their swearing ; and the gospel calls every man to repentance , from every sin , yet not withstanding that it is no bad newes . first , take christs argument mat. 5. doth thy right eye offend thee ? pul it out and cast it from thee ; doth thy right hand offend thee ? cut it off , and cast it from thee . that is as some interpret it , there are some sins that are as pleasant as the right eye , & as profitable as the right hand , and thou wer 't better to cut them off : why so ? it is better to goe to heaven with one eye , than with two eyes to go to hell ; and it is better to goe to heaven with one hand , than with two to goe to hell . is it not good tidings when a man is taught to make a good bargaine ? is 't not good tidings when the gospel tells a man he must throw away his sinnes , and it is better to crosse himself a little in his lusts and goe to heaven , than to goe lusts , and soul , and body , and all to hell ? is it not good newes , when a mans house is on fire , if one come and shew him how to save a peice ? it is better than to have all burned . now the gospel teacheth you to leave sin , and it is good newes , why ? i will tel you , because when the gospel bids thee leave sin , it puts in thee a new nature that is contrarie to sin to hate it more than hell , and the devill himself , and then if god bid thee leave thy sins , it is the best newes in the world ; as for instance , there are many men , and weomen i believe here , that if the lord should say to them , as he did to solomon , i will give thee whatsoever thou wouldest have in heaven , or earth , there are some in this place that would say , o lord i would leave my pride , i would have a humble heart , and a heart that should not love worldly things , and a heart that should not be froward , and waspish . if the gospel should leave the heart as the law did , and bid you throw away your sinnes , and give no strength to doe it , it were bad newes : but if the gospel give you a new nature , to hate sin , and when it bids you leave , it gives you power to take it away ; it is sweet , and pleasant newes . another objection that others may make is , that the gospel brings tidings , that when we receive christ , as wee must leave sin , so we must set on the doing of good , i must not be my owne master , as the minister saith , one while i must fast , and another while i must pray , and teach my children , and my familie , and this is a hard task , an endlesse work , i cannot beare it , to pray every morning , and evening &c. i answer , this is good newes . why ? because in the first place , when the gospel tells you any such thing the gospel doth not bid you doe them , or else you shall be damned , as the law did : but the gospel saith thus , thou poore drunkard , or thou proud woman , here is a gracious god that hath loved thee , and out of love hath sent jesus christ to die for thee , and hath appointed his ministers to make it known to thee : and here is everlasting redemption , and salvation by him , only because thou art a sinner , there is no other reason in the world ; now thou art safe , free from damnation , and hell , feare not that , that is gone , christ hath died to reconcile thee to god , and christ hath loved thee , therefore obey him , if not thou shalt not be damned , that is done away alreadie ; indeed the law saith , thou shalt be damned for not doing it : but saith christ , in the gospel , i have died , and have forgiven thee thy sins , and if thou wilt be a villane , & not respect my father that hath loved thee , and i that have died for thee , so it is : but if thou wilt obey me , thou shalt be a good childe , thus the gospel speaks ; now there is no bad newes , for me to heare of my dutie , to heare that the lord jesus , christ commands me , when i see my salvation sure , i worke not for life , as those under the law , for the law is a voyce of words , it bids me doe this , or that , or i shal be damned ; and if i went a little awrie , i should lose all my labour ; no , i see my salvation is safe , hell , and damnation are shut out of doores , god is my father , and i am his childe , i am in an everlasting covenant , there is nothing in heaven , or hell , shall be able to separate me from the love of god . now i am redeemed from my enemies , and without feare , as the scripture saith , why should i not serve him , and studie to doe what he commands me ? besides , admit the gospel bids thee doe many things , the gospel also gives thee power to doe them . it is not a voice of words as that on mount siuai , heb. 12. that is , words , that had a voice , but no power ; thou shalt doe this , and not that , but it gave no strength , and the people were not able to heare the word . for they were bid , not to commit adultery , not to sweare , not to steale , and there was no strength , but a voyce : but the voyce of the gospel is a voyce of power , it is called the day of gods power , the power of god to salvation ; the arme of god , the strength of god . therefore whatsoever the gospel commands , it gives a sweet power to the heart to doe the same , and then it is no bad newes . if a man bid me pay a thousand pounds for my neighbour , and give me a thousand pounds in my hand , it is easie to doe it . the gospel bids me deny my selfe , and subdue my lusts , if it did give no power it were a terrible thing : but if withall the gospel carry the spirit of christ into the heart and kill sin , and make me able to deny my selfe , then it is good newes . besides , the duties that the gospel bids me doe , they are few for number , and easie for nature ; and for the end of them , it is not for life , and salvation , that is safe , there is no danger of that ; and there is a spirit to them and also there is a sweetnesse in gospel obedience , that there is nothing on this side glory , so pleasing to the soule that hath believed , as obeying of jesus christ , ro. 6. you have your reward in holines . godly men say that this is the meaning of it , that holiness is a reward to it selfe ; the doing of good things is a reward to it selfe . to say nothing of the reward hereafter , that there is a crowne of glory , your labour is not in vaine in the lord . you that work for him : but the very doing of gospel dutie , with a gospel spirit , it is no other than meate , and drink . our lord christ joh. 4. when he was hungrie , and thirstie , when hee was wearie ; one would have thought he might have done many things more pleasing , than to be teaching a sillie woman ; when they came with meate , hee would not leave that that he was doing , i have meate ( saith he ) that you know not off ; who gave it thee said they ? saith he , it is my meate , and drink , to doe the will of him that sent me . so , when wee have the heart , and the nature , and the spirit , of christ , it will be sweeter than meate , and drink , out of love , to do any thing that jesus christ commands us . againe , it may be , some man will say , the gospel for the most part brings good newes : but there is one thing in the gospel that me thinks is no good newes to poore sinners ; saith a poore soule , the ministers use to preach , and to tell me , that the law saith , doe this , and live ; and the minister tells me , that the gospel saith , believe , and live ; he saith that there shall be all happinesse , and good to me , if i believe ; and saith the poor soule , for my part it is as possible for me to keep the ten commandments , as to believe , and the ministers say , that there is no good thing in the gospel that i can partake of except i believe ; i would like it well but for that one thing , i would , but i cannot believe . to answer this , if the gospel held forth christ , and salvation , upon believing ( as many oft preach ) it were little better tidings than the law : for it is as easie for a man of himselfe to keep the ten comandments , by obeying ; as to believe of himself , to have faith to receive christ : therefore , that is a misunderstanding of the gospel , the gospel saith not bring faith with thee , and then here is all grace , & salvation ; no , for whence should i have faith ? whatsoever is of the flesh , is flesh ; and what is of me is flesh , and abominable to god ; therefore the gospel expects not that any sinner should bring faith , for he hath it not ; nay , it is a sin to endeavour to have it of himselfe : but the gospel as it brings salvation , so it breeds faith in the heart of a sinner . the same word that makes known salvation , the same word breeds , and begets faith in the heart to receive it . that god that gives his almes to us , gives a purse to carry it : that god that gives physick to a poore soule , will give a hand to receive it . it were strange if god should expect faith from a poore sinner , whereas , for ought i know , and learned men hold , that adam in innocencie had not the faith that we are justified by ; and for ought i know the angels in heaven have it not ; and whence should a poore sinner have it ? it is god that gives repentance to israel ; and god is the author , and finisher of our faith . heb. 12. and in philip . 1. it is given to you to believe . therefore , when i heare of grace , and glory , and salvation by jesus christ , i must not consider where i shall have a vessell to carry it home , where i shall have faith to receive it : but it carries the vessel with it , and i goe , and take the promise , and by the holy spirit that same gospel that brought the grace will work faith , or else , it were as harsh as the law . therefore never stand off about faith : for he that gives grace , and solvation , will work faith . againe , it may be objected by some ; wee confesse that the gospel is good newes , and blessed be god it is performed also . but it seemes that there is in the gospel , or annexed to it a discipline , or a government whereby wee shall be ruled ; thus saith one , thus saith another ; and if we receive the gospel of christ , we must receive the government of christ say the ministers , and wee feare that will be no good newes to our poore soules . as for that , in few words as i am able , i confesse ( beloved ) that in , or with the gospel of christ , there is a government , or there is a discipline , that may ( in a sense ) be called an externall discipline over the saints or people of god . and it is true that all the governments that have hetherto been in the world , since our lord christ went to heaven , men have called them the governments of the gospel , and fatherod them upon christ , and the gospel : and truely if they had been so indeed as men pretended , that is , if those kind of governments that wee have had , had been part of the gospel , surely than there had been a great deale of bad newes , and heavie tidings in the gospel of jesus christ . as for instance ; there have been but two great governments , or disciplines ( if i may use that word ) in the world since our lord went to heaven , the one was papacie . the other episcopacy . wee have been governed either by the pope that stiled himself , the successor of peter , and the romish governour , or by episcopacy in latter yeares , in many parts ; though papistrie made the greater stirr in the world . now these two differ in degrees , otherwise they are of the same kinde . and if these were the government of christ , and the discipline of the gospel , we may well say , there hath been sad tidings , and heavie newes from the gospel for many yeares . give me leave to instance in a few substantiall things in these two governments . this was one thing that was in both these governments ; the ministers , ( such as they were , by what titles soever they were stiled ; for they had many sorts ) they took all the power of governing , and government wholly , and solely into their owne hands ; they called themselves the church of god ; we must looke to the church , that is , the bishops , to their lawes , &c. they called themselves the clergie , that is , gods inheritance , as the word in the originall signifies . true it is , there is a power , a sweet gospel power in the ministers , that is somewhat peculiar from the people : but to take all power into their owne hands ; and to leave the people , and call them the laity , the drosse , the valgar , to leave them as vassalls , and slaves , and to call themselves , the clergie , and the church , and the like : if this had been christs discipline , there had been some hard , and heavie tidings in the gospel of christ . secondly , as they took this power into their hands , so they used this power as lords over gods inheritance , contrary to the command of jesus christ 1 pet. 5. 4. you shall not lord it over gods inheritance . now you know they were lords , that will appeare in two things . first , they made lawes upon the consciences of men , besides the lawes that jesus christ made ; you know they had their synods , and their convocations , and their great councels , and the like , and there they would have canons , or lawes every time they met for the consciences of poore saints ; this was no good newes . and then forcing men to aver those lawes that they had made ; as they had made a law that people should not goe out of their parishes ; they must every one heare his owne minister , though it may be he was an ignorant , drunken , dumb , prophane wretch , and if they did not , they were forced , and compelled to doe it , beloved , this was not according to the gospel of jesus christ : for if it had , surely it had been no good newes thirdly , in the second government that we have had hetherto , they imposed ministers , and officers upon the people , the people never had yet liberty under these two governments , to choose men according to gods own heart , that would feed them with knowledge , and understanding : but such as the bishops sent they must receive , whether they were good or bad , they must tako them as they found them ; and those usually were either ignorant unlearned meu ; or prophane unsanctified men , and these were sent by them as lords , and the people were forced to receive them . then fourthly , in this government , all the power which they had ( which they took all to themselves ) they exercised it onely , ( almost ) against the saints and people of god , either as schismaticks , or lollards , or heretiques , or puritans , or the like ; either for doing that that was good , or for things that were trifles , according to their owne judgment . for doing that which was good , for fasting and praying , for meeting to teach one another , and to seek the lord , these were called conventicles . or for trifles that they in their consciences held indifferent , as the wearing of the surplice , and the crosse in baptisme ; they themselves said they were indifferent things , and trifles , and yet men must be silenced , and people bannished beyond sea for these things . this government wee have had , and there was little good newes and glad tidings to the soules of the poore saints from all this . fiftly , they did restraine the spirit of god in the saints both in preaching , and praying . in preaching , the ministers were tied , they must preach such , and not such things , and they must be in danger to be fined , if they did not keep to the houre . and for prayer , when it may be the poore ministers soule was full of groanes , and sighs , and he would have rejoyced to have poured out his soule to the lord , he was tied to an old service-booke , and must read that till he grieved the spirit of god , and dried up his owne spirit as a chip , that he could not pray if he would ; and he must read it for an houre together , and then it may be come into the pulpit : but his spirit was gone . againe , they backed all their lawes with the secular power , and punnishments ; they never rested till they had twisted their owne lawes , with the secular lawes the civill lawes of the land . every law of theirs was steeled , and backed with some civill severe law , to confiscation of goods , or imprisonment , or such a fine , to the cuting off of eares , the slitting of noses , the burning of cheekes , to banishment , yea to death it selfe ; as you know how many precious saints of god ( even by those that pretended the government of christ , and his discipline ) were burned in smithfeild ; and how many suffered strange torments , and punishments , yet their persecutors pretended the discipline , and government of christ . i give you but a few instances ; these were the governments we have had hetherto , for thirteen , or fourteen hundred yeares , either from the pope , or the bishops , papacie , or episcopacie . and truly beloved , there is not a title of good newes , or glad tidings to the hearts of holy saints , and tender consciences in all this , as your selves may judge . now what we shall have the lord knows i know not , but only thus much i say , that what ever it will be , if it be according to these straines that have been heretofore , than i confess there will be a great deale of heavie tidings , and hard newes , even in the gospel of jesus christ ; if men call it gospel , or any thing belonging to it . for my part , as i am wholly ignorant what government men will set up and call it christs , right , or wrong ; so i am not ignorant of the feares , and jealousies that are in the hearts of godly people of this , and that thing : but be sure , if it be the government of jesus christ , and his discipline , there will be nothing but good newes , and glad tidings to the honestest heart , and tenderest conscience ; and if it be not such a government , it is not of god ; for i have proved plainly , that there is nothing in the gospel of jesus christ , but good newes , and glad tidings to the worst of sinners . but if it be a government that i shall be compelled against conscience , and my goods confiscated for this , or that trifle , this is not according to the gospel ; for there are none of these terrible things in the gospel of christ , it is all sweet . i will give you but one instance , and passe it over ; in the government of christ according to the scriptures , the two worst , and harshest things that you shall finde there , you shall see clearely that they are good things , and good newes for a poore christian to have them set up over his soule . as first of all , you know that in the gospel , the government or discipline , call it which way you will . we finde in some cases that the lord jesus , will have us not only comfort , and exhort , and teach one another : but in some cases he will have us reprove one another , and have our ministers reprove us also , but in love , and tendernes . this is one of the harshest things ; and this if you look right on it with a spirituall eye , truly it is glad tidings for a poore saint , when he hath forgot himself , by the violence of some lust ; then for a sincere hearted brother , or sister in the spirit of meeknes , and love to reprove him , and set his bones in joynt . you have some of you found in experience that a sweet , and wise reproofe hath been as pleasing to you as any sermon of consolation that ever you heard . and therefore you see in scripture how the lord sets downe reproofe , that you may not be affraid of it levit. 19. 17. he tells you that reproofe is an argument of love , thou shalt not hatethy brother in thine heart , but rather reprove him . it is an argument of love . a man that reproves another wisely , and meekly he loves him : for otherwise his poore soule is going in the way towards hell , from god , and fellow ship with god , going on in sin . now a man that reproves him he brings him backe againe from sin , and that strangnes from god that he was in a course to run into ; therefore i say , there is no such evil in reproofe . besides , the scripture saith it is a precious thing ps. 141. 5. david saith let the righteous smite me , and it shall be as balme , it shall be a kindness ; let him reprove me , and it shall be an excellent oile , it shall not breake my head . it shall be as excellent oile , or balme to heale his soule . reproofe is called a profitable thing also , 2 tim. 3. the scripture is profitable for instruction , and reproofe , &c. if reproofe were an evil thing , one could not say that the scripture were profitable for such an end . it is a great judgment of god , when god casts a man into such a condition that no body will reprove him . it is a thing that i am many times affraid of , truly almost to trembling , least a man should so carrie himselfe to the saints , and so estrange himselfe that they will not reprove him ; o , it is fearefull when a man stands on his owne bottome , and on his owne leggs , that men shall say , there is a professor , he is so proud , and so foolish that none will reprove him . saith god to ezkiel , thou shalt not be a reprover to this people ; and in hosea 3. let no man strive , or reprove another . why so ? saith the lotd in the end of the chapter , let him be as a backsliding beifer , ephraim is joyned to idols , let him alone . it is a pitifull thing when god shall leave a man as a heifer , that is turned into the meddow to grasse , let him alone . they used to plow with heifers in those dayes as we doe with horses and oxen , and the horses , and oxen are called from the house to the plow , and are driven and beaten : but when the oxe is turned to grasse to be fatted , let him alone , he lies downe , and riseth when he will ; so these people were so wicked , that no man should reprove his brother , but he should be as a lambe in a fat pasture . so that reproofe , that is one of the harshest things in the government of christ in the gospel , it is a good , a precious , and profitable thing . it is a great judgment to be without it : therefore though that be used , the doctrine holds true , that there is nothing but good newes , glad tidings in the gospel of jesus christ . there is another thing , that is , excommunication , cutting a man off from the people of god , or delivering him up to satan . a man may say that is a terrible thing ; it is terrible as i said before , when there is secular punishment with it , confiscation of goods , and losse of estate , and freedome : but according to the gospel of christ you shall see , that even the delivering men up to satan , christ jesus intends it in love , for the good , and salvation of their soules ; it is harsh , but it is good newes , 2 cor. 5. saith the apostle , in the name of the lord jesus christ when yee are gathered together , and my spirit , with the power of our lord jesus christ , to deliver such a one unto satan , for the destruction of the flesh , that the spirit may be saved in the day of the lord jesus ; speaking of the incestuous person . if men will be so wretched as to sin grosly , the lord jesus hath ordered that such a man shal be delivered to satan ; for what ? that he may be damned , and to bring him to hell ? no , for the destruction of the flesh , that the spirit may be saved in the day of the lord jesus . and truly beloved , i have seen , more than one that have blessed god for that ordinance , that have been brought to humble their soules , and sweetly , and closely to walk with god againe , by the blessing of god on that ordinance . now i have told you the worst in the gospel , either reproofe , and that but upon great occasion ; or else delivering to satan , and that must be upon extraordinary occasion ; yet both are sweet , and profitable , and precious for the good of the soule ; therefore the truth of the doctrine holds cleare to you , that there is nothing in the gospel , look which way you will , but good newes , and glad tidings to the worst of sinners . there is one objection more , and so i proceeed to the uses . some body may say out of the prophet isaiah , there is no peace to the wicked saith my god . isa. 57. ult. and isa. 48. 12. the wicked are like the troubled sea , when it cannot rest , whose watters cast out mire , and dirt . the prophet seemes to comfort the godly , but wicked men have no peace : then a man may say ; how doth this stand with your doctrine ? you say that the gospel holds forth peace , and glad tidings , and good newes to wicked men , even to the worst of sinners . the are three wayes to answer it , in few words . the first is , that however isaiah was in a sort an evangelicall prophet , and spake many things of gospel by way of prophesie ; he saw things for us , and not for himselfe , as peter saith ; yet these kinde of expressions are more properly law , than gospel ; for it is certaine there is no other language in the law but that , there is no peace to the wicked ; transgresse once and be damned for ever : but the language of the gospel is contrary , it comes and gives peace to the wicked , and justifieth the ungodly , he preacheth peace to them that are neere , and to them that are affar off ; and who were they ? the gentiles that were emphatically sinners : are we not jewes ( saith the apostle ) and not sinners of the gentiles ? therefore this was rather law , than gospel . secondly , there is no peace to the wicked , or to sinners , saith my god . you may understand it also in this sense , that the lord will not make any peace with sin , though he send messages of peace , and reconciliation to sinners ; though god be reconciled to a sinner , hee will never be reconciled to sin . but the third , and last , and most proper as i take it is this , there is no peace to the wicked , saith my god ; that is , there is no peace to men that continue in sin after jesus christ hath been offered them , and they have refused him , then there is no peace to them . observe for it is a thing of great concernment : it becomes not a minister of the gospel by any meanes to pronounce , wrath , and curse , or damnation to a sinner , qua a sinner , as a sinner , he is not a minister of the gospel , if he doe , he is a minister of the old testament , that saith , here comes a drunkard , eo nomnie , because he is a drunkard god will plague him , and damne him ; this is the language of the old testament . but you will say ; will you speak peace to drunkards , and sinners ? wee speak judgment , and curses , and damnation to them , when once wee have first offered christ , and they refuse him . and for this reason , and no other according to the ministery of the gospel , i am to pronounce , damnation , and curse , to wicked men , because they refuse jesus christ : because they doe not believe in jesus christ . you will say , is it absolutely evil for a minister to speak against drunkards , and swearers , and whoremongers , and to say the curse of god will fall on them , &c. no ; why ? because i speak against a drunkard , not properly because he is a drunkard , but his drunkeness is a signe that he continues in unbeliefe , and so hath not received jesus christ : so we are to understand the scriptures . there is a drunkard , a sot , a jearer of godliness , i say the curse of god will come upon him , and the damnation of hell is ready to overtake him ; why ? not because he is properly such a one , but because those are signes that he is an unbeliever . when god shall come to judge the world ; there are people that he will judge eo nomine because they are drunkards he will throw them to hel , as those in the mountaines of wales , &c. because they have but a little light , and they did not follow that , they shall be condemned , and the heathens shal be condemned for their ignorance , &c. but under the gospel all are wrapped up in unbeliefe : so that this is the pin of heaven , or hell , the very wards that opens , or shuts , that you be believers , or unbelievers . but i will not stand longer on that . now i proceed to shew what profit we may have by this doctrine , by way of application . there be divers speciall lessons that i would have you learne hence . the first is this , that this truth that i have now taught you , it is the doore of the gospel , the very entrance into christian religion ; the first stone as it were in the christian building in the profession of religion , in gospel profession . there is a kinde of devotion and profession , but it is not built according to the gospel : but if you would walk according to the gospel learne this lesson first , that is , that god gives life , and salvation through christ to sinners , as sinners though they be hard hearted , backsliding , and the chiefe of sinners , yet as long as they be sinners , and but sinners they may alway looke upon jesus christ , and salvation in his hand to be bestowed on them . this is a truth that thou must learne , and be taught it of god , or else thou canst not goe one step into the profession of the gospel ; for ( beloved ) till you know and learne this , you will be like men in the dark , you will be groping for christ jesus , but you will never be graffed into him , you will never be knit to christ . i say this is the first step to religion to understand this truth aright , that the gospel brings glad tidings of salvation to be given to the worst of sinners : therefor though i see no good in me at all whereby i might receive good newes from the law , and though i doe not see that i am a humbled sinner as such a preacher teacheth , or a believing sinner , or a broken hearted sinner , as another preacher saith , yet i say i am a sinner , and a sinner quasi , a sinner is the proper object of the gospel . you will be off , and on , and never be knit to christ , but will be as a bone in and out till you come to that ; for if you goe and lay hold on christ any other way , in any other consideration , that you are humbled sinners , or broken hearted sinners , or mortified sinners , as soone as ever temptation tells you that you are not humbled enough , you will be gone againe , the bone will be out of joynt againe , and so you will be as a reed tossed of the winde , you will never be fastened to christ ; whosoever holds christ upon any qualifications on his side , must let him goe one time , or other . as for instance , if he thinke the gospel be directed to broken heartednes , and he can weep at a sermon , to morrow his heart may be hard , and then bee thinks , he is a devill that was but now a saint . therefore many christians after many yeares profession of religion never felt their souls knit , till god rightly , and truly taught them this lesson : but then they were knit to christ , and their soules were never in and out , they were never loose more ; because they were able in all temptacions to retreat to this truth as a refuge . for let the devil tell a man he is no saint , the soule can say , i am a sinner ; if the devill say , thou art an hypocrite , i , but an hypocrite is but a sinner , i am a sinner still , though i be not a broken hearted sinner ; so let the devill , and hell say what they will , they shall never beat him from that refuge ; and saith the soul being a sinner i am the proper object of grace and life , and salvation in the gospel , and though i have no comfort as a saint that i am in the kingdome of heaven , yet at least i have comfort that i am a sinner , and i may be there : though i have no comfort that i am in , yet i have comfort that i am neare , and the doore is open ; though i be not a siant i am a sinner , and if i have no reall interest in christ as a saint , yet i have interest in the promises of christ as a sinner ; and though i can not serve god chearfully as a saint , yet i will serve god as comfortably as i can , as one that may be a saint . in matth. 13. it is said of the merchant man , he found the feild wherein was the treasure , he rejoiced . i remember a worthy man of this countrie , he faith , hee rejoyced not that he had found the pearle the treasure : but he rejoyced that he was come neare a good bargaine , he was come to the feild where it was ; so though i be not assured that i am a saint , yet a sinner may rightly receive this truth with joy as a sinner , because he is neare a good bargaine . this is the reason that you have many professors that mislearne the first principles of religion of which this is the greatest , they will never doe any thing for god but when they are assured of their salvation , if there be the least doubt that the work of grace is not right , they mope , and will doe nothing for god , but vex , and fret , and tug , and when their qualifications are gone that they builded on , then they think they are hypocrites , and damned creatures , and god shall have no service from them ; when other people that it may be have not fully assurance they are saints , not one day of three in the whole yeare , yet there is a current , and streame of obedience , and love , and delight in god in some measure , and they goe on constantly , though not so strongly , doing and suffering his holy will ; why ? because they have learned the gospel aright , they obey god in the notion of sinners ; saith the soule , i see a great deale of love in god to poore sinners , and the gospel containes nothing but glad tidings to sinners , and though i have nothing in me that may make me the childe of christ , yet the way is open , therefore i will goe on with the work , let him doe what he will . thus the soule is knit to christ that come what will , it will never be beaten off from christ i never knew my owne soule knit to christ till god had taught me this , but it was off , and on , as a bone in and out , a saint to day , and an hypocrite to morrow to call god father to day , and enemy tomorrow . the gospel is directed to a sinner , quasi a sinner , not as this , or that sinner , but as a sinnner ; there is the object of salvation . this makes a saint i say go with constancie , if i cannot goe to christ as a saint , yet i can as a sinner ; so he hath something that k epes him that he is not as many professors , that are ready to kill , and hang , and drowne themselves , because they see the gospel is made to saints , and they see they are not saints , then they are in a worse condition than sinners . learne this you that are professors of religion , that are in and out , that have spent ten , or twentie , or thirtie yeares , and your soules are not knit to christ , begg of the lord to teach you this lesson . the next lesson that i would teach you from the lord is , that this being so , that in the administration of the new testament , or the ministery of the gospel , there is nothing but glad tidings no object but what is amiable and good ; then all you that have received jesus christ , let me exhort you to this , labour to get up in you a perfect spirit of adoption , my meaning is this , you know there is a spirit of adoption , and a spirit of bondage , the spirit of adoption is a frame of heart , a temper of spirit like that of a childe to his father . and you know it is ordinary with the saints , that they have a little adoption , they can cry abba father , a little , and low , and at sometimes : but there is a great deale of the spirit of bondage mingled with it , there are sometimes feares , secret whisperings in the heart , no , thou art not right , christ is not in thee ; if he were , it is impossible thou shouldest be so weak , and so easily overcome , and there will be some flaw in the heart , and soakings in of guilt , that will eat out a mans peace , that sometimes he shall call god father , and another while he will look strangely upon god , and be afraid to come to god , and be loath to goe upon his knees before him , and be glad when he is got out of his presence ; there is a spirit of bondage mingled with the spirit of adoption . now in the new testament wee should labour for a full spirit of adoption . what is that ? that is , that there may be nothing in my heart towards god , but pure love , because in his dealing to me there is not a sillable but love , and grace , and glad tidings to me , and my heart and life should be answerable . for the reason of all the horrour that you finde in your hearts , and all your feares and troubles that arise there , they are from this error in your mindes , this opinion that is not quite rooted out , that there is in the gospel administration some ill , and bad tidings , there is some love , and some hatred ; some mercy , and some wrath ; you think that it may be god is your father , and it may be he is your enemie , and that because you have sinned he will damne you to hell . this is naturall , and ordinary . now if you were convinced that there were nothing in the gospel since our lord jesus is gone to heaven , and is at the right hand of his father , there is nothing in his dispensation but love , and mercy , and no wrath ; hell , and damnation , and sin , &c. are all thrown away , and if i be perfectly righteous , and perfectly justified from all my sins ; if i have the spirit of christ given me , and am one with god for ever , by an everlasting covenant , and shall have life , and a crowne of glory for ever , and my sins shall not be laid to my charge ; o , what a cleare , and sweet spirit should i have in gods service ! and not a muddie , and dogged , and froward spirit that ariseth from guilt soaking into the soule . when i view this truth over , and pull it by peice-meale , and see that there is no gall , nothing in the gospel , first , or last , but what is amiable , and beautifull , and blessed newes to sinners ; then there should follow this consideration , why should there be any thing in my heart , and spirit towards god , but amiable thoughts , and love , & c ? why should there be any of those coares of unbeliefe , and distruct , and feare , and horrour ? those mixtures of adoption , and bondage ? why should there be hellish feares , or guilt in me , since there is no wrath , not anger at all in god ? why should not the carriage of my heart be clear towards him , as his is in his sonne , by the administration of the gospel towards me ? labour for a perfect spirit of adoption , that you may not have any of those bublings of bondage in your spirits that now over take you , and are twisted , and woven with that little adoption that you have . for , who is there among us to this houre , but when he comes before the lord , and hath a little smiling in his soule to see his favour , and a little joy , and delight to come at him ; and yet there is some feare , and trembling , as peter when he was on the waves , and what if god will not receive me ? &c. therefore studie to keep up the spirit of adoption . it is a hard thing to keep up the temper of a childe in the soule , especially , when god lets a man fall into temptations , and folly , and weaknesse , &c. but though it be hard labour to keep up that temper , at least thus much , that thou never come to so low a condition ( which was the prayer of one that was a good man ) wherein thou can'st not with a full mouth , and with a cleare heart call god father , and thee his childe , though the unhappiest , and unworthiest childe . if thou come below this , if thou call on god with feare ; and canst not cry abba , abba , that is as much as daddie , daddie , as our babes use to say , if thou doe not come so high , thou art spoiled , and undone , desire god to teach you this lesson also . thirdly , if this be so that the ministery of the gospel is all glad tidings to the worst of sinners ; then i appeale to you all , and let every man put his hand upon his owne breast , and if this be a truth ( as i hope it hath been cleared ) you shall all be your own judges ; how just will the damnation of that sinner be that will not receive the gospel . if there were in the gospel ridged tidings , sad newes , ( as people are apt to fancie to themselves ) then it were no wonder if one persecuted it , and another despised it , and another neglected it , and another turned it into wantoness : but when it comes in such a streame that there is nothing but love , and light , and salvation , and grace , and all freely laid down at the feet of a sinner for his receiving ; nay , he shall have power , and grace to receive it , he shall have salvation , and a vessell to carry it in ; judge how justly thy damnation will be in the last day , man , or woman , whosoever thou art that settest thy selfe against the gospel , and wilt not receive salvation . this is the reason why damnation comes out so rife in the new testament , it is scars ever mentioned in the old testament , that i know of damnation is not mentioned in the old testament , nor hell , but as it is taken for the grave , &c. but when grace , and the gospel , and life comes , damnation comes at the heeles of it ; how can yee escape the damnation of hell ? then comes the worme that never dieth , and the fire that never goeth out . the reason is , because then damnation is proper ; then when a man will not receive salvation , not because he cannot , no man is damned because he cannot receive christ : but because he will not receive this salvation , and grace . therefore saith christ , mat. 28. goe preach the gospel , he that believeth shall be saved , he that believeth not shall be damned . that is , saith that godly dr preston , go tell every wicked man this good newes , that christ hath brought salvation : but it may be they will not believe what we say to them , there is no more in the long and short , but in a word tell them they shall be damned . that is the reason in mat. 22. where the ministery of the gospel is compared to a feast of dainties , and one slights it , and another despiseth it , and another rejecteth it ; and when the master of the feast came it is said , he found one without a wedding garment , and that the man was speechlesse ; he was as a man saith beza with a halter about his neck , faith hee goe , binde him hand , and foot , and cast him into utter darknesse , there shall be weeping , and wailing , and gnashing of teeth . he was speechlesse , he had nothing to say . and truly , i have had more experience lately , than ever i had in my life , i saw a man that was accounted all his life a professed athiest , and i was with him in the roome when one in the company opened the gospel from one end to the other ( as i have endeavoured in my poore abilitie to doe now ) and all the riches , and the salvation of it , how free it is , how there is no core , nor nothing but what is amiable ; saith the man when he had done , judge yee , will yee not think it just if yee be damned , if ye will not receive , and obey this ? saith he it is so , i deserve to be damned without mercy . consider this , you will say so too , you will be made to confesse how just your damnation will be for refusing it . if there were any thing in all this that were harsh , and cruell , and rough , and ridged it were somewhat : but when god hath cast the gospel into such a mold , and way that every thing smiles , and all is roses ; and yet a wretch shall go and persecute it , and slight it , and neglect , and despise it , i leave such a man , let him judge himselfe at the last day worthy of damnation : for he shall have judgment without mercy , that rejecteth this mercy ; when men have this mercy without mixture of judgment , it is fit that those men should have pure judgment withour mixture of mercy . this is the reason that the lord laughs at mens destruction , pro. 1. when it comes as a whirlwinde . now wee must understand that god doth not laugh at any mans destruction , as a transgressor of the law , for he hath cast himself into a necessity of sininng , and hath damned himself , and he cannot help it . and god will not laugh at the destruction of the gentiles , and heathens that have not heard of the gospel : but when god comes by his ministers , and opens , and unbowels all the mysteries of the gospel to people , and hath laid all before them clearly , yet then for people to love darknesse rather than light , and to continue drunkards and whoremongers , and swearers , and villanes , and jearers of gods people , and laugh at his ordinances , this makes the lord laugh at their destruction . i beseech you therefore , all you that yet never received the gospel of jesus christ , consider what i have said . in the fourth place , if the gospel , and the ministery of it be good tidings , and glad newes to the worst of sinners ; then beloved you should me thinks imbrace with all affection the true , and sincere ministers of this gospel , these messengers that bring you these glad tidings we . are ( as the apostle saith ) the offscouring of the world , a spectacle to men , and angels . truly , there are no ministers in the world that are more persecuted , and hated , and despised , than the humble , sincere ministers of the new testament , of the gospel of jesus christ , nor never were ; this is a sore , and a strange thing , if we did bring one word that were sad , and greivous , and harsh to you , it were no wonder , but if all that wee speake be the voyce of the dove , doves language , all sweet ; come to the gospel ministery , if there come a poore man full of sadnesse , the ministery of the gospel speaks a word of comfort to him , if he be in darkness , and he knowes not which way to goe , waiting on a gospel ministery there is light to finde his way . if he be in feare , and know not his estate what he is , a gospel ministery will give him assurance of gods love ; so it brings glad tidings to some souls every houre . is not this than madnesse in men that of all creatures in the world they hate that man , and those messengers that bring these blessed glad tidings . there is a prophesie in isaiah 52. 7. how beautifull upon on the mountaines are the feet of him that bringeth good tidings , that publisheth peace , that bringeth good tidings of good things , that publisheth salvation ; that saith to the righteous , thy god reigneth . how beautifull are their feet ? much more their lips ; you doe not in this as you doe in naturall things , if a man come , and bring glad tidings of taking of such a towne , or of such a victory , though it may be there is losse , and little good in it , we all welcome it , and he is rewarded presently , and hath all wayes of encouragment , and yet when people shall come , and by the spirit of god make known all the love of god in jesus christ , and all the riches of the gospel in jesus christ , that your hearts should so rise against it , that you should receive and entertain so many prejudices against it , it is a strange , and wonderous thing . therefore you should doe well me thinks , as you read in the booke of god , 2 sam. 18. 27. of two men that did bring tidings to david of the warrs , and the watchman said me thinks the runing of the formost is like the runing of ahimaaz the son of zadok ; and the king said , he is a good man , and comes with good tidings . he would have the watchman open the gate quickly ; why , because he was a good man , and did bring good tidings . so wee should , especially if men be good , and holy , and humble , and feele the power of that they speake , and expresse it in their lives , say as david , that is a good man , and bringeth good tidings ; he will teach me if i be ignorant , hee will comfort me if i be sad , he will direct me if i have lost my way ; hee will build me up if i thrive not in grace . the consideration of this truth me thinks should bannish all those strange thoughts , and prejudices that wee have against the ministers of the gospel . in the first place another lesson is this , if the gospel be such good newes , such glad tidings , then you should hearken much after it , and inquire much into it . we all ( you know ) are naturally greedie to heare newes , and we know how much time is spent ( here in the city especially ) in reading diurnalls , inquiring after tidings , and how much money is cast away that way . wee should doe so much more about these glorious tidings of the gospel of jesus christ . it is not enough to heare a sermon , or to read a chapter once , or twice a day , as it is the manner of some , that will not bring us to know the mysteryes of the gospel , but we must search the scripture , and compare spirituall things , with spirituall things . as in earthly tidings , if a man tell of such a victorie one way , and another after him another way , and a third a third way , you compare what they say , and their letters , and newes , to finde out the truth . so you should be earnest in seeking god , and bego his spirit , compare scriptures together , see what the scripture saith in such a place , and how in another place , and this is the way to find out the mystery of the gospel . these tidings are great , therefore inquire into them , and they are true tidings , they are not fables , and tidings of common concernment to every saint ; therefore let this be the use that thou and i should make of it , to desire the lord to lead us into the depth of those mysteryes , and to set our selves to studie it more , and more ; for the further we goe the more wee shall finde , as in a myne ; it is not as in your newes , many times you have a great deale of good newes , & in a day , or two it vanisheth to nothing : but here you shall finde , first the feild , and then the pearle . professors are grown carelesse , they were wont to read chapters morning , and evening , that was ordinary , but thou must doe more if thou wilt understand the mysteryes of the gospel , compare one chapter , and one scripture with another , search the scriptures , and goe to god to open the meaning of it . sixtly , spread these glad tidings as much as you can to others . you know when people receive good newes they run and tell it to others . the poore shepheards luke 2. when they heard the newes of the messiah , they left their sheep , and ran to the townes to tell it . so , when christ was risen mary runs to tell the newes to the disciples . beloved , when we understand this good newes we should endeavour to spread it . people buy diurnalls for their friends , and fold them in their letters , and send them about the kingdome ; let us doe so with these spirituall tidings , that we may send them forth . o , i would to god that wee did see how the poore countries in the north , and west of england , in many places , in townes , they have not so much as a service-booke , not so much as reading ; if god settle , and compose these times the lord give you hearts to joyne together to finde out a course , to send the ministers of the gospel to bring the glad tidings to poore people , that lie in the mountaines of darknesse , and in the shadow of death . and let us not be so curious , or scrupulous , as to hinder people that they should not preach the gospel . suppose people have no degrees in the university , or it may be have not the knowledge of the tongues , ( though that were to be wished ) let us not pick quarrels with them to stop their mouthes , and to hinder the preaching of the gospel . and let us not think so hardly in these dayes , of those men that god hath raised to preach the gospel . it is strange you shall have your pulpits ring , calling them tub-preachers , and tinkers , and coblers . we should think better of them ; why ? they are filled with good newes , and they goo and tell it to others . we doe so usually in other things , when we have good newes , we run to our friends , and neighbours , and comrade's , and make it known . this is an age wherein god comes and fills his people , with the glorious light of the gospel , and poore wretched , they cannot chuse but speak what they have seen , and heard ; therefore be not so captious , and furious . the lord hath spoken , who can but prophesie . amos 3. 8. when god fills peoples souls with the knowledge of christ ; who can keep it in ? it is as the new wine spoken of in joh , it cannot be kept in . and surely the time is comming that young men shall see visions , and old men shall dreame dreames , and god will poure out his spirit upon all flesh , and they shall prophesie ; it is prophesied in joel , and this is to be made good in the new testament . and therefore if wee see that the lord fills young men , or tradesmen , &c. and gives them hearts to goe , and tell the good newes to others ; why should you be so extreamely troubled , and spend your spirits in rage at it ? i use not to tell stories , but let me tell you this one thing ; since i have been from you of late , i have observed , and seen , in the mountaines of wales , the most glorious work that ever i saw in england , unlesse it were in london ; the gospel is run over the mountaines between brecknockshire , and monmouthshire , as the fire in the thatch ; and who should doe this ? they have no ministers : but some of the wisest say , there are about 800 godly people , and they goe from one to another . they have no ministers , it is true , if they had , they would honour them , and blesse god for them ; and shall we raile at such , and say they are tuh-preachers , and they were never at the university ? let us fall downe , and honour god ; what if god will honour himself that way ? they are filled with good newes , and they tell it to others ; and therefore vex not at them , and say , o , what times are these ! and what will become of us ? why , what is the businesse ? o , such a man he was never master of arts , hee was never at the university , and he rakes upon him to preach ; when it may be he hath more of god in him than i , and a hundred that have all this . only take two cautions . first , i speak not to disparage learning , or learned men , it were to be wished that there were more godly , and learned men also in england , and wales . secondly , take this caution , that because god fills many with the gospel , and they doe a great deale of good , take heed least any of you run before you be sent , that is , that a man goe not rashly ; and believe his owne judgement rather than the judgement of the saints ; as divers in this city they think they are fit to preach , and other people of god that are better able to judge of their gifts think not so , and yet they will run presently . take heed of pride , and rashnesse , but if god fill a man with the tidings of the gospel , and others of the people of god see it spark le out as a vessel full of new wine , who am i that i should resist , if with humility hee make known this tidings to others ? if the gospel be such a thing ( as i desire you to spend some thoughts in considering of this truth ) then this should comfort us , and help our patience a little in these trouble some times ; that though all be out of order , and we suffer such losses , yet blessed be god wee have the voyce of the turtle still in the land ; thou maiest say , though i have hard newes at home ; trading is low , and my stock is small , yet blessed be god i have the gospel , that is , i have abundance of glad tidings made known to my eares , and to my soule every day . this is some comfort , you have lesse of outward things , but more of inward ( i suppose ) then ever . another thing is this , if this be so , then it is a caution that is necessary to be observed by us that are ministers , they must take heed of two things . first , take heed of corrupting , and adulterating this blessed gospel , and glad tidings with their owne wisdome , it is glorious enough of it selfe , every addition of humane wisdome makes it worse ; take heed of sophisticating the word of god , of playing the hucksters , as the apostle saith 2. cor. 3. wee are not those that play the hucksters , hucksters mingle apples and peares : they mingle their commodities , take heed of that . and then take heed of mingling the law , and the gospel together . it is true the law is necessary , and is added to the gospel ; but god intends not in the new testament that it should be mixed and mingled with the gospel . as to instance in a few ; many ministers undoe the soules of people , i know this by experience that a gospel-heart , that is but weake in gospel light , and grace , had rather lie a yeare in close prison than to be a yeare under a ministerie , jumbling old and new together the law and the gospel , for it routs , and on sounds a poore soule . as to preach terrour and damnation to a sinner qua a sinner , properly as a sinner ; though we be called ministers of the gospell , yet this is a part of the ministerie of the law : for the law brings curses for a sinner , and blessings for him that doth well ; now when we quatinus as a sinner damme him , and curse him , we harden him , and make him run further from god then before . secondly , when men have drawen men to good , or driven men from evil with judgments , either spirituall , or temporall : this was the way of the ministery of the old testament . when people shall take all the judgments of the old testament , and perswade a man to do this or to take heed of that , or else thou shalt have judgment fall upon thee , and thou wilt bring judgment , upon the land . beloved , this was the way of god certainly and the way of the ministery of the old testament ; but i never knew a saint avoid evil , or doe good for feare of such judgments . therfore looke to thy owne experience ; men may play at dice with the word of god that way ; if a mans wayes like them not , they may say they will bring judgment upon the land , as independants , or as such , and such men ; but these are but bugbeares , why ? because in the gospel , the saints are dilivered from the hands of their enemies that they may serve god with out feare : they know that in god there is no cloud , god may chasten , and correct them out of love but there is no danger otherwise . and then againe they are delivered from men , they are not the servants of men . i doe think for my part constantly , that the mayne cause of all the divisions , and stirrs , and contentions among us is because there 's so much of the old testament in our ministery especially , and our profession must be accordingly ; for our strength will be according to our meat . and truly a man may be a godly man , and yet may be a minister of the old testament ; and if you take a man , let him be a godly man , if his grace be bred in him by the ministery of the old testament , and nourished in him by that : and take another saint that hath grace planted , and bred by the ministery of the gospel , and nourished by that , the former man though he be godly , must of necesity persecute the latter . i pitty them when ministers rale against this man , and against that , and they know not why , yet they may be godly men . ishmael might be a godly man for ought i know ; he was a type , not of wicked men , but of men under the old covenant , if ever you will have peace and comfort , in the land , beg of god to remove an old testament spirit from our preachers , from our prayers , and our principals , and to set up the new testament , jesus christ in the gospel , and then certainly the promise shall be fulfilled , we shall be all of one heart and one way , and one mind , but it will never be otherwise as long as some reach to the ministery of the new testament and others goe in the old , as ishmael , and isaak could not be reconciled , no more will these . i will conclude all only with this last word , seeing it is cleare out of the word ( and so truly i hope you apprehend it through gods grace that the whole gospel is good , it is nothing but sweet and glad tidings to the worst of sinners , much more to saints ; then i exhort you in the name of jesus christ that you receive this gospel . o there is no reason why thou shouldest be so shie of christ when we speake faire , and offer faire to your soules , and beseech you earnestly , and give you reasons why you should receive christ , you harken but a little , and you goe away so shy , there are some sinners still : beloved there is no reason for it , god deals plainly ; there is no tittle in the gospel but it is really good and glad tidings to the worst of sinners ; therefore receive it . what is that ? indeavour to beleive it , for the lord jesus that is the faithfull witnesse hath sayd it : and children heretofore used to say , it is as true as gospel ; and though it be gospel , and truth yet you will not beleive it . then indeavour to imbrace it with joy , and affection as in 1. thess. 1. see how they received the gospel in joy with much affliction . what if it bring a little affliction with it , that thou be jeared ; receive it with joy , it is joyfull , and glad tidings . and then resigne thy self give thy self wholy up to walk according to this blessed gospel , and not to turne it into wantonnes , or abuse it , but that thou maiest give thy self bodie and soule as a living sacrifice to jesus christ , that since he died for thee , and hath given thee aboundant righteousnes , and everlasting salvation , and all blessed , and glad tidings in it , that thou maiest give thy self , and all that thou hast , and art freely to live to that jesus christ , and to obey his blessed commands . these are the uses that you and i should indeavour to make , that this truth may remaine , and abide with us , that there is nothing in the whole ministery of the new testament but good tydings , and glad newes to the worst of sinners . finis . an alphabeticall table of the principall heads contained in the foregoing sermons . a abuse , see liberty accident part. page how men come to doe good by accident 1. 148 adoption spirit of adoption to be laboured for 2. 40 full spirit of adoption wha 2. 41 affliction see moderated age decency in regard of age 1. 82 all all what meant by it 1. 4 angels angels waite on the saints 2. 18 ascended christ ascended into heaven 2. 16 b backsliders backsliders their course 1. 156 baptisme baptisme , how appointed 1. 16 baptisme , the substance of it only set downe 1. 23 baptisme , the way to peace about it 1. 100 manner of baptisme determined by the magistrate 1. 108 baptisme doubted of by some 1. 141. believed , believing believing in christ what 1. 36 gospel to be believed 2. 54 binde not to binde others where christ hath not bound them 1. 59 bishops bishops their practice 1. 48 bondage spirit of bondage whence 1. 52 brethren expedient actions bring good to our brethren 1. 70 burthen religion presented by some as a burthen 1. 145 c scripture not all delivered in canons 1. 167 carnall , see outward freedome from ceremonies 1. 14 why men run from christ 1. 26 see sinners , spouse , minde christian , see spirituall , question , excellent the church may determine concerning gods worship how 1. 100 cautions for churches in determining ibid the ten commandments of force in the new testament 1. 13 upon what ground saints obey the commandements 1. ibid see weakened coming to christ what 1. 36 common see heart paul's compliance with men 1. 12 concurrence of things to expediency 1. 67 condition of men by nature , shewed by the gospel 2. 11 conscience of saints to be warily dealt with in imposing lawes on them 1. 111 contention one cause of it 1. 41 ignorance of christian liberty causeth contention 1. 54 contention to be avoided 1. 71 contentions among saints how to end them 1. 99 no reason of the present contentions 1. 125 contentions whence they are 1. 128 gospel not to be corrupted 2. 52 gods covenant in the gospel 2. 16 of being covered , or uncovered in heating the word 1. 114 creature what meant by it 2. 3 gentiles called creatures , why 2. 4 credite to be given to what christ teacheth 1. 36 custome hardly broken 1. 21 custome of churches , and saints to be looked to 1. 113 custome the weakest rule in spirituall things 1. 114 d damned , damnation a man may be damned for doing lawfull things 1. 92 damnation of gospel refusers just 2. 43 decency what 1. 78 see person , relation profession , sex , age , season those that eyenot expediency lead others to destruction 1. 150 things that god hath determined not to be weakened , 1. 65 things concerning worship to be determined how 1. 170 service of the devil hard 1. 33 see sweetnesse christ died for us 2. 15 sweetnesse in sinne from distemper 1. 34 division , the cause of it 2. 53 christ a doore , how 1. 29 duties meanes of salvation how 1. 31 duties not to justle out one another 1. 78 duties how required in the gospel 2. 22 e the wayes of christ easie 1. 29 things left for us to doe easie 1. 32 christs wayes easie how ibid what use to be made of gospel easinesse 1. 97 gospel duties few , and easie 2. 24 expedient actions tend to edification 1. 73 disorderly actions misse their end 1. 87 religion presented by some as endlesse 1. 143 enfringe , see liberty , engagement to parties inexpedient 1. 171 encouragement see sinners , things simply evill inexpedient 1. 62 good to be ommitted when their comes a greater evil 1. 63 every example makes not a law 1. 55 example of old saints to be looked to 1. 112 see rule benefit of gospel excommunication 2. 33 what makes an excellent christian 1. 152 expediency what 1. 7. 66 expediency to be looked to as well as lawfulnesse 1. 11 few things expedient 1. 61 meaning of the word expedient 1. 88 helps to expedient walking 1. 177 see strict externalls how far to be looked to 1. 22 see worship f some men pleased with doctrine out of faction 1. 163 faith required , and bred by the gospel 2. 25 sinners invited to a feast 1. 28 vaine feares in gods wayes to be avoided 1. 104 feares , and horrours whence 2. 41 things left for us to doe , few 1. 32 few turne from christ to serve satan 1. 35 who they be that intend good but to a few 1. 140 gods love fruitfull 2. 13 danger in making lawes for the future 1. 110 g gentiles the worst of sinners 2. 5 see creature expedient actions advance gods glory . 1. 69 who they be that doe little for god . 1. 143 why men doe little for god . 2. 29 godly men how a cause of the present distractions . 1. 133 see judgement . things simply good may be unexpedient . 1. 63 a lesse good must give way to a greater . ibid good when to be refrained . ibid see evill , easinesse . to preach the gospel , what . 1. 27 liberty in the gospel , what . 1. 95 gospel , what meant by it . 2. 2 difference between the law & gospel . 2. 7 gospel , to be enquired after . 2. 47 to give up our selves to the gospel . 2. 55 see strict , new , ministers , corruption . two wrong governments . 2. 27 grace more in the new testament than in the old. 1. 10 guilt in the saints , whence . 1. 52. 138 h haire . of wearing long haire . 1. 116 see papists , natural , devil . doing lawfull things with common hearts brings guilt . 1. 138 excellent christians busied about high things . 1. 154 hinderances to expediency . 11. 171 gospel tidings not to be hindered . 2. 49 a signe of an hypocrite to regard only lawful things . 1. 90 hypocrisie hinaers expedient walking . 1. 177 hold , see liberty . things honest , what . 1. 84 spirituall honour reall . 2. 17 i jealousie . devout jealousie touching truth and errour . 1. 173 the service of the jewes in the old testament 1. 32 lawfull things done inexpediently bring guilt 1. 139 ignorance , see contentions others independency 1. 49 hurtful principles of independents 1. 123 see presbytery , contention indifferent things what 1. 64 interpret see word christs intercession for us 2. 16 gospel to be imbraced with joy 2 54 godly men differ in judgment 1. 125 christ shall come to judgment 2. 16 judgments how denounced 2. 35 k magistrates may determin in things that relate to their kingdome 1. 110 knowledge see outward liberty l christians must walk laudably 1. 83 why god laughs at mens destruction . 2. 45 of those that abolish the morrall law 1. 42 those that make lawes to tie themselves 1. 46 those that make lanes to binde others 1. 47 danger to take away any of gods lawes 1. 59 not to make lawes where god hath not 1. 158 mens lawes forced on people 2. 28 law and gospel not to be mingled 2. 52 see example , gospel things lawfull now that were not of old 1. 5 lawfull , what meant by it 1. 6. 62 sin in doing lawful things ibid saints now their liberty in point of lawfulnesse 1. 8 christians troubled in the use of lawfull things 1. 74 men reproved that regard only lawfull things 1. 89 see expedient , rule , submit heart learning not to be disparaged 2. 51 errors on the left hand 1. 40 liberty of saints in the new-testament 1. 14 why christ hath left that liberty 1. 17 to understand our christian liberty 1. 51 knowledge of christian liberty safe ibid christian liberty not to be infringed 1. 55 christian liberty not to be abused 1. 59 christian liberty to be held fast 1. 160 see others , contention , gospel life see salvation new light discovered 2. 49 expedient actions increase love 1. 70 love to be practised by saints 1. 106 love to a mans selfe natures law 1. 119 love a help to expedient walking 1. 179 gods love in the gospel to sinners 2. 13 things lovely what 1. 85 m magistrates how far they may determine concerning worship 1. 107 cautions for magistrates in determining 1. 109 see , time , place , malignants cause of the present contentions 1. 132 many see all , masters of families how they may determine concerning worship 1. 109 meanes , see dutie members of christ who 1. 35 saints in the new testament growen men 1. 18 excellent christians have christs minde 1. 153 ministers forced on people 2. 28 gospel ministers to be imbraced 2. 45 see stumbling-blocks afflictions moderated to the saints 2. 20 modestie a law of nature 1. 119 common multitude cause of the present contentions 1. 134 n nature . the law of nature to be looked too . 1. 118 gods ordinary commands agree with the law of nature . 1. 119 contrary names put upon men and things . 1. 101 names of persons and things changed by the devill . 1. 131 service of naturall men hard . 1. 33 magistrates may determine in necessary indifferent things . 1. 109 the ministery of the gospel nothing but good news . 2. 6 latitude of saints in the new testament . 1. 12 see grace , liberty . o offended , see law . offices and officers in the new testament . 1. 17. saints tyed more strictly of old. 1. 8 see lawfull , grace . punctuall lawes in the old testament . 1. 15. old testament spirit , what . 1. 95 sign of an old testament-spirit . 1. 91 how men deprive themselves of opportunities . 1. 147 christians must walk orderly . 1. 86 things done disorderly , how . 1. 87 what hinders men from winning others . 1. 53 see law . p papists . hardnesse of papists service . 1. 33 men offended that their party is spoken against . 1. 163. see engagement . posseover strictly observed . 1. 16 what actiins tend to peace . 1. 71 the way to peace . 1. 100. 122 no peace to the wicked , how . 2. 34. see selfe , prosperity . some men thinke truth alway goes with persecution 1. 175 persecution of saints a priviledge 2. 19 decency in respect of a christians person 1. 78 place of meeting to worship how to be determined 1. 108 pope , his practise 1. 48 power given in the gospel to doe what is required 2. 23 practise , see pope , bishops things worthy praise what 1. 85 praise only to god 1. 86 of preaching 1. 116 precepts of severall sorts 1. 56 see rule prejudice inconvenient 1. 172 of presbytery 1. 49 falle presbytery 1. 101 true presbytery 1. 102 presbytery , and independents wherein they differ ibid presbyterians judgment 1. 124 contention from carnall presbyterians 1. 129 principles and ends of carnall presbyterians 1. 136 see contention principles see presbytery priviledge , see persecution outward prophanenesse by whome allowed 1. 43 decency in respect of profession 1. 80 profit meant by expediency 1. 66 profit how brought by actions expedient 1. 68 profitable see sin truth goes not alway with prosperity 1. 173 prosperity sometimes goes with truth 1. 75 of singing psalmes 1. 115 things pure what 1. 85 q christians full of questions why 1. 140 r the saints must be dealt with rationally 1. 110 reason of three sorts 1. 117 right reason , what ibid rediculous to tie the saints where christ hath not 1. 50 religion presented by some as rediculous 1. 146 christ came to work redemption 2. 14 decency in regard of a christians relation 1. 79 religion , see endlesse , burthen things of good report what 1. 85 benefit by gospel reproofe 2. 31 right hand errours 1. 44 rigour not to be used in determining things 1. 111 the law the outward , and the spirit the inward rule 1. 13 what precepts or examples make a rule 1. 58 to walke all by the same rule 1. 103 every thing in scripture not a rule 1. 166 see scripture s salvation to be accepted of from christ 1. 37 wrong wayes to salvation 2. 12 rules mis-drawen from scripture 1. 168 heed in drawing rules from scripture 1. 169 see canon , rule , decency in regard of season 1. 82 the way to peace in a mans self 1. 138 self a hindrance to expedient walking 1. 177 ministers not to run before they be sent 2. 51 the saints under the old testament servants 1. 17 decency in regard of sex 1. 80 engagement to sinners to come to christ 1. 26 leaving of sin profitable 2. 21 god makes no peace with sinne 2. 35 salvation offered to sinners as sinners 2. 36 see lawfull singing , see psalmes difference small between indedependents , and presbyterians 1. 125 sobriety a help to expedient walking 1. 177 saints in the new testament sonnes 1. 17 expedient actions for the good of the soul 1. 74 the service of the devil will one day be soure 1. 34 saints in the new testament have more of the spirit 1. 19 christs kingdom spiritual 1. 20 the spirit enables to doe what is required 1. 35 spirituall things to be studied 1. 105 spiritual christians their carriage 1. 141 spirituall things by whom relished 1. 155 spirit by whom restrained 2. 29 see rule ministers to woe men as spouses for christ 1. 28 strength not given to keepe lawes of our owne making 1. 139 men strive about unlikely things 1. 126 men strive about that they cannot proue 1. 127 doctrine not to be abused to strife 1. 165 gospel way a strict way 1. 94 to be strict in point of expediency 1. 98 stumbling-blocks keep men from christ 1. 27 stumbling-blocks removed 1. 162 saints now tied chiefely to the substance of things 1. 23 see supper to submit to christs laws 1. 38 to look to our principles against times of suffering 1. 176 supper of the lord how ordained 1. 16 substance of the lords supper set downe 1. 24 sweetnesse in the devils service whence it is 1. 34 sweetnesse in christs service not tasted ibid t every thing in the gospel glad tidings 2. 11 gospel tidings great , and true 2. 48 gospel tidings to be spread abroad ibid tie , see ridiculous time of publique worship by whom to be aetermined 1. 107 comforts against troubles 2. 51 things true what 1. 84 saints of old as children under tutours 1. 18 v signe of unbeliefe 2. 36 understand , see liberty unsetlednesse in religion whence 2. 37 w vvatchfulnesse a help to expedient walking 1. 179 weak christians cause contentions 1. 129 nothing commanded by god to be weakened 1. 165 some make the way wider than christ hath made it 1. 40 expedient actions tend to the winning of others 1. 73 see others carnall wisdome a hindrance 1. 176 spirituall wisdome a help to expedient walking 1. 177 god wil interpret his own word 1. 174 fancy to be subjected to the word 1. 178 notions to be followed as they agree with the word the maine work of salvation done already 1. 29 liberty in the externalls of gods worship 1. 15 no liberty in the substance of gods worship ibid the maine work done concerning worship 1. 104 y yoake of christ , what 1. 9. reader , the number of the pages in the latter three sermons , beginning with 1 , 2 , 3 , &c. for thy ease in the use of the table i have set down what is contained in the nine former sermons , as part 1. in the three latter as part 2. whereby with ease may be found any head in either . t. s. notes, typically marginal, from the original text notes for div a34879e-130 act. 17. 21. judg. 3. 21. 2. king. 9. 6 mat 28. 19 luk. 2. 10 joh. 3. 16. heb. 6. 8. isa. 52. 7. 2 sam 18. 27. notes for div a34879e-610 the words opened . gospel what meant by it . creature what meant by it gentiles called creatures . quest . answ. gentiles the worst of sinners . doct. the ministery of the gospel containes nothing but good newes to the worst of sinners . difference between the law and the gospel nothing but good newes now in the gospel . heb. 12. 18. 19. &c. opened . every particular in the gospel glad tidings . the gospel shewes mans wretched condition 2. the wrong wayes and meanes that men use for salvation . 3. it holds forth gods love to sinners . 4. gods love fruitful . 5. christ came to work redemption . 6. christ died for us 7. he roase from death 8. conversed with his discipls 9. ascended into heaven . 10. intercedes for us . 11. shall come to judgement . 12. gods covenant . object . concerning outward things . answ. psalme 45. psal 149. spirituall honour reall . angels waite on the saints saints right to outward things . object . the gospel brings persecutions . ans. 1. they are priviledges . 2. they are moderated . object . the gospel requires men to forsake sin . answ. 1. leaving of sin profitable . the gospel teacheth to hate sinne . object . the gospel requireth dutie . answ. 1. not on paine of damnation 2. the gospel gives power to do what it requireth . 3. gospel duties few and easie . 1. cor. 15. object . the gospel requires faith . answ. the gospel breeds faith . object . discipline and government . in the gospel . ans. two wrong governments since christ . papacie . episcopacy . evils in both governments . 1. concerning their power . 2. their lorldlines in two things . 1. in imposing lawes on mens consciences 2. in sorcing men to obey those lawes . 3. forcing ministers & officers on the people . 4. their power excercised against the saints . 5. restraining the spirit in preaching , & praying 6. their lawes backed by secular power . the two worst things in the gospel good newes . 1. reproofe benefit of gospel reproofe . 2 excomunication . object . no peace to the wicked ; ans. three wayes . 1. it is rather law than gospel . 2. god will not make peace with sin , though hee doth with sinners . 3. no peace to men that continue in sin under the gospel . object . answer how judgments are pronounced against sinners . quest . ans. continuance in sin a signe of unbeliefe . use 1. to learne that in the gospel salvation s offered o sinner , s sinners . unsetlednesse in religion whence . many doe little for god , why . use 2. to labour for aperfect spirit of adoption . full spirit of adoption what . feares , & horrours , whence . the damnation of them that refuse the gospel just . damnation mentioned frequently in the new-testament why . whose destruction god laughs at . vse . 2. gospel ministers to be imbraced . use . 5. to hearken to , and inquire after the gospel . gospel tidings great and true . use 6. to spread these glad tidings to others . gospel-preaching not to be hindred . new light discovered in these dayes . cautions learning not to be disparaged men not run before they be sent . vse 7. comfort against present troubles . vse 8. 1. not to corrupt the gospel . 2. not to mingle law and gospel . 2. it is legall to do good or abstain from evill for fear of judgment . cause of divisions . vse 9. to receive the gospel . 1. to beleve it . 2. embrace it with joy 3. to give up our selves to it the redemption of time, or, a sermon containing very good remedies for them that have mis-spent their time shewing how they should redeem it comfortably / by william whately ... ; now published for general good by richard baxter. whately, william, 1583-1639. 1673 approx. 126 kb of xml-encoded text transcribed from 66 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a65610) transcribed from: (early english books online ; image set 106619) images scanned from microfilm: (early english books, 1641-1700 ; 1109:4) the redemption of time, or, a sermon containing very good remedies for them that have mis-spent their time shewing how they should redeem it comfortably / by william whately ... ; now published for general good by richard baxter. whately, william, 1583-1639. baxter, richard, 1615-1691. [36], 94 p. printed for francis tyton ..., london : 1673. preface signed: rich. baxter. reproduction of original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng redemption. salvation. christian life. 2003-01 tcp assigned for keying and markup 2003-02 spi global keyed and coded from proquest page images 2003-06 judith siefring sampled and proofread 2003-06 judith siefring text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion the redemption of time or , a sermon containing very good remedies for them that have mis-spent their time : shewing how they should redeem it comfortably . by william whately , preacher and minister of banbury in oxfordshire . now published for general good by richard baxter . psalm 90.12 . lord teach us to number our daies , that we may apply our hearts unto wisdom . london , printed for francis tyton , at the three daggers in fleet-street . 1673. the preface . the usual vice of humane nature , to be weary of good things , when they grow old and common , and to call for novelties , is especially discernable in mens esteem and use of books . abundance of old ones are left neglected to the worm● and dust , whilest new ones of far less worth are most of the book-sellers trade and gain . it is not easie to give a reason of it , but it is not to be denyed , that this age hath few such writers as the last , either controversal or practical . even among the papists , there are now few such as suarez , vasquez , valen●●● , victoria , penottus , ruiz , alvarez , bellarmine , &c. and among us , too few such as iewel , whittaker , reignolds , field , usher , white , challoner , chillingworth , &c. which the papists understanding , would fain have the monuments of these worthies forgotten ; and are calling for new answers to the schisme that have been so long agoe confuted ; to keep those old unanswerable writings , from the peoples hands . and thus doth the envious enemy of holiness , by the practical writings of those holy men who are now w●th god. the solid , grave , and pious labours of rich. rogers , perkins , greenham , deering , dent , smith , dod , hildersham , downame , sam. ward , hall , bolton , dike , sto●ke , elton , tailor , harris , preston , sibs , ball and many more such , are by the most neglected , as if we were quite above their parts ; but it were well if more injudicious or undigested writings possessed not their room . though i may hereby censure my self as much as others , i must needs say , that the reprinting of many of our fathers writings , might have saved the labour of writing many later books , to the greater commodity of the church . among the rest , i well remember that even in my youth ( and since much more ) the writings of mr. whateley were very savoury to me : especially his new-birth , his care-cloth , and his sermon of redeeming time. and finding this last now hardly to be got , when yet the necessity of it is increased , and knowing of no other , that hath done that work so well , i have desired the printer to vindicate it from oblivion , and benefit the world with the reviving of so profitable ( though small ) a treatise . i must so far venture on the displeasure of the guilty , as to say , that the doleful condition of two sorts of persons , the sensual gentry , and the idle beggars , is it that hath compelled me to this service : but especially of the former sort , who though slothful , may possibly be drawn to read so small a book : what man that believeth a life hereafter , and considereth the importance of our busin●ss upon earth , and observeth how most persons , but especially our sensual gentry , live , can chuse but wonder that ever reason can be so far lost , and even self-love and the care of their own everlasting state , so laid asleep , as mens great contempt of time declareth ! ladies and gentlewomen , it is you whom i most deeply pity and lament : think not that i am too bold with you : god , who employeth us on such service , will be bolder with you than this comes to . and christ was bold wi●h su●h as you , when he spake the histories or parables of the two rich men in luke 12. and luke 16. and when he told men how hardly the rich should enter into the kingdom of heaven . and iames was b●ld with such when he wrote , chap. 5. go too now , ye rich m●n , weep and ●owl for your miseries that shall come upon you : your riches are corrupted , and your garments mo●heaten : your gold and silver is cankered , and the rust of them shall be a witness against you , and shall eat your flesh as it were fire , &c. — yee have lived in pleasure on earth , and been wanton : ye have nourished your hearts as in a day of slaughter . — and he was neither ignoble nor unlearned , but of honourable birth , and the orator of an university , who was so bold with the english gentry ( when they say , they were much wiser and better than they are ▪ now ) as to be speak them thus — ( herbert's church-porch . ) " fly idleness ; which yet thou canst not flye . " by dressing , mistressing , and complement : " if those take up the day , the sun will cry " against thee ; for his light was only lent : " god gave thy soul brave wings ; put not those feathers " into a bed to sleep out all ill weathers . " o england ! full of sin , but most of slo●h ! " spit out thy phlegm , and fill thy breast with glory ! " thy gentry bleats , as if thy native cloth , " transfus'd a sh●epishness into thy story . " not that they all are so , but that the most , " are gone to grass , and in the pasture lost . " this loss springs chiefly from our education , " some till their ground , but let weeds choak their son : " some mark a partridge ; never their childs fashion : " some ship them ●ver , and the thing is done . " study this art : make it thy great design : " and if gods image move thee not , let thine . " some great estates provide ; but do not breed " a mast'ring mind ; so both are lost thereby . " or else they breed them tender ; make them need " all that they leave : this is flat poverty . " for he that needs five hundred pounds to live , " is full as poor as he that needs but five . when i peruse the map of sodome in ezek. 16 49 , 50. methinks i am in an infected city , where instead of [ lord have mercy on us ] is written on the gentry's doors [ pride , fulness of bread , abundance of idleness , unmerci●u●ness and abomination . ] b●hold this was the iniquity of thy s●st●● ●od me , pride , fulness of bread , and abundance of idleness was in her , and in he● daughters , neither did she strengthen the ●a●d of the poor and needy : and they were haughty and committed abomination before me ] the title over the leaves of these verses might be [ the character of the sensual gentry . ] mistake me not , i am so far from accusing all the rich and honourable , that i must say it is as a testimony against the rest , that i know many such who spend their time as fruitfully and diligently as the poor ( though in another sort of service : ) and such might the rest have been if their bodies had not got the mastery of their souls . it is not your pride or fulness of bread that i am now to speak of , but your idleness . many of the old philosophers thought that when sickness or age had made one unserviceable to the common-wealth , it was a shame to live , and a duty to make away themselves ; as being but un●rofi●able burdens to the world . christians are not of their mind , because it is a mercy even under pain to have time of preparation for another world , and because we may serve god in patience and heavenly desires and hope , when we cannot serve him by an active life : but christians and heathens will proclaim those persons , to be the shame of nature , who wilfully make thems●lves unprofitable , and live in their hea●●h a● if they were d●s●bled by sickness ; and are condemned by their se●suality to a prison , or a grave : so that their epitaph may be written on their door , here lyeth such a one , rather than it can be said that here he liveth . o what a rock is a ha●dened heart ! how can you chuse but tremble when you think how you spend your dai●s ? and how all this time must be accounted for ? that those that have a death and judgement to prepare for , a heaven to get , a hell to scape , and souls ro save , can waste the day in careless idleness , as if they had no business in the world , and yet their consciences never tell them what they do , and how all this must be reviewed ? compare together the life of a christian , and of a fleshly bruit , and you will see the difference . suppose then both ladies and gentlewomen of the same rank : the one riseth as early as is consistent with her health ; with thoughts of thankfulness and love , her heart a●so awaketh , and rise●h up to him that night and day preserveth her : she quickly dispatcheth the dressing of her body , as intending no more but serviceable warm●h , and modest decency : and then she betaketh her self to her closet , where she poureth out her soul in confession , supplication , thanksgiving and praise to god , her creator , redeemer and sanctifier : and as one that delighteth in the law of the lord , she reverently openeth the sacred scriptures , and readeth over some part of it , with some approved commenta●y at hand , in which she may see the sense of that , which of her self she could not understand : what is plain , she taketh in , digesteth ▪ and layeth up for practice : and that which is too hard for her , as a humble learner she waiteth in patience , till by her teachers help in time she can come to understand it . as she hath leisure , she readeth such holy books , as interpret and apply the scriptures , to inlighten her mind , and resolve her will , and quicken her affections , and direct her practice . and as she liveth in an outward calling or course of labour , in which her body , as well as her mind , may have employment , she next addresseth her ●elf to that ; she looketh with prudence and carefulness to her family ! she taketh care of her servants labours , and their manners : neither suffering any to live in idleness , nor yet so over-labouring them , as to deny them some time to read the scriptures , and call upon god , and mind their souls : she endureth no prophane despisers of piety , or vicious persons in her house : she taketh fit seasons to speak to her servants such sober words of holy counsel , as tend to instruct and save their souls : she causeth them to learn the principles of religion in some catechism , and to read such good books as are most suitable to their capacity . in her affairs , she avoideth both so●bid parsimony , and wastful prod●gality ; and is thrifty and sparing , not in covetousness , but that she may do the more good to them that want : she indulgeth no excess or riotousness in her house , though the vices of the times should make it seem need●ul to her honour . if she want recreation , or have leisure for more work , she steps out to her poor tenants and neighbours houses , and seeth how they live , and what they want , and speaketh to them some sober words of counsel about the state of their immortal souls , and stirreth them up to a holy ●ife : she caus●th the sou●s of the poor to bless her , and is an example of piety to all about her . but h●r special care and labour is in the education of her children ( if she have any : ) she watcheth over them , lest the company , and example , and language of ungod●y persons should infect them . she causeth them to read the scriptures , and other holy books , and to learn the princip●es of rel●gion , and tea●heth them how to call upon god , and give him thanks for all his mercies : she acquainteth them with the sins of their depraved natures , and laboureth to humble them in the sense th●reof : she opene●h to them the doctrine of mans salvation by christ , and the necessity of a new birth , and of a heavenly nature : she disgraceth all sin to them , especially the radical master-sins , even ignorance , unbelief , selfishness , pride , sensuality and voluptuousness , the love of this world , and unholiness of heart and life : she sweetly and seriously insinuateeth into them the love and liking of faith and holiness ; and frequently enlargeth her spèech to them of the greatness , wisdom , and goodness of god , and what he is to man , and how absolute●y we owe him a●l the service , obedience and love , that our faculties can possibly perform : she sweetneth their thoughts of god and godliness , by telling them what god hath done for man , and what he will be to his own for ever : and by acquainting them with the reasons of a holy life , and the folly of ungodly men , and what a beastly thing it is to be sensual , and to pamper and please this flesh , which must shortly turn to dust , and to neglect a soul which must live for ever . she remembreth them oft that th●y must die , and telleth them how great a cha●ge death makes , and how the charge of regeneration must prepare us for it : she op●●●eth to ●hem the blessedness of holy souls , that shall be for ever with the lord , and the misery of the damned , who cast away themselves , by the wilful neglect of the tim● of their visitation . in a word , it is her dai●y care and calli●g , to prepare her children for the service of god , and to be blessings to the world in their generation , and to be happy themselves for evermore : and to destroy and prevent that sin and wickedness , which would make them a plague and curse in their generation . her meals are not lxurious nor long , nor her feastings unnecessary , to the wasting of estate , or precious time ; but seasonable , frugal , charitable and pious , intended to promote some greater good . she keepeth up the constant performance of religious duties in her family ; not m●●king god with formal complement ; but wo●sh●pping him in reverence and serious devotion , reading the holy scriptures , and seriously calling upon god , and singing to him psalms of praise . if her mind need recreation , she hath some profitab●e history , or other fruitful books to read , and variety of good works , and a seasonable diversion to the affairs of her family , instead of cards and d●ce , and the abused fooleries of the sensual world : when she is alone , her thoughts are f●uit●ul to her self ; either examining her heart and life , or looking seriously into eternity , or rejoycing her soul in the remembrance of gods mercies , or in the foresight of endless blessedness with him , or in stirring up some of his graces in her soul. when she is with others , her words are savoury , sober , seasonable ; as the oracles of god for piety and truth , tending to edification ; and to administer instruction and grace to the hearers , and rebuking the idle ta●k , or filthy scurrility ? ●r backbiting of any that would corrupt the company and discourse . at evening she again returneth to the more solemn worshipping of god , and goeth to rest , as one that still waiteth when she is called to rest with christ , and is never totally unready for that call . thus doth she spend her daies , and accordingly doth she end them , being conveyed by angels into the presence of her lord , and leaving a precious memorial to the living , the poor lamenting the loss of her charity , and all about lamenting the removal of a pattern of piety and righteousness , and loving holiness the b●tter , ●or the perfume of such a heavenly and amiable an example . on the other side , how d●fferent is the life of the sensual ladies and gentlewomen to whom i am now writing . when they have indulged their sloth in unnecessary sleep , till the precious morning hours are past , they arise with thoughts as fruitless as their dreams : their talk and time , till almost half the day is gone , is taken up only about their childish trifling ornaments : so long are they dressing themselves , that by that time they can but say over , or joyn in a few formal words , which go for prayer , it is dinner time ( for an image of religion some of them must have , lest conscience should torment them before the time . ) and when they 〈◊〉 sate out an hour or two at dinner , in gratifying their appetites , and in id●e talk , they must spend the next hour in talk , which is as idle : a savoury word of the life to come , must not trouble them , nor interrupt their fleshly converse : perhaps they must next go to cards or dice , and it may be to a play house , or at least , on some uprofitable visitation , or some worthless visitors that come to them , must take up the rest of the afternoon , in frothy talk , which all set together comes to nothing , but vanisheth as smoak : and they chuse such company , and such a course of life , as shall make all this seem unavoidable and unnnecessary , and that it would run them into contempt and great inconveniences if they did otherwise . if they look after their affa●●s , it is meerly through covetousness : but more usually they leave that care to others , that they may do nothing that is good for soul or body : they use their servants , as they do their beast● , for their service only ; and converse with them as if they had no souls to save or lose : they teach them by their example to speak vainly , and live sensually , and to forget the life to come : their children they love but as the bruits do their young : they teach them how to bow and dance , and carry themselves decently in the sight of men ; but never labour to heal their souls of ignorance , unbelief and pride ; nor open to them the matters of everlasting consequence : but rather perswade them that serious holiness is but hypocrisie , and the obedience of gods laws is a needless thing . they teach them by their example to curse , and swear , and lye , and rail , and to deride religion , or at least , to neglect god , and life eternal , and mind only the transitory vanities of this life : they leave them to satan , to wicked company and counsel , and to their fleshly lusts and pride , and when they have done , take care only to get them suffi●ient maintenance , to feed this sensual fire while they live : they train them up for the service of sin and satan , that at age they ; may have igno●ance and vi●e s●fficient to make them the plagues and misery of their country , and to engage them in enmity against that gospel and ministry which is against their lusts ; that rebelling against christ , they may have at last the reward of rebels , instead of salvation . in a word , they do more against their poor childrens souls , than all their enemies i● the world ; if not more than the devil himself could do , at least ▪ they most eff●ctually serve him , for their childrens damnation . thus do they spend their daies , and at night conclud● them as carelesly as they begun them : and at death ( without a true conversion ) shall end them as miserably as they spent them sinfully : and while they are pampering their flesh , and saying , i have enough , i will eat , d●ink and be merry , they suddainly hear , thou fool , this night shall thy soul be required , and then whose shall all this be which thou possessest , luke 12.19 , 20. and when they have a while been cloathed in purple and silks , and fared s●mptuosly every day , th●y must hear at last , remember that thou in thy life time receivedst thy good things , and lazarus evil things : but now he is comforted , and thou art tormented . and when the time which they now despise is g●ne , o what would they give for one other year or hour of such time , to do the work which they now neglected , luk. 16.24 , 25 , 26. matth. 25.8 , 9 , 10 , 11 , 12. is there not a great difference now between these two sorts of persons , in the expence of time. and is it any wonder if there be a difference in their rewards . in matth. 25.30 . it is not on●y [ cast the whoremonger , the drunkard , the perjured , the persecutor ] but [ cast the unprofitable servant into outer ●arkness ; there shall be weeping a●d gnashing of t●eth . ] compare , i beseech you , the time which you spend , 1. in idleness . 2. in excessive sleep . 3. in adorning you . 4. in feasting and long meals . 5. in curiosity and pomp , employing most of your servants time in impertinences , as well as your● own . 6 in excessive wordly cares . 7. in vain company and idle talk . 8. in vain thoughts . 9. in sensual recreations , in cards , dice , huntings , hawkings , playes , romances , fruitless books , &c. i say compare this time , with the time which you spend in examining your hearts and lives , and trying your title to eternal life , in bewailing sin , and begging mercy of god , and returning thanks and praise to your great benefactor , in instructing your children and servants , in visiting the sick , relieving the poor , exhorting one another , in meditating on eternity and the way thereto , in learning the word and will of god , and in the sanctified labours of your outward calling ; and let your consciences tell you , which of these hath the larger share ? and whether those things which should have none , and those which should have little , have not almost all ? and whether god have not only the leavings of your flesh ? gentlemen and ladies , i envy not your pleasures : i have my self a body with its proper appetites , which would be gratified , as well as you ? and i have not wanted opportunity to grat●fie it . if i thought that this were the most manly life , and agreeable to reason , and that we had no greater things to mind , i could thus play away my time as you do . but it amazeth me to see the worlds stupidity that people who are posting away unto eternity , and have so much to do in a little time , and of such unconceivable importance , can yet waste their dayes in sleeping , and dressing , and feasting , and complementing ; in pastime and playes , and idle talk , as if they were all but a dream , and their wits were not so far awakened as to know what it is to be a man. and to increase our pity , when they have done they ask , [ what harm is there in cards and dice , in stage-playes and romances ? is it not lawful to use such and such recreations ? ] suppose they were all unquestionably lawful , have you no greater matter that while to do ? have you no more useful recreations ? that will exercise your bodies and minds more profitably , or at least with less expence of time ? to a sedentary person , recreation must be such as stirs the body : to a labouring person , variety of good books and pious exercises is a fitter recreation than cards and dice. is your recreation but as the mowers whe●ting of his sythe ? no oftner , nor no longer than is necessary to fit you for those labours and duties , which must be the great and daily business of your lives ? if this be so , i am not reprehending you ; but i beseech you consider , have you ●o● souls to regard as well as others ? have you not a god to serve ? and his word and will to learn and do ? have you not servants and children to instruct and educate ( and o what a deal of labour do●h their ignorance and obstinacy require ? have you not death and judgement to prepare for ? have you not an outward calling to follow ? ( though i say not that you must do the same labours as the poor , i say that you mast labour and be profitable to the common-wealth ) have you not many good works of charity to do ? and will you leave the most of this undone , and waste your time in playes , and cards , and feasts , and idleness , and then say [ what harm is in all this ? and are they not lawful ? ] o that the lord would open your eyes , and shew you where you must be ere long , and tell you what wo●k you have here to do , that must be done , or you are lost for ever ; and then you would easily tell your selves , whether playing and fooling away precious time be lawful for one in your condition ? if your servan●s leave most of their work undone , and spend the day in cards , and stage-playes , and feasting , an● in merry chat , and then say , mada● , are not cards , and playes , and jesting lawf●l ? ] will you take it for a satisfactory answer ? and is it not worse that you deal with god ? it is a most irrational and ungrateful errour , to think that you may spend one hours time the more in idleness , because that you are rich. the reason were good , if labour were for nothing but to supply your own bod●ly necessities : but do you not believe that god is your lord and master ? and that he giveth you not an hours time in vain , but appointeth you work for every hour ? ( except your necessary rest ; ) and that your time and wealth are but his talen●s ? and bethink your selves whether a servant may say , i will do less work than my fellow servants , because i have more wages ? and whether you may do less for god , because he giveth you more than others ? but of this i have said so much in my preface to my book called [ the crucifying of the world ] that i shall now dismiss it . and what i have said especially to the rich , ( who think their loss of time no sin , ) i must say also to all others , o value time before it 's gone ! use it before it 's taken from you ! dispatch the work that you were made for : repent and turn to god unfeignedly : prepare for death without delay : time will not stay ; nor will it ever be recovered : were it not lest i should write a treatise instead of a preface , i would especially press this on all these following sorts of people . 1. those that are young , who have yet the flower of their time to use , that they cast it not away on child●sh vanity or lust● . 2. those that have lost much time already , that they shew the sincerity of their repentance , by redeeming the rest , and lose no more . 3. those that are yet ignorant , ungodly and unprepared for death , and the world to come ; o what need have these to make haste , and quickly get into a safer state , before their time be at an end . 4. those that in sickness resolved and promised , if god would recover them , to redeem their time. 5. the weak and aged , who nature and sickness do call upon to make haste . 6. the poor and servants , whose opportunities for spiritual means are scant , and therefore have need to take them when they may ; especially on the lords day . those that live under excellent helps , and advantages for their souls ; which if they neglect , they may never have again . 8. and those that by office or power have special opportunity to do good . all these have a double obligation to value and redeem their time. but because in my book called now or never , i have already urged these to dilige●ce , i shall only add this one request , to sportful youth , to sensual b●uites , to the idle sort of the gentry , to impenitent loyterers , to gamesters , and to all that have time to spare , that they will soberly use their reason in the answer of these following questions , before they proceed to waste the little time that is remaining , as vainly as they have done the rest . and i earnestly beseech them , and require them , as in the sight and hearing of their judge , that they deny me not so friendly and reasonable a suit . quest. 1. do you consider well the shortness and uncertainty of your time ? you came but lately into the world , and it is but a very little while till you must leave it . the glass is turned upon you : and it is uncessantly ●unning . a certain number of motions your pulse must beat , and beyond that number it shall not be permitted to strike another stroke . whatever you are thinking or saying , or doing , you are posting on to your final state : and o how quickly will you be there ! suppose you had seventy years to live , how soon will they be gone ? but you are not sure of another hour . look back on all your time that is past , and tell me whether it made not haste ? and that which is to come , will be as hasty . will not the tolling of the bell instruct you ? will not graves and bones , and dust instruct you ? while many are hourly crouding into another world , will conscience permit you to be idle ? doth it not tell you what you have to do , and call upon you to dispatch it ? can you play away your time , and idle it away , whilest the bell is tolling , whilest the sick are groaning , whilest every pulse and breath is telling you , that you are hasting to your end ? do you consider what a wonder of providence it is , that all your humours , parts and organs , that so many arteries , nerves and vains , should be kept in order one year to an end ? if you have no pains or sickness to admonish you , do you not know what a fragile thing is fl●sh ? which as the flower fa●leth , doth hasten to corruption and to dust ? how short is your abode in your present dwelling like to be , in comparison of your abode in dust and darkness ? and can you have while now to waste so many hours , in the adorning , the easing and the pampering of such a lump of rottenness , and forget the part that lives for ever ? must you stay on earth so short a time , and have you any of this little time to spare ? yea so much of it as you daily waste , in idleness , play and vain curiosity ? quest. 2. do you sober●y consider , what work you have for all your time ? and on how important a business you come into the world ? believe it , o man and woman , it is to do all that ever must be done , to prepare for an everlasting life ? endless joy or misery is the certain reward , and consequent of the spending of your present time ! and o that god would open your eyes , to see how much you have to do , in order to this eternal end ! you have ignorant minds which must be instructed , and knowledge is not easily and quickly got ! poor ministers of christ can tell you that , who with many years labour can scarce bring one half a parish to understand the very principles of the christian religion . you have souls depraved by original sin , and turned from god , and enslaved to the world and flesh ; and these must be renewed and regenerate : you must have a new and holy nature , that you may have a new and holy life . how many false opinions have you to be untaught ? how many weighty lessons to learn ? how many pernicious customs to be changed ? how many powerful corruptions to be mortified ? how many temptations to be overcome ? how many graces to be obtained ? and then to be exercised , and strengthened , and preserved ? is it easie to get a solid faith ? a tender heart ? a faithful conscience ? a fervent desire and love to god ? a quieting confidence and trust ? a well guided zeal ? and preserving fear ? an absolute resignation , self-denyal and obedience ? a hatred of all sin ? a love to holiness ? a fitness and ability for every duty ? a love to our neighbour as our selves ? a true love to our enemies ? a contentedness with our condition ? a readiness and joyful willingness to die ? a certainty of the pardon of all our sins , and of our title to e●ernal happiness ? a longing after the coming of christ ? a publick spirit , wholly devoted to the common good ? is it nothing to do all that whi●h y●u ●ave to do , in meditation , in self-examinati●n , ●● prayer , in educating children , in teaching and governing your families ; in all duties of your other relations ? to superiours ? to inferiours ? to equals ? to neighbours ? to enemies ? to all ? is it nothing to order and govern your hearts ? your thoughts ? your passions ? your tongues ? alas , sirs , have you all this to do ? and yet can you have while to sl●g , and game , and play and fool away your time ? if a poor man had but six pence in his purse , to buy bread for himself and for his family , and would give a groat of it to see a poppet-play , and then dispute that poppet-playes are lawful , how would you judge of his understanding and his practice ? o how much worse is it in you ( as the case is more weighty , ) when you have but a little uncertain time , to do so much , so great , so necessary works in , to leave it almost all undone , and throw away that time , on cards and playes and sensuality and idleness ? i tell you , time is a most pretious thing : more pretious than gold , or jewels , or fine cloaths ; and he is incomparably more foolish , that throws away his time , than he that throws away his gold , or trampleth his cloaths or ornaments in the dirt . this , this is the foolish pernicious prodigality . quest. 3. have you deeply considered that everlasting condition is , which all your time is given you to prepare for ? doth it not awaken and amaze thy soul , to think what it is to be for ever ; i say , for ever , in ioy or misery ? in heaven or hell ? one of these will certainly and shortly be thy portion , whatever unbelief may say against it ? o what a heart hath that stupified sinner , that can ●idle away that little time , which is allotted him to prepare for his everlasting state ? that knoweth he shall have but this hastly life to win or lose eternal glory in , and can play it away as if he had nothing to do with it ? and heaven and hell were indifferent to him ? or were but insignificant words ? quest. 4. what maketh you so loth to dye , if time be no more worth than to cast away unprofitably ? the worth of time , is for the work that is to be done in time ? to a man in a palsie , an apoplexie , a madness , that cannot make use of it , it is little worth ; if you were sick and like to die this night , would you not pray that you might live a little longer ? i beseech you cheat not your souls by willful self-deceit . tell me , or tell your consciences , how would you form such a prayer to god for your recovery if you were now sick ? would you say , lord give me a little more time to play at cards and dice in ? let me see a few more maskes and playes ! let me have a little time more to please my flesh , in idleness , feastings and the pleasures of worldliness and pride ! did you ever find such a prayer in any prayer book ? would you not rather say , lord vouchsafe me a little more time to repent of all my loss of time , and to redeem it in preparation for eternal life , and to make my calling and election sure ? and will you yet live so contrary to your prayers , to your consciences , and to reason it self ? quest. 5. is the work that you were made for hitherto well done ? are you regenerate and rènewed to the heavenly nature ? are you strong and stablished in grace ? have you made sure of pardon and salvation ? are your hearts in heaven ? and is your daily coversation there ? and are you ready with well grounded hope and peace , to wellcome death , and appear in judgement ? if all this were done , you had yet no excuse for idling away one day or hour , because there is still more work to do , as long as you have time to do it . ( and if this were done , you would have that within you , which would not suffer you to cast away your time . ) but for these men or women to be passing away time in ●loth or vanity , who are utterly behind hand , and have lost the most of their lives already , and are yet unregenerate , and strangers to a new and heavenly life , and are unpardoned and in the power and guilt of sin , and unready to die , and shall certainly be for ever lost , if they die before that grace renew them , i say again , for such as these to be sporting away their time , is a practice which fully justifieth the holy scriptures , when they call such persons , fools , and such as have no understanding , unless it be to do evil , and succesfully destroy themselves . quest. 6. do you think if you neglect and lose your time , that ever you should come again into this world , to spend it better ? if you idle away this life , will god ever give you another here ? if you do not your work well , shall you ever come again to mend it ? o no sirs , there is no hope of this . act this part well , for as you do it , you must speed for ever ; there is no coming back to correct your errours . i have elsewhere told you , that it must be now or never . and yet have you time to spare on vanity ? quest. 7. do you mark what dying men say of time , and how they value it ? ( unless they be blocks that are past feeling . ) how ordinarily do good and bad then wish , that they had spent time better , and cry out , o that it were to spend again ? then they are promising , o if it were to do again , we would spend that time in heavenly lives , and fruitful obedience , which we spent in curiosity , idleness and superfluous sensual delights then they cry , o that god would ●enew our time , and once more try us how we will spend it . alas sirs , why should w●se men so much differ in health and sickness ! why should that time be vi●ified now , which will seem so precious then ? quest. 8. how think you the miserable souls in hell would value time , if they were again sent hither , and tryed with it again on the terms as we are ? would they feast it away , and play it away as you do now ; and then say , are not playes and cards and feasting lawful ? every fool will be wise too late , matth. 25 . 3● 8 , 11. bethink you what their experience teacheth them , and let warning make you wise more seasonably , and at a cheaper rate . quest. 9. do you believe that you must give an account of your time ? and that you must look back from eternity on the time wh●ch you now spend ? if you do , what account will then be most comfortab●y to you ? had you not rather then find upon your accounts that all your hours have been spent to the best advantage of your souls , than that abundance of them have been cast away on fruitless toyes ? will you have more comfort then in the hours which you spent in heart-searching , and h●art-reforming and learning and practising the word of god , or in those which you spent upon needless sports , curiosity or idleness ? do now as you would desire you had done . quest. 10. how do you now wish that you had spent the time which is already past ? had you not rather that it had been spent in fruitful holiness and good works , than in idleness and fleshly pleasures ? if not , you have not so much as a shadow of repentance ; and therefore can have no just conceit that you are forgiven ? if yea , then why will you do that for the time to come , which you wish for the time past that you had never done ? and hereby shew that your repentance is hypocritical , and will not prove the pardon of your sin ? for so far as any man truly repenteth , he is resolved not to do the like , if it were to do again , under the like temptations . quest. 11. do you know who attendeth you while you are loitering away your time ? i have elsewhere told you , that the patience and mercy of god is waiting on you : that christ is offering you his grace , and the holy spirit moving you to a wiser and a better course ; that sun and moon and all the creatures here on earth , are offering you their service : besides ministers and all other helpers of your salvation : and must all these wait upon you while you serve the flesh , and vilifie your time , and live as for nothing ? quest. 12. do you consider what you lose in the loss of time ; that time which you are gaming or idling away , you might have spent in entertaining grace , in heavenly converse , in holy pleasures , in making your salvation sure . and all this you lose in your lose of time : which all your sports will never compensate . quest. 13. is the devil idle while you are idle ? night and day he is seeking to devour you : and will you , like the silly bird , sit chirping and singing in your wanton pleasures , when the devils gun is ready to give fire at you ? if you saw but how busie he is about you , and for what , you would be busier your selves for your own preservation , and less bu●ie in doing nothing than you are . qu●st . 14. do you really take christ , and his apostles and saints , to be the fittest pattern for the spending of your time ? if you do not , why do you usurp the name of christians : is he a christian who would not live like christians ? or that taketh not christ for his master and example ? but if you say , yea ; i pray you then tell us how much time christ or any of his apostles , did spend at cards , or dice , or stage-playes ? how much ●n curiosity about dressing and superfluous ornaments , about unnecessary pomp and courtship ; how much in sluggishness , idleness and vain discourse ? or how much in furnishing their bodies , their attendants , their habitations with matter of splendour and vain glory ? did they waste so much of the day , in nothings , and need-nots as our slothful sensual gentry do ? or did they not rather spend their time in holy living and fervent praying , and in doing all the good they could to the souls and bodies of all about them ? and in the labours of a lawful bodily employment ? write after this copy ; rather than after that which is set by the sensual fools of the world , if you make any account of gods acceptance ! do as the saints did , if you will speed as they ; or else for shame never honour their names and memorials to your own condemnation ! if you will spend your time as the flesh and the world teach you , rather than as christ hath taught you , you must look for your payment from the flesh and the world . and why then in baptism did you renounce them and vow to follow christ ? be not deceived , god is not mocked , for whatsoever a man soweth , that shall be also reap ; for he that soweth to his flesh , shall of the flesh reap corruption : but he that soweth to the spirit , shall of the spirit reap life everlasting , gal. 6.7 , 8. bethink you what the reason was that the ancient fathers and churches , so much condemned the going to the spectacles of theaters ; and why the canons made it such a crime for a minister to play at dice ( read dr. io. reignolds his cloud of witnesses of all sorts against stage-playes . ) reader , if thou think this counsel or reprehension too precise or strict , grant me but this resonable request , and i have my end [ live in the world but with a soul that is awake , that soberly considereth what haste time maketh , and how quickly thy glass will be run out ; how fast death is coming , and how soon it will be with thee ? what a work it is to get a carnal unprepared soul to be renewed and made holy , and fitted for another world ; what a terrible thing it will be to lie on a death-bed with a guilty conscience , unready to die , and utterly uncertain whither thou must next go , and where thou must abide for ever ! foresee but , what use of thy present times will be most pleasing or displeasing to thy thoughts at last , and spend it now but as thou wilt wish thou hadst spent it ; and value it , but as it is valued by all when it is gone ; use it but as true reason telleth thee will make most to thy endless happiness , and as is most agreeable to the ends of thy creation and redemption ; and as beseemeth that man who soberly and often thinketh what it is to be either in heaven or hell for ever , and to have no more but this present short uncertain life , to decide that question , [ which must be thy lot ? ] and to make all the preparation that ever must be made for an endless life ] i say , do but thus lay out thy ti●e as reason should command a reasonable creature , and i desire no more . i have warned thee in the words of truth and faithfulness ; the lord give thee a heart to take this warning ! thy compassionate monitor , rich. baxter . sept. 23. 1667. the redemption of time . ephes. 5.16 . redeem the time , because the dayes are evil . whilest i bethought my self of a portion of holy writ to treat upon , that might hold some agreement with the present season ; this short sentence offered it self unto my mind . at the first i rejected it as impertinent , but after a second and more serious view , methought it was the most fit scripture that i could make choice of , on this occasion : for howbeit it hath pleased the common sort of men , to stile these festival dayes with the name of good times ; yet by reason of the gross abusage , to which the corruption of men hath made them subject , they may very well receive an alteration of their title , and in a quite contrary phrase , be termed evil dayes ; yea , and that in the highest degree of all , the worst of dayes . now in this time wherein time is so lavishly mis-spent , i hope it cannot seem unconvenient , or untimely , to give a brief exhortation concerning the right use of time. these words which i have read , lead us into that path : being part of an exhortation begun in the former verse . there in general he had exhorted them to be most strictly carefull of their wayes , and to direct their course of life in such respective sort , as they might deserve the name of wise , not unwise men : commending herein unto them and us , that very strictness and preciseness , wherewith the world hath now long since pickt a quarrel and fallen out . and because this was but a general rule , he seconds it with some particulars , by which we may be led on to the like instances in other matters . the first of these specials is placed in the well disposing o● time , in this verse : where having set down the duty of christians in this behalf , he backs it with a reason ; which in it self and to a spiritual understanding , is most sound and firm ; but to the carnal judgement of a carnal man , is void of all soundness and reason . the duty is , to buy out the time , to traffique with it , as men do with wares ; and when it is in other mens hands ( as i may say ) to give something ( yea , any thing ) that we may get it into our own hands for good uses . he means , that we should use our greatest care and diligence ( even that which we would employ in matters most nearly concerning us ) to win all the time we possibly can , for the duties of religion and godliness . his argument to confirm this exhortation , is taken from the contrary , ( if we look on it with a carnal eye , it will seem inconsequent , halting , and not able to bear up the conclusion ) it is , because the days are evil : that is , the customs and manners of the greatest part of men that live , are wicked and lewd . now because the number and rout of the world is so strongly bent to all manner of ungodliness , as that they have even tainted the time itself , and corrupted the very dayes ; the apostle would therefore have the ephesians , and all other christians so much the more industrious , to take all seasons and occasions for the bettering of themselves . because other men are naught , and stark naught , therefore ought faithful christians to be good , and very good , and to turn all opportunities to this end and use , that they may be furtherances to make them good . the world would have framed a more crooked conclusion from this ground , and have said , because men are so generally and extremely bad , ( for that is noted in saying , the days are evil ) we must therefore needs strain courtesie a little , and not be too strict , lest we should be over much different from other men , and incur the by-name of singularists . but the apostle telleth us , that because the waves of men are excessively disordered , and full of naughtiness , we should bestow so much the more pains , that we might not be carried down the violent stream and deluge o● unsanctified living ; and unto this intent should earnestly watch , and diligently take all good occasions of getting and doing good . you see in part the meaning of this short sentence , which containeth a few words indeed , but is stuft full of worthy matter , which ( according as my weakness can attain ) i shall strive to spread before your eyes , unfolding it in such manner , as that you may perceive the things , that lay therein closely wrapped up before . doct. the point which the words offer to our consideration at the first sight , is this , that all christians ought to be very good husbands for their time . good hours and opportunities are merchandize of the highest rate & price : and whosoever will have his soul thrive , must not suffer any of these bargains of time to pass him , but must buy up , and buy out all the minutes thereof . no man of trade can be more careful to chaffer , and deal in the most gainful things that pertain to his occupation , than we should be to deal in this ware of time , wherein every christian is , or should be a well taught and practised dealer . as such kind of men ( if they can either make mony themselves , or borrow it of their friends , yea ; or else ( such is the greediness of men ) ( take it up of the usurer ) will not let slip any commodity wherein they have skill , and are perswaded that it will bring in large profit within a short time of return : so should every good man use all diligence ( for diligence is in stead of mony here , and care in stead of coin ) to gain every day , every hour , and every minute , ( so much as may be possible ) from all unprofitable actions , and over-worldly affairs , to bestow the same on the duties of religion and godliness . this being such a parcel of ware , as if it be wisely bestowed , when it is heedfully gotten , will come i● again with both hands full of profit for recompence of ones pains taken i● that behalf . this self-same exhorta●tion , this same apostle delivers in s● many words unto the colossians , whe● he saith , walk wisely towards them that are without , and redeem the time ▪ col. 2 , 5. see how paul , an old beaten and experienced dealer in these matters for the soul , doth neither forget nor neglect to teach his apprentices ( as i may call them ) the very secrets and mysteries of the trade of good living , whereof this is one , even the thrifty laying out and getting in of time : which being repeated to the colossians , ( as well as delivered to these ephesians ) comes with a double charge upon our minds , to make us heedful in these bargains . and that excellent petition of moses ( the man of god ) doth mean nothing else but this , when in other words he saith , teach me so to number my days , that i ●ay apply my heart to wisdom , ps. 90. ●2 . for he means , that god would enable him with grace , so seriously to consider of the shortness of this life , and the transitoriness of this present world ; as that he might take all occasions , and use all means to bend his heart to the seeking and obtaining of the true knowledge of god and himself , and so the true fear of god , which is the beginning of wisdom . and the want of this husbandry christ doth mournfully lament in the city of ierusalem , setting out unto us also the grievous and dismal effects and consequents of this heedlesness , in regard of taking time , and using the fit opportunity : o ( saith he ) if thou hadst even known , at the least in this thy day , those things that pertain unto thy peace ! but now are they hid from thine eyes , &c. luke 9.42 . as if he had said , hitherto thou hast had the means to learn what made for thy good , and what might have prevented thy ruine ; and if thou hadst but even at this last hour marked and considered them , thou mightest have escaped these fearful judgements : but now that thou hast been all this while wanting to god , he will hereafter be wanting to thee ; thou shalt never have any true knowledge of these things , nor ever avoid these miserable calamities . because they did not use time , whilst time did serve , to repent and turn to god , therefore after , it was too late , god would not hear them nor help them . they that refuse the good offer of a good bargain from god , shall not have this bargain offered again at their pleasure : yea god will not deal with them at their leisure , that would not deal with him at his leisure . and wisdom ( in solomon's wise book of proverbs ) speaks to this effect of ungodly men , prov. 1.24 , 25 , 26 , 27. that when their misery comes , she will laugh at them , because when she gave her good instructions to prevent this misery , they laughed at her . the neglect of taking the fit time and occasion to follow wisdom's wholesome counsel , and to come when she calls , plungeth scornful men into such a depth of misery , as that there is no means of recovery . for when wisdom laughes a man to scorn , whither shall he repair for succour ? and to this intent ( of husbanding our time well ) notable is the saying of the same apostle in another place , bidding us , whilst we have time , do good to all , gal. 6.10 . as much as if he had told us , that time must so much the rather be bestowed in doing good , ( and then it is redeemed ) because we have no such great store of it , as we do foolishly imagine . the vessel of time is not so full , ( as most men dream ) nay , it will soon come to the bottom : 't is then wisdom to spare betime , and not in the very dregs and lees . all these places do in most plain manner confirm the point , viz. that every christian must be very saving and thrifty of his time , that is , must convert all occasions to the good of his soul , and furthering of his reckoning , not suffering by his will any hour or minute ( more than needs must ) to be laid out in any thing , but matters that may fit him for a better life . this is in truth to have ones conversation in heaven , when one upon the least occasion is ready to make one step further thitherwards : when one gives all his time to god , but so much as may be more especially to religious exercises , and such things as do after a peculiar sort make for a better life ; not letting slip any means of furtherance , that is offered him this way . now for your better direction in this saving thrift , and for the more full understanding of this point , and more ●●sie practising of this needful duty , ●● purpose to stand some while in shew●●g these two things . first , from that time is to be redeemed . secondly , what the time is which must be redeemed . for the first , we must understand , that there be five hucksters of time , very cormorants and ingrossers of this precious ware , which betwixt them ( for the most part ) get up all the hours of mens lives , not suffering the soul to enjoy so much as an hour for its own use , upon the best occasion to benefit it self . these thieves , when i have told you their names , i will discribe more at large . they be , 1. vain sports . 2. vain speeches . 3. immoderate sleeping or sluggishness . 4. vain thoughts . lastly , immoderate following of worldly businesses and affairs . play , ●watling , sleeping , foolish thinking , excessive rooting in the earth . now for these fond sports ( amongst which i comprehend riotous feasting and belly-chear , a companion 〈◊〉 gaming , for the most part , and als● that trifling and womanish diseas● of curiousness in putting on apparel for these ( i say ) it is easie to prov● that they do eat up these good hours which otherwise would much inrich the soul of man. solomon ( th● wisest of meer men that lived sin●● adam ) hath set it down as a su●●● rule ( that never fails , scarce ever admits exception ) that he which love● pastime shall be poor , and he that love● wine and oyl shall not be rich , prov. 21.17 . if this saying be understoo● only of the body , it is most true for these things will make a man extremely reedy in the midst of larg● possessions , and plenteous revenues ▪ but if we apply it to the soul , ( as see no cause why it may not be applied to both ) it is most universally true . he that is so wedded to his pleasures , and besotted upon vai● ●elights , as that the current of his ●●fe is carried that way , or else too ●reat a part of the stream is turned ●hither ; shall be destitute of under●tanding , shall have a naked , ragged , ●●atter'd soul : and that comes , because he hath not used his time well , by the right employment whereof he might have got wealth for his better part ; i mean , unto his mind and heart . a threed-bare heart , needy of knowledge , comes from a voluptuous life stuffed with pleasures . and the prophet isaiah cries out , chap. 5.12 . with a woful and a better cry against those which had the timbrel , the pipe , and the harp in their feast , but would not regard the work of the lord : all their dayes were taken up in eating and drinking , in banqueting and feasting , in good chear and merry-making ; so that there was no time to meditate and think on those afflictions , whereby god did warn them to repentance and amendment ; which is most contrary to this duty of redeeming the time for all this time is even lost and cast away . and had we no other proo● than our own experience in this behalf , would it not manifestly convince , that he which desires to redeem the time , must flie these vain delights and sports ? for do we not plainly see , what a canker it is in a number of mens lives ? when ( many days ) they bestow three or four hours together , yea , half the day , if not the whole , in dicing , carding , bowling , shovel-board , of the like idle ( if not wicked ) exercises ? doth not this waste and pour forth time over-lavishly ? or can that man have so much rest and quiet , or so much fitness and opportunity to do good to his soul , as his wise care in cutting off these needless recreations , or vexations rather , would have afforded him ? for these vain pleasures are n●t alone mischievous hinderers of this thrift , in ●hat they consume the very hours ●hemselves , but as much , or more also , in that they dissettle the heart ; and pull the affections out of joynt : so that a man is driven to take as much pains to set his heart to a good exercise , as would well have dispatched the duty , had he not been thus unfitted . now what a miserable loss is it when a man is robbed of his time , and of his heart both at once ? and by both kept from reading , praying , medi●ating , examining his heart ; or any such good exercise for his souls advantage . wherefore if any man would so prevent these vain and foolish sports , that they should not spoil him of his heart and hours : let him observe these two rules in his sports , and then he shall do well in these respects . first , ( this being presupposed , that he do not use any recreations , but those which he can prove to be in themselves lawful : ) first , i say , for the beginning of recreation ; let every man know , that recreation must follow labour , for the most part : or 〈◊〉 at any time it go before it , it must be very little , only to fit one for labour . the lord allows a man no sport● ( though never so lawful in it self ) until such time as his body or mind do stand in need of it ; chiefly when they have been busied in some such honest affairs , as by wearying them , have made them unfit to further labour , so that they must again be fitted there●o by recreation . until pains-taking have made the body or mind not so well able to take pains , there is no allowance ordinarily for r●creation . all our sports and recreations , if we will use them well ( i speak of those which are lawful ) must be to our body or mind ; as the mowers whetstone or rifle is to his sythe , to sharpen it when it grows dull . he that when his sythe is dulled , will not ( upon a desire to do more work ) take time to whet it , shall cut less , and with more pain , and more unhandsomely than he need ●o do ; so he , that when his body or mind is tyred or heavy , will not use some honest refreshing , shall do less , and with less dexterity than he might . but on the other side , if the mower should do nothing from morning to noon , or from noon to night , but whet , whet , whet , rubbing his sythe , he would both marr the sythe , and be counted an idle work-man also , for losing his dayes work ; so he that will run after the most honest delights , when neither the weariness of his body , nor heaviness of mind requires the same ( but only upon a fond lust or longing after them ) shall in time destroy his wit and strength , and in the mean seas●n marvellous unthriftily mis-spend his time . therefore let not a man begin the day with play , though never so lawful , unless his body 〈◊〉 mind require some necessary exercis● to make it more apt for his calling he that sets into the day sportingly shall be sure to go through it , eith●●●umpishly or sinfully , much more 〈◊〉 he spend all the day from morning to night in playing ; let it be never so much holy-day , or have he what other excuse he will. this rule is for beginning of sports . the second is for the measure and continuance of them , where this is a general and a firm direction ; that it is not lawful for a man in an ord●nary course , to spend more time in any pastime , upon any day , than in religious exercises . i mean chiefly private religious exercises ; i say , it is utterly unlawful to bestow a larger time any day upon the most lawful delight , than in private religious exercises , or at least in a customable course so to do . this is plainly proved by that which christ speaks to 〈◊〉 , saying , mat. 6.33 . first seek ●he kingdom of god , and the righteousn●ss thereof . you see here commanded to prefer the seeking of hea●en , before any oth●r thing whatsoever ; ●o let that have the chief place in our souls , and in our lives . now he that first seeks the kingdom of heaven , cannot bestow more time in sports of any sort , than in those things which do directly make for the obtaining , of eternal life , and that righteousness which will bring one thereunto ; such as are , hearing and reading the word , praying , meditating , examining the heart , conferring , and the like . and surely this is a most equal thing , that the most needful duty should have the most time bestowed upon it . yea , and it is a most easie rule to all sorts of men , that have seasoned their hearts with the true fear of god. for if a mans calling lye in bodily works , then the very ●●●rcises of religion are a refreshing to his body , in that he doth for the space while they continue , desist from his bodily labour , ( and his calling affords sufficient stirring of the body for health ; ) so that if he be religiously minded , and have indeed set his delight on god , he may well give as much time to these actions , as to any carnal sports . but if any mans calling lye in study , or such like labour of the mind ; first , the change is a great refreshing , and variety a delight ; and then there be religious exercises , which will refresh the mind as well as any sports ; and for so much exercise as health requires , it is not long in using , because nature is here , as in other matters , content with a little , howsoever men seek excuses by belying her : so that at the least , an equal portion of time must be allotted to god and religion : as to sports and delights , even of students , if they will first seek the kingdom of god. therefore let a man measure out the time of sporting and recreating himself , by the time he takes to pray , to read , to meditate , to sing psalms , to con●●rr of good things , or the like ; and ●how that he hath not liberty from god to employ ordinarily so much ●ime , never to employ one minute ●ore , in the most unoffensive sports , ●●an in these services of god. now ●et a man conform himself to these two ●ules : begin not to play , till need of ●ody or mind crave it : con●inue not ●ports longer than a man hath , or ●hall continue some godly private ●xercise of religion , and he shall save ●is time well from his first thief . now comes to be considered the ●ext spender , or rather robber of ●ime , that is , idle twatling or bab●ing ; and concerning this , our saviour christ deals plainly with us , saying that of every idle word which men shall speak , they shall give account at the day of judgement : think well of this sentence , and lay up every wordpunc ; thou must not alone give account of thy works , but also of thy words : thou must not alone be called to a reckoning for moving of thy hand , foot , or whole body , but of thy tongue also : and that not alone for wicked words , sinful words , harmful words , speeches in themselves infectious and rotten ; but for idle and waste words , and not only for a number of idle words , for a whole throng or fleet of them , but for every idle word . now then if there be an account to be given , and a reckoning to be made for these rubbish speeches , judge , if it be not a want of redeeming the time , to lay it out in such a thing as will bring a sore and heavy burden afterwards without repentance to cast it off ; and judge if he which makes much of time had not need take much heed of this ill-spent breath . not alone then wicked speaking ( when one bel●heth forth lewd and filthy words , not slanderous and backbiting talk , ( when one whispers of his neighbours faults behind his back , utt●ring ( perhaps ) also lying reports , and fathering that upon him wh●ch he never d●d or meant ; ) but even vain , needless , and ●●profi●able words , 〈…〉 to no good or wh●●●som● 〈…〉 on body ) are a mis-s●●●ding of 〈◊〉 , and contrary to th●s ●r●c●pt ; and therefore also to be 〈◊〉 of him that is this way 〈◊〉 dispos●d . n● 〈◊〉 can talk idly , but he casts himself 〈◊〉 a double damage , even the loss of a word , and the loss of time ; two great losses , what ever m●n imagine of th●m : and therefore the apostle paul also finds fault with a certain sort of women that were pratlers , which would go from house to house , twa●ling and babling out fro●hy speech that was good for nothing , which fault he condemns as a ma●ter something worse than idleness , or doing nothing , when one talks toyes or trifles , and speaks shadows or gawds that yield no profit . such twatling cuts out the heart of good time , for it hath seldom any measure , it creeps by little and little over a great part of the day , and sometimes of the night . how many winter nights do men suffer themselves to be robbed of , by this childish babling ? and in the fourth verse of this chapter the apostle forbids foolish speaking and jesting : the one is a roving discourse , gathering together a great deal of chaffie geer , that will feed no man : a busie , but absurd prosecuting of a headless and footless tale ( as we may call it in our phrase . ) the other is a setting of ones self , and sharpning of his wit , to coyn pretty and witty scoffs and conceits that may move laughter , and for this end only : both these are condemned , as unlawful , and unbeseeming christians . there must be a difference made betwixt a smooth and pleasant uttering of ones mind in seemly phrases , and good and delightful terms and manner ; and this whetting of the wit , to bandy and toss sharp and brinish taunts and quirks . now this pleasantness of the most honest sort is not to b● used as a custom , but in the nature of a refreshing , when men are dulled for better matter . for laughter being a power of gods creating , and wholesome to the body , and therefore lawful , it cannot be unlawful in a seemly sort , harmlesly to move laughter by words ; but it must not be jesting : one must not give himself to it , and make it his occupation for an hour or two together . now none can be ignorant , how great an hinderance this vain speech is to the well imploying of time . for do we not see , that in many places , whole dayes are cast away in the deep gulf of roving , and unprofitable runnagate-babling to no purpose ? and that whole meals are devoured in gibing and jesting , if without taking the sacred name of god in vain , and hurting ones brothers name , ( which is very seldom , yet excessively , and not without thrusting out better ma●●er , which is a grievous faul● . wherefore that we may be well armed against this robber , let us observe diligently these two rules : first , let us make conscience of our words , & of the moving of our tongue , knowing it to be a necessary duty that god hath imposed upon us , to have our words always gracious , and seasoned with salt ; always good for the matter , and tempered with wisdom for the manner . which precept the apostle adds presently after this , of redeeming the time ( to the collossia●s ) col ▪ 4.5 . as an t●ble part of it . the law of grace then must be the bridle of our tongue , and wisdom must raign in our mouths , so that we speak nothing but that which may be for some profit to our own or others soul or body , being f●ly temp●red to the present circumstances of time , place , &c. where and when we speak . for the words are gracious , not alone when they tend to the further edification of the soul in some matter of religion ; but also when they be busied about ones honest outward affairs , and lawful calling , this being a great furtherance to godliness , that a man may know how ( and accordingly practise it ) to follow his calling with dexterity and wisdom . now he that would not have unnecessary trifling words steal into his heart , and out of his mouth , and so spoil him of good seasons , must set it down , as a thing to which his conscience is bound , ( as well as not to lye , swear , or slander ) not to speak one word , whereof he cannot give some reason from the good that he doth aim at in speaking of it . and every man must know , that having let slip such a word , he hath committed such a sin , as makes him lyable to gods judgement , and the sentence of condemnation . the want of resolving the heart thus , causeth many to take liberty to their tongues , ( and harmful liberty it is ) and yet to think they have done no harm to themselves in so doing . and therefore the common excuse of such twatlers is this : i hope that it is no harm : yea , but what good was it ? if it were not directed to some good , it hath done harm , for it hath broken gods commandment , and set thy self deeper in debt than thou wast before , thou hast one trespass more to answer for , before gods tribunal : no man shall ever avoid this puddle , that will not be perswaded it is a damnable sin to step into it . first then , labour to convince thine heart , and frame thy practice to this rule in all speaking . secondly , for honest comely mirth in speech , ( besides that it must not relish of lust , nor savour of malice and prophaneness , for then it is worse than idle words ) it ought to be bounded with this rule ; namely , that it be used as a means to quicken our selves or others against some natural heaviness or deadness , by which the heart is made unapt for better conference , and other exercises of more profitable use ; and when this effect is brought to pass , that laughter hath scattered the mist of dulness from off the heart and mind ( or if no such occasion be offered ) then let mirth and natural laughter give place to his betters : otherwise coming into a continued custom , and shouldering out more needful communication , it takes the name and nature of jesting , and is a thing much unbeseeming the stayedness of a christian. thus the tongue may be bound from dealing falsly with the heart , and cousening the soul of good hours and occasions . now followeth the third devourer of time , and that is immodera●e sleeping or sluggishness . the wi●e king solomon have a great hatred to this thief , and gives many warnings and caveats ; whereby men might learn to take heed of it . the bed is a very cunning and slie cousener , that useth a pleasing trick to deceive a man , and robs him , under shew of friendship . now solomon hath made ▪ a most fit description of a sluggard caught by the whiles of sleep and sloth ; setting him out to the light , prov. 6.9 , 10 , 11. where he brings him in roaming himself , and rubbing his eyes with an unwilling hand , uttering broken and sl●epy sentences , as one not half awake . first , he calls him up ( as it were ) saying ; how long wilt thou sleep , when wilt thou rise out of thy sleep ? as if he had said ho , sir , it is time to get up ; what not out of your b●d yet , at this time of the day ? then mark the drowsie , slumbring , and senseless answer : a little sleeps , a little slumbers , ( for the original hath the words in the plural nember , well befitting a sluggard ) a little folding of the hands to sleep . see how speaking of sleep all is in the littles ; and though he names sleeps , yet it is but a little in his conceit . he tells not when he will rise , but he cannot rise yet ; and when he ha●h had enough , and too much already , then he must have a little more , begging for sleep as one would beg for bread . he asks a little , because he would not be denyed . first , he must have sleeps ; and having slept , he must have slumbers , and having slumbred , he must fold his hands , and roam and tumble himself . behold a sleeper in his colours ; and mark what answer solomon gives , he spends no more time to call him up , but tells him his doom as he lies in his bed ; therefore thy poverty comes as a traveller , and thy necessity as an armed man. as if he had said , well , be it so , if you will needs , sleep on , take your belly-ful of sleep , but know , that sith you shew such skill in begging sleep , you shall even become a beggar for it ; sith you will have you fill of sleep , you shall have little enough of any wealth ; poverty will pursue you , and overtake you ; it will follow you , and surprize you ; it will make haste and strike home , you cannot run from it , nor resist it , it comes with speed and with force ; it will take you in bed , where you cannot flie away from it , nor drive it from you : and what he saith of outward poverty , is most certain of inward penury ; a sluggard hath so much the less grace ; by how much he hath the more sleeps and slumbers . so the same wise king hath set out a sluggard in another place , saying , that a sluggard tumbles himself on his bed , as the door on the hinges , prov. 16.14 . that is , he is still there , and there must be such a do before he can be removed from off his couch , as if one were to lift a door off the hooks , a man must come with leavers to heave him off : call him , waken him , bid him rise , &c. all is little enough to rear him . this sluggish humour ( you see ) is condemned long ago , for a mis-spender of time . and surely it is not alone very dangerous , in regard of the quantity and muchness of the time which it filcheth ; but also in regard of the quality and goodness : for it ordinarily feeds gluttonously on the very fat of time , it eats the very flower of the day , and consumes the first fruits of our hours , even the morning season . after sleep hath made strong what labour hath weakned ; after that nature hath been well refreshed , and the revived spirits come with a fresh supply of strength and nimbleness to serve the body and the mind : then for want of exercise all grows dull again , as a band of souldiers , that grow effeminate by lying in garrison without labour all the summer . thus it robs one of the principal and most seasonable time , when the mind and body were both in the greatest fitness to read , pray , meditate , or to dispatch and cast any matter of ones calling : it is a thief that robs one , not of his baggage stuff , but even of his gold and jewels , ( for some time is better than other , as much as some metal is better than others ; and this always for the most part takes away the most precious ) yea , it hath one trick as much , and more dangerous than the former : if a man give himself to sluggishness , it will often follow him to the church , and close up his eyes and ears , both of body and mind , from hearing and marking those most wholesome exhortations , which like so many pearls , god's messenger with a liberal hand , according to the pleasure of his lord , doth sca●ter amongst men , that who so will may take them up . the time of preaching and expounding the word , with applying it , is the time of harvest , it is god's market day ; nay , it is his dole or prin●ely congie , when he gives gifts freely , and those of great worth too , unto those that will take them . how can it chuse but be a great hinderance to a mans estate to sleep in harvest , and to be in bed at such a time , when so much wealth is bestowing ? therefore this sleep , you see , is a most crafty and pernicious deceiv●r , and doth with much cunning over-reach a man , taking from him , for the most part , the morning time , and the time of hearing , two the most profitable seasons , and the most worthy to be rede●med of all others . now against the deceit of this false companion , a man may defend himself by following these two rules . first , it is not lawful for any man , upon pretence of leisure from business , to take more sleep than is required for the strengthening and refreshing of his nature . the measure of ones sleep , or lying in bed , must not be according to ones business , bu● so much as his nature requires , for the better enabling of it to perform the duties of his calling , and of religion . indeed a man may , and ought to break his sleep , and stin● himself in this regard , when important business , either for the soul or body , do press upon him ; but no man must take more sleep than is requisite for the sufficient refreshing of nature , upon vacation of necessary affairs . the reason of this is plain : it is a sin to strain and stretch natural things for the serving of lust , beyond that end for which they were created and ordained . now sleep , and lying in bed , was ordained for the strengthening of nature , and for the repairing of the spirits diminished by labour ; wherefore it must not be drawn beyond this end , to the satisfying of a sluggish humour . so that , as it were a fault for a man to sit and cram himself with meat , till his stomach would turn back the morsels , because no business did call him from the table : so it is a sin to give ones self to immoderate sleeping or slugging in bed , ( as our-word is , to sleep compass ) because no urgent matter doth call him up . this is to be on the bed , as a door on the hinges , that one cannot rise till a leaver come ; that is , something even almost of necessity . it is wicked to ●urfeit on sleep , as well as on meat . so then , it shall be a great help against sluggishness , to know that god allows not any man to be sluggish , ●nd therefore to accustome ones self to timely rising : for in this one thing , custom hath as much power almost as in any thing , so that look what is ones use , that he shall hardly refrain . he that doth customably forsake his bed , so soon as he fe●ls his nature fresh , and his spirits quickned , shall with ease keep on in so doing . but he that takes liberty to laze himself , and dull his spirits for lack of use , shall find the more he sleeps , the more he shall be drowsie , till he become a very slave to his bed , and make sleep his master . so a healthful body , by confessing it to be his duty , ( and through custom , though hard at first ) drawing unto it a nature , may have the morning at command . and this is the first rule . secondly , for time of hearing the word , he that would not be troubled ▪ with such sluggishness then , must look that he do use meat , and drink , and sleep moderately , in the first season of it ; and then strive to quicken himself against carnal heaviness and sorrow , by prayer and meditation before-hand : which two things will keep a heathful body in such good temper , that s●ee , shall not ordinarily oppress it in this most sacred exercise . now follows the fourth thief to be arraigned , and that is , idle thoughts . mans imaginations will be working , and tossing conceits up and down almost continually . now all men by nature are so tainted with the sickness of vanity , that their minds will run willingly after nothing else , but that which vanity begets . and for this cause men have taken up a proverb , to dazle their eyes , ( if it might be ) that this might not seem a ●●u●● . they say , tha● thought is free ; a● though one should never answer for idle though●s . and it is the common excuse of men to say , they think no harm ; as though it were enough , to hatch no mischievous and harmfull conceits , notwithstanding they do exceed in idle and unprofitable imaginations . whereby it may be seen , that men are so far from reforming this fault , and avoiding this thief , that they will not take it for a fault , nor esteem it as a thief of time . but this swallows up most of our solitary hours , when men are in bed , or alone in the night season , and cannot sleep ; or when they be journeying and walking without company , they cannot then possibly talk with others , when no man is present : yet their mind doth busie it s●lf in idle talking with it self , casting a thousand fond things before ones eyes ; as , wha● if this should be ? or , what if that should come to pass ? and much ado to little purpose . this roving and frisking of the fantasie ( like a wanton calf let loose from the st●ll ) is a f●●ting worm , that eats out a great deal of most mens time , so that they cannot redeem it for the profit of their hearts . this puts by good meditations , and suggests featherly and light stuff , that hath no good substance in it ; froth and some , which is not nourishment to the mind , but rather poison , in that it fills it full of wind ; and a windy heart is no less burdensome that a windy stomach . this casts out the cogitation of god's benefits , that one may not be thankful for them ; it shoulders away the thought of ones own sins , that he may not renew his godly sorrow and repentance for them ; it justles out the consideration of god's graces , that we cannot set our affections on fire , to long and labour after them . and in all th●se respects , it takes away the benefit of much good opportunity . for every time a man is alone , separated from all company and outward business , there is an excellent occasion of furthering his own soul , offered unto him . if any thing grieve him , he may freely disburden his heart into god's bosome ; if he faulted any way , he may have full and free scope to confess and bewail it ; if he want any good thing , there is l●isure and place in as effectual manner , and with as many words as one can , to beg it of the lord. thus great riches might come to the soul by a well spent solitariness : but vain cogitations do deprive a man of all this , and do so blow up the mind with that which is nothing , as it grows swollen , like the flesh of him which hath the dropsie , so that it may well be called the dropsie of the mind . now for a help against this vanity of the mind , breaking forth in idle thoughts and phancies ; first , we must take the counsel of solomon , to keep the heart with all diligence . the heart is that which must be narrowly looked unto , that evil and unprofitable thoughts rise not up in it . here must be the special care to prevent , first breeding and ingendring of sin in the most inward parts . this thief will be still filching and stealing time continually , do what one can . wherefore a watchful and wary eye must be had thereunto , and a diligent guard must be set before the heart , to keep out such imaginations from entring , as be like rogues and vagrants , worth nothing , and alwaies come to steal something . when a man makes conscience of his thoughts , and observes them to what end they tend , this will be an excellent help to keep them from wandring ; whereas if one will follow the proverb , and esteem them as free , they will never be kept from a busie fondness , like ants in a mole-hill , that run up and down , hither and thither , and do nothing . then in the second place , we must labour to be provided before-hand , of some profitable matter or subject , whereunto to bend the thoughts in solitariness ; something that tends to the glory of god , and our own good , either in the matters of the soul , or the lawful affairs of the body , must be let into the soul , to take up the room , that the busie fancies may be the better stopt out . and indeed the lord hath provided a christian of good store of such matter , if he be not wanting to himself . for there is nothing that offers it self to any of our senses , which doth not also offer to our mind ( if it were not stark blind ) some glorious attribute of god to be seen and considered of . so that to want occasion of good thoughts in this variety of matter , as to want light at noon-tide , that proceeds from nothing but from want of eyes . but this is a great help to him , that can see to set his soul a work first on the good things . for if one have let his heart loose at first , he shall not ( without much pains and toyl ) catch it again , and have it within command . thus doing , a great part of vain cogitations shall be cut off . now comes to be handled the fifth and worst of all the five consumers of time ; which is so much the more dangerous , because it is in some honest reckoning among most men ; and is esteemed as the right lord and true owner of that time , which for the most part it holds by usurpation and injury . this is the immoderate care of the world , and of things of this life , though in themselves honest and lawful , when a man doth wind himself into such a labyrinth and maze of affairs , as he cannot get out at fit times to spiritual and religious duties , at least not to those which are private : when the heart is so surcharged with bargains and purchases , and buying and selling , and building , and such like ; that god and goodness , christ and salvation , heaven and hell , come not into a mans mind once in a day , scarce once in a week ; or at least , 〈◊〉 they come , they be quickly shut o●t , and have no long nor quiet entertainment there : when the soul is overwhelmed with caring , thinking , devising , and striving how to grow great h●re , and is so tossed in the gulf of earthly matters , that it cannot come to land ( as it were ) to settle it self in any proportion , to think how it may grow great in heaven , and how it may get possession of ●he true treasure . this is a wondrous consumer of good hours , digging them all into the dunghill of this world. christ finds fault with this in the parable ; the men bidden to the feast , had farms , and oxen , and wives , and such matters in hand , ( business forsooth of more importance than so ) and therefore could not come , matth. 22. and the thorny ground had so much carking and caring how to live , that it doth even choak the word , the good seed could not grow thereby , matth. 13. and the lord complains of them of the captivity of iudah , hag. 1.13 . that they could find time to build their own houses , yea and to ciele them too ; but they sa●d , it was no time to build the house of god : so this sin do●h ingross all the time to it self , and will not give elbow-room to any good exercise , especially to any private exercises , without which the publick are but as meat without digestion ; and yet it comes like an honest and approveable thing , painted wi●h the name of thriftiness and pains in ones lawful calling . to fence our selves against this ravenous and lurking fault , we must binde our selves to these three rules , which all depend upon the rule of christ , that bids us first seek the kingdom of god , first in time , and first in affection , matth. 6.33 . and again , lay up your treasure in heaven . v. 20. hence ( i say ) three rules may be collected , to which he that would not be spoiled of good occasions to the soul by worldliness , must more and more frame himself and his life . that first is , that no man suffer himself to enter upon so many businesses , or any so eagerly , as that his ordinary affairs should hinder himself , or his family from the performance of ordinary religious exercises . the common and daily matters of this world , in any mans calling whatsoever , should not draw him , or his family , from common and daily duties of religion ; such are reading , praying , meditating , and religious observing of the sabbath : for here a man must take care for his houshold , as well as for himself , that he do not hinder them from taking convenient time to pray , and read , &c. by forcing upon them an over-great burden of ordinary businesses . for if the soul be to be preferred before the body , and heaven before earth ; then those customable matters that pertain to the saving of the soul , must be set before , much more stand equal with the things that pertain to the body . secondly , the extraordinary works of our calling ( if any fall out ) must not barr us from the extraordinary works of religion . as for example , harvest , and hay-●ime , or the like , are extraordinary times for the business for the body : so preparation to the sacrament , fasting ( if need so require ) and such like , are extraordinary works for the soul ; now as the care of inning ones corn or grass , must not keep him from taking time to prepare himself to the sacrament , or to fast at his need : so the receiving of the lords supper is matter of more than ordinary use for the soul ; and some needful journey stands in the like manner for the body , but a man must rather def●r his journey ( if it may be put off without over-much hinderance to him ) than omit the receiving of the lords supper . the same rule must be kept in all other particulars . for if the soul be more worth , and must be more carefully attended on than the body ( as it is no reason the handmaid should take place of the mistress , ) then those things which do after a peculiar manner concern the good and profit thereof , must not be neglected for such as do more specially help the state of the body outwardly . lastly , if some outward duty of religion have been put off from the time , wherein it should be performed , by some sudden and unexpected business , that required such haste ( as in such case ordinary duties of religion may be deferred ) then some ordinary business of less weight must ( in recompence ) give place to that exercise afterwards , and a man must find time for that , whether it be reading , praying , or meditating , by leaving undone ( for that space ) something that may be better spared . and thus you have heard what be those special evils which lie in wait to cousen us of our good time , and how they may be prevented . and so the first part is handled ; namely , from what time is to be redeem●d . now follows to shew , what it is that is to be redeemed , and so you shall fully know wherein this duty consists . now by time , the apostle means two things : first , the very passing away of hours and minutes , the space and leisure of any thing ; and secondly , the good occasions or opportunities that fall out in this space . for the word in the original , signifies not alone the very sliding of minutes , but the space considered also with some special fitness , that it hath for some good , which we call the season of it . now for the first , it shall not be needful to say any more , being that every one knows , that every thing must have some space wherein to be done . and he that will avoid the five fore-named evils , shall never want time , or the space wherein to do or get good . but for the occasions and fit opportunities that fall out , now for this , now for that , in this space , it is some more skill to find them out , and make use of them . now these seasons are all of two sorts : first , such whereby a man may more easily get some good to himself : secondly , such , whereby a man may with more fitness and ease do some good . of the first sort , namely , seasonable opportunities to get good , i will name three particulars which are most needful to be considered , and by proportion of which , any man may come to the knowledge of other like . the first , when god continues the gospel , offering daily the word and sacrament , and calling to repentance and amendment of life ; this is the season of repenting ; this is the harvest wherein we may reap christ , if we be not negligent ; this is the acceptable year of the lord , in which one shall be received , if he return . whilest wisdom lifts up her voice ; whilest her messengers come daily to invite us ; whilest her gates stand open , and her dinner stands ready drest , whilest her message is done unto us : all this time if a man will strive and endeavour to turn from his sin , to leave his folly , and forsake his scorning , he shall be a welcome guest , she will accept him , help him , and give him an encrease of grace , till he become strong with her mea●s . whosoever lives under the preaching of the gospel , hath this priviledge annex●d to the outward teaching , that if he will but strive and pray to god , to give him strength to repen● and 〈◊〉 his waies and turn to him , god will ( upon his promise ) hear his prayers and assist him : but when the gospel is gone , then the da●● is past , a man may call and not be heard , and cry and not be regarded . so then every man rede●ms th●s season of the gospel , when he gi●es himself to consider seriously of those ●●ults which he finds in himsel● , and hears sharply reproved in the word , and hereupon resolves to forsake them , and doth not only his own b●st endeavour , but earnestly call upo● god for his hel● , with●u● which his p●wer is bu● weakness ●●d ineffectual ▪ when he doth also duly ponder upon the holy commandments that he hears preached , and those exhortations that are daily sounded in his ears to move him to do such duties as god requires , and hereupon concludes with himself to set about this work , and craves the strength of god to bear him through in the same . and when he doth advisedly think of the promises that are generally proclaimed , and labours to get some assurance that he is such a one to whom the right of these promises appertain : thus doing , i say , one redeems the time wisely , and makes his advantage of the gospel while it continues , which is a thing that all men should do : but so rare in the world , as that it is wonder the lord hath so patiently continued his loving voice , when men scoff at it and will not hear . the lord hath and doth send his prophets amongst us , as he did among the jews , rising up early , and sending them , which with all earnestness do proclaim the dangerous event that shall follow upon prophaneness , neglect , and contempt of gods word , breaking of his sabbath , rayling , wrathfulness , whoredom , wantonness , covetousness , thieving , oppressing , slandring , lying , and such like : yet how many run on in these evils presumptuously , rushing like the horse into the battle , with an unreasonable boldness , not fearing any danger , and shutting their ears against these reproofs , as the deaf-adder doth , that they may not be moved by them to amendment : ah , how contrary is this to redeeming the time ? if any man have hitherto lost the season , let him now grow wise , and even at this time turn to god , and beg power to forsake these sins . how often and how earnestly are men exhorted to all good works by the continual voice of god , speaking unto them by his servants ? to read the word of god daily ; to pray privately ; to meditate upon the word , to watch over their dayes ; and to call themselves to a reckoning every day for the faults committed in the day ; yet who regards this voice ? who marks these exhortations ? where is one , that hath enjoyned himself to some constancy in praying , reading , and the fore-named duties ? this is to sleep in harvest , a most foolish practice and unwise ; wherefore whilest there is yet a little time left , whilest we have the light , let us walk in it , that we be not overtaken with darkness . he that hath not yet begun , let him be sorry that he hath put it off so late , and now set foot into these wayes of god , whilest god sets out his word as a candle to direct him , and as his hand to lead him by . the promises of god are in like sort published amongst us . happiness is held up as a reward of all true hearted christians , and the crown of life is proposed to those , which are sound and faithful members of jesus christ. and yet as ●●●ugh all w●r● sure to get it , or it w●re not worth ●eeking●y any , the most men slatter themselves in their sins , and will n●●ds promise these good things to themselves , when they have no assurance or proof out of gods word , whereby to lay claim or title to them . this is a grievous and a dangerous neglecting of time . and if any have not yet made sure work this way , let him even now set about it , whilest the word as a touch-stone is before him , by which he may try himself , and which will make him such a one as he should be , if he will strive to follow it , and pray for ability to be ruled by it . so then whilest god holds out his benefits , and stands with his arms open to accept us , let us take his benefits , and be perswaded to come unto him in good earnest ; let it be too late to travel when midnight shall come , instead of noon day● ▪ this is the first and chiefest opportunity of getting good : namely , to joyn with the gospel , and follow it with our endeavours and prayers , by which it shall be made effectual unto us . the second opportunity of getting good , is in time of youth and health , whilst the vigour and strength of the body and mind is fit for labour , and capable of instruction . and solom●n in his book of penance , viz. ecclesiastes , bids , remember thy creator in the days of thy youth , before the evil days come . these days of youth and health are good days , when he which will use them , hath his memory stedfast to call to mind his evil ways that he may bewail them , and to treasure up good instructions and promis●s that may guide and comfort him , when the limbs will joyn with the mind , and the mind hath the body as a fi● instrument to seek the kingdom of heaven , if a man will address himself unto it : but the days of old age and sickness fail much of the commodious fitness for good ; the memory is cracked , the head and understanding is weak , and especially the time of sickness is so filled with pain , so shaken with distractions , and incumbred with griefs and sorrows , that one is nothing fit to repent , or pray , or hear , or to do any such thing . now when a man in the prime of his days , and in the fulness of his health , will give himself to seek heaven , will hear the word , and meditate upon it , and apply it to himself , will confess his sins , and force himself to bewail them ; will pray to god for good things , and set the whole course of his life in a right frame ; he hath well taken opportunity , and he shall have rest in his latter days , much quiet and contentment , at least much strength and assistance in his sickness , because he hath something in store against the time of want . but alas , how do the common sort of men bewray their monstrous folly in this behalf ? what more common than that sottish and bruitish speech , at least such ignorant and profane thoughts , men will repent when they be old , and cry god mercy when they feel themselves sick , and amend all when they be ready to go out of the world ? and foolish man , thou knowest not whether thou shalt die suddenly , whether thou shalt have thy wits and senses , or whether thou shalt have power of heart to make the least colour of repentance in those extremities . how many have died suddenly ? how many sottishly ? and yet how do men , for all these warnings , defer the best business , namely , the work of repentance and turning to god , ( which will require the whole strength of the soul ) to the worst and most crasie time of sickness or old age ? as if a prisoner , at what time a man was offering him a pardon , and calling upon him to take it , some good space before the assizes , should say , nay , let me alone , i will not look after my pardon , till immediately before i am to come before the judge : this were a most fond part , especially if it were so , that the thief knew not whether the next day should be the day of his arraignment or no : so the case stands betwixt the lord and us . if any man therefore hath been so little careful of his own eternal good , as to put off repentance and conversion till that dead time , or doth foster any such harmful conceit in his heart , let him now cast it out , and now that he hath his health and strength , upon better deliberation take in hand this work . be not so extremely mad , as to give more time to the devil than to god , especially to give the principal time . he were a foolish traveller , that would willingly gallop all the day quite contrary to his way , and being told of it , would answer , when it draws towards sun-set , i will turn into the right way . why be men thus blockish for their souls , that knowing themselves to be out of the way of life , will yet of purpose defer to set their feet into the right path , till sickness of age , when the sun of their life is at the point of setting ? ah , let our proverb teach us more wit , make hay while the sun shines . turn , turn , whilst thou hast health and strength , use all to get repentance and salvation . the last chief opportunity of getting good , is , when a man hath company , and is in the society of some godly wise man , able to give sound counsel and direction , able to answer all doubts , objections , and scruples of ones mind , now there is a fit opportunity to grow in wisdom , to be resolved of all doubts , and to seek direction . so then , a man ought not to suffer bashfulness , or other foolish matters to put by that good communication , whereby he might inrich his soul. it is a special favour of god , that any man can come where his servants are that have excellent gifts ; and he doth deprive himself of much good , that will not seek to benefit himself by them . when the woman of samaria perceived christ to be a prophet , she proposed her doubt unto him , albeit he was a stranger . when iohn baptist might be come to , the publicans and sinners came and asked what they should do . whilst the jayler had paul in his keeping ▪ he came to ask that needful ●uestion , what shall i do to be saved ? so if there be any man whose heart is perplexed with some doubt , or over-burdened with some temptation , or over-master'd by some sin , it is a part of ●●od discretion for such a one to go and se●k the advice of some able christian or wise man , before that either himself be too far gone , or he want the opp●rtunity of such a counsellor or helper . these be three special occasions of obtaining good to a man 's own soul from things without him : in all which , to take the time is a most commendable point of wisdom , but to be negligent , is such folly as solomon reproves , when he saith , that a fool hath a price in his hand to get wisdom , but he wants a heart . oh that men would beware of this heartlesness , and take heed of losing their price , by which they might get wisdom . now come to speak of the occasions of doing good , and these are either in others , or in themselves . first , in others , and that for their soul and body . sometimes a man shall find a kind of tractableness in those with whom he hath to deal , that their ears stand open , and they are ready to drink in an exhortation or reproof , by reason of some affliction that is upon them , or some need they have of our help , or such like occasion . here is time for a kind and sound admonition , then a man ought in all love , and yet with all plainness , to follow the occasion ; striking ( as our proverb is ) whilst the iron is hot , speaking when he sees him in the melting vein , ready to take all well , and in good part . and so elihu notes , that when a man is brought to his dea●h-b●d , and to abhor all worldly delights , then his ears are bored , and then there is w●rk for an interpreter : before the bones clattered , and the mourners looked for the funeral , an interpreter was despised , but now his words are observed . thus a man may do much good to his neighbours or servants soul , if he wait for a time when he is fit to receive admonition , and then gives him it ; as the husbandman in dry weather waits for a shower of rain , and then sets in his plow. again , for the body , sometimes one shall meet with one that hath true need , that is in distress for his bodily estate , and doth indeed want relief ; this is an occasion and fit time to shew liberality , now a man must open his purse , and be ready to give freely ; i mean not , that every time a man meets a beggar , he should be giving , ( for to those a man should not give , but in the very extremity of necessity ) but if our brother hath been afflicted by any loss through fire , or such like , ( that he do not make himself needy by idleness , but it comes upon him by some hand of god ) here is an object fit for mercy , and here one may be seasonably liberal ; here is an altar , offer the sacrifice of alms upon it , which is a thing wherewith god is well pleased . some other time sparing may be more fit , but now is a season to be more free of gift , and openhanded . there is an occasion of doing good offered in others , wherein i have named these two particulars , that every man might accordingly take notice of other like . then , there is also occasion of doing offered in ones self , whether by some outward thing that befals him , or by some inward stirring of the mind and affections : as outwardly when a time comes in , wherein we have received some more special benefit ; this should provoke us to more thankfulness by remembrance of the benefit . thus this time of christ's nativity should ( if any way ) be celebrated , that it might turn to an occasion of of more hearty thanksgiving , and more true obedience unto christ , that gave himself for our sins , and took our nature upon him , that in it he might bear our iniquities . so when we be in the enjoying of gods creatures , whilest we be eating and drinking , or such like , here is a special season to lift up the heart to god , and to kindle a flame of praise by this fuel , that our thanks might be so much the more earnest , by how much we have a more present feeling of gods mercy , and do even taste how good he is . on the other side , a man is sometimes pressed with a sore cross and affliction that pincheth his soul , here is a very fit occasion of humbling ones self , and examining ones heart : for in these afflictions god calls to humiliation for the most part , which duty being performed , after , a man may rejoyce in his afflictions , but whilst the burthen of the cross is heavy , here is a notable means to ●urther one in the work of humiliation ; and if one can take the time when god smites , he may ( at least he ought ) cause his heart to stoop before him with more ease , than when he was at more ease for his body . again , sometimes a man hath a more inward stirring of his affections , which he cannot have at another time ; this must be followed , greedily taken , sometimes at the sermon , or upon some other occasion , a man hearing or thinking of his sin , and the punishment due thereunto , having a kind of pricking in his heart , and some touch of remorse within him , his conscience begins to tell him that all is not well , and he grows to some orderly conclusion ; sure i will now be sorry for this fault , and amend it : now if one will follow this motion , and go after god when he calls ( for this is one of his inward callings ) and not shoulder it out with fond mirth , but nourish it by a plain confession of his sin to god , and an hearty begging of grace and strength from him , to do that which he now sees he should do ; this will come to godly sorrow , and so t● repentance : but else if he choak it and quench it , it will vanish , and the heart will be more hard frozen in the dregs of sin . so that if there be any , whose heart at this time at the speaking of these words , whose soul smites him for his swearing , lying , sabbath-breaking , whoredom , drunkenness , gaming , covetousness , railing , or the like sin ; let him when he is gone out of the church , cast himself down in the presence of god confess this is his sin or sins freely , without dissembling ; labour to be more sorrowful for them than ever he was , and pray to god to pull him out of this mire . this if he do , he shall take the time , he shall be a convert , the lord will receive him , as the unthrifty prodigal son was received , and by redeeming the time he shall find redemption to his soul. but if he despise this admonition of god , his soul shall be more seared than before , his heart shall be delivered to a greater hardness and senselesness than ever before , and so be further off from repentance and life . but alas , the frantick dealing of men in this case is too palpable , and to be wondred at , when gods word strikes upon them , when they feel the keenness of it , when the threatnings have cut , so that they smar● for it ; then they run to dicing , carding , drinking , dancing , &c. as it were of set purpose to drive away the spirit of god , that was coming towards them to heal their soul. none is so mad to take such courses for his body , that when he feels the sore to smart , then to run from the physician , and cover it over with a clout , or strive to forget it : yet for their souls a number deal so senselesly in this thing as much as in any other , verifying that name which the holy ghost hath given unto them , when he terms them mad 〈…〉 it is a property 〈…〉 mad man , that fe●ling 〈…〉 hate the physician 〈…〉 him that would 〈…〉 of us which have 〈…〉 so mad , would return now to their minds , and to god to be healed ! again , sometimes a mans hear● is stirred up with an inward and secret rejoycing or gladness . then saith saint iames , if any man be merry , let him sing psalms , jam. 5.13 . now he shall do it with a chearful courage indeed ; and therefore david would in such a case rise at midnight to sing a psalm , rather than he would lose the season , when it would relish with him so well . sometimes also a man or woman shall feel a secret pensiveness growing over his heart , so that it even melts , as the ground that thaws after a frost , and he could even weep abundantly , tears offer themselves in a full measure . here is an excellent occasion of renewing ones repentance . now whatever be ones company , whatever be the matter in hand , except it be of absolute necessity , let him leave it off , and betake him to his chamber or some secret place , let him fall on his knees ; now let him open his mouth , and acknowledge his sins against himself , giving vent to his grief , and turning all to godly sorrow , whatsoever the occasion was at first . thus if any body do , his repentance shall receive a notable encrease : but if he pass it over , his heart will not answer his desire another time . further more , sometimes a mans heart is earnestly moved with some hungry desire to enjoy some grace of god , and great longing after some christian vertue : now let him in the heat and flame of his desire address himself to prayer ; then one shall send up such piercing cries , and give such a loud knock against the gates of christs mercy , that he cannot choose but hear , and send one back wi●h an alms , as it were ; thus he redeems the time : but else his desires will be so cold and chill at another time , that he shall scarce thrust a petition out of his lips , and then these drop down at his feet , and do him little good . and thus in every other ( through the turning of our affections ) we must follow gods spirit , yea , or nature when it leads us , wisely turning all to spiritual uses . and thus you may perceive what it is to redeem the time , and how it may be attained . now let us come to some brief application of the point . vse . first , this point thus explained , meets with a number of imperfections even in the best , and him that is most careful of his ways ; of which we are now to take notice , and purpose amendment , if we have not hitherto considered of them . for this is a fault to which a man ( even in a good measure spiritual ) is subject , for want of redeeming the time , that he comes to that lazy pass now and then , as he hath nothing to do , nothing whereabout to settle himself . it is a carnal unsettledness in a christian to be so negligent of his time , as that he should have any minute of time , which he knows not how to bestow upon some good and profitable use . the lord offers such a multitude of occasions to do and receive good , that if we could with wisdom take them , there is no hour passeth us , in which we might not do or get some good . and if there be nothing else , yet this is something whereabout he hath good occasion to be busied , even to fall out with himself , because he hath nothing ( i mean , he sees nothing that he hath to do . ) sometimes , if men see their servants standing idle and unbusied , they can ask them with a kind of indignation , what , can you find nothing to do ? and sure the lord might come with this question divers times to us , and say , as it is in this parable . why stand you all the day idle ? asking whether the world were so empty of occasions , and our selves so perfectly well , as that we can find nothing to do ? but there is no hour passeth us , which we should not find fit for some good thing , if we could catch the opportunity before it be turned , and did not harm our selves for want of diligent redeeming the time . yet there are other faults , of which christians are to be warned : as to begin with the last first . how many be there that are so stuffed with worldly businesses , and yet are greedy of more , as that they cannot find leisure one hour in a day , nay , scarce in a week , to bestow upon rea●ing , praying , meditating or conferring ? yea , as though time were made for nothing but to seek wealth and transitory things , so it is the chiefest of their care . it appears that such labour not for conscience , but for gain , because they cannot break off ordinary labours so long , as well to perform ordinary duties of religion . many may say ( with grief enough if they did well ) that their hands are so full of the world , as that they can scarce through the week , take the bible into their hands to read any thing therein , unless perhaps it be in the church at some publick meeting . thus , men which are born to a better inheritance , are content to w●ar out themselves in the earth , as if they were to perish in the earth with other baser creatures . here is one fault to be amended then : let no christian bestow so much time in the world , as that he cannot find sufficient to seek heaven and the things thereof . then for the matter of sports , methings some christians should even shrink , before the word of reproof comes to them , when they may think of so many hours spent such a day at bowls ; so many ( it may be ) the next day in shooting ; so many the third day in shovel-boord , or the like exercises : haply in themselves not unlawful , and when they come to reckoning for religious exercises , the count comes in very slowly , but the minutes or quarte●s , some half quarter of an hour , or thereabouts bestowed such a day in praying alone , and some three or four days after , about a quarter of an hour in reading ; and ( it may be ) the next week , some half quarter more in meditation : and thus if the expences of time were written in our debt-books , as they be in gods ; we might even blush to read so many items for pleasure and sport , and scarce one or two in a side for private religious exercises . then for our words : may we not hang down our heads with shame , to think that god made our tongues , and we speak scarce one word in an hundred to his glory ? idle words , even many of those whom we are to regard as christians , count them no faults , neither come to rep●n● for them ; it was but a word out of the way , say they . but this power to speak ( being a gift peculiar to men above all beasts ) ought to be more preciously regarded , than that it should be abused for base trifles . then for idle thoughts ; who makes question of them almost ? alas we do not remember that god hath searching eyes and fierce , which pierce into the depth of ones soul. we dream that thoughts are not so much , and spare our selves in our unthriftiness , when we should deal more religiously with our selves . lastly , some might be reproved for too long lying in bed , and spending more hours in slugging or sleeping , ●han health and strength doth require : many perhaps will think that it is left to their own pleasure , and that the preacher is too busie , if he take upon him to teach them when to rise , as though it were no fault to over-sleep themselves . indeed some old and sickly mens bodies must take it when they may ; but for the greatest part of men , if they knew what good the first half hour of the early morning spent in religious exercises would bring them , they would not love sleep so well , as for it to neglect them . it is well said , he that seeks me early , shall find me , and it well may be literally understood . therefore ( brethren ) there is none but may see a fault in himself in these respects some or all of them , and happy is he that resolves to mend it . therefore if you will take good counsel , do thus when you come home . think , alas , if time must be reckoned for , and should be redeemed , how far am i behind hand with god , that ( what for sleep , what for play , what for idle babling , what for vain thoughts , and excessive worldliness ) i cannot make a good account of the fortieth , yea , of the hundredth part of my time ? and then grieve because thou hast been such an unthrift of time , and now begin carefully to spare before all be gone . but now here is a reproof more sharp for some others , that are not willing to hear of that ear . tell them they must not spend a whole day , or a whole night in playing and sporting . what not at christmas ? ( say they ) why , you are too precise : well , but yet vouchsafe to consider a little what god speaks . thou sayest this is too much preciseness , and so saith the world ; but the apostle bids to walk precisely or warily , redeeming the time : and he that will take time to card or dice , and to use lawful recreations immoderately ( i mean so , as to be at his play the greater part of the day , and it may be some , if not the most of the night too ) shall pay full dearly for it : either he must repent , and undo this with much grief and sorrow of heart , or else he must smart for it hereafter worse in hell. i would not deal over sharply with thee : but take gods loving admonition , and let him have one tenth part of the four and twenty hours : yea , more a good deal than so , now that thou hast more leisure than ordinary . and here is yet a kind of people that are to be rigorously handled , such as are all gamesters , that spend no one hour waking , but upon pleasure : the world calls them scatter-goods , and the lord will call them scatter-hours , that do mispend both goods and hours . such ( let them think of themselves how the● will ) as do make gaming the greatest part ( if not all ) of their occupation , must be content to hear that they have no portion in heaven , as they can keep no portion in earth . how can one have treasure in heaven , that never laid up any there ? if god hate a gamester ▪ so that he will not give him good clothes to his back , ( now he had ●reamed tha● he shall be clothed with ●●g● ) he will much less afford him a seat in heaven . and howsoever for a time they ruffle it out , and be clad better than their more laborious neighbours , yet this trade will surely undo them , for they have brought this peril upon themselves , that either god must not be true , or they must not be rich , he must forfeit his truth , or they their goods , besides their name and soul : wherefore let such as have hitherto given their days to such an unsanctified and inordinate course , surcease from the practice of their lewdness ; and both in conscience for their souls sake , & in discretion for their goods sake , resolve to become better husbands of time , lest their gaming on earth , bring beggary to their latter days , and damnation to their souls for ever . lastly , let all good christians be admonished to make precious account of their time , and with much carefulness to take the seasons and opportunities of god , according as they have heard it is their duty . christians either indeed purpose to learn , or make a shew of such a purpose when they come to church . ah , that we might all learn this thrift , and practise it as we have heard : begin to day , and hold on still . now is a time of remembring the most admirable work of christs incarnation , when he was made flesh of the virgin to purge us from sin , and save us from wrath by the shedding of his blood , and sufferings which he endured in his flesh . give not all ( ah , why should we give any of it ? ) this time to play , chiefly to bezeling , surfetting or wantonness , but take some space to consider of the greatness of this benefit , and to be thankful proportionably thereunto . i would i might hope to prevail with any by this exhortation : but howsoever , it is needful to be spoken , that none may have occasion to pretend ignorance . you see or might see your duties in this behalf ; and in practising the same shall find the benefit of it . but fools will scorn admonition , and those that have accustomed themselves to lust , will not be entreated to pull their necks from out their hard yoke , and to serve a better master ; nay , so foolish are a number , that they think to do christ great honour in spending the day whereon they imagine that he was born , and some few that follow it , in more than ordinary riot and sinful excess ; as though he were a god that loved iniquity , and were delighted with drinking , and swilling , and gaming , and swearing , and surfetting , and all disorder : but those that know christ , know full well that he is not pleased with such pranks . wherefore if we will spend a day to christ , spend it more religiously and soberly than all other days , not more prophanely and luxuriously . we should neither forget his birth ; but when we observe some special time of remembring it , shew that we remember his goodness by doing good , more honour to his name , not by committing more rebellion against him . and to conclude , as at this time so at all times , let all men that would have their souls well furnished with inward substance , play the good husbands in taking time and opportunity . whensoever we find any fit occasion of getting or doing good in our selves or others , let it not slip , but lay hold upon it , and use it . it is joyful to th●nk ( if we could think of it seriously ) what commodity this thrift would bring ; how much knowledge and godliness might he get , that would keep his tongue and heart carefully to good matters ? what a large treasure of good works might he have , that would be ready whensoever his neighbours necessity called for help , to stretch our his hand for his relief ? and when he saw him fit for an admonition , would wisely bestow it upon him ? how full of grace should his old age and sickness be , that would give his health to god , and his first years to the service of his soul ? how great acquaintance might he get in the palace of wisdom , that would come to her at her first call , and enter so soon as the doors were set open ? how many sins might a man leave , and how much power should he get over all sin , that ( when his heart smites him ) would turn to god by prayer and confession ? what great grace would affliction bring , if a man would settle himself to humiliation , and gage his heart in time of affliction ? how much thankfulness might he have , that would lift up his heart to god in the fruition of blessing ? how many fervent prayers might he store up in heaven that would not fore-slow time , when he feels his desires earnest ? how comfortably might he weep over christ , and how plenti●ully , that would take the tide of tears , and turn all pensiveness to this use ? and how many sweet and chearful psalms might a christian sing , if he would turn all his mirth into a psalm ; and offer it up to god ? o what a large encrease of grace would this care bring ? how should his souls thrive , that would be thus husbandly ? surely as the common speech hath commended a little land well tilled , before much more ground that is carelesly dressed : so the weaker means with this care , would be more available to enrich the heart , than are the strongest without it . it is not the greatness of ones living that makes one rich ; but the good employing and wary husbanding of it : so it is not the greatness of the means , but the diligent redeeming of time , to make use of the means , that makes the soul wealthy . but if great means joyn with great care , the encrease will be so much the more large , as a large living with good husbandry . but alas , hence comes it , that some in the store of all good means of salvation , are very beggars and bankrups , because of their negligence to take the time and fit season . they let pass all good opportunities , and care not for any occasion for the soul , and how can their soul thrive ? wherefore let every true-hearted christian learn this wisdom , and practise it , as ever he desires to store his soul with that wealth , which will make him glorious in the eyes of god , and much set by even in heaven among the angels . and thus much for this time , and this duty of redeeming the time . finis . of the death of christ, the price he paid, and the purchase he made. or, the satisfaction, and merit of the death of christ cleered, the universality of redemption thereby oppugned: and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions, and objections of mr baxter. / by j. owen, minister of the gospel. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90278 of text r206527 in the english short title catalog (thomason e614_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 221 kb of xml-encoded text transcribed from 55 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90278 wing o783 thomason e614_2 estc r206527 99865668 99865668 117916 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90278) transcribed from: (early english books online ; image set 117916) images scanned from microfilm: (thomason tracts ; 94:e614[2]) of the death of christ, the price he paid, and the purchase he made. or, the satisfaction, and merit of the death of christ cleered, the universality of redemption thereby oppugned: and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions, and objections of mr baxter. / by j. owen, minister of the gospel. owen, john, 1616-1683. [10], 97, [1] p. printed by peter cole, at the sign of the printing-press in cornhill, near the royal exchange, london : 1650. annotation on thomason copy: "4th oct.". reproduction of the original in the british library. eng jesus christ -crucifixion -early works to 1800. death -religious aspects -christianity -early works to 1800. redemption -early works to 1800. a90278 r206527 (thomason e614_2). civilwar no of the death of christ, the price he paid, and the purchase he made. or, the satisfaction, and merit of the death of christ cleered,: the u owen, john 1650 38882 15 310 0 0 0 0 84 d the rate of 84 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion of the death of christ , the price he paid , and the purchase he made . or , the satisfaction , and merit of the death of christ cleered , the universality of redemption thereby oppugned : and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions , and objections of mr baxter . by j. owen , minister of the gospel . london : printed by peter cole , at the sign of the printing-press in cornhil , near the royal exchange , 1650. to the right honourable , oliver cromwel , esq lord lievtenant of ireland , &c. to excuse the dedication of a book , which seems not to be like apples of gold in pictures of silver , in a time of so much preparation for war , this is my apologie : the brief discourse following , being composed in ireland , where through the presence of god with you , in your great employment , i enjoyed peace and quietness for a season in the service of my master , and now stepping into the [ ⁂ ] world , by providence , upon your return into this nation , it seems to crave the signature of your name at the entrance : besides , being almost wholly polemical ( for men of learning also , have their polemicks , and those , as in the mannagement of some , as pernitious to the nations professing the name of christ , as the contest of the sword ) it layes a second claim therunto , from its proportion to the present work whereunto you are called forth . perhaps the differences , about which the contest here mannaged , is , may appear to some , not to be of so great weight and importance , as to deserve that serious and publick agitation , which is now given to them : especially in these dayes , wherein things of neerer concernment to the foundation of faith , do come continually under debate . but besides that no one title , of the faith once delivered unto the saints , is to be yeelded unto gain-sayers , the way wherby opposition is made unto any truth , is seriously to be considered . it was said of caesar , that solus accessit sobrius ad perdendam rempublicam , he alone ( amongst many other undertakers ) attempted soberly to destroy the cōmon-wealth , and therefore was the most earnestly to be resisted . in the broaching of many opinions , abhorrent from the truth of the gospel in these dayes , very few have gone soberly to work . for the most part , a perverse spirit of giddiness hath been mingled with their undertakings , wherby , though they have made a great noise in the world , and overthrown the faith of some , yet their beloved self-conceptions being full of self-contradictions , asserted with much passion and confidence , little reason or judgment , having no determinate end affixed to them , i no way doubt , but that in due time they will easily sink of themselves . he , with whom , in some part of this treatise , i have to do , hath been serious in his undertaking , and being not destitute of abilities for the carrying on of his intendment , it is requisite the truth by him mistaken , should receive a serious vindication , which i hope also is performed , so far as occasion , was by his writing , to me administred . neither will the things here discussed i am perswaded seem light unto you , who have learned to value every truth of god , at the rate , whereunto it is stamped from above : especially those which so neerly concern him , whom your soul loveth , as these following wil be found to do . for my own part , having no kind of interest in the things now a doing , neither one way , nor other , but only so far , as the great interest of christ and the gospel is concerned , nor any design in my thoughts , but only to lay hold of every orderly advantage to preach the lord jesus , and him crucified , even him alone ; and withal , to give testimony to the whole counsel [ ⁂ ] of god , as revealed in his word , in opposition to the many foolish delusions , which through the craft of satan , and the vanity of mens darkned minds , have got entrance into the world , continually lamenting the sad mistake of many ministers of the gospel immixing themselves so far in civil contests , as to make them oftentimes the subject of their publick pains in preaching and writing , i hope there is no need of an apologie , for my labouring in this kind . as to this presentation of these few sheets to you , besides what is above mentioned , my assurance of your faithful adherence to the forme of wholsome words , and pattern of sound doctrine , that cannot be gain-said , gave encouragement unto , june 1. your excellencies most humble and obliged servant , in our dearest lord , j. owen . to the reader . of all the controversies wherewith the disciples of christ , through the craft of satan , and their own knowing but in part , have in several ages been exercised ; there have been none of so great weight and importance upon all considerations whatever , as those which imediatly concern the person and grace of him , by whose name they are called . as his person was almost the sole subject of contest , ( of any moment ) for the space of many ages succeeding his converse in the flesh with the sons of men ; so in these latter dayes , through the darkness of their own spirits , and the seducements of the spirit of darkness , many in an especial manner do draw forth varietie of uncouth thoughts concerning his grace , and the dispensation of the love of god towards mankind in him . yet have not these things been so distinctlie mannaged , but that as they of old with their oppositions to his person , did also labour to decry and disanul the work of his grace , so many of those who of latter dayes have been led away into dangerous misapprehensions of his grace , both as to the foundation and efficacy of it , have also wrested the things concerning his person to their own destruction . of those that have entangled the spirits of the men of this generation , turning aside many from the simplicitie of the gospel , and the truth as it is in iesus , none have been obtruded upon the saints of god , with greater confidence , nor carried out to a more unhappy issue , then such , as assisting corrupted nature to unbend it self from under the sovereignty of god , and loosening the thoughts of mens hearts from their captivity to the obedience of the gospel , do suit the mystery of god in christ reconciling sinners unto himself , to the fleshly wisdom and reasonings of a man : it was in our hopes and expectation , not manie yeers ago , that the lord would graciously have turned back all those bitter streams , which issuing from the pride , vnthankfulnesse , and wisdom of the carnal mind , had many wayes attempted to overflow the doctrine of the grace of god , that bringeth salvation ; but finding now by experience , that the day of the churches rest from persecution , is the day of satan's main work , for seducing and temptation , and that not a few are attempting once more , to renew the contest of sinful , guiltie , defiled , nature , against the sovereigntie , distinguishing love , and effectual grace of god , it cannot but be convenient , yea necessary , that the faith once delivered to the saints , be contended for , and asserted from the word of truth , in the like publick way , wherein it is opposed . it hath been the constant practise of all persons in all ages , who have made it their design to beget and propagate a belief of any doctrine contrary to the form of wholsome words , to begin with , and insist mainly upon those parts of their beloved conception and off spring , which seem to be most beautiful and taking , for the turning aside of poor weak unlearned and unstable souls : knowing full well , that their judgements and assertions being once engaged , such is the frame of mens spirits under delusion , that they will chuse rather to swallow down all that follows , then to discharge themselves of what they have already received . upon this account , those who of late dayes have themselves drank large draughts of the very dregs of pelagianisme , do hold out at first , only a desire to be pledged in a taste of the vniversalitie of the merit of christ , for the redemption ( or rather something else , well i wote not what ) of all and everie man ; finding this rendred plausible from some general expressions in the word , seeming to cast an eye of favour that way in the light wherin they stand , as also to be a fit subject for them to varnish over , and deck up , with loose , ambiguous , rhetorical expressions , they attempt with all their might to get entertainment for it , knowing that those who shal receive it , may well call it gad , being sent before , only to take up quarters for the troop that follows . to obviate this evil , which being thus planted , and watered through other subtilties and advantages , hath received no small increase , i have once and again cast in my mite into the treasury of that rich provision , which the lord hath inabled many men of eminent learning and pietie , to draw forth from the inexhaustible store-house of divine truth , and to prepare it for the use of the saints . in one of those treatises , having at large handled the several concernments of the death of christ , as to the satisfaction and merit thereof , in their nature and tendency , as well as their object and extent , and finding some opposition made to sundry truths therein delivered , i have attemp●ed through the assistance of grace , to vindicate them , from that opposition , in this ensuing discourse , as also taken occasion to hold forth sundry other things of weight and importance , of all which you have an accoun● given , in the first chapters thereof , whither i remit the reader . for the present there are some few things , which ( christian reader ) i desire to acquaint thee withal in particular , which something neerly concern the businesse we have in hand . since , not only the compleat finishing of this treatise under my hand , which is now about 5 months ago , but also the printing of some part of it , the two dissertatious of dr davenant , of the death of christ , and of predestination and reprobation were setforth : in both which , especially the former , there are sundry assertions , positions , and thesis , differing from what is delivered in the ensuing treatise , and as i suppose repugnant unto truth it self : the whole of that perswasion , i confesse , which he endeavoureth in them to maintain , is suited to the expressions of sundry learned men , as austine , hillary , fulgentius , prosper , who in their generations deserved exceeding well or the church of god : but that it is free from opposition to the scripture , or indeed self-contradiction , is not so apparant . yea , through the patience and goodnesse of god , i undertake to demonstrate , that the main foundation of his whole dissertation about the death of christ , with many inferences from thence , are neither found in , nor founded on the word , but that the several parts therof , are mutually conflicting and destructive of each other , to the great prejudice of the truth therein contained . it is a thing of the saddest consideration possible , that wise and learned men , should once suppose , by tempering the truths of god , so that they may be suited to the self-indulgency of unsubdued carnal affections , to give any lustre to them , or in the least to remove that scandal and offence , which the f●eshlie minded doth take continually at those wayes of god , which are far above out of its sight . that this is the grand design of such undertakings , as that of the learned bishop now mentioned , even to force the mysteries of the gospel , to a condescention and sutablnesse unto the unpurged relicks of the wisdom of nature , when all our thoughts ought to be captivated to the obedience thereof , is to me most apparent . whence else should it proceed , that so many unscriptural distinctions , of the various intentions of god in the business of redemption , with the holding out for the confirmation of one part of their opinion , viz. that christ died for all , and every one , in such a sense , those very arguments , which the most that own the truth of their inferences , do imploy meerly against the latter part of their opinion , viz in some sense he died only for the elect , with sundry inextricable intanglements , should fill up both the pages of their discourses . it is no way cleer to me , what glory redoundeth to the grace of god , what exaltation is given to the death of christ , what encouragement to sinners in the things of god , by maintaining , that our saviour in the intention , and from the designment of his father , died for the redemption of millions , for whom he purchased not one dram of saving grace , and concerning whom , it was the purpose of god from eternity , not to make out unto them effectually , any of those means for a participation in the fruits of his death , without which it is impossible but it should be useless and unprofitable unto them : and yet this is the main design of that dissertation concerning the death of christ : what in that , and the ensuing discourse , is argued and contended for , according to the mind of god , we thankfully accept : and had it not been condited with the unsavory salt of human wisdom , it had been exceeding acceptable , especially at this time . for , 2 , that there are some more than ordinary endeavors for the supportment and re-inforcing of the almost conclamated cause of arminianisme , ready to be handed unto publick view , is commonly reported and believed : concerning which also many swelling words ( of which there lies great abundance on every side ) are daily vented , as of some unparalelled product of truth and industry , as though , nil oriturum alias , nil ortum tale , for the most part , by such as are utterly ignorant , how far these controversies have been sifted , and to what issue they have been driven long ago . for my part , as i have not as yet of late , heard or read any thing of this kind , either from publick disputes , or in printed sheets , but only long since exploded sophismes , inconsequent consequencies , weak objections , fully , soundly answered many a day since , nor by the taste which i have already received , have i any reason to expect from the great endeavours which are entring the city of god with io triumphs any thing beyond fruitlesse attempts to varnish over with plausible appearances , formerly decryed invectives and reasonings , whose deformity and nakedness have been often discovered to the lothing of them by the saints of god ; so i no way doubt , but that the lord , whose truth is precious to him , will continue to powre out , from the rich provision which he hath made for the use of his church , and laid it up in the lord jesus , sutable gifts and abilities , against all opposition whereunto by the craft of satan it is exposed : i shall say no more , though occasion be administred to deplore that successe , which the spirit of seduction that is gone out in this hour of temptation , hath had in prevaising upon them that live in the earth , to turn away their minds from sound doctrine and the forme of wholsome words : only i desire to commend the reader unto those two apostolical cautions , one , 1 tim. 1. 18 , 19. the other , 1 tim. 6. 20. and to commit him to the grace of god . may 15th . j. o. of the death of christ . cap. i. the occasion of this discovrse , with the intendment of the whole . a few words will briefly acquaint the reader with the occasion of this discourse ensuing : it is now about 2 yeers since i published a treatise about the redemption , and satisfaction that is in the blood of chrst : my aym was to hold out the whole work of redemption , as flowing from the love of the father , dispensed in the bloud of the son , and made effectual by the application of the spirit of grace : and because in this whole dispensation , and in all the method of gods proceedings to make us nigh to himself in the bloud of jesus : there is no one thing so commonly controverted , as the object of that redemption in respect of the extent of it : that in the whole , i did specially intend . what by the grace of him ( who supplieth seed to the sower ) was attained in that undertaking , is left unto the judgement of men , upon the issue of his blessing thereunto ; altogether i am not out of hopes , that , that labor in the lord was not in vain . the universality of redemption ( one thing in that treatise mainly opposed ) having of old , and of late got room in the minds of some men , otherwise furnished with many precious truths , and eminent gifts , i was not without expectation of some opposition to be made thereunto : something also ( i have been informed ) hath been attempted that way ; but i am yet at so much quiet in that regard , as an utter nescience of them , can afford . only whereas many other questions are incidently , and by the way handled therein , as about the satisfaction , and merit of christ , &c. it pleased mr baxter , a learned divine , in an appendix to a treatise of justification by him lately published , to turn aside in the censure of some of them , and opposition to them . indeed most of his exceptions do lie rather against words , then things ; expressions , then oppinions ; wayes of delivering things , then the doctrines themselves , as the reader will perceive ; so that of this labour i might ease my self with this just apology ; that i was desired , and pressed to handle the things of that discourse , in the most popular way they were capable of , and in the best accommodation to vulgar capacities ; so that it is no wonder , if some expressions therein , may be found to want some grains of accurateness ( though they have not one dram the less of truth ) in a scholastical ballance : notwithstanding , because 1 i am not as yet convinced by any thing in m. baxters censure , and opposition , that there was any such blameable deviation as is pretended , but rather the words of truth , and sobriety , cloathing a doctrine of wholsomeness ; and especially , because the things pointed at are in themselves weighty , and needing some exactness in the delivery , to give a right apprehension of them : i was willing once more to attempt whether the grace of god with me , who am less then the least of all saints , might give any further light into the right understanding of them according to the truth , to the advantage of any that love the lord jesus in sincerity . the true nature of the satisfaction of christ , with the kind of payment of our debt by him made and accomplished , is doubtless worthy of our most serious enquiry : the right constitution of the immediate effects of the death of christ , the relation of men to the election of god , and the redemption of christ , with their several states and conditions in reference unto those works of grace , ought to be of no lesse esteem : and that not only for the nature and excellency of the things themselves , but also because a right disposal of them , gives more light into the stating and settling many other controverted truths about faith , justification , vocation , and the like : these are the subjects about which i am called forth in my own , or rather truths defence . for the treatise , and subject thereof , whose latter part gives rise to this ; i shall say no more , but as there are in it many footsteps of commendable learning , industry , and diligence ; so to my present apprehension the chief intendments of it , with very many occasional expressions of the authors judgement in sundry particulars , are obnoxious to just opposition from truth it self . it is not at all in my thoughts , to engage my self into the chief controversie there agitated ; though i could desire , that some to whom providence hath given more leasure , and opportunities for such employments , would candidly examine those aphorismes , for the further advantage of truth and light . but whereas the learned author hath to make streight the work he had in hand , endeavoured to cast some part of the doctrine of the satisfaction , and redemption of christ , as by me delivered , into a crooked frame , and that with some such passages of censure , as might have been omitted , without losing the least grace of his book , or stile : i shall with the lords assistance , endeavour to reinforce what of truth hath been thereby assaulted in vain , and more especially take occasion from thence further to unfold those mysteries , which to our apprehension , are wrapped up in no small darkness : there being in them some things difficult , and hard to be understood . the first thing then , which that learned divine chose to stand in distance from me in , is concerning the nature of the payment made for sin by the bloud of christ ; whether it be ejusdem , or tantidem ; and of the sense of those expresions , is our first debate : in handling whereof , i hope i shall not only satisfie the reader as to the truth of what i had before written ; but also further cleer the whole doctrine of satisfaction , with especial reference to the kind of the payment that christ made , and punishment which he underwent . the other head wrappeth in it self many particulars concerning the immediate fruit , or effects of the death of christ , the state of elect redeemed ones before actual believing , the nature of redemption , reconciliation , the differencing of persons in gods eternal purposes ; to the consideration of all which , and sundry other particulars , i have occasion offered me , in defence of the truth impugned . these now and the like , being things in themselves weighty , and the difference about them being for the most part rather as to the way of the delivery , then as to things themselves : in the handling of them , i could not attend meerly to the advantage offered by m. baxters discourse , but chuse rather to cast them into another method , which might be distinct , cleer , and accommodate to the things themselves : so that i hope the reader may ( with some profit ) see the whole dispensation of the love of god to his elect through christ , with the relation of the elect in several conditions , unto the several actings of god in that dispensation succinctly laid down . the accommodation also of all delivered , to many weighty controversies , i have added . if the way of handling these things here used , be blamed by any , i hope the judicious will see , that it is such as the matter it self will bear . there hath not been many things in my whole enquiry after the mind of god in his word , which have more exercised my thoughts , then the right ordering , and distinct disposal of those whereof we treat ; if the lord hath discovered any thing unto me , or made out any thing by me , that may be for the benefit of any of his , i shall rejoyce ; it being always in my desire , that all things might fall out to the advantage of the gospel : and so i address my self to the matter before me . cap. ii. an entrance into the whole ; of the nature of the payment made by christ ; vvith the right stating of the things in difference . mr. baxter having composed his aphorismes of justification , with their explications : before the publishing of them in print , he communicated them ( as should appear ) to some of his neer acquaintance : unto some things in them contained , one of his said friends gives in some exceptions ; amongst other things he opposeth unto those aphorismes , he also points at my contrary judgement in one or two particulars , with my reasons produced for the confirmation thereof . this provoketh their learned author ( though unwilling ) to turn aside to the consideration of those reasons . now the first of those particulars being about the payment made for sin , in the bloud of christ , of what sort , and kind it is : i shall willingly carry on the enquiry to this further issue , whereunto i am drawn out . 1 he looks upon the stating of the question as i professedly laid it down at my entrance into that disputation , and declares , that it is nothing at all to the question he hath in hand , nor looking that way . he distinguisheth ( saith m. baxter ) betwixt paying the very thing that is in the obligation , and paying of so much in another kind : now this is not our question , nor any thing to it . append. p. 137. if it be so , i know no reason why i was plucked in to the following dispute , nor why m. baxter should cast away so many pages of his book , upon that which is nothing at all to the business he had in hand . but though there be nothing to this purpose , page 137 of my book , the place he was sent to , yet page 140 there is : as also something contrary to what is expressed in the former place , which he intimates in these words ; in page 140 , he states the question far otherwise , ( and yet supposeth it the same ) viz. whether christ paid the idem , or the tantundum ? which he interpreteth thus , ( that which is not the same , nor equivalent unto it , but only in the gracious acceptation of the creditor : now what he means by ( not equivalent ) i cannot tell . 1 if he mean ( not of equal value ) then he fights with a shadow : he wrongeth grotius ( for ought i can find in him ) who teacheth no such doctrine : however i do not so use to english ( solutio tantidem . ) but if he mean that it is not equivalent , in procuring it's end ipso facto , delivering the debtor , without the intervention of a new concession or contract of the creditor ( as solutio ejusdem doth ) then i confess grotius is against him , and so am i . so also ( god's gracious acceptance ) is either in accepting less in value then was due , and so remitting the rest without payment , ( this i plead not for ) or else it is his accepting a refusable payment , which though equal in value , yet he may chuse to accept according to the tenor of the obligation : this is gracious acceptance which grotius maintaineth : and so do i : and so distinguish betwixt solutio , and satisfactio , payment and satisfaction . thus far he . sundry things are here imagined , and asserted : 1 several passages are pointed at in my treatise , and a contradiction between them intimated . 2 various conjectures given at my ( plain , very plain ) meaning , and divers things objected answerable to those conjectures , &c. wherefore to cleer the whole , i shall first give you in the passages opposed , and then vindicate them from mutual opposition , with what is besides charged on them . the first place mentioned in my treatise is in page 137. where after i had discoursed of the nature of satisfaction , in reference both unto things real and personal , i laid down a distinction in these words : there may be a twofold satisfaction : 1 by a solution or payment of the very thing that is in the obligation ; either , by the party himself who is bound , or by some other in his stead : as if i owe a man 20 pounds , and my friend goeth and payeth it , my creditor is fully satisfied . 2 by a solution or paying of so much although in another kind , not the same that is in the obligation , which by the creditors acceptation stands in lieu of it : upon which also , freedom followeth from the obligation , by vertue of an act of favour . what now sayes m. b. to this ? why ? it is nothing to the business he hath in hand . let then this pass , and look to the next passage , which is opposed , and supposed to stand in opposition to the other . having laid down the former distinction , passing on to some other things concerning the nature of satisfaction , and the establishment of that of christ from the scripture , in page 140 , i apply that distinction laid down before in general , to the kind of satisfaction made by christ , in these words : whereas i said that there is a twofold satisfaction , whereby the debtor is freed from the obligation , that is upon him ; the one being solutio ejusdem , payment of the same thing that was in the obligation : the other solutio tantidem , of that which is not the same , nor equivalent unto it , but only in the gracious acceptation of the creditor : it is worth our enquiry , which of these it was that our saviour did perform . and accordingly i refer it to the first . this ( saith m. b. ) is a stating of the question far otherwise then before , yet supposing it the same . but this i was so far from once mistrusting before , as that being informed of it , i cannot as yet apprehend it to be so . in page 137 i lay down a distinction in general about the several kinds of satisfaction , which page 140 i plainly apply to the satisfaction of christ , without any new , much less changed stating of a question . my whole aim in that enquiry , was to search out that kind of punishment , which christ underwent in making satisfaction for sin , viz. whether it were the same that was threatned to the transgressors themselves , or whether something else which god accepted in lieu thereof , relaxing the law , not only as to the person suffering , but also as to the penalty to be undergone ? the first of these ( and that with the concurrent suffrage of far the greatest number of protestant divines ) i assert with sundry arguments , page 141 , 142 , &c. 154 , 155 , 156. unto which assertion , he neither opposeth himself , nor once attempteth to answer any of the arguments whereby i proved it . this being my intendment , page 137 , i intimate that christ paid the same thing that was in the obligation , as if in things real a friend should pay 20 pounds for him that owed so much , and not any thing in another kind : and page 140 i affirm that he paid idem , that is the same thing that was in the obligation ; and not tantundum , something equivalent thereunto , in another kind . the first of these is nothing to our purpose ( saith m. b. ) but the latter ; the latter crossing the former . so he . but truly ( such is my dulness ) i cannot as yet be won to his mind herein . but though i agree with my self , perhaps i do not with the truth . that description of solutio tantidem , viz. that it is a payment of that which is not the same , nor equivalent unto it , but only in the gracious acceptation of the creditor , is peculiarly opposed . to make this expression obnoxious to an exception , m. b. divides it , that so it may be entangled with a fallacy , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : and first , he asks ( as before ) what i mean by [ not equivalent ] and hereunto suppossing two answers , to the first he opposseth a shadow , to the latter himself . 1 if ( saith he ) by [ not equivalent ] you mean not of equal value , you fight with a shadow , and wrong grotius : however i do not use so to english solutio tantidem . by [ not equivalent ] i mean that which is not of equal value , or certainly i mistook the word ; and if so , had need enough to have gone to m. b. or some other learned man , to have learned to english solutio tantidem . but , do i not then fight with a shadow ? truly cut my words thus off in the middle of their sense , and they will be found fit to cope with no other adversary : but take them as they lie , and as intended , and there is scarce any shadow of opposition to them , cast by m. b. passing by . my words are , ( it is not equivalent , but only in the gracious acceptation of the creditor : ) is not the plain meaning of these words , that tantundem in satisfaction , is not equivalent to idem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? what is denied of it absolutly , is affirmed in some respect . he that sayes , it is not equivalent , but only in gracious acceptation , in that sense affirms it to be equivalent ; and that it is in respect of that sense , that the things so called , is said to be tantundem , that is equivalent . now what excepts m. b. hereunto ? doth he assert tantundem to be in this matter equivalent unto idem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? it is the very thing he opposeth all along , maintaining that solutio tantidem stands in need of gracious acceptance , ejusdem of none : and therefore they are not as to their end {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} equivalent . or will he deny it to be equivalent in gods gracious acceptance ? this he also contendeth for himself . though refusable , yet equivalent . what then is my crime ? i wrong grotius ! wherein ? in imposing on him , that he should say , it was not of equal value to the idem ▪ that christ paid . not one such word , in any of the places mentioned . i say , grotius maintains , that the satisfaction of christ , was solutio tantidem . will you deny it ? is it not his main endeavour to prove it so ? again , tantundem i say is not in this case equivalent to idem , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : doth not m. b. labour to prove the same ? where then is the difference ? were it not for ignoratio elenchi in the bottom , and fallacia plurium interrogationum at the top , this discourse would have been very empty . 2 , but he casts my words into another frame , to give their sense another appearance ; and saith , if you mean that it is not equivalent in procuring it's end , ipso facto , delivering the debtor without the intervention of a new concession or contract of the creditor , as solutio ejusdem doth , then i confess grotius is against you , and so am i . of grotius i shall speak afterwards : for the present i apply my self to m. b. and say , 1 if he intend to oppose himself to any thing i handle and assert in the place he considereth , he doth by this quaerie-plainly {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and that from a second inadvertency of the argument in hand ; it is of the nature of the penalty undergon , and not of the efficacy of the satisfaction made thereby , that i there dispute . 2 i conceive that in this interrogation and answer , he wholly gives up the cause , that he pretends to plead , and joyns with me ( as he conceives my sense to be ) against grotius and himself . ; if ( saith he ) he mean that it is not equivalent , in procuring it's end ipso facto , without the intervention of a new concession or contract as solutio ejusdem doth , then i am against him . well then : m. b. maintains that solutio tantidem is equivalent with solutio ejusdem in obtaining it's end ipso facto : for saith he , if i say it is not equivalent , he is against me . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . but is this his mind indeed ? will his words bear any other sense ? 3 whether tantundem and idem in the way of satisfaction be equivalent to the obtaining the end ipso facto aimed at , ( which he here asserts , though elsewhere constantly denyes couching in this distinction the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of a great part of his discourse ) certainly is nothing at all to the question i there agitated ; maintaining , that it was idem and not tantundum that christ paid , and so the end of it obtained ipso facto , answerable to the kind of the efficacy and procurement thereof . but perhaps i do not conceive his mind aright : peradventure his mind is , that if i do maintain the satisfaction of christ to procure the end aimed at , ipso facto , as solutio ejusdem would have done , then to professe himself my adversary . but , 1 this is not here expressed , nor intimated . 2 it is nothing at all to me , who place the matter of the satisfaction of christ , in solutione ejusdem . 3 about the end of satisfaction in the place opposed i speak not , but only of the nature of the penalty undergone whereby it was made . 4 to the thing it self , i desire to enquire ; 1 what m. b. intends by solutio ejusdem in the businesse in hand ? doth he not maintain it to be the offendors own undergoing the penalty of the law ? what end i pray doth this obtain ipso facto ? can it be any other but the glory of gods justice in the everlasting destruction of the creature ? how then can it possibly be supposed to attain the end spoken of ipso facto ? if this be the only meaning of solutio ejusdem , in this sense , the end of it is distant from the end of satisfaction {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . by the laying the penalty on christ , that god intended the freedom of those for whom he underwent that penalty , i suppose cannot be doubted : but in inflicting it on the offendors themselves , that he hath any such aim , wants an origen to assert . 2 whether the penalty due to one , may not be undergon by another ? and if so , whether it be not the same penalty ( the idem ) or no ? in things real , i gave an instance before : if a man pay twenty pounds for another who owed it , doth not he pay the idem in the obligation ? and may not this hold in things personal also ? of the satisfaction of christ procuring it's end ipso facto , ( i mean in it's own kind , for the death of christ must be considered as meritorious , as well as satisfactory if deliverance be attended as the end of it ) i shall speak afterwards in it's proper place . the present controversie is no more but this ; whether christ underwent the penalty threatned unto us , or some other thing accepted in stead thereof , by a new constitution ? which is all one , whether in laying our iniquities upon christ , the law of god was relaxed only as to the persons suffering , or also as to the penalty suffered ? that is , whether christ paid the idem in the obligation , or tantundum ? to suppose that the idem of the obligation is not only the penalty it self , but also the offendors own suffering that penalty , and then to enquire , whether christ underwent the idem , is to create an easie enemy , to triumph in his dejection . that the law was relaxed , as to the persons suffering , i positively assert ; but as to the penalty it self , that is not mentioned . of these two things alone then must be our enquiry . 1 whether christ in making satisfaction , underwent that penalty that was threatned to the offendors themselves ? 2 whether the penalty though undergone by another , be not the idem of the obligation ? of both these after the cleering of the residue of mr baxters exceptions . nextly he requireth what i intend by gracious acceptance , or rather giveth in his own sense of it , in these words . so also ( gods gracious acceptance ) is either his accepting lesse in value then was due , and so remitting the rest without payment : this i plead not for : or else it is his accepting of a refuseable payment , which though equal in value , yet he may chuse to accept according to the tenor of the obligation . this is gracious acceptance which grotius maintaineth : and so do i. thus far , he . now neither is this any more to the business 〈◊〉 have in hand . for , 1 the value of any satisfaction in this business , ariseth not from the innate worth of the things whereby it is made ; but purely from gods free constitution of them to such an end . a distinction cānot be allowed of more or less value in the things appointed of god for the same end ; all their value ariseth meerly from that appointment : they have so much as he ascribeth to them , and no more : now neither idem nor tantundum are here satisfactory , but by vertue of divine constitution : only in tantundem i require a peculiar acceptance to make it equivalent to idem in this business , that is as to satisfaction : or ( if you please ) an acceptance of that which is not idem , to make it a tantundum . so that this gracious acceptance , is not an accepting of that which is less in value then what is in the obligation , but a free constitution appointing another thing to the end , which before was not appointed . 2 he supposeth me , ( if in so many mistakes of his , i mistake him not ) to deny all gracious acceptance where the idem is paid , which ( in the present case ) is false : i assert it necessary , because not paid per eundem : yea and that other person not procured by the debtor , but graciously assigned by the creditor . 3 to make up his gracious acceptance in his latter sense , he distinguisheth of payments refusable , and not refusable ; in the application of which distinction unto the payment made by christ , i cannot close with him . for , a payment is refusable either absolutly and in it self , or upon supposal : the death of christ considered absolutly and in it self , may be said to be refusable as to be made a payment ; not a refusable payment : and that , not because not refusable , but because not a payment . nothing can possibly tend to the procurement and compassing of any end by the way of payment , with the lord , but what is built upon some free compact , promise , or obligation of his own . but now consider it as an issue flowing from divine constitution , making it a payment , and so it was no way refusable , as to the compassing of the end appointed . thus also , as to the obligation of the law , for the fulfilling thereof , it was refusable in respect of the person paying , not in respect of the payment made : that former respect being also taken off by divine constitution , and relaxation of the law as to that , it becometh wholly unrefusable : that is , as it was paid it was so ; for satisfaction was made thereby upon the former supposals of constitution and relaxation . 4 doth not mr b. suppose , that in the very tenure of the obligation there is required a solution , tending to the same end as satisfaction doth ? nay , is not that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of this discourse ? deliverance is the aim of satisfaction , which receives it's spring and being from the constitution thereof . but is there any such thing as deliverance once aimed at , or intended in the tenor of the obligation ? i suppose no . 5 neither is the distinction of solutio and satisfactio ( which mr b. closeth withal ) of any weight in this business ; unless it would hold {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which it will not , and so is of no use here . for , 1 there is solutio tantidem , as well as ejusdem , and therein consists satisfaction according to mr b. 2 whether satisfaction be inconsistant with solutio ejusdem , but not per eundem is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . after all this mr b. ads , yet here mr owen enters the list with grotius . where i pray ? i might very justly make enquiry from the beginning to the ending of this discourse , to find out what it is , that this word here , particularly answereth unto . but to avoid as much as possible all strife of words , i desire the reader to view the controversie agitated between grotius and my self , not as here represented by mr baxter , so changed by a new dress , that i might justly refuse to take any acquaintance with it , but as by my self laid down in the places excepted against ; and he will quickly find it to be , 1 not whether the law were at all relaxed , but whether it were relaxed as well in respect of the penalty to be suffered , as of the person suffering ? that is , whether god be only a rector , or a rector and creditor also in this businesse ? ( which controversie by the way , is so confusedly proposed , or rather strangly handled by mr b. page 145 , where he adjudges me in a successeless assault of grotius , as makes it evident he never once perused it . ) 2 nor secondly , whether there be any need of gods gracious acceptance in this businesse , or no ; for i assert it necessary ( as before described ) in reference to solutio ejusdem , sed non per eundem . 3 neither thirdly , whether the satisfaction of christ considered absolutly , and in statu diviso , and materially , be refusable , which i considered not , or be unrefusable , supposing the divine constitution , which grotius ( as i take it ) delivered not himself in . nor , 4 about the value of the payment of christ in reference to acceptance ; but meerly ( as i said before , ) whether the lord appointing an end of deliverance , neither intimated nor couched in the obligation , nor any of it's attendencies , constituting a way for the attainment of that end , by receiving satisfaction to the obligation , did appoint that the thing in the obligation should be paid though by another , or else some new thing that ( of it self , and by it self ) never was in the obligation , either before or after it's solution : as the payment made by christ must be granted such , unlesse it were for substance the same which the law required . and here ( with most divines ) i maintain the first , viz. that the law was relaxed in respect of the person suffering , but executed in respect of the penalty suffered : relaxation and execution are not in this businesse opposed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} but only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . he that would see this further affirmed , may consult what i wrote of it in the place opposed , which is not once moved by any thing here spoken to the contrary . by the way observe , i speak only of the penalty of the law , and the passive righteousness of christ , strictly so called : for his active righteousness or obedience to the law , ( though he did many things we were not oblieged unto , for the manifestation of himself , and confirmation of the doctrine of the gospel ) that it was the very idem of us required . i suppose none can doubt . what place that active righteousness of christ hath , or what is it's use in our justification , i do not now enquire , being unwilling to immix my self unnecessarily in any controversie , though i cannot but suppose that m. b. his discourse hereabouts gives advantage enough , even minorum gentium theologis , to ordinary divines ( as he calls them ) to deal with him in it . cap. iii. the arguments of grotius , and their defence by mr. baxter , about the penalty under-gone by christ in making satisfaction , considered . the state of the question in hand being as above laid down , let us now see what mr baxter his judgment is of my successe in that undertaking : concerning which he thus delivereth himself ; yet here mr owen enters the list with grotius , and , 1 he over-looketh his greatest arguments . 2 he slightly answereth only two . 3 and when he hath done , he saith as grotius doth , and yeeldeth the whole cause . these three things i will make appear in order . append. pag. 139. a most unhappy issue as can possibly be imagined , made up of deceit , weakness . and self-contradiction . but how is all this proved ? to make the first thing appear , he produceth the argument over-looked . the chief argument of grotius and vossius ( saith he ) is drawn from the tenor of the obligation , and from the event . the obligation chargeth punishment on the offendor himself . it saith [ in the day thou eatest thou shalt die ] and [ cursed is every one that continueth not in all things , &c. ] now if the same in the obligation be paid , then the law is executed , and not relaxed : and then every sinner must die himself ; for that is the idem , and very thing threatned : so that here , dum alias soluit , simul aliud solvitur . the law threatned not christ , but us : ( besides that , christ suffered not the loss of gods love , nor his image and graces , nor eternity of torment , of which i have spoken in the treatise ) what saith mr owen to any of this ? let the reader observe what it is we have in hand . it is not the main of the controversie debated by grotius wherein i do oppose him : neither yet all in that particular whereabout the opposition is . now suppose ( as he doth ) that the punishing of the person offending is in the obligation , yet i cannot but conceive that there be two distinct things here : 1 the constitution of the penalty it self to be undergone . 2 the terminating of this penalty upon the person offending . for this latter , i assert a relaxation of the law , which might be done , and yet the penalty it self in reference to it's constitution be established . in those places then ( in the day thou eatest , &c. ) there is death and the curse appointed for the penalty , and the person offending appointed for the sufferer . that the law is relaxed , in the latter i grant , that the former was executed on christ i prove . now what sayes this argument to the contrary ? if the same in the obligation be paid , then the law is executed , not relaxed . then every sinner must die himself , for that is the idem and very thing threatned . so that here dum alias soluit aliud solvitur . answer : 1 the matter of the obligation having plainly a double consideration , as before , it may be both executed and relaxed in sundry respects . 2 the idem and very thing threatned in the constitution of the law , is death ; the terminating of that penalty to the person offending , was in the commination , and had it not been released , must have been in the execution : but in the constitution of the obligation which respects purely the kind of penalty , primarily it was not . death is the reward of sin , is all that is there . 3 we enquire not about payment , but suffering . to make that suffering a payment supposeth another constitution : by vertue whereof christ suffering the same that was threatned : it became another thing in payment , then it would have been , if the person offending had suffered himself . 4 that the law threatned not christ but us , is most true : but the question is , whether christ underwent not the threatning of the law , not we ? a commutation of persons is allowed , christ undergoing the penalty of the offence , though he were not the person offending , i cannot but still suppose that he paid the idem of the obligation . 5 for the parenthesis about christ's not suffering the loss of gods love , &c. and the like objections , they have been answered neer a thousand times already , and that by no ordinary divines neither ; so that i shall not further trouble any therewith . how this is the argument , the great chief argument of grotius and vossius , which mr baxter affirmes i overlooked . that i did not express it , i easily grant : neither will i so wrong the ingenious reader as to make any long apology for my omission of it , considering the state of the matter in difference as before proposed : when mr b. or any man else , shall be able to draw out any conclusion from thence , that granting the relaxation of the law as to the person suffering , the lord christ did not undergo the penalty constituted therein , or that undergoing the very penalty appointed , he did not pay the idem in the obligation , ( supposing a new constitution for the converting of suffering into a satisfactory payment ) i shall then give a reason why i considered it not . in the next place mr b. giveth in the two arguments wherewith i deal . and for the first , about an acquitment ipso facto upon the payment of the idem in the obligation , with my answer , refers it to be considered in another place : which though i receive no small injury by , as shall be there declared , yet that i may not transgress the order of discourse set me , i passe it by also until then . the second argument of grotius with my answer , he thus expresseth : to the second argument that the payment of the same thing in the obligation leaveth no room for pardon , he answereth thus : 1 gods pardoning compriseth the whole dispensation of grace in christ ; as 1 the laying of our sin on christ : 2 the imputation of his righteousness to us , which is no lesse of grace and mercy . however god pardoneth all to us , but nothing to christ : so that the freedome of pardon hath it's foundation . 1 in gods will freely appointing this satisfaction of christ . 2 in a gracious acceptation of the decreed satisfaction in our stead . 3 in a free application of the death of christ to us . to which i answer , &c. so far he . though this may appear to be a distinct expression of my answer , yet because it seems to me , that the very strength of it as laid down , is omitted ; i shall desire the reader to peruse it as it is there proposed , and it will give him some light into the thing in hand . i apply my self to what is here expressed , and answer : 1 to the objection proposed from grotius as above , i gave a threefold answer . 1 that gracious condonation of sin , which i conceive to be the sum of the glad tydings of the gospel , seemeth to comprize those two acts before recounted ; both which i there prove to be free , because the very merit and satisfaction of christ himself was founded on a free compact and covenant , or constitution . now i had three reasons ( among others ) that prevailed with me to make gracious condonation of so large extent , which i shall expresse , and leave them to the thoughts of every judicious reader , whether they are enforcing thereunto , or no ; being exceedingly indifferent what his determination is : for the weight of my answer depends not on it at all . and they are these : 1 , because that single act of remission of sins to particular persons , ( which is nothing but a disolution of the obligation of the law , as unto them , whereby they are bound over to punishment ) as it is commonly restrained , is affirmed by them whom grotius in that book opposed ( into whose tents he was afterwards a renegado ) to be inconsistent with any satisfaction at all ; yea , that which grotius maintains per tantundem . but now if you extend that gospel phrase to the compasse i have mentioned , they have not the least colour so to do . 2. whereas the scripture mentioneth , that through christ is preached the forgivenesse of sin , act. 13. 38. i do suppose that phrase to be comprehensive of the whole manifestation of god in the covenant of grace . 3 , god expresly saith , that this is his covenant , that he will be merciful to our unrighteousness , heb. 8. 12. by the way i cannot close with mr b. that this place to the hebrews , and the other of jeremiah , 31. 32 , 33. do comprize but part of the covenant , not the whole . god saying expresly , this is my covenant : to say it is not , is not to interpret the word , but to deny it . it is true , it is not said that is the whole covenant ; no more is it that christ is the way , the truth , and the life only . as the want of that term of nestriction , doth not enlarge in that , no more doth the want of the note of vniversality restrain in this . to say thus , because here is no condition expressed , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . if you mean such a condition as god requireth of us , and yet worketh in us , it is there punctually expressed , with reference to the nature of the covenant , whereof it is a condition , which is to effect all the conditions thereof , in the covenanters . this by the way , having resolvedly tied up my self from a debate of those positions which mr b. dogmatizeth ; though a large field , and easie to be walked in , lies open on every hand , for the scattering of many magisterial dictates , which with confidence enough are crudily asserted . this is ( to return ) my first answer , to the forementioned objection , with the reasons of it , whereunto mr b. excepteth , as followeth . 1 pardon implyeth christs death as a cause ; but i would he had shewed the scripture that makes pardon so large a thing , as to comprize the whole dispensation of grace ; or that maketh christs death to be a part of it , or comprized in it . 2 if such a word were in the scripture , will he not confesse it to be figurative , and not proper , and so not fit for this dispute . 3 else when he saith , that christs death procured our pardon , he meaneth that it procured it self . so he . to all which i say , 1 the death of christ , as it is a cause of pardon , is not once mentioned in any of my answers : there is a wide difference ( in consideration ) between gods imputation of sin to christ , and the death of christ , as the meritorious cause of pardon . so that this is pura ignoratio elenchi . 2 take pardon in the large sense i intimated , and so the death of christ is not the meritorious cause of the whole , but only of that particular in it , wherein it is commonly supposed solely to consist , of which before : but , in what sense , and upon what grounds , i extended gracious condonation of sin , unto that compasse here mentioned , i have now expressed . let it stand or fall , as it sutes the judgement of the reader : the weight of my answer depends not on it , at all . my second answer to that objection i gave in these words . that remission , grace , and pardon which is in god for sinners , is not oppossed to christs merits and satisfaction , but ours : he pardoneth all to us , but he spared not his only son , he bated him not one farthing . to this mr b , thus expressing it , ( but it is of grace to us , though not to christ ) answereth : doth not that cleerly intimate , that christ was not in the obligation ? that the law doth threaten every man personally , or else it had been no favour to accept it of another . it is marvelous to me , that a learned man should voluntarily chuse an adversary to himself , and yet consider the very leaves which he undertakes to confute , with so much contempt or oscitancy , as to labour to prove against him , what he possitively asserts terminis terminantibus . that christ was not in the obligation , that he was put in as a surety by his own consent , god by his soveraignty dispensing with the law as to that , yet as a creditor exacting of him the due debt of the law , is the maine intendment of the place mr baxter here considereth . 2 grant all that here is said , how doth it prove that christ underwent not the very penalty of the law ? is it because he was not primarily in the obligation ? he was put in as a surety to be the object of it's execution . is it because the law doth threaten every man personally ? christ underwent really , what was threatned to others : as shall be proved : but , it is not then of favour to accept it : but this is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and thus to set it down , is but a petition {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 3 how doth this elude the force of my answer ? i see it not at all . after this , i give a third answer to the former objection , manifesting how the freedom of pardon , may consist with christ satisfaction , in these words : the freedom then of pardon hath not its foundation in any defect of the merit or satisfaction of christ ; but in three other things : 1 the will of god freely appointing the satisfaction of christ : joh. 3. 16. rom. 5. 8. 1 joh. 4. 9. 2 in a gracious acceptation of that decreed satisfaction in our steads , so many , no more . 3 in a free application of the death of christ unto us . remission then excludes not a full satisfaction by the solution of the very thing in the obligation , but only the solution or satisfaction of him to whom pardon and remission is granted . it being the freedom of pardon that is denied . upon the supposals of such a satisfaction as i assert , i demonstrate from whence that freedom doth accrew unto it , notwithstanding a supposal of such a satisfaction : not that pardon consisteth in the three things there recounted , but that it hath its freedom from them : that is , supposing those three things , notwithstanding the intervention of payment made by christ , it cannot be , but remission of sin unto us must be a free and gracious act . to all this mr b. opposeth divers things . for , 1 imputation of righteousness ( saith he ) is not any part of pardon , but a necessary antecedent . 2 the same may be said of gods acceptation . 3 its application is a large phrase , and may be meant of several acts ; but of which here i know not . in a word this mistake is very great . i affirm the freedom of pardon to depend on those things ; he answereth , that pardon doth not consist in these things . it is the freedom of pardon , whence it is ; not the nature of pardon , wherein it is , that we have under consideration . but ( saith he ) how can he call it a gracious acceptation , a gracious imputation , a free application , if it were the same thing the law requireth that was paid ? to pay all according to the full exaction of the obligation , needeth no favour to procure acceptance , imputation , or application . can justice refuse to accept of such a payment ? or can it require any more ? though i know not directly what it is he means by saying ( i call it ) yet i passe it over . 2 if all this were done by the persons themselves , or any one in their stead , procured and appointed by themselves , then were there some difficulty in these questions ; but this being otherwise , there is none at all , as hath been declared . 3 how the payment made by christ was of grace , yet in respect of the obligation of the law needed no favour , nor was refusable by justice , supposing its free constitution , shall be afterwards declared . to me the author seems not to have his wonted cleerness in this whole section , which might administer occasion of further enquiry and exceptions , but i forbear . and thus much be spoken , for the cleering and vindicating my answer to the arguments of grotius against christs paying the idem of the obligation : the next shall further confirme the truth . cap. iv. further of the matter of the satisfaction of christ , wherein is proved , that it was the same that was in the obligation . it being supposed not to be sufficient to have shewed the weakness of my endeavour to assert and vindicate from opposition , what i had undertaken . mr baxter addeth , that i give up the cause about which i contend , as having indeed not understood him , whom i undertook to oppose , in these words : mr owen giveth up the cause at last , and saith as grotius : ( having not understood grotius his meaning ) as appeareth , pag. 141 , 142 , 143. whether i understand grotius or no , will by and by appear . whether mr b. understandeth me , or the controversie by me handled , you shall have now a tryal . the assertion which alone i seek to maintain , is this ; that the punishment which our saviour under-went , was the same that the law required of us : god relaxing his law as to the person suffering , but not as to the penalty suffered . now , if from this i draw back in any of the concessions following collected from pag. 141 , 142 , 143. i depracate not the censure of giving up the cause i contended for . if otherwise , there is a great mistake in some body of the whole businesse . of the things then observe according to mr b. his order , i shall take a brief account . 1 he acknowledgeth ( saith he ) that the payment is not made by the party to whom remission is granted , ( and so saith every man that is a christian . ) this is a part of the position it self i maintain , and so no going back from it : so that as to this , i may passe as a christian . 2 he saith ( ads he ) it was a full valuable compensation ( therefore not of the same . 1 this inference would trouble mr b. to prove . 2 therefore not made by the same , nor by any of the debtors appointment , will follow , ( perhaps ) but no more . 3 that by reason of the obligation upon us , we our selves were bound to undergo the punishment . therefore christs punishment was not in the obligation , but only ours , and so the law was not fully executed , but relaxed . 1 this is my thesis fully , the law was executed as to its penalty , relaxed as to the person suffering . 2 the punishment that christ under-went , was in the obligation , though threatned to us . 4 he saith , he meaneth not that christ bore the same punishment due to us in all accidents of duration and the like : but the same in weight and preasure ( therfore not the same in the obligation , because not fully the same act . the accidents i mention , follow and attend the person suffering , and not the penalty it self . all evils in any suffering as far as they are sinful , attend the condition of the parties that suffer : every thing usually recounted by those who make this and the like exceptions , as far as they are purely penal , were on christ . 5 he saith god had power so far to relax his own law , as to have the name of a surety put into the obligation , which before was not there , and then to require the whole debt of that surety . and what saith grotius more then this ? if the same things in the obligation be paid , then the law is executed : and if executed , then not relaxed . here he confesseth . that the sureties name was not in the obligation , and that god relaxed the law to put it in . now the main businesse that grotius drives at there , is to prove this relaxation of the law , and the non-execution of it on the offenders threatned . thus far mr baxter . 1 all this proves not at all the things intended , neither doth any concession here mentioned , in the least take off from the main assertion i maintain , as is apparent any at first view . 2 grotius is so far from saying more then i do , that he sayes not so much . 3 this paralogisme if the law be executed , then not relaxed ; and on the contrary , ariseth-meerly from a non-consideration of the nature of contradictories : the opposition fancied here is not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as is required of contradictions : 4 the observation , that crown main business is other , discovereth the bottom of m. b. his mistake . even a supposal that i should oppose grotius in his main intendment in the place considered , which was not once in my thoughts . it was meerly about the nature of the penalty that christ underwent , that i discoursed . how the relaxation of the law , as to the commutation of persons may be established , whether we affirm , christ to have paid the idem or tantundem . and that mr b. affirms the same with me , i can prove by twenty instances . the reader ( if he please ) may consult pag. 18. & 25. 33 , 34 , 35. 42. 48. and in plain terms pag. 81. in respect of punishment abstracting from persons , the law was not dispensed withal as to christ ? and what said i more ? and so much ( if not too much ) to mr baxters exceptions , which of what weight and force they are , i leave to others to judge . that which i maintain as to this point in difference , i have also made apparent ; it is wholly comprized under these two heads : 1 christ suffered the same penalty which was in the obligation . 2 to do so , is to make payment ejusdem , and not tantidem . the reasons of both , i shall briefly subjoyne . and as to the first , they are these following : 1 the scripture hath expresly revealed the translation of punishment in respect of the subjects suffering it : but hath not spoken one word of the change of the kind of punishment , but rather the contrary is affirmed . rom. 8. 32. he spared not his own son , but delivered him up for us all . 2 all the punishment due to us , was contained in the curse and sanction of the law : that is the penalty of the obligation whereof we spake ; but this was undergon by the lord christ . for he hath redeemed us from the curse of the law , being made a curse for us , gall . 3. 13. 3 where god condemneth sin , there he condems it , in that very punishment which is due unto it in the sinner , or rather to the sinner for it . he hath revealed but one rule of his proceeding in this case . how he condemned sin in the flesh of christ : or in him , sent in the likenesse of sinful flesh . rom. 8. 30. god sending his own son in the likenesse of sinful flesh , and for sin condemned sin in the flesh . the condemning of sin , is the infliction of punishment due to sin . 4 the whole penalty of sin is death , gen. 2. 11. this christ underwent for us . heb. 2. 14. he tasted death . and to die for another , is to undergo that death which that other should have undergone , 2 sam. 18. 33. it is true , this death may be considered either in respect of its essence , ( if i may be allowed so to speak ) which is called the pains of hell which christ underwent , psal. 18. 6. and 22. 1. luke 22. 44. or of its attendencies , as duration and the like , which he could not undergo : psal. 16. 20. acts 2. so that whereas eternal death may be considered two wayes , either as such in potentia , and in its own nature , or as actually : so , our saviour underwent it not in the latter , but first sense , heb. 2. 9. 14. which by the dignity of his person , 1 pet. 3. 18. heb. 9. 26. 28. rom. 5. 9. which raises the estimation of punishment , is aequipotent to the other . there is a sameness in christs sufferings with that in the obligation in respect of essence , and equivalency in respect of attendencies . 5 the meeting of our iniquities upon christ , isa. 53. 6. and his being thereby made sin for us , 2 cor. 5. 21. lay the very punishment of our sin , as to us threatned , upon him . 6 consider the scriptural descriptions you have of his perpessions , and see if they do not plainly hold out the utmost that ever was threatned to sin . there is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} isa. 53. 5. peters {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 1 pet. 2. 24. the liver , nibex , wound , stripe , that in our stead was so on him , that thereby we are healed . those expressions of the condition of his soul in his sufferings , whereby he is said {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mat. 26. 34. mark 14. 33. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . luke 22. 44. sadness unto death , mat. 26. 38. that dreadful cry , why hast thou forsaken me ? those cryes out of the deep , and mighty supplications under his fear , heb. 5. 7. that were upon him do all make out , that the bitterness of the death due to sin was fully upon his soul . sum all his outward appearing preasures , mocks , scoffs , scorns , cross , wounds , death , &c. and what do some of their afflictions , who have suffered for his name , come short of it ? and yet how far were they above those dreadful expressions of anguish , which we find upon the fellow of the lord of hosts , the lyon of the tribe of judah , who received not the spirit by measure , but was anoynted with the oyle of gladness above his fellows ? certainly his un-conceivable sufferings were in an other kind , and such as set no example to any of his , to suffer in after him . it was no less then the weight of the wrath of god , and the whole punishment due to sin , that he wrestled under . 2 the second part of my position is to me confirmed by these , and the like arguments : that there is a distinction to be allowed between the penalty and the person suffering , is a common apprehension : especially when the nature of the penalty is only enquired after . if a man that had but one eye were censured to have an eye put out , and a dear friend pitying his deplorable condition , knowing , that by undergoing the punishment decreed , he must be left to utter blindness , should upon the allowance of commutation ( as in zaleucus case ) submit to have one of his own eyes put out , and so satisfie the sentence given , though by having two eyes , he avoid himself the misery that would have attended the others suffering , who had but one . if ( i say ) in this case , any should ask , whether he underwent the idem the other should have done , or tantundem , i suppose the answer would be easie . in things real it is unquestionable ; and in things personally , i shall pursue it no further , lest it should prove a strife of words . and thus far of the suffering of christ in a way of controversie : what follows will be more positive . cap. v. the second head about jvstification before believing . the next thing i am called into question about , is concerning actual , and absolute justification before believing : this mr baxter speaks to page 146 , and so forwards : and first answers the arguments of maccovius for such justification , and then page 151 applyes himself to remove such further arguments , and places of scripture , as are by me produced for the confirmation of that assertion . here perhaps i could have desired a little more candor . to have an opinionion fastened on me , which i never once received , nor intimated the least thought of , in that whole treatise , or any other of mine ; and then my arguments answered as to such an end , and purpose , as i not once intended to promote by them , is a little to harsh dealing . it is a facile thing , to render any mans reasonings exceedingly weak , and rediculous , if we may impose upon them such , and such things to be proved by them , which their author never once intended . for partional justification , evangelical justification , whereby a sinner is compleatly justified , that it should preceed believing , i have not only not asserted , but positively denyed , and disproved by many arguments : to be now traduced as a patron of that opinion , and my reasons for it , publickly answered , seems to me something uncouth : however i am resolved not to interpose in other mens disputes , and differencies , yet lest i should be again , and further mistaken in this , i shall briefly give in my thoughts to the whole difficulty : after i have discovered , and discussed the ground , and occasion of this mistake . in an answer to an argument of grotius about the satisfaction of christ , denying that by it we are ipso facto delivered from the penalty due to sin : i affirmed that by his death , christ did actually , or ipso facto deliver us from the curse , by being made a curse for us ; and this is that , which gave occasion , to that imputation before mentioned . to cleer my mind in this , i must desire the reader to consider , that my answer is but a denial of grotius his assertions : in what kind , and respect grotius doth there deny that we are ipso facto delivered by the satisfaction of christ , in that sense , and that only , do i affirm that we are so : otherwise there were no contradictions between his assertion , and mine , not speaking ad idem , and eodem respectu . the truth is , grotius doth not in that place whence this argument is taken , fully , or cleerly manifest , what he intends by a deliverance which is not actual , or ipso facto : and therefore i made bold to interpret his mind , by the analogie of that opinion wherewith he was throughly infected about the death of christ . according to that , christ delivering us by his satisfaction , not actually , nor ipso facto , is so to make satisfaction for us , as that we shal have no benefit by his death , but upon the performance of a condition , which himself by that death of his , did not absolutely procure . this was that which i opposed and therefore affirmed , that christ by his death did actually , or ipso facto , deliver us . let the reader then here observe : 1 that our deliverance is to be referred to the death of christ , according to its own causality ; that is , as a cause meritorious : now such causes do actually , and ipso facto produce all those effects , which immediatly slow from them ; not in an immediation of time , but causality . look then what effects do follow , or what things soever are procured by them , without the interposition of any other cause in the same kind , they are said to be procured by them actually , or ipso facto . 2 that i have abundantly proved in the treatise mentioned , that if the fruits of the death of christ , be to be communicated unto us upon condition , and that condition to be among those fruits , and be it self to be absolutely communicated upon no condition , then all the fruits of the death of christ , are as absolutely procured for them , for whom he died , as if no condition had been prescribed ; for these things come all to one . 3 i have proved in the same place , that faith , which is this condition , is it self procured by the death of christ , for them for whom he died , to be freely bestowed on them , without the prescription of any such condition as on whose fulfilling , the collation of it should depend . these things being considered ( as i hoped they would have been by every one , that should undertake to censure any thing , as to this business in that treatise ( they being there all handled at large ) it is apparent what i intended by this actual deliverance : viz. that the lord jesus by the satisfaction & merit of his death , & obligation made for all , & only his elect , hath actually , & absolutly purchased , & procured for them all spiritual blessings of grace , & glory to be made out unto them , and bestowed upon them in gods way , and time , without dependance on any condition to be by them performed , not absolutly procured for them thereby : whereby they became to have a right unto the good things by him purchased , to be in due time possessed according to gods way , method , and appointment . from a faithful adherence unto this perswasion , i see nothing as yet of the least efficacy , or force to disswade me : and am bold to tell these concerned therein , that their conditional satisfaction , or their suspending the fruits of the death of christ upon conditions , as though the lord should give him to die for us upon condition of such , and such things , is a vain figment , contrary to the scriptures , inconsistent in it self , and destructive of the true value , and vertue of the death of christ ; which by the lords assistance , i shall be ready at any time to demonstrate . my intention in the place excepted against being cleered , i shall now tender my thoughts to these two things : 1 the distinct consideration of the acts of the will of god , before , and after the satisfaction of christ : as also before , and after our believing towards us , as unto justification . 2 the distinct estate of the sinner upon that consideration : with what is the right to the fruits of the death of christ which the elect of god have before believing . cap. vi . of the acts of gods will towards sinners , antecedent and consequent to the satisfaction of christ : of grotius judgment herein . the distinct consideration of the acts of gods will , in reference to the satisfaction of christ , and our believing , ( according to the former proposal ) is the first thing to be considered . grotius , who with many ( and in an especial manner with mr baxter ) is of very great account , ( and that in theologie ) distinguisheth ( as himself calls them with a school term ) 3 moments , or instances of the divine will . a 1 before the death of christ , either actually accomplished , or in the purpose , and fore-knowledge of god ; in this instant ( he saith ) god is angry with the sinner , but so , as that he is not averse from all wayes of laying down his anger . b 2 upon the death of christ , or that being suppos'd , wherein god not only purposeth , but also promiseth to lay aside his anger . c 3 when a man by true faith believeth in christ , and christ according to the tenure of the covenant commendeth him to god : here now god layes aside his anger , and receiveth man into favour . thus far he . amongst all the attempts of distinguishing the acts of gods will in reference unto christ , and sinners , what ever i considered , i never found any more slight atheological , and discrepant from the truth , then this of grotius . d to measure the almighty by the standard of a man , and to frame in the mind a mutable idol , instead of the eternal , unchangeable god , is a thing that the fleshly reasonings of dark understandings are prone unto . feigns the lord in one instant angry , afterwards promising to cease to be so , then in another instant laying down his anger , and taking up a contrary affection , and you seem to me , to do no less . what it may be esteemed in law , which was that authors faculty , i know not : but suppose in divinity , that ( notwithstanding the manifold attempts of some {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in most heads of religion ) e the ascribing unto the most holy , things alien , and opposite unto his glorious nature , is by common consent , accounted no less then f blasphemy : whither this be here don , or no , may easily appear . i hope then without the offence of any , i may be allowed to call those dictates of grotius to the rule , and measure of truth . 1 before the fore-sight of the death of christ ( saith he ) god is angry with sinners , but not wholly averse from all wayes of laying aside that anger . answ. 1 that god should be conceived angry after the manner of men , or with any such kind of passion , is grosse anthropomorphisme ; as bad , if not worse , then the assigning of him a bodily shape . g the anger of god is a pure act of his will , whereby he will effect ▪ and inflict the effects of anger . now what is before the fore-sight of the death of christ , is certainly from eternity . gods anger must respect either the purpose of god , or the effects of it . the latter it cannot be , for they are undoubtedly all temporal . it must be then his purpose from eternity to inflict punishment , that is the effect of anger . this then is the first thing in the business of redemption assigned by grotius , unto the lord . viz. he purposed from eternity , to inflict punishment on sinners : and on what sinners ? even those , for whom he gives christ to die , and afterwards receives into favour , as he expresseth himself . behold here a mystery of vorstian theology : god changing his eternal purposes . h this arminius at first could not down withal , inferring from hence , that the will of god differ'd not from his essence , that every act thereof , is , 1 most simple : 2 infinite : 3 eternal : 4 immutable : 5 holy . reason it self would fain speak in this cause , but that the scriptures do so abound , many places are noted in the margin . ja. 1. 17. 2 tim. 2. 19. ps. 33. 9 , 10 , 11. acts. 15. 18. &c. may be added . a mutable god , is of the dunghil . 2 that the death of christ is not compriz'd in the first consideration of gods mind , and act of his will towards sinners to be saved , is assumed gratis . 3 he is not ( saith he ) averse from all wayes of laying down this anger . this schem grotius placeth ( as is evident ) in god , as the foundation , and bottom of sending christ for our redemption . this he immediatly subjoyns without the least intimation of any further inclination in god towards sinners , for whom he gives his son . but , 1 this is a meer negation of inflicting anger for the present : or a suspension of that affection from working according to its qualitie ; which how it can be ascribed to the pure and active i will of god , i know not . yea , it is above disproved . 2 such a kind of frame , as it is injurious to god , so to be held out as the fountain of his sending christ to die for us , is ( i am perswaded ) an abhorrency to christians . and , 3 whether this answer that , which the scripture holds out , as the most intense distinguishing love . joh. 3. 16. rom. 5. 8. chap. 8. 32. 1 joh. 4. 9 , 10. is easily discernable . a natural velleity to the good of the creature , is the thing here couched , but was never proved . in the second instance , god ( saith he ) the death of christ being suppos'd , not only determineth , but also promiseth to lay aside his anger . 1 what terms can be invented to hold out more expresly a change , and alteration in the unchangable god , then these here used , i know not . 2 that the will or mind of god , is altered from one respect towards us , to another , by the consideration of the death of christ , is a low , carnal conception . the will of god is not moved by any thing without it self . k alterations are in the things altered , not in the will of god concerning them . 3 to make this the whole effect of the death of christ , ( that god should determine , and promise to lay aside his wrath ) is l no scripture discovery , either as to name , or thing . 4 the purposes of god , which are all eternal , and the promises of god , which are all made in time , are very inconveniently ranged in the same series . 5 that by the death of christ , attonement is made , everlasting redemption purchased , that god is reconciled , a right unto freedom obtained , for those for whom he died , shall be afterwards declared . 6 if god doth only purpose , and promise to lay aside his anger upon the death of christ , but doth it not until our actual believing ; then , 1 our faith is the proper procuring cause of reconciliation ; the death of christ , but a requisite antecedent , which is not the scripture phrase . rom. 5. 10. 2 cor. 5. 18. eph. 2. 16. col. 1. 20 , 21. dan. 9. 24. heb. 2. 17. eph. 1. 7. heb. 9. 12. 2 how comes the sinner by faith , if it is the gift of god ? it must be an issue of anger , and enmity , for that schem only , is actually ascribed to him , before our enjoyment of it ; strange ! that god should be so far reconciled , as to give us faith , that we may be reconciled to him , that thereupon he may be reconciled to us . 3 for the third instance , of gods receiving the sinner into love , and favour upon his beleeving , quite laying aside his anger . i answer : to wave the anthropomorphisme , wherwith this assertion is tainted as the former : if by receiving into favour , he intend absolute , compleat pactional justification , being an act of favour , quitting the sinner from the guilt of sin , charged by the accusation of the law , terminated on the conscience of a sinner : i confess it , in order of nature , to follow our beleiving . i might consider further the attempts of others for the right sttating of this business , but it would draw me beyond my intention . his failings herein , who is so often mentioned , and so much used , by him , who gives occasion to this rescript , i could not but remark . what are my own thoughts and apprehensions of the whole , i shall in the next place briefly impart . now to make way hereunto , some things i must suppose : which though some of them otherwhere controverted , yet not at all in reference to the present business : and they are these . 1 that christ died only for the elect : or god gave his son to die only for those , whom he chuseth to life , and salvation for the praise of his glorious grace . this is granted by mr baxter , where he affirms , that christ bare not punishment for them , who must bear punishment themselves in eternal fire . thes. 33. p. 162. and again , christ died not for final vnbelief . thes. 32. p. 159. therefore not for them who are finally unbelievers , as all non-elected are , and shall be . for what sinners he died , he died for all their sins , rom. 5. 6 , 7 , 8. 2 cor. 5. 21. 1 joh. 1. 7. if any shall say , that as he died not for the final unbelief of others , so not for the final unbelief of the elect , and so not for final unbelief at all . i answer , first , if by final unbelief , you mean that which is actually so , christ satisfied not for it . his satisfaction cannot be extended to those things , whose existence is prevented by his merit . the omission of this in the consideration of the death christ , lies at the bottom of many mistakes . merit , and satisfaction , are of equal extent as to their objects : both also tend to the same end , but in sundry respects . secondly , if by final vnbelief , you understand that which would be so , notwithstanding all means , and remedies , were it not for the death of christ , so he did satisfie for it . it's existens being prevented by his merit . so then , if christ died not for final unbelief , he died not for the finally unbeleeving : though the satisfaction of his death hath not paid for it , the merit of his death would remove it . thirdly , i suppose , that the means , as well as the ends , grace , as glory , are the purchase , and procurement of jesus christ : see this proved in my treatise of redemption . lib. 3. cap. 4. &c. fourthly , that god is absolutely immutable , & unchangable in all his attributes : neither doth his will admit of any alteration . this proved above . fifthly , that the will of god is not moved properly by any external cause whatsoever , unto any of its acts , whether imminent , or transient . for , 1 m by a moving cause , we understand a cause morally efficient ; and if any thing were so properly in respect of any act of gods will , then the act ( which is the will of god acting ) must in some respect , ( viz. as it is an effect ) be less worthy , and inferiour to the cause ; for so is every effect , in respect of it's cause . and , 2 every effect produced , proceedeth from a passive possibility unto the effect , which can no way be assigned unto god , besides it must be temporarie ; for nothing that is eternal , can have dependance upon that , whose rise is in time : and such are all things external to the will of god , even the merit of christ himself . 3 i cannot imagine how there can be any other cause , why god willeth any thing , then why he not willeth , or willeth not other things , which for any to assign , will be found difficult : mat. 11. 25. chap. 20. 15. so then when god willeth one thing for another , as our salvation for the death of christ , the one is the cause of the other ; neither moveth the will of god . hence , sixthly , all alterations are in the things , concerning which the acts of the will of god are , none in the will of god its self . these things being premised , what was before proposed , i shall now in order make out ; beginning with the eternal acts of the will of god towards us , antecedent to all , or any consideration of the death of christ . cap. vii . in particular of the will of god towards them for whom christ died , and their state , and condition as considered antecedanous to the death of christ , and all efficiency thereof . first then , the habitude of god towards man , antecedent to all fore-sight of the death of christ , is an act of supream soveraignty , and dominion , appointing them , by means suited to the manifestation of his glorious properties , according to his infinitely wise , and free disposal , to eternal life , and salvation , for the praise of his glorious grace . that this salvation was never but one , or of one kind , consisting in the same kind of happiness , in reference unto gods appointment , needs not much proving . to think that god appointed one kind of condition for man if he had continued in innocency , and another upon his recovery from the fall ; is to think , that his praescience is but conjectural , and his will alterable . in this instant then , we suppose no kind of affection in god , properly so called : no changable resolution , no inclinableness , and propensity of nature , to the good of the creature in general , no frame of being angry , with only a not-averseness to the laying down of his anger , &c. all which , and the like are derogatory to the infinite perfection of god . nor yet any act of pitying , and pardoning mercy , much less any quiting , or cleering of sinners , whereby they should be justified from eternity ; the permission of sin it self in the purpose of it , being not presuppos'd , but included in this habitude of gods will towards man , to make it compleat . neither any absolute intention of doing good unto man , without respect unto christ , and his merits , they refering to the good to be done , not to his appointment ; for by them is this purpose of his to be accomplished . nor lastly , doth it contain any actual relaxation , suspension , or abrogation of that law and it 's penalties , by which it is his will the creature shall be regulated , in reference to the persons concerning whom this act of his will is : they standing indeed , in that relation thereunto , as in the season of their existence , their several conditions expose them to , by vertue of the first constitution of that law . but it is such an act of his will , as in the scripture is termed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , acts 2. 23. rom. 8. 29. 1 pet. 1. 20. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rom. 8. 28. 9. 11. eph. 3. 11. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mat. 11. 26. eph. 1. 5. 2 thess. 1. 11. luke 12. 32. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , eph. 1. 11. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 2 tim. 2 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , eph. 1. 5. 11. rom. 8. 29. ordination , or appointment unto life , act. 13. 48. 1 thess. 5. 5. 9. all which , and divers other expressions , point at the same thing . divines commonly in one word call it his decree of election , and sometimes according to scripture , election it self , eph. 1. 4. neither doth the word hold out any habitude of god towards man . antecedaneous to all efficiency of the death of christ , but only this : i speak of them only in this whole discourse for whom he died . that this is an act of sovereignty , or supream dominion , and not of mercy ( properly so called ) hath been by others abundantly proved . and this i place as the causa {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of the satisfaction of christ , and the whole dispensation of making out love unto us , through various acts of mercy . this in the scripture is called the love of god . rom. 9. 13. and is set out as the most intense love , that ever he beareth to any of his creatures : joh. 3. 16. rom. 5. 8. 1 joh. 4. 9. being indeed as properly love , as love can be assigned unto god . his love is but an act of his will , whereby , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and in respect of effects , ( in which respect , chiefly affections are ascribed unto god ) it hath the most eminent possible . now this being discriminating , can no way be reconciled with the common affection before disprov'd . for the order , and series of the purposes of god , as most natural for our apprehension , and agreeable to his own infinite wisdome , tending to the compleating of this love , in all its issues , and fruits , as it is more curious ( perhaps ) in the framing , then necessary to be known , so certainly , it would be too long and intricate a work for me to discuss at present , in reference to this intendment . only in general , this must be granted , that all the thoughts of god , concerning the way of accomplishing this act of his will , must be subordinate hereunto , as comprizing the end , and co-ordinate among themselves , as being concerning the means . in particular , the constitution , or appointment of the covenant of free-grace , for the recovery , and bringing home unto god of fallen man , hath immediate dependance thereon , i mean in that way of dependance , which their order gives unto them . i cannot assent to what mr baxter hath asserted in this matter ; thess. 14. expl. p. 90. the satisfaction of christ ( saith he ) to the law , goes before the new covenant , though not in regard of its payment ( which was in the fulness of time ) yet in undertaking , acceptance , and efficacy ; there could be no treating on new terms , until the old obligation was satisfied , and suspended . had he attempted the proof of this assertion , perhaps he would have found it a more difficult undertaking , then barely to affirme it . some few reasons to the contrary , that present themselves , i shall briefly set down . 1 christ himself with his whole satisfaction , and merit , is included in the covenant : therefore his satisfaction is not antecedent to the covenant . the first appeareth , in that all promises of pardoning mercy are in , and of this new covenant . heb. 8. 10. 12. but now , in them , as the foundation of that mercy , is christ himself with his satisfaction comprised , gen. 3. 15. esa. 9. 6 , 7. 2 he , who in all that he is , as made unto us , was the mediator of the new covanant , and whose merit , and satisfaction in all that they are , are appointed for the procuring the mercies of the new covenant , his satisfaction is not antecedent to the covenant , heb. 7. 22. chap. 8. 6. &c. 3 the constitution of the new covenant , as it is in the purpose of god , is the rise , and fountain of giving christ with his satisfaction for us . it is in the purpose of god to save us through faith by pardoning mercy : in the pursute of that design , and for the praise of that glorious grace , is christ given . joh. 3. 16. rom. 8. 32. or thus : 4 if the designation of that way of life , and salvation , which is administred by the gospel , be antecedent to the satisfaction of christ , then the satisfaction of christ is not antecedent to the new covenant : for nothing can be before , and after the same thing : understand the designation of the way of life , and the satisfaction of christ , in the same order of decree , or execution . now the supposal is manifest : the satisfaction of christ being appointed as the means of accomplishing that way of life . if mr baxter intendeth those latter words ( there could be no treating on new terms , before the old obligation was satisfied , or suspended ) as a proof of his former assertion , he will fail in his intendment , as i supose . for , 1 treating on new terms , denoteth either consilium in eundi foederis , or exequendi : if the first , it is nothing but the purpose of god to save his elect by pardoning mercy , for the praise of his glorious grace : this is wholly antecedent to any efficiency of the death , and satisfaction of christ , as being of meer , and absolute grace , jer. 31. 3. hab. 8. 7 , 8. if the latter be intended , or the actual taking of sinners into covenant , by working an acceptance of it upon their spirits , and obedience to the condition of it , in their hearts , then though the satisfaction of christ be antecedent here unto , yet it is not thence , antecedent to the new covenant : for the new covenant , and taking into covenant , are distinct . this then being assigned unto god after our manner of apprehension , the next enquiry is into the state , and condition of those persons , who are the peculiar object of the act of gods will before described , in reference thereunto , antecedaneous to all consideration of the death of christ , and all efficacy thereof . the scripture speaking of them in this condition , saith , that they are beloved : rom. 9. 13. rom. 11. 28. elected : eph. 14. ordained unto eternal life : acts 13. 48. 2 thess. 2 13. whether only the eternal actings of the will of god towards them , or also their own change , either actual in respect of real state , and condition ; or relative in reference to the purpose of god , is not certainly evident . hereunto then , i propose these two things : 1 by the eternal love , purpose , and act of gods will towards them that shall be saved , ( who are so from thence ) they are not actually changed from that condition ▪ which is common to them , with all the sons of men after the fall . 2 by vertue of that love alone , they have not so much as personal right unto any of those things which are the proper effects of that love , and which it produceth in due season , beseemingly to the wisdome , and justice of god . either of these assertions shall be briefly proved . for the first , it is manifest : 1 from that act of gods will , which to this love is contradistinct : what change is wrought in the loved , or elected , by the purpose of god according to election ; an answerable change must be wrought in the hated , and appointed to condemnation , by the decree of reprobation : now that this should really alter the condition of men , and actually dispose them under the consequences of that purpose , cannot be granted . 2 anallogie from other eternal purposes of god , gives a demonstration hereof . the eternal purposes of the divine will , for the creation of the world out of nothing ; left that nothing , as very nothing as ever , until an act of almighty power gave ( in the beginning ) existence , and being to the things , that are seen . things have their certain fructurition , not instant actual existence from the eternal purposes of god , concerning them . 3 the scripture plainly placeth all men in the same state and condition before conversion , and reconciliation . we have proved , that jews , and gentiles are all under sin , rom. 3. 9 , 10. so every mouth is stopped , and all the world is become guilty before god . verse 19. all being by nature , children of wrath : eph. 2. 3. the condition of all in vnregeneracy , is really one , and the same . those who think it is a mistaken apprehension in the elect to think so , are certainly too much mistaken in that apprehension . he that believeth not the son , the wrath of god abideth on him , joh. 3. 36. if the mis-apprehension be , as as they say it is , unbelief , it leaves them , in whom it is , under the wrath of god . he that would see this further cleered , and confirmed , may consult my treatise of redemption , lib. 3. cap. 8. where it is purposely , and expresly handled at large . hence mr baxter may have some directions how to dispose of that censure concerning me , which yet he is pleased to say , that he suspendeth , page 158. viz. that i should affirm justification to be nothing but the manifestation of eternal love , which i have more , then in one place , or two , expresly opposed . that any one should but here , and there consult a few lines , or leaves of my treatise , i no way blame : in such things we all use our liberty : but that upon so sleight a view , as cannot possibly represent the frame , structure , and coherence of my judgment in any particular , to undertake a confutation , and censure of it , cannot well be done without some regreet to candid ingenuity . for the second assertion laid down , which goeth somthing farther , then the former , it is easily deduced from the same principles therewithal : i shall therefore adde only one argument for the confirmation thereof . god having appointed that his eternal love in the fruits thereof , should be no otherwayes communicated but only in , and by christ , all right thereunto , must of necessity be of his procurement , and purchasing . yea , the end of the mediation of the lord jesus , is , to give right , title , and possession in their several order , and seasons unto , and in all the fruits , issues , and tendency's of that love , unto them whose mediator he is appointed to be . thus far then , all is seated in the bosome of the almighty . all differencing acts of grace flowing from hence , being to be made out as seems good unto him in his infinite wise sovereignty ; from whence alone is the disposal of all these things , as to that order which may most conduce to his glory : and this also writes vanity upon the objection ( insisted on by mr baxter , page 157. ) that when we have a right , we must presently have a possession : all these things being to be moderated according to his free sovereign disposal . and this concerneth the first instant proposed . cap. viii . of the will of god in reference to them for whom christ died immediately upon the consideration of his death ; and their state , and condition before actual believing in relation thereunto . the second instant proposed to be considered , is , in the immediate issue of the death of christ , as purposed , and accomplished . purpose , and accomplishment are indeed different ; but their effects in respect of god , are the same . in reference to us also ▪ the death of christ hath the same efficacy as promised , and as performed . what acts the scripture ascribes unto god , antecedent unto any consideration of the death of christ ( or at least such as are absolutely free , and of sovereignty , without any influence of causality from thence ) we saw before : ( for as for the order of gods decrees compared among themselves , i will not with any one contend ) here we enquire what it holdeth out of him , that being in all its efficacy supposed . and we affirme , 1 that the will of god is not moved to any thing thereby , nor changed into any other respect towards those for whom christ died , then what it had before ; this was formerly proved , and must again be touched on . but , 2 the death of christ purposed , and accounted effectual ( as before ) god can agreeable to his infinite justice , wisdome , truth , and appointment , make out unto sinners for whom christ died , or was to die , all those good things , which he before purposed , and willed by such means to them : those things being purchased , and procured , and all hinderances of bestowing them , being removed , by that satisfaction , and merit , which by free compact , he agreed , and consented should be in that death of christ . 3 that as the making out of all spiritual blessings , first purposed by the father , then purchased by the son , that they might be bestowed condecently to divine justice ; god hath reserved it to his own sovereign disposal . that it be done , so that they for whom this whole dispensation is appointed , may really enjoy the fruits of it , is all , that necessarily is included , either in the purpose , or purchase . hence it is that the discharge of the debtor , doth not immediately follow the payment of the debt by christ , not because that payment is refusable ; but because in that very covenant , and compact , from whence it is that the death of christ , is a payment ; god reserveth to himself this right , and liberty , to discharge the debtor , when , and how he pleaseth . i mean as to times and seasons ; for otherwise , the means of actual freedom , is procured by that payment , though not considered meerly as a payment , which denotes only satisfaction , but as it had adjoyned merit also . therefore that principle much used , and rested on by mr baxter in the business of satisfaction , to obviate this very difficulty , of a not immediate discharge , if christ paid the debt , viz. that the satisfaction of christ is a refusable payment ; which he presseth page 149 , 150. is neither true in it self , nor accommodate to this difficulty ▪ 1 not true : for , the suffering of christ may be considered , either , 1 , absolutely , as in it self , abstracting from the consideration of any covenant , or compact thereabout ; and so it cannot be said to be a refusable payment : not because not refusable , but because no payment . that any thing should have any such reference unto god as a payment , or satisfaction , whether refusable or otherwise , is not from its self , and its own nature , but from the constitution of god alone . between god , and the creature there is no equality , not so much as of proportion . christ in respect of his humane nature , though united to the deity , is a creature , and so could not absolutly satisfie , or merit any thing at the hand of god : i mean with that kind of merit , which ariseth from an absolute proportion of things . this merit , can be found only among creatures : and the advancement of christs humanity takes it not out of that number . neither in this sense can any satisfaction be made to god for sin . the sinners own undergoing the penalty neither is satisfaction in the sense whereof we speak , neither can it properly be said to be so at all ; no more then a thing to be done , which is endlessly in doing . 2 it may be considered with reference unto gods constitution , and determinatiou , predestmating christ unto that work , and appointing the work by him to be accomplished , to be satisfactory , equaling ( by that constitution ) the end , and the means . and thus the satisfaction of christ in the justice of god was not refusable ; the wisdom , truth , justice , and suitable purpose of god , being engaged to the contrary . 2 , this distinction is not accommodate to this difficulty ; the sole reason thereof being what was held out . before , of the interest of gods sovereign right to the bestowing of purposed , purchased , promised blessings , as to times , and seasons , according to the free councel of his own will . 3 , hence then it is , that god in the scripture upon the death of christ is said to be reconciled , to be returned unto peace with them for whom he so died , the enmity being slain , and peace actually made , ephes. 2. 14 , 15 , 16. collos. 1. 20. because he now will , and may , suitablely to his justice ▪ wisdome , and appointment , make out unto them ? for whom the atonement was made , all fruits of love , peace , and amity . heb. 2. 17. rom. 5. 10 , 11. 2 cor. 5. 19. the objection unto this , how then can god deny us the present possession of heaven ; used by mr baxter , page 157. is not of any force , the whole disposal of these things , being left to his own pleasure . and this is the scheme , which upon the death of christ , we assigne unto god : he is atoned , appeased , actually reconciled , at peace with those for whom christ died , and in due time for his sake will bestow upon them all the fruits , and issues of love , and renewed friendship . this possibly may give some light into the immediate effect of the death of christ ; which though i shall not purposely now handle , yet mr baxter with much diligence having employed himself in the investigation thereof , i shall turn aside a little to consider his assertions , in this particular . cap. ix . a degression concerning the immediate effect of the death of christ . it is one of the greatest and noblest questions in our controverted divinity , what are the immediate effects of christs death ? he that can rightly answer this , is a divine indeed ; and by help of this , may expedite most other controversies about redemption , and justification . in a word ; the effects of redemption undertaken , could not be upon a subject not yet existent , and so no subject , though it might be for them . none but adam and eve were then existent : yet as soon as we do exist , we receive benefit from it . the suspending of the rigorous execution of the sentence of the law , is the most observable immediate effect of the death of christ ; which suspension is some kind of deliverance from it . thus far mr baxter . thess. 9. explicat . pag. 67. there are scarce more lines , then mistakes in this discourse : some of them may be touched on . 1 effects are to be considered with respect to their causes . causes are real , or moral . real , or physical causes , produce their effects immediately , either immediatione suppositi , or virtutis : unto them the subject must be existent . i speak not of creating power , where the act produceth its object . moral causes do never immediately acting their own effects , nor have any immediate influence into them : there is between such causes , and their effects , the intervention of some 3d thing , previous to them both , viz. proportion , constitution , law , covenant , which takes in the cause , and lets out the effect : and this for all circumstances of where , how , when , suitable to the limitations in them expressed , or implyed : with the nature of the things themselves . the death of christ is a moral cause , in respect of all its effects : whether those subjects on which it is to have its effects , be existent , or not existent , at the time of its performance , is nothing at all considerable : if it wrought physically , and efficiently , the existence of the subjects on which it were to work , were requisite . it is altogether in vain to enquire of the immediate effects of christs death upon an existent subject : by the way : that adam and eve only were existent , when christ undertook the work of redemption , to me is not cleer : no , nor yet the following assertion , that as soon as we do exist , we receive benefit by it : taking benefit , for a benefit actually collated ( as mr baxter doth ) not for a right to a benefit , or the purpose of bestowing one , which will operate in its due time : this is easily affirmed ; and therefore eadem facilitate is denyed . i have no fancy to strive to carry the bell , and to be accounted a divine indeed , by attempting at this time , a right stating of , and answer to this question proposed : i am not altogether ignorant of the endeavour of others , even as to this particular , and have formerly spoken somthing that way my self . mr baxter seems here to understand by this question , ( viz. what is the immediate effect of the death of christ ) what is the first benefit , which from the death of christ , accreweth unto them for whom he died : not what is the first thing , that every particular person is actually in his own person , in his own time made partaker of : but a benefit generally established , and in being , upon the designment of the work of redemption , which every one for whom christ died hath a share of : and of this he positively affirms , that the suspending of the rigorous execution of the sentence of the law , is the most observable , immediate effect of the death of christ : and so deserves the title of a divine indeed . now truly ( though not to contend for the bell with mr baxter , whereof i confess my self utterly unworthy , and willingly for many commendable parts ascribe it unto him ) i cannot close with him , nor assent unto that assertion : very gladly would i see mr baxters arguments for this ; but those , ( as in most other controverted things in this book ) he is pleased to conceal : and therefore though it might suffice me , to give in my dissent , and so wait for further proof ; yet that it may be apparent , that i do not deny this meerly because its said , not proved , ( which in things not cleer in themselves is a provocation so to do ) i shall oppose one or two argvments unto it . all the effects of the death of christ are peculiar only to the elect , to some : the suspension of the rigorous execution of the law , is not so . ergo . the minor is apparent : the major proved by all the arguments against vniversal redemption used in my former treatise . 2 all the effects of the death of christ are spiritual , distinguishing , and saving , to the praise of gods free grace . the suspending of the vigorous execution of the law , is not so . ergo , the assumption is manifest : 't is only a not immediate casting into hell , which is not a spiritual distinguishing mercy : but in respect to many , tends to the manifestation of gods justice . rom. 9. 22. the proposition is evident . the promises made unto christ upon his undertaking this work , doubtless do hold out all that he effected by his death . of what nature they are , and what is the main tendance of them i have elsewhere discovered , from the first to the last , they are restrained to distinguishing mercies : see isa. 49. 6 , 7 , 8 , 9 , 10. chap. 53. 10 , 11 , 12. isa. 61. 1 , 2. and no less is positively affirmed , eph. 1. 4. rev. 1. 5 , 6. if mr baxter say , that his meaning in this is , that if christ had not undertaken the work of redemption , and satisfaction , then the law must have had rigorous execution upon all , and therefore this being suspended upon his undertaking of it , is the first fruit of the death of christ . notwithstanding this , yet that suspension ( which in respect of the different persons towards whom it is actually exercised , hath different ends ) is not a fruit , nor effect of the death of christ , but a free issue , of the same eternally wise providence , sovereignty , and grace , as the death of christ himself is : if then by the rigorous execution of the law , you intend the immediate execution of the law in all its rigour , and punishments , this if it had been effected , could in your own judgment have reached adam , and eve , and no more ; and would have so reached them , as to cut off the generation of mankind in that root : if so , and this be the fruit of christs death , why do you not reckon the procreation of humane race , among those fruits also ? for had it not been for this suspension , that also had failed : which is as good a causative connection , as that between the death of christ , and this suspension : had not he undertaken the work of redemption , it had not been . if by a rigorous execution , you intend the penalty of the law , inflicted in that way , which hath pleased the will of the law-giver by several parts , and degrees , from conception through birth , life , death , to eternity ; the curse of it being wholly incumbent in respect of desert , and making out it self , according to gods appointment , then the suspension thereof is not the immediate effect of the death of christ ; which ( opposing the first arguments to the former acceptation ) i further prove : if those for whom christ died do lie under this rigorous execution of the law , that is the curse of it , until some other effect of christs death be wrought upon them , then that is not the first effect of the death of christ : but that supposal is true : joh. 3. 36. ephes. 2. 3. therefore so also the inference . 2 in a word : take the suspending of the rigorous execution of the law , for the purpose of god , and his acting accordingly , not to leave his elect under the actual curse of it ; so it is no fruit of the death of christ , but an issue of the same grace ; from whence also the death of christ proceeds . take it for an actual freeing of their persons from the breach of it , and its curse , and so it differs not from justification , and is not the immediate effect of christs death in mr baxters judgment . take it for the not immediately executing of the law upon the first offence , and i can as well say , christ died because the law was suspended ; as you , that the law was suspended because christ died : had not either been , the other had not been . take it for the actual forbearance of god towards all the world , and so it falls under my two first arguments . take it thus , that god for the death of christ , will deal with all men upon a new law , freeing all from the guilt of the first broken law , and covenant : so it is non ens. if you mean by it gods entring into a new way of salvation with those for whom christ died : this on the part of god is antecedaneous to the consideration of the death of christ , and of the same free grace with it self . for the question it self ( as i said before ) i shall not here in terms take it up , the following discourse will give light into it : i have also spoken largely to it in another place ; and that distinctly . the sum is : i conceive that all the intermediate effects of the death of christ , tending to its ultimate procurement of the glory of god , are all in respect of his death immediate ; that is , with such an immediation as attends moral causes : now these concerning them for whom he died , as they are not immediatly bestowed on them ( the ultimate attingency of the cause , and the first rise of the effect , lying in an intervening compact ) so not simul , at once neither : though simul , and a like procured : the cause of this , being that relation , coherence , and causality , which the lord hath appointed between the several effects ( or rather parts of the same effect ) of the death of christ , in reference to the main , and ultimate end to be thereby attained : as at large i have discused : lib. 2. cap. 1. p. 52 , 53 , &c. in one word , the first effect of the death of christ in this sense , is the first fruit of election : for , for the procuring ▪ and purchasing of the fruits thereof , and them alone , did christ die . if i mistake not , mr baxter himself is not setled fully in this perswasion , that the suspension of the rigorous execution of the law , is the most immediate effect of the death of christ : for pag. 52. these words which he useth [ god the father doth accept the sufferings and merits of his son , as a full satisfaction to his violated law , and as a valuable consideration upon which he will wholly acquit and forgive the offendors themselves , and receive them again into favour , so that they will but receive his son upon the terms expressed in the gospel ] seems to place the ultimate efficacy of the death of christ in gods acceptation of it , as to our good , on the condition of faith , and obedience . which , first makes the suspension of the law to be so far from being the first effect of the death of christ : that the last reacheth not so far : and 2dly , the fond absurdity of this conditional acceptation i have before declared . neither am i clear to which of those assertions , that of page 92 , ( where he affirms , that some benefit by christ the condemned did receive ) is most accommodate : neither can i easily receive what is here asserted ; if by benefit you understand that which in respect of them is intentionally so . for , first , condemned persons , as condemned persons surely receive no benefit by christ , for they are condemned . secondly , the delay of the condemnation of reprobates , is no part of the purchase of christ : the scripture sayes , nor more , nor less of any such thing : but peculiarly assigns it to another cause . rom. 9. cap. x. of the merit of christ , and its immediate efficacy , what it effecteth in what it resteth , with the state of those for whom christ died in reference to his death , & of their right to the fruits of his death before beleeving . that they for whom christ died , have a right to the things which he purchased thereby , ( that is an actual right , for so men may have , to what they have not in actual possession ) is no singular conception of mineour divines freely express themselves to this purpose . even the commender , and publisher of grotius his book of satisfaction , learned vossius himself , affirmeth , that christ by his death purchased for us a double right : first , a right of escaping punishment , and then a right of obtaining the reward . by the way , i cannot close with his distinction in that place , of some things , that christ by his life , and death , purchased for us , and other , that he daily bestoweth : for the things he daily bestoweth , are of them , which by his death he purchased . my expressions then alone are not subject to the consequences charged on them , for asserting a right to life , and salvation in them for whom christ died , even before beleeving . yea , some have gone farther , and affirmed , that those for whom christ died , are in some manner restored into saving favour . not to mention some of them , to whose judgment mr baxter seems to accede , who assert vniversal justification , and restauration into grace upon the death of christ : but i lay no weight on these things . to cleer my thoughts in this particular , two things must necessarily be enquired into , and made out . 1 seeing the satisfaction , and merit of christ , do tend directly for the good of them for whom he died , and that there is a distance , and space of time , between that death , and their participation of the good things purchased therby , wherein lyeth , or in what resteth the efficacy of that his death , with the principle of the certain futurition , of the spiritual things so procured , which those for whom he died , shall assuredly in due time enjoy . 2 wherin lies the obligation unto death , hel , & wrath , which before beleeving the scripture affirms to be upon the elect , seeing christ hath actually purchased for them freedom from these things : and this , without more a-do , will be cleered in the former . 1 for the first then , upon the issue of the death of christ , something being supposed in god beyond his meer purpose , of which before , somethings being actually procured , and purchased by it , which yet they for whom they are so purchased , neither do , nor possibly can upon the purchase immediately possess , and enjoy : it is enquired , wherein resteth the efficacy of his death , which in due time causeth the making out of all those spiritual blessings , which by it are so procured . now this must be either in those for whom he died , or in himself as mediator , or in his father who sent him . 1 that it is not in them for whom he died , is apparent : upon the death of christ , in purpose , and promise , when first its efficacy took place . they were not : i mean actually existent : true ! they were potentially in the purpose of god : but will that make them a meet subject for the residence of this right , and merit whereof we speak ? as is the thing , such are all its affections , and adjuncts : but possible , if it be no more . this is something actual whereof we speak . 2 that it is not in christ as mediator , is no less evident . he that makes satisfaction , and he to whom it is made , he who meriteth any thing , and he at whose hands he meriteth it , must be distinguished . the second person under the notion of performing the work of mediation , receiveth not satisfaction . the power christ receiveth of the father , because he is the son of man , to give eternal life to those given him of his father , is of latter consideration to that we have in hand , being a result , and consequence thereof . 3 it must therefore be in the father , or god , as receiving satisfaction . of all the attributes of god where this may be placed ( to speak after the manner of men ) one of these four must needs be the proper seat of it : 1 his power . 2 his will . 3 his justice . 4 his truth . 1 , his power , and then it must be , not that god hath any addition of power , for that cannot be to him who is omnipotent ; but that a way is made for the exercise of his power , which before by somewhat from himself was shut up . and as some suppose it is no otherwise . that whereas the lord could not make out grace , and favour unto sinners because of his justice necessarily enclining him to their punishment , and destruction . now that justice being satisfied in christ , he can collate any spiritual blessings upon them , as he seeth good . but this i have disproved elsewhere , and manifested . 1 that the foundation of this apprehension , ( being an impossibility in god to forgive sin , without satisfaction , because of the contrariety of it to the properties of his nature ) is a groundless assertion . and , 2 the foundation of god , in sending his son to die for his elect is oppugned hereby . and it , 3 is destructive to all the proper fruits , and effects of the death of christ , &c. lib. 2. cap. 2. 2 , in the will of god , it seems that the merit and fruits of the death of christ , whereof we treat seem better to be treasured : and from hence it is , that he can will , or willeth to us the good things purchased by it . but , 1 that the will of god should by the death of christ be changed into any other habitude then what it was in before , was before disproved . 2 that now god can will good things to us , holds out the enlargement of his power as to the acting thereof , mentioned above , rather then any thing properly belonging to the will of god . 3 gods willing good things to us , it cannot consist in : his willing of a thing is operative of it : it is his efficacious energetical will whereof we speak . when he actually willeth grace , we have grace : and when he willeth glory , we have glory : but that concerning which we speak , is antecedent to the actual making out of grace , and glory to us , being the procuring cause of them ; though not of that act of the will of god , whereby they are bestowed . his justice , and truth only remain . for justice , that which is commutative properly , with one consent is removed from god . who hath given first unto him , and it shall be rendered unto him again . neither is distributive justice to be supposed in him , antecedent to some free engagement of his own . where no obligation is , there cannot be so much as distributive justice properly . all obligation from god to the creature , is from his own free engagement : otherwise he stands in no relation to it , but of absolute dominion , and sovereignty . all the justice of god then ( we consider not the universal rectitude of his nature , but ) in reference to the creature , is justitia regiminis . psal. 33. 4 , 5. 1 joh. 1. 5. and therefore must suppose some free constitution of his will . this then rightly considered , do i affirm to be affected with the merit of christ : there i place the procuring efficacy thereof , whence it is , that all the fruits of it are made out unto us . but this in due order . the first thing of immediate concernment hereunto , is the covenant of the father with the son : the free engagement of god , to do such and such things for christ , upon the performance of such other things to him appointed . this is the foundation of the merit of christ as was before declared . hence is distributive justice ascribed to god , as to this thing . it is righteous with him being engaged by his own free purpose and promise , to make out those things , which he appointed to be the fruit and procurement of the death of christ . and from thence it is , that all the things purchased by the death of christ , become due to those for whom he died : even from the equity attending this justice of god . herein also his truth hath a share : by his truth , i understand his fidelity and veracity in the performance of all his engagements . this immediately attends every obligation that by any free act of his will , god is pleased in his wisdom to put upon himself : and is naturally under consideration before that distributive justice whereby he is inclined to the performance it self of them . this then is that i say ; god by free purpose and compact , making way for the merit of christ , which absolutely could be none , is obliged from the veracity and justice , which attends all his engagements , to make out as in his infinite wisdom shall seem meet ; all those things which he hath set , appointed , and proposed as the fruit and purchase of his death , unto all them for whom he died . and in this , rests the merit of christ . here two things may be observed ; 1 what we ascribe to the merit of christ : viz. the accomplishment of that condition , which god required to make way , that the obligation which he had freely put upon himself , might be in actual force . and so much , ( how rightly , i leave to himself to consider ) doth mr baxter assign to our own works : thes. 26. p. 140. 2 the mistake of those who wind up the merit of christ , as affecting god ( if i may so speak ) unto a conditional engagement , viz. that we shall be made partakers of the fruits of it , upon such and such conditions , to be by us fulfilled . for , 1 all such conditions ( if spiritual blessings ) are part of the purchase of the death of christ : and if not , are no way fit to be conditions of such an attainment . 2 it cannot be made apparent how any such conditional stipulation can be ascribed unto god . that god should engage upon the death of christ , to make out grace and glory , liberty and beauty , unto those for whom he died , upon condition they do so , or so . 1 leaves no proper place for the merit of christ . 2 is very improperly ascribed unto god . lawyers tell us , that all stipulations about things future , are either sub conditione , or sub termino . stipulations or engagements upon condition . that are properly so , do suppose him that makes the engagement to be altogether uncertain of the event thereof . stipulations sub termino , are absolute to make out the things engaged about , at such a season . upon the very instant of such a stipulation as this , an obligation follows as to the thing , though no action be allowed to him to whom it is made , until the term and time appointed be come . in those stipulations that are under condition , no obligation ariseth at all from them , it being wholly uncertain whether the condition will be fulfilled or no . only in two cases doth such an engagement bring on an immediate obligation . 1 if the condition required be in things necessary and unalterable : as if cajus should engage himself into tilius to give him an 100. l. for his house on the morrow if the sun shine : here ariseth an immediate obligation ▪ and it is the same as if it had been conceived only sub termino , without condition at all . 2 if by any means , he that makes the stipulation , knows infallibly , that the condition will be fulfilled , though he to whom it is made , knows it not . in this respect also , the stipulation sub conditione , introduceth an immediate obligation , and in that regard , is co-incident with that which is only sub termino . wheither an engagement upon condition properly , without the former respects , that is a stipulation to an event dubious and uncertain , can be ascribed unto god , is easie to determine . to assert it , oppugnes the whole nature of the deity , and over-throws the properties thereof , immediatly and directly . all other stipulations under condition are co-incident ( as i said before ) with that which is sub termino only , from whence ariseth an immediate obligation for the performance of the thing stipulated about ; though there be not an immediate action granted him unto whom it is made . surely they are wide , ( if not very wild ) who affirm , that all the stipulations on the part of god upon the death of christ are upon a condition , which himself knows to be impossible for them to perform to whom they are made , which amongst wise men are alwayes accounted nugatory and null . this being then so vain , i say that the merit of christ flowing from the free purpose and compact of god , resteth on his justice thence also arising , fixing thereon an obligation to make out all the fruits of it , unto them for whom he died , sub termino only ; whereby a present right is granted them thereunto , though they cannot plead for present enjoyment . cap. xi . more particularly of the state and right of them for whom christ died , before beleeving . the former assertions about the merit of christ , being in some measure cleered , we may hence have light into the state and condition of those for whom christ died in their several generations before beleeving . to make this the more fully appear , we must distinguish between their present state or possession , and their present right . their state is not changed , because all the procurements of the death of christ , are to be made out unto them by vertue of a stipulation sub termino , that term or season being not come . so that still in present actual state , i leave them as before , not justified , not sanctified , not entred into covenant . right also is twofold : 1 in re , as the father hath a right to his estate . and this jus in re , holds , though the estate be unjustly , or forcibly detained from him . 2 ad rem , so the son hath a right to the estate of his father , being to enjoy it at his death . the first right is presently actionable upon any detainment : the latter not so . the first , we do not ascribe to the elect in this condition , viz. that which is in re , and instantly actionable ; but that which is ad rem , and sub termino . this being that which i aimed at , and being by mr baxter opposed , i will further consider it , that it may appear whether any thing in this assertion be justly blamable . i said , that by the death of christ , we have actual right to the good things purchased by that death : that right which is not actual ( to speak a word to that term ) is not . the contradistinct affection hereunto , is potential . and this is totally destructive to the nature of a right . all right is actual , or not at all . to evince the main assertion ; i shall , 1 , shew the nature and quality of this right . 2 , the bottome or foundation of it ; and 3 , prove the thesis . 1 by right i understand , jus in general , now jus est , quod justum est : aug. in psal. 144. sub . fon. that is right , which it is just should be . and quiquid rectum est , justum est : a●sel . de verit . cap. 13. it is just , all that should be , which hath a rectitude in it self . farther ; what this justum is , aquinas tells you , 22. ae . q. 57. a. 1. c. justum est quod respondet secundum aliquam aequalitatem alteri . then a thing is just when it stands in some aequality unto those things whereunto it relates . and this aequality or adaequation of things is twofold . 1 that which ariseth from the nature of the things themselves : as an eye for an eye , a tooth for a tooth , &c. 2 that which ariseth from a proportion condescended unto , by condict , agreement , covenant , or common consent . dupliciter est aliquid adaequatum : uno modo ex natura ipsius rei : alio modo cum est commensuratum ex condicto sive ex commune placito : aqui. in the first sense , as to a right that should accrew unto the creatures in respect of god , from the commensuration of the things themselves , we shewed before that it cannot be . it must be from some grant , compact , covenant , or the like , from whence a right in reference to the faithfulnesse or righteousnesse of god , may arise . the right then whereof we speak , which they for whom christ died , have to the things which by his death are procured , consists in that equity , proportion , and equality , which upon the free compact , constitution , and consent of god the father , is , between the death of christ and their enjoyment of the fruits of that death . it is just and equal , that they should enjoy the fruits of his death in due time . neither is the right of any man , to any thing , any more , but such a frame and order of things , that it is just either from the nature of the things themselves , or from common consent and agreement , that he should enjoy that thing . this is the right whereof we speak : which in their sense the very socinians grant . christus jus quoddam ad obtinendam remissionem peccatorum & salutem ( morte sua ) nobis dedit . crellius , adu . groti . cap. 1. 2 : for the foundation of this right : seeing that before the consideration of the death of christ ( as was declared ) it is not , from thence it must needs be , nothing of any likelihood to be such a foundation being co-incident therewithal . now whereas in the death of christ two things are considered : 1 the satisfaction ; and 2dly the merit thereof ; it may be enquired after , under whether respect this right relates thereunto . 1 the satisfaction of christ tends in all that it is , to the honor and reparation of the justice of god . this then in its utmost extent and efficacy , cannot give ground to build such a right upon . the ultimate effect of satisfaction , may be accomplished , and yet not the least right to any good thing communicated to them for whom this satisfaction is made . the good things attending the death of christ may be referred unto two heads : the amotion of evil , and the collation of good . for the first , the amotion of evil , the taking that from us , that it may not grieve us , and subducting us from the power and presence thereof , it is immediatly aimed at by satisfaction . that the curse of the law be not executed , that the wrath to come be not powred out , is the utmost reach of the death of christ considered as satisfactory . yea in it self , as only such , it proceedeth not so far , as to give us a right to escape these things , but only presents that to the justice of god , whereby it may be preserved in all its glory , severity , and exact purity , though these things be not inflicted on us . this i say i conceive to be the utmost tendency of the death of christ as satisfactory . that condemnation cannot possibly de facto follow where such satisfaction hath been made , is immediatly from the equity of justice so repaired as above . for positive good things , in grace and glory by satisfaction alone , they are not at all respected . 2 , there is the merit of the death of christ , and that principally intendeth the glory of god in our enjoying those good things whereof it is the merit or desert . and this is the foundation of that right whereof we treat . what christ hath merited for us , it is just and equal we should have ; that is , we have right unto it : and this before beleeving . faith gives us actual possession as to some part , and a new pactional right , as to the whole ; but this right , or that equalling of things upon divine constitution ( jus est operatio illa qua sit aequalitas : pesant . in tom. 22. ae . q. 57. ) whereby it becomes just and right that we should obtain the things purchased by it , is from the merit of christ alone . what christ hath merited is so far granted , as that they for whom it is so merited have a right unto it . the sum then of what we have to prove , is , that the merit of the death of the lord jesus , hath according to the constitution of the father , so procured of him the good things aimed at , and intended therby , that it is just , right , and equal , that they for whom they are so procured , should certainly and infallibly enjoy them at the appointed season ; and therefore unto them they have an actual right even before beleeving ; faith it self being of the number of those things so procured . all which i prove as followeth ; 1 , the very terms before mentioned , enforce no less . if it be justum before their beleeving , that those for whom christ died , should enjoy the fruits of his death ; then have they even before beleeving , jus , or a right thereunto : for jus est quod justum est : that it is right and equal that they should enjoy those fruits is manifest . for. 1 : it was the engagement of the father to the son upon his undertaking to die for them , that they should so do . isa. 53. 10 , 11 , 12. 2 : in that undertaking , he accomplished all that was of him required . joh. 17. 4. 2 ; that which is merited and procured for any one , thereunto he for whom it is procured , certainly hath a right . that which is obtained for me is mine in actual right , though not perhaps in actual possession . the thing that is obtained , is granted by him of whom it is obtained , and that unto them for whom it is obtained . in some sense or other , that is a man's , which is procured for him . in saying it is procured for him , we say no less . if this then be not in respect of possession , it must be in respect of right . now all the fruits of the death of christ are obtained and procured by his merit for them , for whom he died . he obtains for them eternal redemption . heb. 9. 12. purchasing them with his own blood . act. 20. 28. heb. 2. 14. 1 pet. 1. 18. gal. 1. 4. rev. 14. 3 , 4. the very nature of merit described by the apostle , rom. 4. 4. infers no less . where merit intercedes , the effect is reckoned as of debt : that which is my due debt , i have a right unto . the fruits of the death of christ , are the issues of merit , ( bottomed on gods gracious acceptation ) and reckoned as of debt . he for whom a ransome is paid , hath a right unto his liberty by vertue of that payment . 3 : 2 pet. 1. 1. the saints are said to obtain precious faith through the reghteousness of god . it is a righteous thing with god , to give faith to them for whom christ died ; because thereby they have a right unto it : faith being amongst the most precious fruits of the death of christ , by vertue thereof , becometh their due for whom he died . 4 : the condition of persons under merit , and de-merit , in respect of good or evill is alike . the proportion of things requires it . now men under de-merit are under an obligation unto punishment : and it is a righteous thing with god , to recompence tribulation unto them : 2 thess. 1. 6. it being the judgement of god that they who do such things are worthy of death : rom. 1. 32. they then who are under merit , have also a right unto that whereof it is the merit . it is not of any force to say , that they are not under that merit , but only upon condition . for this is , 1 , false : 2 , with god this is all one as if there were no condition at the season and term appointed ; for the making out the fruit of that merit , as hath been declared . neither yet to object , that it is not their own merit , but of another which respects them : that other being their surety , doing that whereby he merited only on their behalf ; yea in their stead , they dying with him : though the same in them could not have been meritorious : they being at best , meer men ; and at worst , very sinful men . 5 : a compact or covenant being made of giving life and salvation upon the condition of obedience to certain persons , that condition being compleatly fulfilled as it was in the death of christ , claim being made of the promise , according to the tenure of the compact , and the persons presented for the enjoyment of it , surely those persons have an actual right unto it : that all this is so , see isa. 49. 2 , 3 , 4 , 5 , 6 , &c. psal. 2. 2. 4 , 5. isa. 53. 10 , 11 , 12. joh. 17. 3. & 2. 21. heb. 2. and so much for this also , concerning the issue of the death of christ , and the right of the elect to the fruits of it before beleeving . cap. xii . of the way whereby they actually attain and enjoy faith and grace , who have a right thereunto by the death of christ . the way and causes of bestowing faith on them , who are under the condition before described , is the next thing to be enquired after . what are the thoughts of god from eternity concerning those for whom christ was to die , with the state they are left in , in relation to those thoughts ; as also what is the will of god towards them , immediatly upon the consideration of the death of christ , with the right which to them accrews thereby , being considered , it remaineth ( i say ) that we declare the way and method whereby they obtain faith through the righteousness of god . and here we must lay down certain positions . as ; 1 , notwithstanding the right granted them for whom christ died , upon his death , to a better state and condition in due time , ( that is in the season , suiting the infinitly-wise-sovereignty of god ) yet as to their present condition in point of enjoyment , they are not actually differenced from others : their prayers are an abomination to the lord , prov. 28. 9. all things are to them unclean , tit. 1. 15. they are under the power of satan , eph. 2. 2. in bondage unto death , heb. 2. 14. obnoxious to the curse , and condemning power of the law in the conscience , gal. 3. 13. having sin reigning in them , rom. 6. 17. &c. 2 , what spiritual blessings soever are bestowed on any soul ( i mean peculiarly distinguishing mercies and graces ) they are all bestowed and collated for christs sake : that is , they are purchased by his merit , and procured by his intercession thereupon . that supernatural graces cannot be traduced from any natural faculty , or attained by the utmost endeavour of nature , howsoever affected with outward advantages , i now take for granted . these things i looked upon as the free-gifts of love : so the scripture , joh. 15. 5. 2 cor. 3. 5. eph. 2. 8. 1 cor. 4. 7. eph. 2. 10. mat. 11. 25 , 26. act. 16. 14. &c. now the dispensation of all these , as it is through christ , so they are for christ . on whomsoever they are bestowed it is for christs sake : for instance , peter and judas are unbeleevers . faith is given ( for faith is given ) to peter , not to judas . whence is this difference ? presupposing gods sovereign discriminating purpose , the immediate procuring cause of faith for peter , is the merit of christ . to us it is given on the behalf of christ to beleeve on him : phil. 1. 20. we are blessed with all spiritual blessings in him : eph. 1. 3. whatsoever is in the promise of the covenant is certainly of his procurement ; for therefore he is the surety , heb. 7. 22. and his bloud , ( the ransome he paid ) is the bloud of the covevenant : mat. 26. 28. whereby all the promises thereof , become in him yea , and in him amen , 2 cor. 1. 20. and whether faith be of the blessings of the covenant , and conclude in the promise thereof or no ; let the scripture be judge . jer. 31. 31 , 32. ezek. 36. 26. heb. 8. 9 , 10 , 11. furthermore , what we have through him , we have so him . all these things , being made out on this condition , that he should make his soul an offering for sin , isa. 53. 10 3 , that all the procurements of the death of christ in the behalf of his , are to be made out by vertue of a stipulation sub termino : or in respect of their actual collation and bestowing , they are to be made out in the season limited and appointed by the will of the father . of this before . 4 , no blessing can be given us for christs sake , unless in order of nature , christ be first reckoned unto us . here i must do two things ; 1 declare what i mean by reckoning christ unto us : and then , 2 prove the assertion as laid down . gods reckoning christ , in our present sense , is the imputing of christ unto ungodly unbeleeving sinners for whom he died , so far , as to account him theirs , to bestow faith and grace upon them for his sake . this then i say , at the accomplishment of the appointed time , the lord reckons and accounts and makes out his son christ , to such and such sinners , and for his sake , gives them faith , &c. exercising of love actually in the bestowing of grace upon any particular soul , in a distinguishing manner , for christs sake , doth suppose this accounting of christ to be his , and from thence he is so indeed : which is the present thesis , and may be proved . for : 1 ; why doth the lord bestow faith on peter , not on judas ? because christ dying for peter , and purchasing for him the grace of the covenant , he had a right unto it , and god according to his promise bestowed it : with judas , it was not so . but then , why doth the lord bestow faith on peter at the 40th yeer of his age , and not before , or after ? because then the term is expired , which upon the purchase , was by the counsel of gods will prefixed to the giving in , the beginning of the thing purchased unto him . what then doth the lord do , when he thus bestoweth faith on him ? for christs sake ( his death procuring the gift , not moving the will of the giver ) he creates faith in him , by the way and means snited to such a work . eph. 1. 18 , 19. chap. 2. 1 , &c. if then this be done for christs sake , then is christ made ours , before we beleeve . else , why is faith given him at this instant for christs sake , and not to another , for whom also he died ? that it is done then , is , because the appointed time is come ; that it is done then for christ , is because christ is first given to him . i cannot conceive how any thing should be made out to me for christ , and christ himself not be given to me ; he being made unto us of god , righteousness . 1 cor. 1. 30. 2 the apostle holds out this very method of the dispensation of grace , rom. 8. 32. he that spared not his son , but delivered him up to death for us all , how shall he not with him freely give us all things ? first christ is given for us , then to us , then with him ( he having the preheminence in all things ) all things : and this being , also , for him , ( phil. 1. 29. ) he is certainly in the order of nature given in the first place . he being made ours , we receive the atonement by him , rom. 5. 11. how christ is said to be received by faith , if he be ours before beleeving , is easily resolved . christ is ours before and after beleeving in a different sense . he who is made ours , in an act of gods love , that for him we may have faith , may be found and made ours in a promise of reconciliation by beleeving . i offer also , whether absolution from the guilt of sin , and obligation unto death , though not as terminated in the conscience for compleat iustification , do not proceed our actual beleeving . for , what is that love of god which through christ is effectual to bestow faith upon the unbeleeving ? and how can so great love in the actual exercise of it producing the most distinguishing mercies , consist with any such act of gods will , as at the same instant should bind that person under the guilt of sin ? perhaps also this may be the iustification of the ungodly mentioned , rom. 4. gods absolving a sinner in heaven , by accounting christ unto him , and then bestowing him , upon him , and for his sake enduing him with faith to beleeve . that we should be blessed with all spiritual blessings in christ , and yet christ not ours in a peculiar manner before the bestowing of those blessings on us , is somwhat strange . yea he must be our christ , before it is given to us for him to beleeve : why else is it not given to all others so to do . i speak not of the supream distinguishing cause , mat. 11. 25 , 26. but of the proximate procuring cause , which is the bloud of christ . neither yet do i hence assert compleat justification to be before beleeving . absolution in heaven , and justification differ as part and whole . again , absolution may be considered , either as a pure act of the will of god in it self , or as it is received , beleeved , apprehended , in , and by the soul of the guilty . for absolution in the first sense , it is evident it must proceed beleeving : as a discharge from the effects of anger , naturally proceeds all collation of any fruits of love , such as is faith . object . but if god account christ unto , and bestow him upon a sinner before beleeving , and upon that account , absolve him from the obligation unto death and hell which for sin he lies under , what wants this of compleat justification ? answ. much every way . 1 it wants that act of pardoning mercy ( on the part of god ) which is to be terminated and compleated in the conscience of the sinner ; this lies in the promise . 2 it wants the hearts perswasion concerning the truth and goodness , of the promise , and the mercy held out in the promise . 3 it wants the souls rolling it self upon christ , and receiving of christ , as the author and finisher of that mercy , an al-sufficient saviour to them that beleeve . so that by faith alone we obtain and receive the forgiveness of sin : for notwithstanding any antecedent act of god concerning us , in and for christ , we do not actually receive a compleat soul-freeing discharge until we beleeve . and thus the lord christ hath the preheminence in all things . he is the author and finisher of our faith . this then is that which here we assign unto the lord . upon the accomplishment of the appointed season , for the making out the fruits of the death of christ unto them for whom he died , he loves them freely , sayes to them , live , gives them his son , with , and for him , all things , bringing forth the choicest issue of his being reconciled in the bloud of jesus , whilest we are enemies , and totally alimated from him . it will not be requisite at all , ( as to our purpose in hand ) to make particular enquiry into the state and condition of them towards whom such are the actings of god as we before described . what it is that gives them the first real alteration of condition and distinguishment from others , i have now no occasion to handle . so far as advantage hath been offered , i have laboured to distinguish aright those things , whose confusion and mis-apprehension lies at the bottome of very many dangerous mistakes : how the forgoing discourse may be accommodated and improved for the removeal of those mistakes , i shall leave to the consideration of others . cap. xiii . the removal of sundry objections to some things formerly taught , about the death of christ : vpon the principles now delivered . having fully declared not only what was my intendment in the expressions so exceedingly mistaken by mr baxter , as hath in part already been made manifest , and will instantly more fully appear ; i shall now take a view of what is imposed on me as my judgement , and the opposition made thereunto , so far as may be needful for the cleering of the one , and removing of the other , at least in what they may really concern what i did deliver in the treatise impugned . in page 146 of his apendix mr baxter endeavours to vindicate a thesis of his from some exceptions , that he was by his friend pointed to , unto which it seemed liable and obnoxious . the thesis he layes down , is , that no man is actually and absolutly justified upon the meer payment of the debt by christ , till they become beleevers . against this article ( as he calls it ) he produceth some objections of maccovius , censuring his assertions to be senseless , his positions strange and abhored , his arguments weak and ineffectual ; with some other expressions to the same purpose . 1 , i am now by the providence of god in a condition of separation from my own small library , neither can i here attain the sight of maccovius disputations ; so that i shall not at all interpose my self in this contest ; only i must needs say . 1 i did not formerly account maccovius to be so senseless and weak a disputant as here he is represented to be . 2 , that for mr baxters answer to that argument ( where the debt is paid , there discharge must follow ; by asserting the payment made by christ to be refusable , and the interest of sinners in that payment to be purely upon the performance of a condition . i have fully before in both parts of it demonstrated to be weak , and inconsistent with it self , and truth . that the interesting of sinners in the payment made by christ , at such and such a season , is from the sovereignty of god , and his free engagement sub termino for this end ; hath been also fully manifested . but secondly , mr baxter affirms , that to these arguments of maccovius , mr owen addes some in the place against grotius whereunto he was referred . to what end , you will say , doth mr owen adde these arguments ? why to prove that men are actually , and absolutly , justified upon the meer payment of the debt by christ before beleeving . but , fidem tuam ! is there any one argument in my whole book used to any such purpose ? do i labour to prove that which i never affirmed ? never thought ? never beleeved ? in what sense i affirmed that by the death of christ , we are actually , and ipso facto , delivered from death ( that is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , we have in due time , the time appointed , free and full deliverance thereby , without the intervention of any condition on our part , not absolutly procured for us by his death ) i have before declared . how much this comes short of actual and absolute justification , i need not now mention : i shall therefore only so far consider the answers given by mr baxter ; as they may seem to impair or entrench upon the main truth i assert , and that in the order by him laid down . these ( saith he ) mr owen layeth down . 1 by death he delivereth us from death . answ. not immediatly , nor absolutly , nor by his death alone , but by that as a price , supposing other causes on his part , and conditions on ours , to concur before the actual deliverance . reply . 1 to what end i mention that place of the apostle was before declared : 2 by the death of christ we are immediatly delivered from death with that immediation which is proper to the efficiency of causes , which produce their effects by the way of moral procurement : that is certainly , without the intervention of any other cause of the like kind : and , 3 absolutly , no condition being interposed between the cause and the effect , christs death , and our total deliverance , but such as is part of our deliverance , and solely procured by that death : though that death of christ be not considered as alone , that is separated from his obedience , resurrection , and intercession , when the work of redemption is assigned to it in the scripture . 4 by the death of christ as a price : i suppose you understand his purchase , as well as his payment ; his merit , as well as his satisfaction ; or else this is a false notion of the death of christ , as the cause of our deliverance . 5 all other causes concurring on the part of christ for our deliverance , are 1 either not of the same kind with his death ; or , 2 bottomed on his death , and flowing from thence ; so that summarily all may be resolved therinto . 6 the conditions on our part , in the sense intended , are often mentioned , never proved ; nor i am perswaded will never be . but he addes : 2 he saith the elect are said to die , and rise with christ . answ. 1 not in respect of time , as if we died and rose at the same time , either really , or in gods esteem . 2 not that we died in his dying , and rose in his rising . but , 3 it is spoken of the distant mediate effects of his death , and the immediate effects of his spirit on us , rising by regeneration to union and communion with christ . so he . reply . 1 i pass the 1 , and 2 , exceptions , notwithstanding , that of gods not esteeming of us as in christ upon his performance of the acts of his mediation for us , might admit of some consideration . 2 the inference here couched , that these things are the immediate effects of christs spirit on us , therefore the distant and mediate effects of his death for us , is very weak and unconcluding . the death of christ procureth these things as a cause moral and impelling : the spirit worketh as an efficient , and therefore the same thing may be the immediate effect of them both , according to their several kinds of efficacy . and so indeed they are . our actual conversion , the efficient whereof is the spirit , is the immediate procurement of the merit of christ : see this at large in my treatise opposed . i know not any man that hath run out into more wide mistakes about the immediate effects of the death of christ , than mr baxter , who pretends to so much accurateness in this particular . 3 he saith ( ads mr baxter ) christ hath redeemed us from the curse , being made a curse for us . answ. i explained before how far we are freed by redemption : he hath restored us , that is , paid the price , but with no intent that we should by that redemption , be immediately or absolutely freed . yet when we are freed , it is to be ascribed to his death as the meritorious cause , but not as the only cause . reply . 1 a being freed so far , or so far , by redemption , and not wholly , fully , or compleatly , what ever men may explain , the scripture is wholly silent of . 2 that christ in paying a price , had no intent that those he paid it for , should be immediatly or absolutely freed , is crudely enough asserted . 1 of the immediateness of their delivery , i have spoken already . it hath as strict an immediation as the nature of such causes and effects will bear . 2 if he intended not that those for whom he died should be absolutly freed , then either he intended not their freedom at all , and so the negation is upon the term freed : or the negation of his intention is only as to the qualification , absolutly , and so his intention to free them is asserted , and the affection of absolutness in that intention , only denyed . if the first be meant ; 1 it is contrary to innumerable express testimonies of scriptures . 2 it renders the son of god , dying with no determinate end , or designed purpose at all , in reference to them for whom he dyed : a thing we would not ascribe to a wise man , in a far more easie undertaking . if the second : 1 i desire to know , what is this intention here assigned to our saviour ? he payd a price , or ransom for us , he bought and purchased us by his blood , to be a peculiar people to himself ; he redeemed us from the curse and wrath due to us , that we may be conditionally freed . all things intended under condition , are as to their accomplishment uncertain . the condition may be fulfilled , or it may not be fulfilled ; and therefore the thing intended thereon , can have no certainty as to its accomplishment , in the mind of the intender . this then is that which is ascribed to the lord jesus : making his soul an offering for sin , laying down his life a ransom for mercy , and tasting death , to free the children given him from death , praying together that those for whom he died , might be partakers of his glory ; yet was altogether uncertain whether ever any one of them , should at all partake of the good things , which in his whole undertaking of mediation , he aimed at . thus is he made a surety of an uncertain covenant , a purchaser of an inheritance perhaps never to be enjoyed , a priest sanctifying none by his sacrifice , &c. 2 is the accomplishment of this condition , upon which freedom depends in the intention of christ , certain in his mind , under that intention ? i ask then , whence that assurance doth accrew ? is it from his foresight of their good using their abilities to fulfil the condition to them prescribed ? see then , whither you have rolled this stone ! the folly , and absurdity of this , hath been long since sufficiently discovered . but is it from hence , because by his death , he purchaseth for them , the compleating of that condition in them ? thus , he payes a price with intention that those for whom he payes it , shall be freed , by enjoying that freedom under such a condition as he procures for them ; and thereupon knows , that at the appointed time , it shall be wrought in them . what differs this in the close from absolute freedom ? further : feign some of them for whom christ died to fulfil this condition , others not ; and it will be more evident , that the greatest uncertainty possible , as to the issues of his death , must be assigned to him in his dying . the pretence of an effectual discriminating purpose of free grace , following the purpose of giving christ , promisuously for all , will not salve the contradictions of this assertion . but the truth is , this whole figment of conditional freedom , is every way unsavoury : that very thing which is assigned for the condition of our freedom , being it self the chiefest part of it : the whole indeed as here begun : potential , conditional , not actual , not absolute issues and effects of the death of christ , have been abundantly disproved already . that which follows in mr baxter from page 152 , unto page 155. chap. 19. belongs not to me : being only a declaration of his own judgement about the things in hand : wherein , although many things are not only incommodiously expressed , to suit the un-scriptural method of these mysteris which he hath framed in his mind , but also directly opposite to the truth ; yet i shall not here meddle with it , refering them who desire satisfaction in this business , to a serious consideration of what i have above-written to this purpose . page 155. c. 20. he returns to the consideration of my assertion concerning our deliverance ipso facto , by the bloud of christ : and tells you , i do not understand mr owen his meaning : for he saith , that christ did actually , and ipso facto , deliver us from the curse and obligation ; yet we do not instantly apprehend and perceive it , nor yet possess it : but only we have actual right to all the fruits of his death . &c. so he . answ. the things of that treatise were written with the pen of a vulgar scribe , that every one might run and read : whence then it should be , that so learned a man should not understand my meaning , unless from his own prejudice , i know not : however , i have now so fully delivered my sense and meaning as to these things , that i hope no place remaineth for discreptation thereabout . but let us look a little into mr baxters enquiry after that , which he professeth not well to understand : 1 ( saith he ) whether a man may fitly be said actually and ipso facto to be delivered and discharged , who is not at all delivered , but only hath a right to deliverance : i doubt . answ. to unriddle this , with most of the following exceptions , and to resolve his doubt so far as i am concerned , as having administred occasion thereunto , i shall transcribe the place from whence these difficulties are pretended to arise . the passage is in lib. 3. cap. 7. of that treatise , page 140 , 141. as followeth : that actual freedom from the obligation doth not follow the satisfaction made by christ , cannot be granted . for by his death , he did deliver us from death : and that actually so far , as that the elect are said to die and rise with him : he did actually or ipso facto deliver us from the curse , by being made a curse for us . the hand-writing that was against us , even the whole obligation was taken out of the way , and nailed to his cross . it is true , all for whom he did this do not instantly actually apprehend and perceive it : which is impossible . but yet that hinders not ; but that they have all the fruits of his death in actual right , though not in actual possession : which last they cannot have until at least it be made known to them . as if a man pay a ransom for a prisoner detained in a forreign country ; the very day of the payment and acceptation of it , the prisoner hath right to his liberty , though he cannot enjoy it , until such time as tydings of it is brought unto him , and a warrant produced for his liberty . so that , that reason is nothing but a begging {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 2dly , the satisfaction of christ by the payment of the same thing that was in the obligation , is no way prejudicial to that free gracious condonation of sin so often mentioned . gods gracious condonation of sin , comprizeth the whole dispensation of grace towards us in christ : whereof there are two parts : 1 the laying of our sin on christ ; or making him to be sin for us , which was meerly and purely an act of free grace . 2 the gracious imputation of the righteousness of christ to us : or making us the righteousness of god in him ; which is no less of grace and mercy : however that remission , grace , and pardon which is in god for sinners , is not opposed to christs merits , but ours . he pardoneth all to us , but he spareth not his only son : the freedom then of pardon hath not its foundation in any defect of the merit or satisfaction of christ , but in three other things : 1 the will of god freely appointing this satisfaction of christ : joh. 3. 10. rom. 5. 8. 2 in a gracious acceptation of that decreed satisfaction in our steads , so many , no more . 3 in a free application of the death of christ unto us : remission then excludes not a full satisfaction by the solution of the very thing in the obligation , but only the solution or satisfaction of him to whom remission is granted , &c. all that is here affirmed , may be reduced to these heads : 1 actual freedom from the obligation is the immediate fruit of the death of christ : understand such an immediation , as i have often described . 2 hence , christ is said actually or ipso facto to deliver us , because our deliverance which is to be accomplished sub termino , is the infallible , absolute , immediate issue and product of what he did for us . actual and ipso facto , are opposed to the intervention of any such thing , as should make our deliverance to be only potential , or conditional . 3 those for whom christ doth work this deliverance , are not as to a simulty of time actually delivered : they neither enjoy , nor are acquainted with any such deliverance until the appointed time be come , but have actual right thereunto , to possess it in due season . this being the sum and plain intendment of that place , i suppose there will not need any operous endeavour to remove the objections that are laid against it : and therefore to that before expressed , i say , christ hath actually and ipso facto procured our deliverance : hence we have actual right unto it , but not actual possession of it : and where the difficulty of this should rest , i know not . men may as oft as they please create contradictions in their own minds , and entangle themselves with doubts in the knots which themselves have tyed . but , 2 ( saith he ) knowledge and possession of a deliverance are far different things . answ. 1 he maketh them so , who plainly intimates , that the reason why it is not apprehended , is , because it is not possessed : and alwayes speaks disjunctively of them . 2 besides , this proposition of the distance of these two , is not universally true , as i could easily demonstrate . 3 our knowledge therefore ( he ads ) doth not give us possession : so that the similitude sails : for it is the creditors knowledge and satisfaction that is requisite to deliverance : and our creditor was not in a far and strange country , but knew immediatly , and could either have made us quickly know , or turned us free before we had known the cause . answ. 1 whether or no , or how far knowledge gives us possession , i shall not now dispute : only considering in what sense knowledge is here used ; and often in the scripture , the deliverance also spoken of , being such , as no small part thereof consists in this knowledge , and without it ( in the seed at least ) is not , i cannot but say , that such kind of affirmations in things of this weight , are very slender proofs : yea further , whereas the enjoyment of this deliverance is either as to the being of it , or to the comfort of it ; the latter is given us by this knowledge meerly , the former consists therein mainly , joh. 17. 3. 2 similitudes are allowed their grains to make them current : but yet , as our creditors knowledge and satisfaction is required to our deliverance , so not that only ; but ours also , as to our actual enjoyment of it . it is true , he could have made us quickly know it : but who hath been his counsellour ? this is left to his sovereign and free disposal , our deliverance being purchased to be made out in the season thereby appointed . but , that god could have made us free , before we knew the cause , ( supposing his constitution of the way of salvation revealed in the bloud of jesus , which lies at the bottome of all these disputes ) is a most anti-evangelical assertion , and diametrally opposed to the whole way of gods dealing with sinners . but he addes , 4 neither can it be understood how god can so long deny us the possession of heaven , if we had such actual absolute right so long ago , which seems to me to express a jus ad rem , and in re . answ. 1 i love not to enquire into the reason of gods actings , which are according to the counsel of his own will : and yet think it not very difficult to conceive how a son is for a season kept as a servant , though he be heir of all . 2 he speaks as though this deliverance lay all in heaven , whereas it is here fully enjoyed on the earth though not in all the degrees of the fruits thereof . 3 if the right wherof we speak were jus in re , i see not well indeed how god could keep us from the possession of it as mr baxter sayes : a man cannot be kept long from what he hath . but saith he , 5 if he mean a right to future possession , i do not see how right and possession should stand at so many yeers distance : to have right to gods favour , and possession of that favour seem to me of neerer kin . except he should think that possession of favour is nothing but the knowledge or feeling of it : and that faith justifieth only in loco conscientia : but i will not censure so hardly until i know . answ. 1 if at so many yeers distance it may not be allowed , he had done well to express at how many it might . for my part , placing this right upon the purchase of christ , ( as before , ) and possession in the actual enjoyment of the fruits of that purchase ; then refering the distance between them to the good pleasure of god , who had granted and established that right to an enjoyment sub termino , i see no difficulty , no perplexity in this at all . 2 that no small portion of favour consists in a sense and knowledge of the kindness of god in its actings terminated upon the conscience , i must beleeve , whatever mr baxter be pleased to censure . it is far more facile to give the hardest censures , then to answer the easiest arguments . 3 the place where faith justifieth i am not so solicitous about , as the manner how : which of all other wayes commonly insisted on , i conceive not to be ; as it is our now obedience : yet that in this work , it looks further then the conscience , i easily grant . the most of what is subjoyned to these exceptions , is fully answered in what went before . as much as possible , i shall avoid all repetitions of the same things : only whereas he affirmeth , that to have right to justification , and to have possession of it , is all one ; i must needs enter my dissent thereunto : which may suffice until it be attempted to be put upon the proof . if he shall say , that a right to a future justification at the day of judgment , is the same with the possession of present actual justification , it is neither true , nor any thing to the business in hand . in the close , he shuts up this discourse , and enters into another ; giving in his thoughts about the immediate effects of the death of christ : a matter wherein he pretends to great accurateness , censuring others , for not being able to distinguish aright of them , and so to spend abundance of labour in vain , in their discourses thereabout . particularly here he denyes ( and calls it a dangerous errour to suppose ) that actual remission and justification are immediate effects of his death , or any right thereunto , which he attempteth to prove by sundry arguments . of the effects of the death of christ , and what relation they all stand in thereunto , i have spoken at large before . now because actual remission is denyed to be an immediate effect of the death of christ , and so a potential remission not once mentioned in the book of god is tacitely substituted in the room thereof , and this also in opposition to what i had delivered , i shall briefly consider his arguments , and so give an end to this debate . argum. 1 what right soever god giveth unto men in things supernatural ( such as justification , remission , and adoption ) he giveth it by his written laws . but by these laws he hath given no such thing to any unbeleevers , such as are the elect before conversion : therfore , &c. the major is evident : gods decree giveth no man a personal right to the mercy intended him . and for the minor , no man can produce the scripture giving to unbeleevers such a right . answ. 1 taking the laws of god in the strict and proper sense , and it is so far from being a truth , that what right god gives to any , he gives it by his written laws ; that indeed the laws of god give no right to any one , concerning any thing , whether supernatural or otherwise . the end of the law is not to give right , but to exact obedience : and that chiefly if not upon the sum , solely . the usual proper genuine signification of gods laws , being his revealed will for our obedience , i know not why mr baxter should bring them in , in the latitude of his single apprehension to be a medium in an argument . hence , 2 here is not a sufficient annumeration of causes ; the promises of god are to be added , and those either made to us , or to any other for our good . but , 3 that the decree of god gives to no man a right to the thing concerning which the decree is , is so far from being a sufficient proof of the major , that it is in it self very questionable , if not unquestionably false . that the decree gives not being and existence to the things concerning which it is , is an old rule . that no right should from it arise , unto that thing by vertue thereof , is not yet so cleer . right is but jus . jus est quod justum est . if it be just or right , that any one should have such a thing , he is said to have a right thereunto . now , supposing the decree of god , that a man shall , by such means , have such a thing , is it not just , equitable and condecent unto righteousness that he should have it ? but yet further , 4 we are not at all speaking of a right founded on gods decrees , ( which considering what was proposed to be proved by this argument ; i wonder how it found any mention here ) but upon two other things . 1 the covenant of god with christ about the pardoning , justifying , and saving of those , for whose sin he should make his soul an offering : which covenant respecting christ as mediator god and man , is not to be reckoned among the meer decrees and purposes of god , containing in it self al those promises and engagements wheron the lord jesus in the work of redemption rolled himself . now in this covenant , god engaged himself ( as i said before ) to make out to those for whom christ undertook , whatsoever was the fruit of his purchase , and that was what in his good pleasure was assigned thereunto . and this is the first bottome of this right . 2 the purchase of christ being compleated by the performance of all things by divine constitution thereunto alotted , and himself acquitted and exonerated of the whol debt of their sin for whom he suffered , which was charged on him ; he makes demand of the accomplishment of the forementioned engagement made to him , concerning the freedom and deliverance of the persons whose sins were laid on him , and whose bringing unto glory he undertook . on these two , i say it is , that our right to the fruits of the death of christ , even before beleeving , doth depend : from hence at least it is right and equal , that we do in the time appointed enjoy these things . yea to say , that we have right upon beleeving to the fruits of the death of christ affirmed universally , can only be affirmed of a jus in re , such a right , as hath ( at least in part ) conjoyned actual possession , beleeving it self being no smal portion of these fruits . this argument then being fallacious , omitting the chief causes in annumeration , concludes not the thing proposed . besides it is in no small measure faulty , in that the first thing proposed to be confirmed was , that remission of sin , and justification are not the immediate effects of christs death , whereof in this argument there is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . argum. 2. if god hate all the works of iniquity , and we are all by nature the children of wrath , and without faith it is impossible to please god , and he that beleeveth not is condemned already , then certainly the elect while they are unbeleevers , are not actually de facto , no nor in personal right delivered from this hatred , wrath , displeasure , and condemnation : but , ergo . answ. 1 this argument , for what indeed it will prove is handled at large in my treatise of redemption , as also re-urged in the pages foregoing . against actual justification from eternity , it hath its efficacy . 2 it doth also conclude , that the elect whilest unbeleevers , are not actually and de facto put in possession of the issues of love , faith being with the first of them . but , 3 that they have not upon the grounds forementioned , a right to these things . or , 4 that justification is not the immediate effect of the death of christ ( being the sole things in question ) it hath the same unhappiness with the former , not once to mention . argum. 3. if we are justified only by faith , then certainly not before faith . but we are justified only by faith . ergo . answ . 1 if i mistake not , it is not justification before faith , but a right to the fruits of the death of christ before faith that is to be proved . 2 that justification is not the immediate effect of the death of christ to which ends for this argument , valeat quantum valere potest : to me , it comes not within many miles of the thing in question . so that with the absurd answers supposed thereunto , we passe it by . the like also i am enforced to say of the two other that follow , being of the same length and breadth with those foregoing , too short & narrow to cover the things in question so that though they may have their strength to their own proper end , yet as to the things proposed to be proved , there is nothing in their genuine conclusions looking that way . if i might take the liberty of ghessing , i should suppose the mistake which lead this author to all this labor in vain , is , that the immediate effects of the death of christ must be immediatly enjoyed by them for whom he died . which assertion hath not indeed the least colour of truth . the effects of the death of christ are not said to be immediate , in reference to others enjoyment of them , but unto their causality by that death . whatever it be , that in the first place is made out to sinners for the death of christ , when ever it be done , that is the immediate effect thereof , as to them : as to them i say , for in its first tendency , it hath a more immediate object . if mr baxter go on with his intentions about a tract concerning universal redemption , perhaps we may have these things cleered : and yet we must tell him before hand , that if he draw forth nothing on that subject but what is done by amiraldus , and like things to them , he will give little satisfaction to learned and stable men , upon the issue of his undertaking . i shall not presume to take another mans task out of his hand , especially one's who is so every way able to go through with it ; else i durst undertake to demonstrate that treatise of amiraldus , mentioned by mr baxter , to be full of weak and sophistical argumentations , absurd contradictions , vain strife of words ; and in sum to be , as birthless a tympanous endeavour , as ever so learned a man was engaged in . for the present , being by gods providence removed for a season from my native soyl , attended with more then ordinary weaknesses and infirmities , separated from my library , burdened with manifold employments , with constant preaching to a numerous multitude , of as thirsting a people after the gospel , as ever yet i conversed withal ; it sufficeth me , that i have obtained this mercy , briefly and plainly to vindicate the truth from mistakes , and something further to unfold the mystery of our redemption in christ , all with so facile and placid an endeavour , as is usually upon the spirits of men , in the familiar writings of one friend to another . that it hath been my aim to seek after truth , and to keep close to the forme of wholesome words delivered to us , will ( i hope ) appear to them that love truth , and peace . dublin-castle , decemb. 20. 1649. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . finis . errata . the author having no opportunity to attend the press , and being absent many miles during the printing the most part of it , finds the accenting of sundry greek expressions omitted , with other mistakes , which he desireth the reader to correct as followeth : pag. 5. l. 10. r. have . p. 9. l. 23. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 10. l. 8. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , so also in other places . l. 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 11. l. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 26. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 12. l. 21. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 15. l. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 14. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 16. l. 9. hudled . p. 19. l. 10. alius . p. 20. l. 4. now . p. 22. l. 22. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 24. l. 22. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 27. l. 12. observed . p. 28. l. 24. not all the thing . l. 26. to any . p. 29. l. 4. now the . p. 30. l. 6. now he . p. 31. l. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 4. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 11. pressures . p. 32. l. ult. pactional . p. 33. l. 24. contradiction . p. 34. l. 33. oblation made . p. 36. l. 22. that ever i. l. 31. feigne . p. 44. l. 8. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 47. l. 3. of god , is thus held out . l. 27. analogie . l. 33. fturition . p. 54. l. ult. actuate their own . p. 76. l. 29. concluded . p. 78. l. 30. preceed . p. 82. l. 27. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 85. l. 28. many . p. 87. l. 20. disceptation . p. 88. l. 17. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 91. l. 20. foro conscientiae . p. 95. l. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . pag. 29. in the margin , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . notes, typically marginal, from the original text notes for div a90278e-350 display of armin. salus electorū sanguis iesu . salus elect. rom 8. 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : ignat. ad phi●ad . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . homer iliad . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} v. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. 4. 11 , 12 , 13. haereses , de quorandam infirmitatibus habēt , quod valent , nihil valētes , si in bene valentem fidem in currant . tertul. de praesc . ad haer. mat. 24. 24. notes for div a90278e-2120 answ . answ . pa. 138 , 139 answ . answ . answ . answ . answ . answ . answ . answ . answ . answ . answ . a distinguenda sunt tria momenta divinae voluntatis . primum est , ante christi mortem positam aut re ipsa , aut in decreto dei , et praescientia . in hoc momento iratus peccatori est deus , sed ita , ut non aversetur omnes . irae deponendae vias , ac rationes . b secundum momentum est , posita jam christi morte , in quo deus jam non constituit tantum , sed & promittit iram se depositurum . c tertium est , cum homo vera fide in christum credit , et christus ex foederis formula credentem deo commendit . hic jam deus deponit iram , hominemque in gratiam recipit . de satisfact. . christi . cap. 7. d ps. 50. 21 exod. 3. 14. 1 sam. 15. 29 job 23. 13. psa. 102. 26 , 27. isa. 14. 27. e 2 king. 19. 6 isa. 37. 3 1 tim. 1. 13 f quidcunque negat aliquid de deo , quod ei convenit , vel asserit de eo , quod ei non convenit , derogat divinae bonitati , & est blasphemus . thom. 22. ae . q. 13. a. 1. c. g libra voluntas ulciscendae injuriae . quae dicuntur {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , intelligenda sunt {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . amor , et gaudium , & alia ejusmodi , cum attribuuntur deo , significant simplicem actum voluntatis , cum similitudine effectus , absque passione : aquin. 12. q. 22. a. 3. eph. 1. 11. h arm. disp. pub . de natu . dei . thes. 51. i ep. 1. 11 answ . k aliud est mutare voluntatem , aliud velle aliquarum rerum mutationem . l mat. 18. ●● 1 tim. 1. 15 ep. 5. 26 , 27. ep. 2. 15 , 16. col. 1. 13. 1 joh. 1. 7. &c. eph. 2. 8 phil. 1. 29 heb. 9. 12 m cum voluntas sit ejus essentia , non movetur ab alio à se , sed à se tantum , eo modo loquendi , quo intelligere , et velle , dicitur motus , et secundum hoc plato dixit , primum movins movet seipsum : aq. p. 1. q. 19. a. 2. a. 3. answ . answ . omnes illi pro quibus christus ex intentione dei satis fecit , sunt deo reconciliati . i. e. in favorem saluti ferum aliquo modo restituti . ames . antisinod . p. 164. si de debitum quaeratur ▪ respectu creaturae in deum cadere non potest : nisi ex aliqua suppositione ipsi deo voluntaria et libera : quae non potest esse nisi promissio aut pactio aliqua , ex quibus fidelitatis aut justitiae debitum oriri solet : suares . relect. de lib. div. volu . disp . l. di. sec. 2. n. 5. nulla justitia proprie esse potest , ubi nulla intercedit obligatio : deus autem nulla obligatione tenetur , antequam ipse fidem suam astringat : ergo ante promissionem nulla justitia etiam distributiva in deo reperitur . vas . n. 1. q. 21. a. 1. disp. 86. eph. 1. 11 gal. 4. 1 joh. 1. 12 rom. 5. 11 eph. 1. 11 col. 1. 12 , 13 , 14. psal. 4. 6 2 cor. 4. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . lex aut punit , aut vetat , aut permittit , aut consulit , aut hortatur : f. de leg. 1 joh. 3. 4. decretum nil ponit in esse , praedestinatio in praedestinato aquin. eph. 1. 4. 2 pet. 1. 1. cururceus exit . isa. 50. 5 , 6 , 7 , 8 , 9. joh. 17. 4. 2 tim. 3. 16. joh. 17. heb. 9. 24. god's call to england, for thankfulness after gracious deliverances wherein is shewed, that our deliverances, not answered with reformation, will be followed with sorest destruction / by thomas gouge. gouge, thomas, 1605-1681. 1680 approx. 220 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(eebo-tcp ; phase 1, no. a41644) transcribed from: (early english books online ; image set 60454) images scanned from microfilm: (early english books, 1641-1700 ; 917:14) god's call to england, for thankfulness after gracious deliverances wherein is shewed, that our deliverances, not answered with reformation, will be followed with sorest destruction / by thomas gouge. gouge, thomas, 1605-1681. [24], 159, [9] p. printed for john hancock ..., london : 1680. reproduction of original in cambridge university library. errata: p. 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answered with reformation , will be followed with sorest destruction . by thomas gouge . josh. 20. if ye forsake the lord — he will turn and do you hurt , after the good he hath done you . gratiarum ●essat discursus , ubi recursus non fuerit . nec modo nil augetur ingrato , sed & quod ascipit vertitur ei in perniciem . bern. serm. 1. cap. jejunii . london : printed for iohn hancock , at the three bibles in corn-hill , entering into popes-head-alley . 1680. a preface , pressing to the great duty of thankfulness for mercies . the eminent appearances of a divine hand delivering this sinful nation in its plunges of woful distresses , have been such remarkable testimonies of infinite goodness and patience , as are s●●rce to be parall●●● in any age of the world , in any nation under heaven . so numerous are the expressions of mercy to a people daring heaven with their impieties , that whoever shall review the catalogue of them , will be amazed to see one more superadded to the former so abused and slighted , as wickedly they have been by many of us . yet prerogative mercy , which acts beyond expectation and desert , conquering all difficulties and discouragements , hath not stept aside to give way to justice , but hath continued its progress towards us : had it not been for this , we had certainly seen more direful effects of our enemies projects , than yet we have beheld . had it not been for this , we had been as deeply involv'd in misery , as we are in sin. hence in our great extremity , after all his forgotten favours , he hath spoken in his love , as in ierem. 16.21 . i will this once ca●●● them to know , i will cause them to know 〈◊〉 hand and my might , and they shall know my name is the lord. this once will i cause them to know my mercy , to understand my unwillingness to destroy them : and hence it is , that england has not been forsaken of the lord , although it is full of sin against the holy one of israel , ier. 51.5 . now what hath encouraged , what hath induced the lord to express thus much favour to such , as so provoke the eyes of his glory ? it is only because he will have mercy on whom he will have mercy , rom. 9. be it known , o people of england , 't is not for your righteousness that the lord hath done this , for ye are a stiff-necked people , deut. 9.6 . our works and ways deserve nothing but utter ruine , and perpetual desolation . for his names sake has be done all this , and that he might make his mighty power to be known , psal. 106.8 . his super-transcendent goodness hath wrought out these sweet deliverances for us . and for this end hath he done it , that we might remember our evil ways , and our doings that were not good , and might loath our selves in our own sight , for our iniquities and abominations , ezech. 36.31 . and now shall we be a happy people , if mercies shall so prevail upon us , as to effect this blessed frame and disposition in us . for this end hath the almighty tryed us with another deliverance , because he hath said , it may be they will present every one their supplications , and return from their evil ways , ier. 36.7 . oh , what expectations hath god to see a repenting , reforming , holy , obedient carriage , upon our receipts of such wonderful favours from him ! he looks that we will appear another manner of people than we have been , after these eminent , frequent , seasonable , and miraculous appearances for us . oh therefore , since the lord hath not forsaken us a sinful people , but stood by us , and redeemed us , when appointed to death , let us joyn our selves to the lord in a perpetual covenant that shall never be forgotten , ierem. 50.5 . let us offer up our selves to the lord as a whole-burnt-offering , in the ascending flames of purest affections . let us not occasion the cessation of heavenly kindnesses , by a wicked regardlesness of them . let it be our employment , to applaud and improve the infinite love of god in all his mercies . come , let us view the sudden and sweet dispensations of god's heavenly and holy providence , and fix our thoughts on his surprizing benefits , till our hearts are enamour'd with the authour of them , and transform'd into the likeness of that loving god that gives them : let us trace him in his ways of mercy , till we are sweetly brought into the ways of duty : let our souls be drawn up to the center of heaven , by the golden chains of mercies let down from thence unto us . let us continue a leisurely meditation on our gracious deliverances , till our affections are sublimated , our hearts inflamed , and a thankful frame produced . let us behold our most precious lives preserved , our inestimable liberties secured , the conspicuous and glorious light of the gospel continued , the life of his sacred majesty defended : i say , let us contemplate these things , till our health shall sound melodious praises to that almighty power that hath done all this . now , courteous reader , what doth the lord require for all this kindness , but a truely thankful heart and life ? and what less canst thou give to god than this ? thou canst present the almighty with no such pleasing offering , as a grateful heart : for god hath sufficiently exprest his esteem of such presents , by appointing the altar of incense , which was for thank-offerings , to be encompassed with a crown of purest gold : for though the most odoriferous incense is nothing in his account , the thank-ful heart that presents it as a testimonial of unfeigned gratitude , is highly esteemed by him . neither is there any thing more consonant to the dictates of reason , than that we express all manner of kindness to those that oblige us by their large munificence : for , quisquis magna dedit , voluit sibi magna rependi . the donors of great favours , expect answerable requitals . and however we may forget what we give , we must not forget what we receive : and therefore i may say as bernard , cùm amat deus , nil aliud vult quam amari ; when the lord expresseth love , he designes to be loved . and verily , a grateful reflexion of honour to god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our highest and lowest divinity , the highest pitch of attainments , is but love ; the lowest return can be nothing beneath it , if any thing at all . the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or requitals we can render to god for his richest favours , are only testimonials of thankfulness , by extolling his holy name with unfeigned praises , and reflecting honour on his blessed majesty by chearful obedience to his sacred commandments . now therefore as the piercing rays of the glorious sun , though passing through the transfluent air with an imperceptible motion , yet meeting with a solid body rebound with an increasing lustre ; so should our hearts and lives reflect the honour of all our mercies on our heavenly benefactor . and unless the bounty of heaven gains so far upon our obstinate hearts , as to effect this work , we shall gain little by the greatest mercies : the sense of which caused a holy man to pray , domine , da gratitudinem cum misericordiâ ; nolo misericordiam sine gratitudine . oh lord , give me a thankful heart with thy mercies ; lord , i desire not mercies without a grateful heart to improve them . and we shall finde it true , that mercy unregarded , deliverance not improved , will render our condition more desperate and dangerous , and our end more miserable . but , oh! how much is it to be lamented , that a vertue so applauded for surpassing excellency , a duty enjoyned with such indispensable necessity , is so much unseen in all , and unpractised by most ! how are the mites of mens bounty more regarded than the mountains of gods mercy ! of the ten lepers that our saviour healed , but one returned to glorifie god , luke 17.17 , 18. how few of a whole nation delivered from the barbarous hands of bloody-minded men , from the complicated contrivances of romish agents , have returned deserved praises to our blest redeemer ? how are both private and publick mercies buried in the grave of unthankfulness ? which is the reason of that unprofitableness which lays us under the greatest curse . yet an ungrateful temper is extremely odious in the thoughts of all men . it receives a black doom even from such as may justly be condemned for it . ingratitude is that sin which lycurgus a heathen-lawgiver accounted so prodigious , in humane , and abominable , that he thought it was so impossible for reasonable men to be guilty of it , that it would be superfluous to enact a law to condemn it : and 't is reported of the egyptians , that those among them that wanted humanity to return kindness to benefactors , underwent no lesser penalty than to be disabled from having a posterity to survive them , that the world might not be pester'd with an ungrateful progeny . but if the contempt of humane kindnesses gives such offence to mortal men , and receives such punishments ; what punishment doth it merit , what hatred doth it deserve , when the guilt is infinitely raised , by the consideration of that infinite glory that is affronted by it ! the just threats of the eternal god against such offenders , express its provoking nature , deut. 8.19 . if ye at all forget the lord , — i testifie against you , ye shall surely perish . if such severity be to those that at all forget , what will be the portion of such as altogether forget the mercies of god ? but oh ! which of us hath not suffered divine favours to slip out of our minds ? what less in our thoughts than how much god hath done for us ? will not vengeance fall upon us with a witness , if we proceed in such ungrateful courses ? now therefore , to use the words of jude , i will put you in remembrance , how that the lord having saved the people out of the land of egypt , afterwards destroyed them that believed not , iude 5. such will be the portion of all those , we may fear , who will neither love nor obey the lord , after all the great things he hath done for us : but accounting them small things , deny those respects they ought to shew to him that did them , who is wise in counsel , and excellent in working . but shall we be worse than the ox or ass , that know their masters , and serve them ? shall we be more ungrateful to god than we are to men ? the people of israel told gideon , iudg. 8.22 . thou shalt rule over us , seeing thou hast delivered us from the hands of the midianites . shall we not say to god , o lord , since in thy infinite mercy thou hast delivered us from the hands of our enemies , we will now submit unto thee , and thou shalt rule over us ? oh how pleasing would this be to god ? how happy should we be under such acknowledgments of god's deliverances ? but to persist in sin is very unreasonable : mic. 6.3 . oh my people , testifie against me : what have i done to thee ? — vers . 4. i brought thee up out of the land of egypt , and redeemed thee out of the house of servants , &c. oh , my people , says god , remember what great deliverances i have wrought , what miracles my arm hath performed for you ; and will ye sin after all this ? oh england ! remember what god hath done , what deliverance from a heathenish condition , what an escape from popish darkness , what redemptions from romish conspiracies , god hath bestowed ; and then let conscience speak , whether you do well or no to sin against such a god as this . this will never be tolerated long by a holy god. this will make him say , as ezek. 21.3 . behold , i am against thee , and will draw forth my sword out of its sheath , and will cut off from thee the righteous and the wicked . the sword of iustice sheathed by divine patience , will be drawn out to avenge the abuse of mercies . will not contempt of goodness bring the fulfilling of that threat upon us , ezek. 44.25 . i will not watch over you for good , but for harm ? providence hath hitherto been watchful over us to secure us from ruine ; but miserable shall we be , when god shall watch opportunities to ruine and destroy us . now i must tell you , whatever our apprehensions of things may be , there is nothing will prevent our destruction after deliverance , but a serious repentance , and hearty reformation . 't is not our policy or power , 't is not our courage or undauntedness can possibly secure us ; but except we repent , we shall surely perish . our profession and priviledges are insufficient to give us safety . jerusalem , the holy city , is now a ruina●ted heap : a place of strength , so that the kings of the earth and all the inhabitants of the world would not have believed that the enemy and adversary should enter its gates , lam. 4.12 . and yet it is made a perpetual desolation by the fire of god's wrath kindled against it . neither may the greatest in our land , if living in sin , think to escape by or in wickedness . the hand of god will finde out his enemy , though never so potent , though guarded with all humane securities . and certainly , if god shall at last for our sins suffer our enemies to prevail , prince and peasant shall suffer alike ; royal , as base blood , will be a drink-offering . and if in policy they spare a while , yet in cruelty they will slay at last . the dainty dish is reserv'd for last . the best blood and the best wine are brought forth at last ; the courser blood runs out before that pure blood that flows from the heart is drawn forth . let none therefore flatter themselves in sin , because exalted to eminent degrees of honour in a sinful land. but if in sincerity we turn from our sins , the lord shall be our security , and appoint salvation for walls and bulwarks . this shall be a sign , we shall still escape when we shall be mourning for , and leaving off those sins , that have brought us into danger . ezra 7.16 . those that have escaped shall escape , for they shall be on the mountains as doves in the valleys , mourning every one for their own iniquity . were there such an universal mourning for our particular sins , we should soon ●ee providence scattering the ●hreatning clouds that hang over ●ur heads , and raising a founda●ion for our further hopes of ●scape . oh then that charity to ● ruining state , that compassion ●o the languishing church of our lord iesus christ , that our gra●itude to a gracious god for his mercies , or that our dread of a ●onfounding majesty , and haste●ing misery , may make us break off ●n ! god calls , as ier. 14.17 . i ●ave seen thy abominations ; wo ●nto thee , oh ierusalem , wilt thou ●ot be made clean ? when shall it ●nce be ? oh when shall we leave ●ur sins , after so many years of patience tiring , iustice-daring provocations ? when shall it once ●e , after so many lesser judgments ●ounding warnings to us to prevent ●ur ruine ? oh when shall it be , ●fter all the miraculous engaging deliverances god hath given ? oh let this be the time . now to this end i have presented thee with those considerations , that may be inducements to all , to learn to live more holily , after such rich enjoyments of mercies ; and prevent the abusing of them to sin . for as hermes after wine was wont to take a grain of mastick , to prevent its coagulation into destructive tartar ; so should we wisely fortifie our selves by weighty considerations , so to prevent those sins we are naturally pron● to commit after the receipt o● mercies . and especially , because when satan by his instruments hat● attempted our destruction , and ou● gracious god hath prevented their designs by delivering , not sufferin● the gates of hell to prevail agains● us ; our vigilant adversary , seein● he cannot destroy us , will exercis● all his wylès to deprive us of th● benefit of deliverances given t● us , by endeavouring to divert our minde from considering them , and ●ent●cing us to a wrong improvement of them . let us also believe our future condition is like to be according to our carriage under gods present gracious dispensations . and i may say of mercy , as the heathens of fortune , nec cultores praeterit , nec haeret contemptoribus . it slights not its worshippers , neither will it stay with its contemners . so those that are grateful for mercies shall never want them , those that are abusers shall not long enjoy them . continuance in son will be so great discouragement to god in ways of mercies , that we shall have just cause to despair of future relief from him . 't is reported of alphonsus king of spain , that a noble beggered by his wickedness , seeking relief , was denied , with this answer , if thou hadst ●pent thy estate in my service , there were reason to provide fo● thee ; but since you have foolishly wasted it , thou shalt live i● thy wants without my relief . s● although god will deliver thos● whose dangers arise from serving of him , yet he may justly deny deliverance to those that involv● themselves in miseries by sinning against him . now , reader , if thou wonderes● so important a subject as this , i● undertaken by so weak a hand a● mine ; know , that gratitude raise● the price of the meanest present● and this is certain , god doth no● choose means because effectual , bu● means are effectual , because god chooses them . young samuel was chosen to carry a message to ol● eli , who did not contemn him fo● his youth , but received the messag● the lord sent by him . and 〈◊〉 though i am the meanest of saints my weak endeavours may be prosperous with the blessing of an almighty god. there is such a pruritus scribendi in this diseased age , that would force me to make some plea for exposing this small treatise to publick view . but apologies commence so low , that they are rather believed to be flatteries than truths ; and ( as one saith ) should the highest protestations of my humble intentions be entered , i know men will take the liberty to believe or question at pleasure . therefore all i shall say is onely this ; the subject and treatise is peaceable , not mingling with the intemperate and preternatural heats of the christian , or rather unchristian gladiatours of these days . the treatise is also practical , designed to reduce the lives of persons to better order ; and not stuffed with nice speculations , to gratifie mens itching ears and wild fancies . i believe also you will say 't is plain , if not too uncouth . but i shall not affect the vain pedantry of plausible ostentation ; for i reckon the simplicity of sober well-meaning hearts , need no such curious embellishments : and i shall be willing to be judged by any , whether it be not seasonable ; and so i shall depend upon the lord to accompany it with his blessing to the souls of those who shall vouchsafe to peruse it ; whose prayers i shall desire , that i may spend my days to the glory of god , and in promoting the publick welfare ; and so remain , chelmsford , octob. 8. 79. an unfeigned well-wisher to the publick good , thomas govge . god's controversie with england , for contemning deliverances . ezra 9. 13 , 14. — seeing that thou our god hast punished us less than our iniquities deserve , and hast given us such a deliverance as this : should we again break thy commandments ? — wouldst not thou be angry with us till thou hadst consumed us , so that there should be no remnant nor escaping ? since one effectual means to promote the deserved honour and transcending glory of the soveraign governour of humane affairs , is by a suitable improvement of his various providences to us ; an industrious inquiry into the blessed designs of his providential dispensations , in order thereto , will be accounted no unnecessary work to such as intend that religious improvement of them . of these providential occurrences , which may not be pretermitted without some serious meditations on them , some are of that sort which we call common , from the frequent enjoyment of them , ( of which kind is our daily preservation , provision , gubernation ) although they are special , considering our unspeakable misery without them ; and these ( i say ) cannot be slighted and dis-regarded , without an unworthy disparagement of infinite mercy , and contempt of soveraign majesty . but besides these ordinary works of providence , there are oftentimes extra-ordinary works presented to our view , attended with special displays , and bearing some eminent impressions of mercy or justice ; which are not to be over-look'd in a cursory way , or dispatch with a single glance , but require a deliberate meditation , a fixed inspection , and a singular improvement . such unusual dispensations from the almighties hand , have frequently been known , both in ways of mercy and justice in our sinful nation , which hath been a theatre for the mixed displays of these glorious attributes for many years ; and especially of late , our long-suffering god hath stampt most illustrious impressions of mercy on many of his eminent providences to us ; of which our miraculous deliverance in part vouchsafed to us , is an apparent testimony ; and requires the most faithful improvement , that finite creatures can make of the doings of an infinite god. the deliverance i mean was that , when the supream overseer of created beings in all their operations , cast an unmerited eye of pity on our sinful nation , languishing with undiscerned distempers : when the boundless goodness of the eternal god , made a timely stop to our hastning ruine : when the heavenly witness that is conscious to the secret actions of unmindful mortals , detected the vaulted contrivances of the undermining moles of our common-wealth ; when the almighty god , who places bounds to the roaring waves , and says to the raging sea , hitherto and no farther , took off the chariot-wheels of our furious enemies : when he unto whom belongs the issues from death , as by a glorious resurrection , rescued us from the jaws of destruction , who bore the image of death upon us : when the faithful god discovered the unfaithful dealings of perfidious plotters ; and by a glorious ray of infinite goodness shining on our clouded land , hath made us a land of goshen , who were near to be made a miserable golgotha . this is the deliverance never to be forgotten , the wonderful work with such impressions of mercy , which is to be beheld with most fixed intention . now can we cast our eye on this magnificent master-piece of mercy , but our eye must needs affect our hearts , and ingenerate such motions as were in the heart of thankful david , psal. 116.12 . what shall i render to the lord for all his mercy ? can we pass by this heavenly favour , without a pious inquiry into the gracious designs of our blessed god in bestowing of it ? hath this unexpected deliverance continued the choicest of blessings to us , and shall we dis-appoint the expectations of god , who is looking for signal requitals of it ? surely such a glorious work as this , wherein hath appeared the immediate hand of almighty god , the most wonderful goodness of his sweetest nature , the highest testimonies of his enduring patience , can never be over-looked by us ; unless we design to affront his mercy , disdain his kindness , and dare his justice . but oh miserable nation ! oh ungrateful people ! where are the tokens of thankful respects for unmerited favours ? what notice is there taken that such a work hath been done amongst us ? who lays to heart the operations of his hands ? where are the lips that praise him , the lives that honour him for it ? the idolatrous philistines could assemble and sacrifice to their dagon , for delivering sampson their enemy into their hands , iudg. 16.23 , 24. but when have we assembled to offer the sacrifice of praise to our god , for delivering us from the hands of our enemies ? oh regardless people ! if talking of deliverance be recompense enough , we have paid it ; if cursing our foes be sufficient reward , we have given it : but if repentance of disobedience be the onely return , we have yet omitted it : if reformation can onely be regarded as a suitable requital , we are without it . what have we seen but unchanged conversations in our changed condition ? what have we given to the lord , but a doubled measure of impieties , for his doubled mercies ? what have we done , but endeavoured to revenge our selves on the mercy of god that hath spared us ? oh undeserving generation that we are ! how do we enjoy mercies , and never improve them ? how do we comfortably reap the profit of deliverance , and unfaithfully rob the lord of the glory of it ? how do we bless our selves in escapes , and forget the almighty that gives them to us ? we are sollicitous wanters , but careless enjoyers . how are we joyful when getting out of danger ; but how little careful then are we to be getting out of sin ? methinks the moon that is often changing and still keeps its old spots , is a plain emblem of our wicked nation : when all things are ruining , sin remains unruined ; when enjoying escapes from ruine , still sin remains to be again a cause of ruine . oh what unchangeable ethiopians are we in our sins ? how like are we to the hardned mariners , who escaping the fatal dangers of a threatning storm , remain secure till another tempest hangs over their heads ? what succession of mercies do we promise our selves , in the vilest continuance in destroying iniquities ! but is there no hope● that the consideration of delivering mercies may over-power us from going on in our wicked courses ? were they prest upon our consciences , would they not prevail to effect some reformation ? it may be a word that will suit to the works of the lord amongst us , may make some impression , effect some conviction , and produce some amendment . behold then a word enough to melt our hearts with the reading of it ; to dissolve us into tears by meditating on it ; to make us reform by applying of it . — seeing thou hast given us such a deliverance as this , should we again break thy commandment ? — wouldst thou not be angry with us till thou hadst consumed us ? &c. in these words are contain'd , 1. a thankful acknowledgment of the undeserved mercy their gracious god had exercised towards them ; consisting in these two things . 1. he had punished them less than their sins deserved . they admire the clemency of almighty god , that when their iniquities were wonderfully great , their punishments should be mitigated with so much mercy . the hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used , signifies ( 1. ) cohibere se , to with-hold ones self . and so the sence is elegant , thou hast with-held thy self from doing what our iniquities deserved from thee . thou wouldst not suffer thy direful anger to break out against us to the utmost , but didst refrain thy self from making an irreparable ruine amongst us . hadst thou proportioned thy destroying judgment , to our daring provocations , and thy wrathful dealings to our vast deserts , we had not been a people at this very day : but thy mercy detain'd the hands of thy justice ; and thou didst not so much design to consume us , but onely to correct us . the like acknowledgment have we cause to make , having had experiences of the same clemency : for when our provoked god hath come out against us with wasting wars , destroying plagues , devouring flames ; yet he restrained his wrath , and suspended the greatest part of the judgments we deserved from him ; and although when he began , there was cause enough to make a full end of us all , yet in the midst of justice he remembred mercy , and graciously desisted from ruining of us . 2. the word signifies cohibere aliquid , to restrain any thing else . so the sence is , thou hast restrained , kept down our sins from rising up in judgment against us ; for had they appeared against us , we had utterly been ruin'd . 2. this mercy was exprest to them , by the working out for them so great a deliverance ; since thou hast given us such a deliverance ; implying how merciful , how seasonable , how undeserved a deliverance that was they received ; and such is ours , that the almighty god hath vouchsafed to us . 2. you have here the deep sense of duty that was upon his heart ; which duty was to break off sin , which onely can be a just return to god for his goodness . 3. you have his sense of danger , if sin was persisted in after such a deliverance ; wouldst thou not consume us ? &c. 4. you have the aggravation of that destruction under such hainous sinning , till there were no remnant nor escaping . the general heads i shall insist upon , which are immediately contained in , or may serve to explain this text , are these . 1. that the great design of god in bestowing merciful deliverances on a people is to reclaim them from sin . 2. that such is that wickedness that is in the most of men , that they are prone to wax worse after deliverances . 3. that sinning after deliverance , is the most hainous sinning . 4. that sinning after deliverance , hath a peculiar influence to hasten destruction . 5. that destruction for sins after deliverance , will be the most dreadful destruction . now i shall endeavour , deo juvante , to speak something to each of these in order . proposition i. the design of god in delivering a people from eminent dangers of ruine , is to oblige them to forsake all sinful and wicked practices . the intent of delivering mercies , is to cause us to repent of our destroying iniquities . the main end of gods exercising goodness towards us , is onely to effect some goodness in us . the design of special mercies , is to make us a special people . the almighty god delights not to reduce a people from sinful courses , by laying them under such heavy judgments as may render them incapable of committing those sins , which otherwise their wills incline them to ; but the way of his pleasure is to confer such mercies upon them , as may sweetly conquer their stubborn hearts , and gain their averse minds to himself . hence when the sin and folly of an obstinate people hath reduc'd them to inextricable straits , the eternal god doth not suffer his destroying wrath to break forth against them , saying , i see them helpless and past recovery , now therefore will i ease me of my adversaries , and avenge me of my enemies ; but compassion being kindled in his merciful breast , now says the lord i will lend a helping hand , and give them that experience , and those evidences of my goodness , that shall for ever oblige them to me , and win them from proceeding in ways of rebellion against me . thus all our deliverances lay us under perpetual obligations to devote our selves to the blessed work and service of our delivering god. our mercies are not beautiful tombes in our way , wherewith we may delight our eyes ; but chariots to carry us on with more pleasure and cheerfulness in the ways of our gracious god. the end of deliverances is plainly seen , luke 1.74 , 75. that we being delivered from the hands of our enemies , may serve him without fear , in righteousness and holiness all the days of our lives . we are not delivered from enemies , to continue enemies to god ; but an escape is given us from the hands of enemies , that we may resign up our selves into the hands of our god. when god prevents our becoming miserable preys to unmerciful foes , 't is to oblige us ever to praise him with thankful hearts and obedient lives , psal. 105.37 . he brought forth that people with silver and gold ; spread a cloud for a covering , and fire to give light in the night , v. 39. he brought quails , and satisfyed them with bread from heaven ; he brought forth his people with joy , and his chosen with gladness , v. 43. and what was the design of all this favour ? v. 45. that they might observe his statutes , and keep his laws . although our mercies are gods gifts , yet they greatly raise our debts . the favours we receive from our gracious god , are not as payments given to servants to discharge from work , but like the encouragements tender parents give to children , to increase their dutiful service and obedience . 't is promised . h●s . 3. u● . they shall fear the lord and his goodness ; or , ob tantam d●i beneficentiam , grot. they shall serve and obey him for his goodnesses , in returning and restoring of them : that wonderful kindness was for this end , to ingenerate obedient love , and induce to constant loyalty to so blest a redeemer . now had not these blessed intentions and gracious designs been in the heart of our god , he had never exercised his almighty power for our help and relief , as of late he hath done : but he designing to reclaim us from sin , hath restrained his wrath , and revealed our danger ; that so by giving us the advantage of such a mercy , we might render to him the glory of it . and what can be more reasonable , than to give god the glory of that , whereof we have the profit ? what more unjust , than to cross such gracious designs as these ? and therefore unless we design to debar our selves from future mercies , it concerns us greatly to answer gods design in these ; unless we intend by our incorrigibleness to bring irreparable ruines upon our selves , it highly concerns us by this goodness of god , to be led to that repentance and reformation intended by it . for to what end hath this grace of god appear'd , but to teach us to deny all ungodliness and worldly lusts , and that we might live soberly , righteously , and godly in this present world ? i shall now propose some few reasons , why the glorious god condescends to strive with man with thus much goodness , rather than reduce him by forcible coactions , and destroying judgments ; why he doth not ease him of his enemies by his almighty power , but endeavour to make them friends by obliging favours . reason i. because this way and method is most suitable to his gracious nature . rough spirited men in reducing offenders , will use nothing but harsh severity : but such whose nature is tempered with amiable meekness , abhor such wrathful means ; and will make experiment what clemency and kindness will do , before they proceed to powerful compulsions . thus the great god having declared himself to be most gracious , will experience how far he can prevail by the exercise of goodness , before he proceeds to the displays of his justice and greatness . so good is our god , that he is ready to make proof of the efficacy of a thousand smiles of mercy , rather than of a single stroak of justice . the titles of honour which discover his nature , do mostly set out his abounding goodness , exod. 34.5 , 6. the lord , the lord god , merciful and gracious , long suffering , and abundant in truth and goodness . the whole world is embroidered with infinite impressions of goodness . among his blessed attributes , his grace is uppermost ; and though he be equally just as good , yet he exercises his goodness more than his justice . this is the fairest flower in the garland of majesty ; the brightest ray that issues from that un-approachable light ; the height of his immensurable and imperial glory . now if we consider his readiness to mercy , and his slowness to anger ; his frequency in displays of goodness , and the rarity of amazing judgments ; his resolvedness in ways of grace , and reservedness in ways of justice ; we may easily see 't is most agreeable to his nature , to accomplish his designs by clemency . reason 2. because this merciful method is most agreeable to the nature of man. the most powerful engine to attract the will of man , is the good will and mercy of god. man being of a generous spirit , is more easily drawn than driven , perswaded than forced . murdering severity may force a slavish fear , but never produce any loving obedience . dipping in the sweetest oyl of mercy , is most effectual to soften the hardned hearts of men . parisiensis relates a history of a stubborn sinner , that nothing would reclaim ; but god heaping up favours upon him , at last he cries out , vicisti benignissime deus indefatigabili bonitate : oh kindest god , thou hast conquered me with thy unwearied goodness . were a man to relieve an inveterate enemy in a perishing condition , it could not but effect a change , and make him become an intimate and constant friend . sullen , peremptory , and imperious commands , have little influence to sway obdurate enemies . the kindness of conscientious david in sparing saul his mortal enemy , melted his stony heart , and made him promise eternal friendship , 1 sam. 26.21 . i have sinned , says saul , i will do thee no more harm , seeing my life was precious in thy sight . and will not the most refractory sinner be ready to come to terms of peace , at the receiving such kindness from the hand of god ? will he not say , ah lord , i have been an ungodly enemy , and impudent rebel against thee ; thou hadst me in thy hand , and mightest have suffer'd my bloody enemies to have cut me off ; thou mightest have dispatcht me to eternal torments : but since thou hast been so gracious to spare and deliver me thy enemy , henceforth i shall ever be thy friend , and never offer to rebel any more . reason 3. god proceeds in these gracious methods , because of the experienc'd ineffectualness of destroying judgments to effect a sincere repentance , and produce an unfeigned obedience . mercy hath ever prevailed more with sinners than wrath . severity in exercising judgments , may curb a head-strong sinner from outward enormities ; but the bent of his will , and the inclination of his heart still remains to commit it . these usually have no farther influence , than to render men like roaring lyons confin'd by iron grates ; like ravenous dogs restrain'd by heavy chains ; onely making an impediment from acting , not an amendment as to the will to act . a lock may stop a thief , yet it alters not his mind . this ineffectualness of judgments , hath often been evidenc'd in the devilish behaviour that hath appeared in many under them . how many in blasphemous enraged passions , have belch'd out most execrable oaths and reproachful speeches against heaven , and the instruments of divine vengeance , et quem oderunt perire cupiunt ; wishing the destruction of the god that destroyed them ? as the cilicians made war against mount a●tna , spitting out sulphureous flames upon them : with such madness do rebellious wretches contend with the almighty , consuming them by the fire of deserved vengeance . how often do men bid defiance to god heaping up plagues upon them ! and stopt in their sinful courses as balaam by the angel , still will spur on in despite of god himself . zeph. 3.5 . every morning be brings his ●udgments to light , but the wicked know no ●hame . sins were continued under continual judgments ; so ier. 5.3 . they were smitten , and did not grieve . and if at any time judgments have affected a sinful people , by reason of the extremity of them : yet all those appearances of devotion under them , have been mostly delusions ; being onely the workings of nature , expressing a sense of suffering , not the effects of grace , declaring a sorrow for sinning : hence hardned pharaoh un●er the distress of miraculous judgments , is seemingly moved with repentance . thus thousands are beautiful in pangs , but 't is onely the operations of judgments on the body , not their impression on the heart . but this ●neffectualness of destroying judgments , ●s declared abundantly by the following carriage of the sufferers by them . for how many have we known , after the wea●ing off the smarting sense of vengeance , have proved the grandees and imperialists in provoking wickednesses ? and the storm of judgements being a little over , have rid on with a full carreer , and un●ridled chase , in their unlicensed courses . since then this way effects so little , god will rather make use of mercies : since horrid desolations will make no mere impression , god will make experiment what deliverance will do . so then , to conclude this head , god uses these means , because as sola misericordia deducit deum ad homines , so sola misericordia reducit homines ad deum : as mercy onely brings down god to man , so mercy onely brings back man to god. proposition 2. such is the wickedness of our corrupted hearts , that we are prone to proceed in sin , notwithstanding the lord is using these means with us to reclaim us . we are apt to make use of our deliverances to further our sins , rather than improve them to the forsaking of them . for as the red sea drinks in the river iordan yet is never the sweeter ; and the vas● ocean all other rivers , yet is not th● fresher : so we receive the most excellent mercies , and yet are but little the better . so entire is our cursed affection to ou● espoused lusts , that whoever be dis-engaged , and whoever be displeased , we ar● too much resolv'd to continue in them . hence the mercies god gives for encouragements to serve him , we turn to be instruments of sinning against him . when god doth most for us in ways of mercy , we are prone to do most against him in ways of sin . 't is reported of the leopard , that 't is most savage to those that do most for it . too true it is of us ; we are wretchedly most unkind , to those that shew most kindness to us . felicitate corrumpimur , outward felicitie makes us abound in iniquity . after the receipt of special favours , we often loosen the reins to impiety , and run more extravagantly after our own inventions . how many become more nimble in the feats of iniquity , by being anointed with the oyl of mercy ? men nurse the hateful brats of their devilish lusts , at the breast of divine bounty . our envenom'd natures extract food for the nourishment of abominable sins , from the singular favours of a gracious god. as when the season grows warm , by fructifying rays of the sun , the weeds spring up ; so by the increase of mercies , there is often the abounding of iniquity , hos 10.1 . israel is an empty vine : or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vitis luxurians ; a wild vine : according to the multitudes of his fruits , he hath increased the altars , i. e. quo res habuit pr●speriores , eo magis indulsit idololatriae , gro● the more prosperity , the more idolatry . 't is observed of the spleen , the greater it grows , the less the body is : the more temporal mercies , the less heavenly spirits and holy obedience . hos. 4.7 . as they increased , they sinned against me . heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut multiplicari eis , as i multiplyed to them ; or , as i increased deliverances , honour , riches ; so they sinned against me . as judgments will not bridle us , so mercies will not break us off our sinning . isa. 26.10 . let favour be shown to the wicked , yet will he not learn righteousness . in the former verses the prophet shews , that the people of god would serve him even under afflictions ; but as for the wicked , neither mercies nor afflictions work upon them . mercies are messengers to instruct us our duty ; but although for many years we have been called upon by them , yet how little have we learnt to love , serve , and obey our god by them ? noah miraculously delivered , is abominably drawn into sin . he that had the highest proofs of the mercy and justice of god , mercy to himself , justice to the world , lyes drunk in his tent ; preserved from waters , overcome by wine : behold , you may see him guilty of the sin for which he saw the world condemned ; you may see him to be rebuked for the sin he so often had reproved : and he that was so holy before , now becomes a pattern of uncleanness , and example for future wickedness : thus prone are the best to sin after deliverance . thus holy hezekiah , 2 chron. 32.24 , 25. god delivered him from death , but he rendred not to the lord according to the benefit done unto him ; for his heart was lifted up , not with thankfulness , but haughtiness ; not in praises , but with pride . deut. 32.15 . ieshurun waxed fat and kicked , then be forsook the god that made him , and lightly esteemed the rock of his salvation . deliverance had made way for his promotion ; and he being promoted , god was rejected . righteous lot by distinguishing favour escaping the flames of sodom , fell into the fire of sin . the ashes of sodom , the pillar of salt , made him not wise enough to shun the drunken bed of incest . who could have thought lot should fall into such impieties , upon the receipt of such mercies ? but thus prone are we to abuse goodness , and ready to slight the greatest kindness : how often do we turn our physick to poison ? how often do we make our mercies commeatus peccandi , inlets to sin ? 't is said concerning eve , that god design'd her an helper to adam , and made her of his rib ; but the devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , took his rib , and made it a fatal dart . so god gives mercies with good intentions , but satan siding with our corrupt inclinations , makes use of them to our great disadvantage . i shall now consider how it comes to pass , that deliverances have no more influence upon us , and how we become so prone to sin after them . ( 1. ) it arises from the mighty power that accustomed sins have upon the heart . when highest reasons are obliging to leave sin , the force of custom prevents their operation . when men are soaked in sensuality , flesht in villany , thorough-paced in rebellious courses , what is able to change them ? hereby the heart is so direfully hardned , the devil's kingdom so invincibly fortified , and sin itself so much endeared , that there is unspeakable difficulty in conquering of it . ezek. 16.4 . when delivered from egypt 't is said , their navil was not cut . the navil is that whereby the child is supplyed with nourishment in the mothers womb. so this expression means , israel was still drawing in egyptian manners and superstitions ; being accustomed to them , they still hankered after them , notwithstanding their great deliverance . and although for a while a deliverance may seem to make some impression , yet as the water heated , redit ad ingenium , grows cold again : so affections to god wear off , and men are hankering after their former lusts. so ezek. 23.8 . neither ●eft she her whoredoms brought from egypt . difficile est ab usitatis desinere : accustomed ●ins are hardly deserted : sins often renew●d , are hardly reformed ; sudden mercies , ●hough never so great , will hardly wear ●ut continued sins . 2. the reason why our deliverances work no greater reformation , is , because ●e fix our eyes too much upon second ●auses , and inferiour instruments , with●ut a due acknowledgment of the hand ●f god. hence we are prone to con●eive our selves more obliged to men than 〈◊〉 god himself . how wickedly do ma 〈◊〉 ascribe more to humane policy , and heathenish fortune , than to infinite power and heavenly favour ? hos. 11.3 . they knew not that i healed them . nescire dicitur qui gratiam non refert : he is ignorant who neither observes nor answers the merciful hand of god. attributing deliverances to man , hinders the performance of duty to god. the reason why mercies are not seconded with obedience to god , is , because we look too much to second causes ; so those hab. 1.16 . their portion was fat , and they sacrificed to their nets , and burnt incense to their drags . thus the assyrian proudly ascribed all to himself , isa. 10.14 . by the strength of my hand have i done it , and by my wisdom ; for i am prudent . how can the mercy of god be answered , if it be not owned ? how can we requite god for delivering , if we deny the receipts of deliverance from him ? if we look not upon our mercies as given by god , we shall give god nothing fo● his mercies . 3. deliverances are no more influentia to reclaim from sin , because of our unreasonable oblivion of them . our greatest mercies are but nine days wonders present impressions made by deliverance are soon worn off by neglect of future consideration . the sense of our engagements to obedience wearing off , our inclinations to sin make head . when mercies are new , how frequent is our remembrance of them ? whilst employed in our daily labours , our minds are admiring delivering love : when waking in the night , these are the objects of meditation ; when conversing with friends , these are the theams we discourse of . now somewhat must be done to requite this kindness ; but too sudden a forgetfulness anticipates and prevents the performance of our acknowledged obedience . deut. 32.17 , 18. they are charged with abominable sins ; and it stands as a reason , because they forgot the god that formed them , and the rock that begat them . did we not forget our mercies , our consciences would force us to forsake our sins . were our hearts more but repositories for gods favours , so much iniquity would not be lodged in them . forgetting gods mercies , is not onely a base unworthy sin , but a breeding sin : many desperate sins arise from despising the kindness of our god. and oh , how unspeakably strange is it , that we can forget him , who doth so much to be remembred ? that we can suffer his mercies to pass out of our mind , whose mercies are new every moment ? how impossible would it be to live in unlamented sin , did we live in the sense of undeserved mercies ! hence it is we are so prone to sin after deliverances , because we are so apt to suffer them to slip out of our labile memories . 4. this continuance in sin after deliverances , arises from persons bolstring up themselves with sinful presumptions that the dangers of destruction are past . when men begin to apprehend all things are well , they are apt to take occasion to do ill . when men are conceiving the bitterness of death is past , they little mind to reform the baseness of their lives . they care not how little they live to god , when they presume they shall live long . eccles. 8.11 . because sentence is not speedily executed , therefore the hearts of the sons of men are fully set in themselves to do evil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 syr. roboratur : their hearts are strengthened , emboldned in them to go on in evil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. because of this delaying judgments , they go on with a full confidence , they sin with courage . this is as wind to their sayls , that drives them on briskly in sinful courses . with this did the wicked jews under divine comminations hearten themselves in their ways , ezek. 11.3 . saying , it is not near . gods abstinence from judgments , was made an encouragement for continuance in sin . so ezek. 12.21 , 22. the days are prolonged . carnal persons are willing to go on in sin as long as they can : and when dangers are a little gone off , they more boldly go on in desperate sinning . 5. this proneness to sin after such mercy , arises from flattering expectations , that in renewed returns of distress , they shall ever meet with the same deliverance . how do men argue from their present safety , to their future security ? how fondly do men conceive that god will be ever merciful , because of his present mercies ? did men wisely consider after deliverance , how soon they may stand in need of the same helping arm , how soon they may want the same mercy , they could not be so audacious as to slight and contemn it , left the next time they be deprived of it . gods present deliverances are evidences of his power to deliver us again , but not assurances of his will to do it . 't is a groundless supposition men go upon , who think mercies are entail'd upon them , and inseparably annexed to them . we shall experience , if we do not leave off sinning , god can leave off delivering . if we can still forsake god , he can at last forsake us . 6. we are thus inclined to sin against god after deliverance , as we being delivered , our hearts are brought off from their dependance on god , and we are magnifying our selves instead of god. when god hath given us our precious lives from the hands of devouring enemies , we imagine we can live of our selves , and thence are regardless of living to god. hos. 13.6 . they were filled , and their heart was exalted , therefore have they forgotten me . their outward fruitfulness caused their sinful forgetfulness . our hearts are apt to be set upon enjoyments , and not on the god that gives them . hos. 4.11 . whoredome and wine take away the heart . the hebr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies auferre , to take away by force ; so did those things take away their heart from god by force ; or occupare , to occupy . they occupy and take up that room in the heart god should have . thus we having worldly enjoyments continued by deliverances , our hearts are detained by them , that we mind not god , care not how we go on in sin against him ; mind not how little obedience we yield to him , as if we could live well enough without him . 7. this proceeding in sin is partly caused by persons apprehending themselves to be innocent , and their courses to be harmless , from the deliverances god gives to them . carnal persons are apt to reckon their ways to be lawful , because they are spared and unpunished in them . hos. 12.8 . ephraim said , i am become rich , i have found me out riches ; in all my labours they shall find no iniquity in me , that were sin . as much as to say , were my courses unrighteous , they would not be prosperous ; whatever the prophets charge me with , it appears by the dealings of god with me , that my doings are good ; if i were so sinful , i should not be succesful . thus corrupted persons will vainly argue from gods delivering ; were i so wicked , were my actions so displeasing , god would not have spared me , but delivered me to destruction . but oh how vain are these reasonings ! god bears with long-suffering the vessels of wrath prepared for destruction ; out of his mercy he gives a space to repent of thy sins . and who so wicked to conclude , that because god exercises patience , therefore they are no offenders ? this is a sign of gods goodness , but not of thine . proposition 3. sinning after deliverance , is the most hainous sinning . it renders sin exceeding great , to commit it after great mercies . it is a great sin , to count any sin small , that is committed against a great god : yet sin hath its aggravations , and admits of degrees , according to the circumstances under which 't is committed . there are two things which render a sin most abominable ; when sin is committed against light , and against love . they are no little nor light sins , that are aggravated with convictions by light : nor are sins against love of an inferiour nature ; nothing more intolerable to man or god , than to have ill will for good deeds . 't is sinful to render evil for evil to man , much more to render evil for good to god. what more provoking sight can be beheld , than a man impudent in evil under judgment , and barren in good under mercies ? affronts to love , are more unsufferable than rebellion under displays of wrath . the highest unkindness , is the highest sinfulness . the sin of david is aggravated by the recording gods kindness to him , 2 sam. 12.7 , 8 , 9. i delivered thee out of the hand of saul , and i gave thee thy masters house — and if that had been too little , i would moreover have given thee such and such things . wherefore then hast thou despised the command of the lord , to do this evil in his sight ? to sin in the face of god when smiling upon us with unmerited mercy , is one of the greatest contempts can be cast upon god. to manifest our sinfulness , when we enjoy the greatest testimonies of goodness , is the height of madness . to withdraw our necks from an uneasie galling yoak , to rebel under the severities of a cruel tyrant , to cast off the service of an imperious master , may admit some excuse ; but to wax wanton under mercies , to despise the clemency of heaven , to deny obedience to a loving father , is an offence indefendible , a crime unpardonable . when god would lay a people under a conviction of the hainousness of their crimes , he repeats his gracious dealings to them . ierem. 2.20 . of old time i have broken thy yoke , i.e. when thou wert in egyptian bondage under intolerable slavery , i set thee free : and thou saidst thou wouldst not transgress , yet thou hast slighted my favours , and broken thy vows ; and under every green tree thou wandrest playing the harlot . and v. 22. this is noted for an indelible sin ; such sins as these are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not written , but engraven : they are of the deepest die , and most permanent stain : hos. 7.15 . though i have bound and strengthened their arms , yet do they imagine mischief against me . it hath an allusion to men with broken bones ; oh what would they give for a healing chirurgion ? what price would they give to be free from pain ? so these in distress would promise any thing to god for deliverance : but , says the lord , though i bound them up and cased them , though i strengthened them against the destructive assaults of their enemies , yet still with the highest wickedness and unkindness they imagine mischief against me : the more i did to engage them , the more they have done to dishonour me . the people of israel were charged with their sinning at gilgal above all other places , hos. 9.15 . all their iniquity is in gilgal . the hebr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render all , signifies summum , praecipuum , i.e. their highest , chiefest , most notorious si● was at gilgal ; why there ? because there it was they received abundance of mercies . here was the great circumcision , when the reproach was rolled away , after they had past over iordan , and arrived to the land of canaan , iosh. 5.7 . here ioshua pitcht the twelve stones , the everlasting memorial of their wonderful deliverance out of iordan , iosh. 4.20 . here was the beginning of the rest promised to them in the land of canaan . now to be involved in sin , when encompast with so many mercies ; to be forsaking god after such late experience of his goodness , this was the highest crime imaginable . now i shall lay down some particular aggravations of sins after deliverances , that so you may lament those you have committed , and labour to prevent them for the future . 1. such sins most wretchedly cast a blot upon the most holy god , as if he were a countenancer of sin , and a patron to persons impieties , rather than a severe avenger of them . christ was accounted a friend to publicans and sinners , for shewing kindness unto them : and will not atheistical wretches be ready to asperse the glorious god as a friend to sin , for improving his power to deliver such persons as improve his deliverance onely for sin ? 't is reported of one prophane dionysius , that when by his covetous pilfering he had preyed on a temples glory , and enricht himself with its sacred treasure , and after transporting his treasures , escaping a fatal shipwrack of which he was in danger , with the greatest impudence cryes out , how do the gods love sacriledge ! because he presumed they delivered him a robber , he imagined they loved robbery : psal. 50.21 . because i kept silence , thou thoughtst me altogether such an one as thy self , i. e. quod tuis maleficiis delector , muis. gods patient forbearance , made him reckon god unrighteous as himself . to go on in sin when delivered from ruine , is practically to say , i am delivered to sin . such an impiety was charged on the jews , ierem. 7.10 . will ye steal , and murder , and say , we are delivered to do all these abominations ? they were not come to that height of profaneness , to declare it in so many words ; but by their ungodly courses after his gracious deliverances , they did as much as say it . what is this but to make god an unholy god ? what greater aggravations of our sins can there be , than to cast dirt on the holiness of god , which is the aggravation of all his glory ? certainly , if god suffers dishonour by his exercising goodness to us , we shall suffer destruction for our abusing of it . god will shew no favour to those , who make him a favourer of sin . 2. such sinning is so abominable , because 't is a justification of all our former sins . this is in effect to say , we have done well enough in sinning ; god is not angry with us , therefore we will still go on in our former courses , and follow our old wickednesses . how provoking must this needs be to god ? when instead of a humiliation for sins , he sees a justification of them : instead of a contrite lamentation for our evils , he finds an audacious approbation of them . how can a holy god bear this at our hands ? we cannot justifie the best of our actions before the lord , how abominable then to justifie those that are apparent evils ? it was very displeasing to god for ionah to say , i do well to be angry . and shall we say , we did well to be proud and profane , to be drunkards and swearers ? and what else is our persistence in sin , but a testimony of our allowance of it ? 3. such sinning , implies a daring provocation of god to destroy us . to despise god sparing and delivering , is to dare him to smite and destroy us . not to care for deliverance , is as much as to say , we do not fear destruction , isa. 5.19 . let him hasten his work that we may see it . this impudent expression either respects gods power , q. d. let him do his worst , we fear not , as men that had over-grown divine justice , and become too big and too strong for the almighties arm ; or it may be spoken in respect of the truths and threatnings declared by the prophets challenging god to the accomplishment o● them . but will god suffer himself to b● dared by worms ? can you daunt his unalterable courage ? can you hold the almighties hands , or lay bonds on his judgments , that they shall not destroy you will god suffer his creatures to insult ove● him ? are we out of his reach , that we fea● no ruine ? can we match him with equa● forces ? sure we are nothing to him . how then can he indure a challenge from us how can he suffer our sins after mercies ? by these sins we are like those , iob 15.25 , 26. who stretch out their hands against god , and strengthen themselves against the almighty , &c. but who ever contended with him , and prospered ? it will be dreadful to fall into the hands of a living god. and this will certainly be the portion of those that affront him with such daring provocations . 4. these sins are so hainous , as by them the delivering mercy of god is horribly undervalued . what is our rebellion after the reception of such mercies , but to declare we account not our selves obliged to god for them ? what is this but to disown the greatness of the favours god bestows upon us ? what greater dis-ingenuity can be exprest , than to diminish the greatest favours of god , in love to our devillish lusts ? every mercy that comes from so great a god , must needs be great : but to undervalue the choicest blessings and highest mercies , must needs be a point of the highest wickedness . vvas it a small mercy , that by our late deliverance so many thousand lives have been continued , such multitudes of souls have been kept out of hell ? is it nothing in your eyes to be delivered from popish slavery ? to have the glorious gospel continued amongst us ? is the security of church and state , the miraculous preservation of priviledges and liberties a contemptible kindness ? shall all these things have no notice taken of them ? shall they all be dis-regarded ? will you say 't is not worth while to leave sinning for these ? dare you declare they deserve no obedience ? let your conscience speak , would not this be horrid blasphemy ? could you bear such undervaluing of kindness from fellow-creatures ? how then can god from you ? 5. those sins are the testimonies of the highest ingratitude conceivable . ingratitude is the worst of sins ; and sinning after deliverance is the worst ingratitude . this is unkindness that pierces the heart of god , to rebel against him , dealing with us as the dearly beloved of his soul. how ungrateful is't to assassinate a prince , to whose care we owe our lives and fortunes ? to rip open the bowels of her , to whom we owe our being ? so is it to dishonour a god , that is both our protector and benefactor , our preserver and deliverer . david was greatly incens'd at the ingratitude of churlish nabal , 1 sam. 25.21 . surely in vain have i kept all this fellow had in the wilderness , and he requites me evil for good . will not the almighty thus complain of an ungrateful people ; surely in vain have i kept them from the hands of their bloody enemies , in vain i have delay'd the execution of judgment , since all my return is dishonour for deliverance , sinning for saving of them ? may not god speak to us , after the manner our blessed saviour spoke to the jews ? for which of my good works do you stone me ? for which of my good works do you sin against me ? will you oppose me , because i appear so often for you ? will you hate me , because i help you ? will you rebel , because i relieve you ? is this the fruit of my goodness ? the lord was greatly offended with his vineyard , isai. 5. because after all his care to make it fruitful , it brought forth wild grapes . i looked it should bring forth grapes , and it brought forth wild grapes . when god bestows any mercies upon us , his eye is upon us to see what improvement we are making of them : he looks to see what ●hou dost with thy time , thy talent ; his eye is upon thee , to see what use thou makest of means , deliverances , and all thy enjoyments : and when he uses good means , he looks for good fruit ; and if we ungratefully bring forth wild grapes , we shall highly provoke him , and to our disadvantage displease him . how intolerable a sin must it needs be , to fight against god with his goodness ? to mischief his honour with his mercies ? should you be an instrument of raising a decayed friend , and he turn your enemy , and use the estate procured by you , to manage mischievous designs against you , would you not count it intolerable baseness ? now what less , yea how infinitely more is your abusing the mercies of god , to the disadvantage of his glory , and dishonour of his name ? should a● neighbourly physician freely endeavour the relief of a helpless beggar , and after his cost and care , when this man is restor'd , he should make it his work to study the death of this worthy friend , how intolerable ingratitude would this be accounted ? what else is our sinning against god , on his sparing of us ? what is it but the destroying the honour of him , who saved us from destruction ? deut. 32.6 . do ye thus requite the lord , ye foolish people and unwise ? when ungrateful brutus was among those that came to destroy caesar , he pathetically cryed out , etiam tu brute ! what , thou my son brutus ! wilt thou stab me ? may not god cry out upon us , what ye , oh people of england , will ye still be enemies ? you whom i have so deliver'd ? you whom i have so often preserved , shall i meet with these dealings from you ? of all people you are obliged to love and serve me , and will you improve all my mercies against me ? 6. by sinning after deliverance , we most unjustly deny to go● that which is ●is right and due fo●●●livering of us . deliverance is the price of god for our lives and services . god redeeming of us , we remain no longer our own , but are especially obliged to be his . what can we give to god for preserving our lives , less than 〈…〉 and that 's an unanswerabl● 〈◊〉 for the exercise of ●is wisdome and power 〈◊〉 delivering of us . can we then rob god of his due , without 〈◊〉 height of injustice ? is not this the most ●●tolerable sacrilege ? the mercies of god are to hire us to obedience . will a master suffer a servant to be engag'd in the work of another , when he hath hired him for his own ? is it not a provoking sin , for you to be employ'd in the service of the devil , when god hath hired you into his ? the apostle pressing the corinthians to obedience tells them , they are not their own , but are bought with a price . thus may we be perswaded to obedience , by considering , god hath bought our lives , by saving us from death . 7. sinning now is so heinous , as hereby god is frustrated of his designs in granting such favours . what may god expect , when stretching out his hand to help us , but tha● then we will inclin● our hearts to honour him ? what are th● designs of god in displays of mercy , bu● to raise up glory to himself ? he exerciseth goodness to promote his own interest in the world , not the devils . wi● god exercis● mercy to his own disadvantage ? will a ●ational man put weapons into the hands of those would slay him with them ? would you deliver ● man to destroy you ? surely the lord may justly expect love for his kindness duty for his mercy , obedience for hi● deliverance . isai. 63.8 , 9 , 10. he said , surely , they are my people , children that will not lye ; so he became their saviour . this verse contains a kinde of expostulation that might be in god ; why should i save such a people as this ? i have enough against them to destroy them . i have found their unfaithfulness to their promises , their unanswerableness to my gracious providences , why should i deliver them ? then god comes to a resolution , mercy turns the scale , goodness prevails ; i will try them once more ; they are my people , children that will not lye ; i hope they will not frustrate me any more : i may take this opportunity to cut them off , but i will make experiment once more . but proving unfaithful , he became their enemy , and fought against them . how heinous a sin ●s it to cross gods ends , to walk contrary to him ! 8. sinning now is so heinous , as 't is not only a neglecting duty , but despising remedy . there are peccata contra officia , and contra remedia ; sins against duties in omitting things commanded , and sins against remedy , slighting and opposing ●he means which are designed for recovery from former evils . and now what sin can be greater , than to despise the means that are used to cure our bleeding wounds ? what aggravates the sin of unbelief , and makes it the destroying sin , but because 't is the contemning of that blessed remedy which is provided for miserable sinners ? hence this sin binds on the sinners guilt with an eternal bond , and makes salvation impossible . thus also slighting deliverance is the highest sin , as thereby we bid open defiance to all means of recovering of us from sin & destruction . neglecting salvation hath a most provoking influence on the wrath of god : heb. 2.3 . how shall we escape , if we neglect so great salvation ? vvill the lord bear this affront to his mercy , that when he is willing to save , we declare we regard no salvation ? this will be an unpardonable crime , there will be no escaping for us . to sin with deliverance , is no less than to throw away the healing balm that mercy provides , and resolve to make our wounds incurable . proposition 4. sins after deliverance have a peculiar influence to procure and hasten destruction . our present safety is no security against future judgments : destruction deferred by gods deliverances , will be hastned by our sinning after them : those whom undeserved mercies can't reclaim , incensed justice will speedily ruine . the monuments of greatest mercies , have been made examples to declare the severity of justice for the abuses of them . such have experienced the most direful suffering , to whom the almighty hath been most long-suffering . vvitness the deplorable state of the hardned iews , to whom the most singular favour was extended of any people on earth ; yet now who more miserable than those rejected wretches , for their abusing favours ? justice will frown most sharply upon the disdainful affronters of mercy . no people are nearer an utter desolation , than those who heap up sin , when god is heaping up mercies . although the lord be most willing to smite , yet he knows not how to spare when provoked in this manner . ier. 5.7 . how shall i pardon thee for this . — when i had fed them to the full , then they committed adultery , v. 9. shall i not visit for these things , saith the lord ? shall i not be avenged on such a nation as this ? these sins put god to a stand ; he knows not how to go about a pardoning act , although he delights so greatly in it : how shall i pardon , heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parcam : how shall i spare thee any longer ? i can't withhold the hands of my justice , i can't defer the punishment of these transgressions . thence , v. 10. god gives a commission to enemies , go upon the walls and destroy , &c. delay no longer : let those feel the smarting impressions of justice , that despise the sweetest expressions of mercy . this wrath of god against despisers of goodness , appears , 1 sam. 12.24 , 25. consider how great things the lord hath done : but if ye still continue to do wickedly , ye shall be consumed both ye and your king. when once a people rise to that height of impiety , that the most obliging kindness heaven can show , can't win their hearts to obedience ; what can be expected from heaven , but the severest vengeance an almighty arm can bring upon them ? will not the lord soon rush out upon a people with wonderful plagues , when they are knocking at the door of justice by such impenitent courses ? the most gracious prince would dispatch that man , who should impudently persist in traiterous designs against him , after a deliverance from death by his pardoning of him . thus will the king of heaven miserably destroy delivered sinners rebelling against him . divine patience sheathing the sword of justice , will at last desist its pleading for the abusers of it ; and impatient justice by its revengeful arm will avenge the quarrel of despised mercy : ezek. 16.43 . because thou hast not remembred the days of thy youth : q. d. the kindness and favour i then extended to thee ; the deliverances thou hadst from me : behold , i will recompence thy ways upon thy ●ead . thou hast grieved me with sin , i will grind thee to pieces with judgments ; thou hast recompensed me with hatred for ●ove , i will recompense hatred for your ●atred . thus will god deprive those of mercies , that deprive him of the glory of ●hem . 2 kings 21.13 . god there threa●ens to wipe jerusalem as a man wipes a ●ish , q. d. he would take away all their ●elicate enjoyments , as meat is thrown ●ut of a dish . they shall feed on judgments , who were wanton when fed with ●ercies : but the hebrew signifies , delebo ierusalem sicut deleri solent tabulae . as impressions on tables are wont to be wiped out , so shall my impressions of goodness upon them : the former inscriptions of honour and prosperity shall no more be seen , but the prints of destroying judgments shall be found upon them . it shall no more be written , these are a people delivered , but , these are a people destroyed for abusing deliverance . this fatal consequence of despising favours , may be illustrated from the words of god , hos. 6.4 . oh ephraim what shall i do unto thee ? for your goodness is as a morning cloud , and as the early dew it passeth away . many interpret your goodness , the goodness bestowed on you , or your mercies . so the sence is , my goodness that i bestow upon you , is but like a morning cloud , that is dissipated and scattered , and doth no good to you , you are not the better for it . and as the early dew it passeth away , i. e. gratiam & misericordiam meam malitia vestra absorbetis : you soon wear off the impressions of my mercy , as the moistnings of the early dew are soon dryed up by the earth ; therefore v. 7. i have hewed them by the prophets , my judgments are broken out upon them : or otherwise , the tokens of my mercy make but short impression on you ; your goodness fades away , you soon return to sin : what now shall i do to you ? i am resolved to try no more mercies ; i have made you grow with my kindness like flourishing trees , now will i hew you down ; because you are so unprofitable , i will be unmerciful to you . here it will not be amiss to consider , how this persistence in sin after deliverance , promotes and hastens the destruction of a people . 1. hereby that peculiar respect that god hath for one people above another , is made to cease ; and they are lookt upon no otherwise , than the vilest of people in the world . in gods providen●ial dispensations , he bears some singular favour to some , beyond what he doth to others , although these may be nothing more deserving than other nations ; and from this favour he confers singular temporal blessings upon them ; and these he ●alls his people , as especially cared for , ●reserved and provided for by him . but 〈◊〉 these despise his kindness , and con●●mn his goodness , he then un-peoples ●●em , and casts them out of his favour ; ●nd then they become as liable to judg●ents , as the greatest abjects in the world . thus was it with the people of the iews , the lord separated them from all the world for his care and charge : hence he did mighty things for them ; but continuing long in their sins , notwithstanding his mercies , hos. 2.9 . he bids the prophet tell them , ye are not my people , i will not be your god ; and this rejection made way for that ruine now upon them . in the 9th of amos , the prophet is threatning judgment against that sinful people , against which they fortified themselves with presumptuous boastings of their being gods people , chosen by him , & so often owned by deliverances ; but for their abusing mercies , god tells them , v. 7. are ye not as the children of the aethiopians unto me ? saith the lord , i.e. non pluri● vos facio quam aethiopes , grot. you are now no more to me than the vilest people . you have been under my care , and now ye are under my curse : ye remain unchangeable in your sins , as the aethiopians in their colour , and therefore ye shall b● of no more account with me than they● vvhat though we have been more to god than any people on earth , and received more blessings then any nation● near us , insomuch that we might be called his chosen people for his care over us ? vvill not despising mercies , sinning after deliverances , make him say , as hos. 9.15 . i will love you no more ? vvhat shall we be more to him than the aethiopians , if we be like them in sin ? ezek. 15.2 . what is the vine-tree more than another ? i.e. if the vine bring forth no fruit , what is it more than another tree ? why should it not be burnt ? vvhatever we have been , if we be fruitless and ungrateful , why should we not be punisht ? if we be not bearing trees , may not god make us burning trees ? if we be not bettered by deliverance , why may we not be destroyed ? 2. hereby the lord is made in a manner to repent of delivering a people : when men have gratified their fellow-creatures with signal favours , and after such expressions of respect have nothing but ungrateful returns ; it makes them wish they had never bestowed their love on such unworthy persons . thus the almighty god , unjustly requited for mercies , is said to repent him of his conferring kindness on a people . but we must observe that golden rule ; quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deo tribuuntur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debent intelligi : those things which are attributed to god after the manner of men , must be understood as become the majesty of god. so gods repenting is an improper allusive term , expressing not a change in gods mind , but in his action : not implying such an affection in god as repentance , but alluding to the effect of such an affection in man , gen. 6.6 . it repented god that he made man , and it grieved him to the heart . this implies gods wrathful indignation at mans miscarriage , but no disturbing alteration in the mind of god , who is ever the same . but to speak after the manner of men , when a people continue in sins after deliverance , god may say , oh! it repents me that i have delivered a people thus to dishonour me ; it repents me to do so much for a people , to do thus much against me . oh! how near are such a people to destruction , of whose deliverance god repents him ! how soon will they be involved in ruine , of whom god may be provoked to say , as david of nabal , 1 sam. 25.21 . in vain have i kept all this man hath in the wilderness ; in vain have i preserved the lives and liberties of this people , since the fruit of all is onely to be rebelled against and dishonoured by them . if we thus make the lord griev'd at the heart for bestowing mercies , god will grieve us to the heart by destroying judgments . 3. hereby god is provoked to stop all proceedings in way of deliverance , and leave a people to successless shiftings for themselves : iudges 10.12 , 13. did i not deliver you from the egyptians , and from the amorites ? yet ye have forsaken me ; i will deliver you no more . sinning after deliverance , dis-engages god from appearing any more for us . and what can be more dreadful , than to hear god say in his wrath , oh ye ingrateful people ! i have once and again improved my wisdom and power on your behalf , to prevent your ruine ; but since ye go on still to provoke me , whatever your condition is hereafter , you must never look for help from me ; whoever be your enemy , you must not look for me to be your friend : i will never stand up for such rebels , nor dishonour my name in delivering you to sin against me . we cannot want comfort whilst under promises of divine assistance , and help from heaven in our dangers ; but if god stands off , we must inevitably fall into the hands of our enemies , and become preys to their greedy lusts . if god says i will add no more deliverance , there is none can promise deliverance to us . oh miserable people , whom god thus forsakes in anger ! we shall never see another deliverance , if the lord should resolve i will add no more . we shall never out-live the dangers we daily live in , if god should determine to leave us to them . corruption in our ways under mercies , will cause a cessation of them . so it was with the people of the iews , hos. 1.6 . call her name lo-ruchamah , for i will not add any more to the house of israel , but i will utterly take away . i will add no more days of prosperity , years of plenty ; no more gracious deliverances , or pledges of mercy , but i will utterly take away : i have been filling , but now will i empty you ; the hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies obliviscendo , obliviscor , in forgetting i will forget them . i will no more be favourable to them , but forgetful of them ; though they perish , i wo'nt remember them ; they have not minded my mercies , i will not mind their miseries . thus god puts a stop to the streams of mercy , locks up the store-house of blessings , and adds no more . david prays , psal. 36.10 . oh continue thy loving kindness , &c. hebr. signifies , pertraha , draw out , lengthen out the tokens of thy love ; but this will be onely to those that are drawn to god by them . they may call every mercy a ios●ph , which signifies , god will add more . but 't is not so with ungrateful sinners , god will make an end of bestowing mercies , unless they make an end of abusing of them : god will cease deliverances , unless we cease dishonouring him with them . yea , although a deliverance may be begun to a people , whereby they appear in a happy way to escape ; yet persisting in sin , god will carry on the work no farther , but leave them to ruine . hence then , what especial care should be used to reform our lives , and renew our repentance , lest our deliverance should be left unperfected ? we are in no better capacity to finish it now begun , than we were to begin it , if god stands off . our proceeding in sin , will hinder our god from proceeding in mercy . indulging our provoking lusts , will endanger our precious lives . these merciful buddings of providence may easily be knipt . this small glimmering light may soon be over-clouded ; our door of hope may soon be shut . shall we provoke a gracious god to say , i will add no more ? shall we make him complain of being weary of delivering ? what makes a stop to our deliverance , but our continuance in sin ? this makes god in the posture we read of , ier. 14.9 . as a man astonied , as a mighty man that cannot save . hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pavidus , as one afraid of us , astonish'd at our iniquities . a man astonisht doth walk up and down this way and that way , knows not what course to take ; so our sinning whilst god is delivering , makes god at a loss what to do . sometimes he goes forward with deliverance , sometimes it seems to stand still , another while it looks as if it were set back ; and all this , because we amaze god with our daring sins . god told the people of israel , admiring he went not on with deliverance , isa. 59.1 , 2. my hand is not shortned that it cannot save , nor my ear deafned that it cannot hear ; but your iniquities separate between you and your god , &c. we drive god from us by our sins ; and how then can our salvation be carryed on ? shall we make god go back and repent of the good he hath seemed to design for us ? our sinning will do it : ier. 18.10 . if it doth evil in my sight , i will repent of the good wherewith i said i will benefit it . shall we not repent of sinning , rather than provoke god thus to repent of his purpose to deliver ? why will you blast all your hopes of escape , and wither that flower that 's springing up ? oh then , if you desire a farther deliverance , desert your former sins ! or else god will resolve to add no more . by this most abominable persistence in sin , the lord is provoked not onely to stop deliverances , but to step into ways of judgments , and that with unalterable resolutions to destroy . instead of enabling people against enemies , he enables enemies against them . instead of delivering from cruel adversaries , he justly delivers them up unto them . hereby his saving arm becomes a smiting hand , and mercy it s●lf is made an enemy . hereby our greatest friend becomes an implacable foe ; and whereas oftentimes before he had graciously sent commissions from heaven for deliverance , now in his wrath he dispenseth commands , and issues out writs to destroy . this severity to a sinful people you may see , isa. 63.9 , 10. in his love and in his pity he redeemed them ; but they rebelled and vext his holy spirit , therefore he was turned to be their enemy , and fought against them . now how can they hope to escape , that have a victorious god to oppose them ! how miserably will those be ruin'd , that by despising gods helping pitty , convert it to destroying enmity ? oh , that the terrour of divine displeasure for such transgressions , thus exemplified in others , might have that sutable influence on our hearts , as to prevent them in us ! let others corrections be our admonitions ; let gods vindictive judgments on others , be instructive warnings to us : rev. 15.4 . who will not fear thee , thy judgments are made manifest ! let others confusion be a subject of our consideration ; and know , if we continue enemies to god , after his friendly , fatherly dealings , he will soon become our enemy , and fight against us ; then the deepest policy , the highest power can be no security to us . but that which is the most direful consequence of this horrid sinning , is , that it brings the eternal god to unmoveable resolutions , to accomplish the destruction of such a people . he will not be prevailed with to deliver those , whom his mercies could not prevail with to desist from sin . if we grow incorrigible under mercies , god will grow inexorable when under judgments . if a deaf ear be turned to god , when by mercies he calls for duty ; he will turn a deaf ear to us , when we in misery invocate his mercy : whatever hopes we may flatter our selves withal , we shall meet with no help from god , when thus provoked . although such is the goodness of god , that he often repents before he destroys ; yet such provocations will make him weary of repenting , and resolve to ruine : ier. 15.6 , 7. thou hast forsaken me , saith the lord , thou hast gone away backward ; therefore will i stretch out my hand against thee , i am weary of repenting . i have long indulged you , but i will now spare no longer , but avenge your sins : some render it , laboravi rogans , &c. i have taken pains intreating you to repent , till i am weary ; but now ye that have wearyed me with your sins , shall be wearied with judgments : so v. 7. i will fan them with a fan in the gates : that is , i will scatter them about as the chaff is scattered with a fan ; i will bereave them of children , and destroy my people , sith they return not from their ways . thus impenitent sinning brings unavoidable judgments : and divine vengeance will infallibly pursue such as persist in these hainous sins . no sanctuary shall shelter these ungrateful wretches from the hands of justice ; nor shall flattering intreaties prevent the ruine of such unrepenting sinners . the deserved judgments that belong to these inhumane offenders of mercy , will be threatned with unalterable certainty . thus you may see them denounced against an incorrigible people , ezech. 24.13 , 14. because i have purged thee and thou wast not purged , thou shalt not be purged till i have caused my fury to rest upon you . because i have purged thee , q. d. i have endeavoured to perswade thee , and oblige thee to leave thy filthy sins : verba quae effectum notant , saepe de conatu intelliguntur : estius . so god is said to do what he requires , desires , permits , or perswades to be done . thus god had been inducing of them to obedience , reducing of them from sin ; but under all , they were unspeakably obstinate ; which caused these desperate resolutions in god against them . he would make his fury rest upon them : and their doom is confirmed with the highest asseverations conceivable , v. 14. i the lord have spoken , i. e. i that am of undoubted faithfulness , and cannot lye ; of infinite power , and can execute my pleasure ; i have spoken it , and it shall come to pass ; whatever evasions you think to make , however secure and careless you are , it shall come to pass , and i will do it . i will undertake the ruine of such as rebel against my mercies , and abuse the greatest instrument of raising my honour , viz. my patience ; i will not go back , neither will i spare or repent . when i begin , i will carry on my work ; i will not break off my judgments , since ye will not break off your sins ; the sentence is irrevocable , you must expect no reversion of it , nor deliverance from it . now surely vengeance threatned with thus much certainty , will fall upon a people with intolerable severity . when judgments are thus punctually determined , it cannot be expected they should be a long while delay'd . what hopes now can we have , if persisting in sin after our many merciful escapes ? will not this grave-stone be laid upon us ? will not a consumption be decreed from the lord of hosts against us ? what though we are spared this once , after all our former evasions ? are we now out of danger ? are there no instances to be found of a people preserved , delivered , as often as we , and at last the writs of destruction were issued forth ? what think you of that example , amos 7. in the vision of the prophet , the judgments of god on that people were shadowed by various destructive things : v. 1. by grass-hoppers , meaning the army of the assyrians , which were ready to invade them ; but god from his infinite clemency prevented their ruine by them : v. 3. the lord repented for this , and said , it shall not be : v. 4. this people are threatned with another consuming judgment exprest by fire : whereby was signified either a drought , or the devastations of their cities , by that unmerciful enemy and element ; or the ruining calamities which they were near involved in by teglathphalasar ; yet now again he delivers them : v. 6. this also shall not be . but this language is too good to hold always to unbettered sinners : now therefore , v. 7. god will wink no longer at their ungrateful sinning , he now is weary of repenting . the lord stood upon a wall with a plumb-line in his hand : a metaphor from those that build walls , they use a line to proceed exactly . thus the lord declares he would no longer tolerate their abuses , nor use his clemency to deliver , but would exercise strictest justice till they were ruined : hence v. 8 , 9. a miserable destruction is threatned , i will pass by them no more , &c. enemies shall now prevail , judgments shall effectually take place ; i will use nothing but strictness and severity . now this leads me to the fifth proposition . proposition 5. destruction for sinning after deliverance , will be the most dreadful destruction : what can be more clear than this , from the words of my text ? should we again break thy commands , wouldst thou not be angry with us till thou hadst consumed us , so that there should be no remnant nor escaping ? that is , no common calamity would then fall upon us ; no ordinary punishment would be our portion ; but we exceeding the common measure and degree of sin , thou wouldst exceed the common degree of judgment : e dulcissimo vino acerrimum fit acetum ; the sweetest wines make sowrest vinegar ; the strongest perfumes are fatal as poysons ; abused mercy will be avenged with unusual miseries . no mercy is to be expected in judgment , when mercies are despised that kept off judgments . kindness not effecting an answerable reformation , will abundantly aggravate revengeful destruction : isaiah 29.1 , 2. god threatens ariel , sc. ierusalem , that wonderful distress should fall upon it ; and it should be to him as ariel . ariel was the altar for whole-burnt offerings , ezech. 43.15 . now to avenge their abuses of mercies there , god would make their city , once the richest of their mercies , an altar on which their blood should be offered as a sacrifice to justice . thus our mercies abused , may become knives to open our throats ; our cities and towns so often delivered , may be as altars , about which our lifeless bodies may be heaped as sacrifices about the altar . the quintessence of all judgments , the substance of all plagues , shall be mingled in one cup , with all the dregs of wrath , for the despisers of clemency and mercy . mercy is sweet that is extended to us in midst of judgments ; and judgments severe , when executed on a people abounding with mercies . a deliverance cannot bring so great mercies , but sinning after it will usher in as dreadful judgments . by how much the greater the deliverance is we receive , so much the greater will be the destruction for sinning after it . a thick cloud hath been over our heads , and the favourable gale of mercy hath partly disperst it ; but the ascending of sinful vapours will cause the lord to return our sins upon our heads , with overwhelming inundations of judgments ; slighting the gales of mercy , preventing ruine , will bring most dreadful storms of vengeance . our float of goodness may be turned into floods of misery . our sun may set at noon-day ; and our cisterns , now fill'd from the boundless ocean of unmerited benignity , may soon be filled from the vials of wrath , with the waters of marah . our destruction adjourned a while , may return with unexemplify'd terrour . the lord threatned the backsliding iews , deut. 4.25 , 26. that if after his kindness in conducting them from egyptian slavery , with infinite mercies through a tiresome wilderness , to the blessed land of canaan ; ( i say ) if then they should sin against him , although they had remained a long time there , they should not prolong their days upon it , but utterly be destroyed from off it . thus notwithstanding our sinful nation hath many years been like an eden , a palace of royal glory , a canaan flowing with milk and honey , a theatre of mercies , an unparalleld monument of many deliverances ; yet continuing in sin , will deface its envyed glory , and render it a stage for destroying judgments , and lay it waste with storms of successive plagues ; and then it shall be said , this is the nation that would never leave sinning , till it forced the almighty to make it a ruinous heap , a land desolate and not inhabited . what high time is it then to depart from sin , left an ichabod be wrote upon us ! which signifies , their glory is departed . with what terrour may we look on those words ? psalm 68.20 , 21. vnto god belongs salvation , but he will wound the hairy scalp of every one that goes on in sin : though he will multiply salvations to such as serve him the more for them , yet will he glorifie his justice in destroying such as go on in sin after them . the hebr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies altè imprimere ; god will make a deep impression of the hands of justice on all such incorrigible persons . the heaviest judgments will fall on the contemners of the highest mercies . judgment will be with most amazing terrour , on the contemners of the almighties favour . as gods resolutions against such sins will make destruction irrevocable , so his wrath backt with unlimited power , will make them intolerable . now here i shall endeavour to shew you for what reasons destroying judgments will be thus heightned by provoking sins after deliverance . 1. because the longer judgments are coming , the greater severity they are attended with , when falling upon us . the longer a blow is fetching , the deeper impression is made by its force . if god tarries long before he punishes , the greater terrour will be in his punishment . the destruction of the old world was delayed for many years , but at last it was accomplisht with the greater severity . deus tardus est ad iram , sed tarditatem vindictae gravitate compensat . whilst sinners ruine is deferr'd , god is putting himself into postures of judgment , whetting his glittering sword , sharpning his terrible arrows feathered with our sins , that so he may make the more sharp and sudden destruction . there is crudelitas parcens , sparing cruelty , as well as misericordia puniens , punishing mercy . the longer the cloud is gathering , the more dripping showre is expected when it falls . so the greater provocations are treasur'd up in the days of gods patience , the more miserable destruction will be in the days of his vengeance : isa. 42.14 . a long time have i held my peace ; i have been still and refrained my self ; now will i cry like a travailing woman , i will destroy and devour at once . you shall know i have not lost my power , though i have exercised my patience ; though yo● have shared so much in my mercy , i will at length proportion the severity of my justice , to the clemency of my mercy . i will destroy you at once ; i 'll give no more alaruming warnings , awakening calls , or monitory afflictions ; but now will i bring ruine on a sudden , with unavoidable calamities : iob 21.31 . the wicked is reserved to the day of destruction ; there will be a murdering day for rebellious malignants , they shall be brought forth to the day of wrath . the hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate brought forth , signifies , cum mora & pompa deducere , mer. to lead them to it with delay , to bring them to it by degrees , and also with some pomp and splendour : but what is it they shall be brought forth to ? what are they going to with their pomp and glory ? oh 't is but to a day of wrath ; ad diem furorum , a day of wraths and fury ; a day majorum poenarum , of greater punishment . when the wrath of god for every sin shall consume them , and increase their deferred torments . sinners are brisk because judgment is delayed ; but alas , sinners , though you go on with security , yet far from safety , the day of wraths will come . ier. 12.1 . we read the wicked prosper ; why are they not stopt in their courses ? they take root , hebr. pergunt , they go on : non posuit deus prohibitionem : vatab. god doth not hinder them ; are they happy therefore ? will this always continue ? no , v. 3. they shall be pulled out like sheep to the slaughter , they are set apart for the day of destruction . when a day is set apart , some eminent thing is intended in it . when a day is set apart for destruction , an eminent destruction is implyed by it : a day is coming when sinners shall feel the smart of divine vengeance for abuses of patience . this is call'd their day , as deserved by them , as peculiar to them : psal. 37.10 . the lord knows their day is coming : chald. dies calamitatis ejus : the day of his signal and dreadful calamity is approaching ; and the longer this day is coming , the more horrible it will be . as eternal condemnation will be nothing the less for a present reprieve upon earth ; so temporal destruction will be nothing the more tolerable , for a patient toleration and continued delay before it comes . we are little aware what is coming upon us , now our dangers are a little over ; but whilst we are insensibly sinning after the expressions of unmerited favour , the bottles of wrath are filling , and the clouds of vengeance gathering ; and who knows but suddenly they may ease and unburden themselves in a deluge of ruine upon us an undaunted people ? will not the punishment of sins continued against light and love , distress and deliverance , so many years as we have enjoyed them , be of that nature that might make our hearts tremble to conceive it ? will not the vials of wrath be unspeakably full , and the storm of vengeance most horrible , which hath been so long in gathering ? sinning after deliverance , renders the destruction dreadful , as they make it in a peculiar manner our own . now destruction lyes at our own door , and our selves onely are to bear the blame of it . in mercy god begins first , but in miseries we make the beginning . and what can be a more dreadful aggravation , than to have cause to say , mercies are gone , god is departed , enemies prevail ? and what may we thank but our pride and profaneness , our ingratitude and ungodliness , after obliging mercies ? what makes up the endless and intolerable torments of damned souls , for ever banisht from the comfortable presence of the excellent glory , but this , that all that misery was procured by themselves ? 't is observed of some birds , that the lime is made of their own dung that is used to destroy them : the lime-twigs of gods judgments , are made of the dung of our own sins . our sins are the feathers , whereby ●he fatal darts of judgments fly unto us . propriis conficimur alis , wounded with our own weapons , with arrows made from our selves : we do ill unjustly , and then suffer ill deservedly . all the judgments that spring up , are but from seeds of our own sowing . the garment is ruin'd by the moth bred in ●t , and we by enemies of our own breeding . it was great aggravation to the misery of the iews , that god told them , ier. 4.18 . thy way and thy doings have procured these things unto thee . i have delivered you , rescued you from miseries , and these now coming on you , you pull down upon your selves . this is thy wickedness ; lay it not to enemies power , think not me unrighteous ; this is all thy own . how miserable a condition is this , to have no other comfort in calamities than this , to have god tell us this is our own ? how sad when distressed to think , this is my slighting of mercy , my abusing patience , my persistence in drunke●ness , sabbath-breaking , when i was delivered ! oh that i should be such an enemy to god and my self ! oh that i should bring such miseries on my self , by despising mercies ! nothing makes the condition of a people more hopeless , than their bringing themselves into a helpless condition . hos. 13.9 . oh israel , thou hast destroyed thy self : thou wondrest at thy destruction , when it is from thy self . but in me is thy help . learned drusius translates the hebr. ● alioquin ; that is , otherwise thou hadst bad help from me . had enemies ruined thee , i would have relieved thee ; but since thou hast involv'd thy self in misery , thou mayst expect no mercy from me . i will not be the author of deliverance to them , that are so wilfully authors of destruction to themselves : you shall perish in the evils of your own procuring . 3. destruction now will be greatly aggravated , because a people thus sinning , deserve to be exposed to the naked fury of incensed justice , without the least mitigation of their miseries by the interposing of abused mercy . if we with ungrateful carriages contemn the help of mercy , we justly deserve to be utterly forsaken and cast off by it . and now , oh how dreadful will it be to drink the cup of gods destroying fury , without any mixtures of relieving mercy ! if mercy it self delivers us up to the cruel hands of inexorable justice , what then shall we experience , but vengeance without clemency , punishment without pity , and destruction without delay ? oh how sad will it be for helpless creatures to lye under the displays of vengeance , and none to cover them ? to have innumerable iniquities crying for judgments , and none to plead for them ? to have invincible enemies opposing of them , and none to assist them ? if mercy be dis-engaged , however fiercely the storms of wrath may be pour'd out upon us , there can be no shelter from it . whatever wounds are made , there will be no salve to cure them . if merciful deliverances cannot prevail upon us to reform us , will not mercy cease pleading for us ? will it not say as christ , iohn 17.9 . i pray not for them ? i will put in no more intreaties for their salvation : justice , take them , destroy them , ruine them , i have nothing to plead for them . how often doth mercy plead , as the merciful vine-dresser did for the cumber-ground fig-tree , luke 13.7 , 8. lord , let it alone this year also : let not thy wrath yet break out , let not thy fury ruine them , but spare them this time ; try what they will do with one deliverance more ? but when nothing is successful , mercy gives over ; and what but intolerable vengeance will then lye upon us ? but who can speak the dread of destruction , that unmixed anger involves a people in ? how dreadful will it be to fall into the hands of god , when armed with nothing but destroying indignation ? how can our hearts endure , or our hands be strong , when all the attributes of his glorious majesty shall conspire together to make us miserable ? when infinite wisdom shall be exercised in contriving , and infinite power shall be engaged in executing the miserable destruction of a sinful people , it must needs be intolerable . here i shall take occasion to shew you the misery of a people , when mercy is dis-engaged from relieving of them ; that so we may be fearful of depriving our selves of that blessed succour we have hitherto enjoyed by it . 1. mercy dis-engaged , all miseries endured are pure wrath . such miseries are much of the nature of the torments of the damned in hell , whose plagues are a cup of vengeance without mixture . the happiness of saints in all their sufferings , consists in enjoying ingredients of love in the bitterest cup that is mixed out to them : when outward distresses are most unpleasing to sense , they refresh themselves with delightful objects , then visible to the eye of faith : psal. 94.19 . in the multitude of my thoughts , thy comforts delight my soul. but mercie dis-engag'd , there is no cordial to support us , no sugar to sweeten the bitterest cup enforced upon us : ezek. 7.5 . behold , an evil , an onely evil cometh . god never sends judgments alone to such as he favours ; but designing the utter destruction of a people , he mixes a potion of onely fatal poysons for them : then he sends an onely evil . 2. mercy being dis-engaged , the lowdest cries , and most importunate prayers that a people can put up , will be denyed and rejected . god will admit no prayers from such as contemned his former returns of them . the ears of justice will only hear the cries of our sins , to avenge them ; 't is mercy hears the voice of our prayers , to answer them ; or all the answer we shall have , will be by terrible things in righteousness . but mercy dis-engaged , we are deprived of that unspeakable privliedge of audience with god ; and then we may swelter in our miseries , roll in our blood , despair in our torments , without a redress . should we by our impudent continuance in sin , make mercy our enemy , our most urgent cries would prove unsuccesful ; and though joyned with floods of tears , would be unprofitable : for this will bring us under the doom of those , zech. 7.13 . because when i called you would not hearken , therefore also when you cry unto me i will not hear . how just a retaliation was this from god , although a most dreadful affliction ! not to have the merciful ear of god in affliction , is the worst of afflictions . it is dismal now to find our hearts so strangely shut up , as not be able to pour out prayers : but how miserable then shall we be , if when involved in sinking troubles , god should shut out our prayers , & not be prevailed with by them ? oh ruining state , when we in distress shall be crying , save lord , or we perish , and then receive no other return , but , perish you may , and perish you shall , for all the help you shall have from me . these sins so much overcome his mercy , that our prayers will never overcome his anger . and as it is an argument of the greatest sinfulness in man , not to pray ; so of the greatest anger in god , not to hear prayers . these iniquities are so intolerable a slighting of him , that he will unmercifully slight all we do . oh what will become of a nation , when that key which was wont to unlock the treasuries of bounty , the store-house of blessings , can do nothing ? when that embassador that was wont to prevail for a gracious treaty , shall be denyed ? when that successful friend shall be denyed admittance to the court of heaven ? when that omnipotent engine can attract no compassions ? whither now shall we go , when access is denyed to god ? where shall we have supplies , if our former store-house be shut up ? whither can we turn , when he turneth away our prayers ? will not our furious enemies prevail over us , when our most fervent prayers cannot prevail with god ? what a shaking commination was that , ier. 11.11 . i will bring an evil upon them , they shall not escape ; and though they cry , i will not hearken . god will take no notice of their cries , who would take no notice of his kindness . what can be said worse to a people than this , i will not hear ? if he will not hear , he will not help ; if he gives no audience , he will give no assistance . this speaks the sum of all evils in one . the root of all miseries lyes here , in gods not hearing . this effectually seals men up for destruction . ezech. 8.18 . i will deal with them in my fury ; and though they cry in my ears with a loud voice , i will not hear . as lazy prayers will not prevail now , so the loudest prayer shall not prevail then . thou maist then spend thy breath , that now thou spendest worse , and not speed . thou maist stretch out thy hands , and yet receive nothing : but disengaging mercy may suffer like those , isai. 1. when ye stretch out your hands , i will hide my eyes ; and when ye make many prayers , i will not hear . audire dei est concedere , i. e. i will not grant what you ask . in the days of my grace ye might have prevail'd , and did not pray , or did it formally ; and now in the day of my fury ye may pray , but shall not prevail . neither can the prayers of the greatest favourites in the court of heaven prevail for a people under such circumstances . should the dearest servants plead with greatest fervency , they must be denied when mercy is disengaged , ier. 15.1 . though moses and samuel stood before me , my heart could not be towards this people . standing is the posture of praying . though these should endeavour to draw out my affections to them by their importunate cries , yet they should never gain my heart : i cannot love them , i cannot yield it to them . tantum mediocriter malis ob pios interdum parcitur , non ita contumaciter flagitiosis . god only spares those that are indifferently wicked for the sake of the godly , not those that are obstinately flagitious and ungodly . ezech. 14. though noah , daniel , and job were here , &c. they should prevail only for their own souls . oh , says god , you think the cries of your prayer shall drown the voice of your sins ; you imagine your earnest calls will make my bowels yearn to you ; or if you cannot prevail alone , you will engage others : but i tell you , neither ye , nor my greatest friends that can most prevail , shall perswade me to spare so ungodly a people as you ; they and you shall not effect your desires with me so . 3. mercy disengag'd , the wrathful blows of divine vengeance will be ( to speak after the manner of men ) inflicted in a careless manner on a mercy-contemning people . the vine-dresser is most exact and curious in abscinding the luxuriant branches of a fruitful vine , but hacks and hews the unfruitful tree in a careless manner . thus the almighty god measures out and limits the judgments that are out of mercy to a fruitful people , to increase their fruit ; but regards not how he strikes a barren generation , that are only to be hewed down as cumber-ground trees . whilst tender affections remain in the heart of god to a people , he limits the proceeding of enemies , he restrains the rage of their foes ; he afflicts pondere & mensura , with weight and measure : but when justice only is exercised in judgment , the worst of times , the most fierce enemies , the most astonishing manner is chosen in afflicting . when we are regardless of a mans life , we say , let him eat , drink , do what he will , i will be no hinderance to him : thus mercy disobliged says , let enemies wound , massacre , slay whom and how they will , i shall not help , i will not hinder . god permits enemies to do their worst , to go as far as they can , when he designs the ruine of a people . the prophet prays , jer. 10.24 . lord , correct me , but with judgment , not in thine anger , lest thou bring me to nothing . in thy correction use moderation , for the anguish of thy anger is intolerable ; the blows of thy wrath alone will bring us to nothing . the fatherly anger of god is dreadful , but the fierceness of his anger is fatal . if god doth not moderate his anger , we can never sustain the dreadful terrour of it . 4. mercy disengag'd , we become under a total impossibility of receiving help from any means . if mercy that should stop miseries be taken away , miseries must needs flow in . whither shall the poor creature go , if mercy be gone ? if we resort to creatures for help , they all say , it is not in me : if god affords you no help , i cannot ; if god withdraws his merciful influence , i have no efficacy . psal. 3.8 . salvation belongs to god. 't is the honour of god , that he can easily save without any else , and that none else can save without him . however suitable means may be to relieve us , unless there be the harmonious conjunction of god with them , they prove ineffectual . creatures can never help us in distress , if mercy stands off . there is a counterpoising power to the ability of created agents , that may obstruct their success : there are unseen circumstances that may invalidate their attempts : there are intercurrent causes , and unprovided-for accidents , that may be unconquerable hinderances to their endeavours . the most suitable instruments voluntatem habent , non potestatem , have only an impotent velleity or will , but no effectual ability to help us . a nation deserted by mercy , is like a diseased , dying man , head a king , heart fainting , wits confounded , spirits consumed , given over by physicians , friends stand behind the curtains sobbing and sighing , weeping and bewailing ; willing to relieve , not able . thus 't is with a nation when mercy is disengag'd , 't is bleeding to death , gasping for life , its friends dejected , their hearts melted ; but dye it must , dye it will , none can help it . let men be never so sollicitous , most unspeakably industrious to help a perishing nation , they will be successless without mercy , for they are but media deferentia , non operantia , means of conveyance , not of efficience . mercy disengag'd , there can be no binding the hands of justice , no obstructing its fatal blows , no stopping the floods of vengeance , no perswading to spare , no prevailing to stay , no hindering its arrests , no opposing its violence ; but destruction will be unavoidable . the highest profession , the richest possessions , the strongest fortifications ; will be no security ; no shelter on earth , can secure from the vengeance of heaven . the united forces of all creatures , can no ways impede the actings of their sovereign creator . job 9.12 , 13. he taketh away , and none can hinder him . if god will not withhold his anger , the proud helpers must stoop under . however great the patrons of our cause may be , whatever allies may consociate with us , whatever assistants shall appear for us , yet they can never prosper to protect us , or succeed to deliver us from the hands of resolved justice . our helpers must have the assistance of god , or they cannot procure deliverance for us . had we thousands as strong as that world-bearing atlas , they could never uphold us : had we a world of confederates , they could never preserve us , if justice designs our ruine . the most potent friends can never deliver those , who have the omnipotent god to be their enemy . if mercy will not help us , we must needs be helpless . job 27.22 . god shall cast upon him , and not spare ; he would flee out of his hands . ●ugere cona●itur , sed non effugiet . he shall strive to get out of his hands , but shall not escape . neither policy , power , or prayer , can prevail with , or succeed against god , when not seconded with the aid of mercy . dan. 4.35 . there is none can stay his hand . none can deliver from the destroying hands of justice , but victorious mercy . what need then is there to be careful , that we disoblige not mercy ? what grateful carriage should we have under mercies , lest we make them our enemies ? and if mercy be once against us , all things will work against us . 5. destruction after deliverance will be exceedingly aggravated by that self-confounding desperation that will be in our souls , when god shall come out against us to vindicate the quarrel of abused mercies , to avenge the contempt of former deliverances . then we shall not only have god against us , but conscience also will direfully torment us : the reflecting on former deliverances , will cause as great terrour as present dangers . the very thoughts of contemn'd deliverances , will damp and destroy the confidence of the soul in renewed miseries . how can a man lift up his face before god to desire a mercy , that hath turn'd his back upon god when he obtain'd a mercy ? how can he go to god for fresh supplies of mercy , who getting a mercy , hath gone away from god ? when god hath lifted thee up from a low condition , and thou hast gone on in a wicked life , with what face canst thou look upon god again ? canst expect a good look , when thou lookest to him ? what canst expect but a denial from him , when thou hast denied obedience to him ? oh how will conscience fly on thy face , and check thy soul ! remember when you were in distress before , thou didst cry to god , and he delivered thee ; but thou never didst love him the more , serve him the better for it . then wilt thou imagine with thy self , oh how can i go to god again ! how can i think he will try me with further mercies , who have been so unfaithful under those i received ? how can i expect he will be prevail'd with to prolong my life , when i have heapt up provocations , after his former prolongations of it ? oh what heart-faintings and failings will a sense of despised mercy produce ! what a hell of misery will this be to all thy torments , that thou durst not approach to god ? will not inward troubles be a dreadful increase of distress in times of judgment ? and what inward trouble more heavy than this , to finde our hearts condemning of us , and to be clogg'd with the sense of abused mercies ? wilt thou not fear god will tell thee , thy prayer is an abomination ? wilt not dread lest he say , as iephthah to the elders of gilead , after they had expell'd him , judg. 11.7 . are ye now come unto me , when ye are in distress ? what , are you so impudent after all your unkindness to me , to seek kindness from me ? what , do ye think i will shelter such enemies as you ? will not god say thus to us , when fleeing to him in distress ? what , do ye that have forsaken me so long , flee to me now ? do ye that despised my former deliverance , come to me for another ? will not god say , be gone , i 'll admit you no more , i 'll hearken neither to your prayers nor promises ? and then we may cry out as salv. quid dignius , quid justius ? non audivimus , non audimur ; non respeximus , non respicimur . what more merited , what more just ? we have not heard god , and we are not heard ; we have not regarded , and we are not regarded . what confusion will this fill our faces withal ? what a calamity will this be to all our misery ? oh take heed then of incurring any further displeasure from god , by abusing deliverance ; lest when renewed dangers come upon you , thy mouth should be stopt , thy confidence dampt , and thy conscience thus checking of thee . but put iniquity far from thee , and then shalt thou lift up thy face without spot ; then shalt thou have access to the lord in thy troubles : and if destruction should come , thou maist cry for deliverance , and have gracious returns . destruction for sinning under these circumstances , will be aggravated by that pitiless frame that shall be not only in god , but in man , to those that are involv'd in such deserved destruction . god will not pity , but be strangely hard-hearted to such hardened sinners . misery calls for pity ; but there can be no pity , where there is no mercy , or where mercy is disengaged : ezech. 5.11 . neither shall my eye spare , neither will i have pity . he laid aside his tender compassions ; his bowels of mercy were shut up , and now he hath no tender affections to them . thus men also that may be preserved from our calamities , will have just cause to be pitiless to us . it was said of vitellius , when going to execution , with his hands bound , divested on robes , that men had no pity of him , nam deformitas vitae misericordiam abstulerat , tacitus . the impiety of his life , had taken away mens pity for his death . will not our sinning after deliverance give such cause of abstaining from pitying of us ? will not men say , they deserve to be miserable , that will not desist from being sinful . oh dreadful aggravation of misery , to have all bowels shut against us ! extrema est miseria , cùm nemo miseri vices dolet . 't is extreme misery , the height of distress , when we are not only destitute of help , but destitute of pity . jer. 22.18 . shall not say , ah , my brother , or ah , my sister : they ●hall not lament for him , saying , ah , lord , ●● ah , his glory . i shall now endeavour to make some particular vses of what hath been spoken . vses from the 1. propos. vse i. is it the great designe of god in delivering a people from imminent dangers , to oblige them to break off sin ? let then the remarkable deliverance that the almighty god in abounding goodness hath lately bestowed upon us , effect this blessed change in our lives and conversations . with what face can we trample on the just and sacred commands of our merciful god , whilst he smiles upon us with such unmerited favours ? can our hearts be so damnably obdurate , so insensibly hardned , as not to be melted by such an unexpected deliverance as this ? should we again break his commandments ? what pretence can favour such impieties ? what profession can cloak such wickedness ? what allurements can entice us against conscience , reason , and religion , to obviate and oppose the righteous requests and demands of such a patient god ? should we again return to our flesh-pleasing security in sin , the fountain and spring of our greatest misery ? what but our belluine and besotting stupidity involved us in our direful dangers ? and shall we return to our former posture , not regarding the rousing alarums the late discoveries of misery have sounded to us , nor minding the awakening calls to prepare for judgments , or turn from the impieties that deserve them ? would not this be an unpardonable crime , and a means most infallibly to ruine us ? should we again dishonour this delivering god , by profane , licentious courses ? filling our land with the hateful noise of our crying iniquities , when god hath fill'd it with the blessed sounds of unspeakable mercies ? what an unworthy , ungrateful , unanswerable carriage would this be deem'd by all that bear the title of christians ? would heathens offer to do such things to their feigned gods , or offer such affronts unto them , could they but do such favours for them ? and shall we , to affront the majesty of heaven , belch out abominable oaths , and account them as pleasing ornaments of language ? shall we shew our despite to our god , by blasphemous expressions against inviolable truths concerning the nature and being of god ? shall we , to express how little we value his kindness , provoke the eyes of his glory by noon-day drunkenness , rioting , and debaucheries ? shall we witness a cursed contemning of him by impudent profanations of his holy sabbaths , as before we have done ? shall not his kindness courting us to amendment , prevail ? shall not his goodness endeavouring our betterment , operate upon us ? is it not impossible to be so wicked , after such wonderful expressions of love ? should we again with greedy minds pursue the perishing enjoyments of this alluring world , neglecting the profitable exercises of religion , and required devotion ? did the almighty prolong our expiring lives , to spend them thus ? with what conscience can we allow our selves those large dispensations from holy duties , for the sake of our worldly employments , after we are purposely deliver'd , to augment and increase our deserved obedience ? will not our days be yet shortned , if we remain so straitned in duties still ? and if we cannot spare a little of our strength to work for god , can we think that god will improve his mighty strength , to work out any further salvation for us ? if our houses that might have been without people , still remain without prayer , may we not expect an angry god will soon unpeople them ? if now we shall cast off duty , will he not suddenly cast off us ? should we again be rending and tearing one another by ravenous oppression ? and ruining one another by unhappy divisions ? should not this wonderful love excite such bowels in our softned hearts to one another , that we should no longer be maintaining with unreasonable rigidness one anothers assumed opinions , to the unspeakable prejudice of church and state ? but rather be sodering together into a perpetual harmony , by mutual condescensions and compliances ; thereby ending our unprofitable janglings in indissolvible unity . shall not we , who have partaken of this favour together , live always together in the beauty and glory of undissembled friendship , and unfeigned love ? and if this effect shall not follow our being delivered together , 't is to be feared , the effect of such disorders will be no other than to be destroyed and cut off together . oh then let the kindness of god to us , sweeten our tempers to one another ; and let us be so fully united together , that all our affections may make but one channel of love , that so the god of love may dwell among us . for as this sincere adherence to one another by love , would be most effectual to prevent the designs of enemies against us ; ( who delight to see and sow our divisions ) so it would be so grateful an improvement of d●liverance , that god would more readily continue it to us . what then remains ? but that we should lay aside pride and prejudice , and self-designings ; and standing to the compleat and unalterable rules of worship , and principles of religion , laid down in the blessed word , henceforth ( i say we should ) dwell in most beautiful unity , and worship our god as far as can be , in a most desirable uniformity . should we again become formal and hypocritical in our solemn worship of the great god ? were this a suitable return for gods delivering , to mock him with dissembling services , and weary him with heartless offerings ? are ordinances continued , and the glorious sun●●ine of the blessed gospel preserv'd un●louded ; and shall we requite the lord ●o otherwise , than by profaning and busing of them ? oh the price we should set , the value we should have of our ordinances ! what are these but the wells of salvation , the conduits of grace , the ensignes of eternal glory , the food of immortal souls , the pledges and models of eternal loves , the blessed mounts of glory ; in which are the clearest resemblances of heaven , the sweetest refreshments on earth , the most lively stamps of divine majesty , and the most blessed appearances and comfortable visits of christ ? and can we contemn such enjoyments , without abominable ingratitude ? are they given to us by a new deliverance ? let us shew our esteem by a new improvement . never be so backward to attend them , so careless under them , so unanswerable to them hereafter . let god see that his kindness is not lost , his cost is not in vain , but that you endeavour a faithful return to what he doth for you . but into what a large field am i entring ? let all sins be reformed , let all holiness be embraced ; be universal in reformation of known sins , though i cannot be particular in the enumeration of them ; minde every particular duty , though i can name them but universally ; let the love of god in delivering , constrain you : and that the deliverance may have greater influence upon you , i shall lay down before you in a few particulars the greatness of it . 1. the greatness of our deliverance is manifest and apparent from the consideration of the enemies from whose hands an almighty power hath rescued us . the managers of the designs for our ruines , are the race of murdering cain , the bloudy off-spring of devouring cannibals ; whose monstrous cruelties are divulg'd in every corner of the world , recorded in innumerable histories ; experienc'd in many nations , known in germany , felt in paris , found in ireland ; and we are wofully acquainted with them in england . the most barbarous inhabitants of the world can't parallel their inhumane massacres : the most desperate wretches in hell can't exceed their practis'd cruelties . these hell-bred salamanders delight onely in ruining fires ; these patrisating children of the grand murderer , love no drink like the fulsome liquor of innocents bloud ; these apostates from humane nature , can solace themselves with no pleasures like the tormenting butcherings of harmless saints . how cruel are their tender mercies ! how savage is their sweetest carriage to those that submit not to that burdensome yoak that neither we nor our fathers could bear ! what love can answer the kindness of our god in giving escapes from these merciless lions , from these pictures of malicious satan , and fire-breathing dragons of the infernal pit ? can we do less than make our selves compleat holocausts by the flames of ascending affections , to our gracious god , who hath delivered us from being sacrifices to these most cruel beasts of prey ? had not these men been thus degenerated from merciful humanity into belluine ferocity , they could never have attempted the confusion and ruine of such innocent unmeriting a people as we . but these empty pretenders to christianity could never have accomplish'd their sincere designes of destroying us , had they not impudently laid the ground of all this wickedness with the orient colour of specious religion ; and so preserv'd deluded souls from the disturbing flashes of unstupifi'd conscience . but the principles of their avowed religion warranting its patrons in such impieties , and defending such damnable courses , hath animated their cruel minds with mighty expectations of renowning merit by such bloudy exploits . thus they transforming themselves into angels of light , have seduced a blinded multitude , and by this powerful engine have gain'd innumerable allies to promote a designe most diametrically opposite to reason and true religion . thus religion is us'd to destroy the religious ; and policy cloathing it self with the title of piety , insinuates unspeakable vigour into infatuated mortals in the pursuit of gainful designes through greatest difficulties . and had not the almighty discountenanced such religion by blasting designes promoted by it , their religion had brought our ruine , and the shadow of religion had consumed the substance of it . now what favour have we found with god , that he should disappoint a contrivance manag'd by those who had gain'd in so many confederates by the deluding pretences of religion ? which is also to make its seduced zelots do more than the greatest allurements imaginable . hence were the wonderful incitements to that unwearied industry now visible among them , to confound and destroy us . some drops of their bloud they could undauntedly part with , that they might drink some draughts of ours . what charges could seem too burdensom to them , to discharge the world of such hereticks as we are accounted by them ? how were their breasts like threatning thunder-clouds , whose vapours never leave working till they vent themselves with amasing terrour to the trembling world ? how have their heads , hearts , and hands , been willing , contriving , preparing for many years ? how have they been , as is said of the princes of israel , ezek. 22.6 . every one to their power to shed bloud ? no harmony , no help , no hearts , no hands , no power , no purse was a long while wanting in attempting this murdering atchievement . what greater deliverance was ever bestowed on a people than this , when all the forces of hell and ro●e with its allies , are defeated ? how might i make this appear from the wonderful height of power they were by all their endeavours arrived at : from the greatness of the danger , as most wickedly kept secret by means of inviolable obligations and oaths , which laid those that were conscious to it , under the greatest incapacity of revealing of it : from the familiar converse our fatal enemies had among us : from the abominable engagings of rotten members to destroy the body they belong'd to , and cut off the head that was over them : from assistances forreign enemies provided and promised against us ! but what hath been spoken , sufficiently speaks the greatn●ss of our deliverance , with respect to the persons contriving our destruction . 2. it appears from the consideration of that miserable destruction we were appointed unto , all these subtile heads and bloudy hands are not at work to accomplish a petty destruction . their throats , enlarg'd as hell , would never be satisfied with personal revenge ; no less than a nation , yea , nations of protestants , can make up a single meal for these savage bloud-hounds . these tyrannical nero's are for the cutting off the necks of all christians at a blow . no less bonefire would serve their turns , than the horrid conflagration of a whole nation . a dioclesian persecution was nothing to this hellish enterprize and attempted destruction . how fain would antichrist have waded to an usurped throne to the neck in the bloud of opposing martyrs ! had it not been a destruction none like unto it ? had not rome out-done its former cruelties ? had not this dreadful day been a none-such ? come , and see . what should you have seen ? had this designe been perfected , you had seen or heard , if alive , innumerable troops of frightful warriors , fierce in countenance , more in carriage , breaking forth , like the plunderers of troy from that fatal horse , from the bowels of our land : you had seen the disguising vizards of dissembling friends thrown off , and the distinguishing mark of the beasts company , worn by thousands of our unsuspected inhabitants : you might have seen the multitude of profane ones turn popish , and the neutralists become absolute papists : you might have seen an astonishing force of forreign idolaters admitted to enter our english coasts by the treacherous hands of mercenary subjects : you might have seen the horrid instruments of undreaded death brought from their unsearched hoards , ready to be prov'd on thy own body . ah , dreadful day , none like it ! when those unthought-of enemies had shewn themselves in warlike postures , arm'd with invincible power , wing'd with speedy fury , resolv'd with undaunted courage , assisted with large auxiliaries ; what then had been the work ? come and see . then had the streets been dy'd with a sea of crimson-bloud , the channels ran down with the lives of massacred christians : then had our bolted doors in nocturnal silence been forcibly open'd , and our sleepy bodies drag'd from their resting beds , and butcher'd by cruel hands : then had our mangled carcasses been strew'd in our peaceless streets , to be trampled on like dirt by our foes : then had our weapons , prepar'd for our defence , been murdering pieces for our enemies service : then had there been some fleeing in amaze , some fighting in confusion , some turning out of fear , some tortur'd for not turning . oh , black and gloomy day ! then had our stately buildings become a prey to the fiercest of elements , as well as we to the fiercest of men : then had the desire of our eyes been taken away with a blow , we our selves not escaping : then had the noise of bitter lamentation , though nothing prevailing , been heard in our streets ; the shrieks of the wounded piercing our hearts , the sight of the dead amazing our spirits . oh , what had they done ? come and see . how had the places of shelter been places of greatest dangers ! how had it been in vain for unarmed men to oppose a furious crue of well-equipag'd souldiers ! how fruitless had it been to flee , when dangers were unknown ! how sad had it been to behold tender infants rent from the bodies of their rifled mothers , and cast into their flames ! who could have endur'd the sight of sucking-babes snatch'd from their mothers breasts and dash'd against destroying stones ? who could have seen them sprawling on the tops of pikes and hurl'd into cruel flames , without bleeding hearts ? oh the gastly visages of the once most beautiful objects , that then had been mar'd with deforming wounds ! oh what a deliverance is this , to be thus far freed , to be thus long delivered from such a destruction ! oh let this mercy obtain its designe , lest the things we have feared should come upon us . 3. the greatness of this deliverance will appear on the consideration of the condition we were in , who were design'd to be destroyed . consider we but the daring provocations we have given the almighty to forsake us , it appears a mirrour of mercy that he should spare us . might he not justly have said , now will i ease me of my adversaries , and avenge me on my enemies : now will i make known the dread of my unregarded wrath , for their impenitent sinning : now will i shew how bitter a thing it is to abuse my patience by rebellion , and my goodness by offending ? but now behold , his bowels wrought in him ; he delivered us rebels , rescued us sinful wretches : and who can but lay to heart this mercy ? how helpless had we been in such a dismal surprizal ? the mighty men would not have found their hands , the valiant would have lost their couragious hearts , and we should have been but magor missabibs , terrour round about . but the misery of our condition had lain in our unreadiness to have encoun●●ed the king of terrours , to have follow'd that amazing messenger to the dreadful tribunal of the eternal god. how unfit had we been to die at a moments warning ? how miserable had thousands been to whom all space of repenting had been ended , whose present misery had been the beginning of eternal torments , whose unprepared souls had been sent to the place prepar'd for the devil and his angels ? oh then that now we could lay to heart these riches of grace that continues a preparing space : patientia poenitentiae expectatrix : his patience expects repentance . let not our prolonged days be spent in provoking him any longer ; let us not now be treasuring up wrath to the day of wrath . i might shew you the greatness of this deliverance , by the nearness of the destruction ; it was in articulo mortis , all was almost concluded , our passing-bell rung , the day was presum'd to be their own , and now delivered , as daniel , è faucibus perditionis , from the very jaws of destruction , from the very mouths of our enemies . oh wonderful goodness ! and most fitly might i mention the means of our deliverance . vna eadémque manus vulnus opémque feret . how did this sweetest honey come from the lions carcass ? men of their own party must impart it to us ; those of their own conclave are means , under god , to deliver us from their own counsels . oh the wonderful authority of god , that wrought on their consciences so long benum'd ! oh the wisdom of god , that works by contrary means ! no violence constrained them , but what the almighty used with them ; no policy induced them , so much as divine power . vse 2. is it the designe of god in delivering , to reduce from sin , and oblige to holiness ? let us then examine our selves , whether we have answer'd these holy designs of our gracious god. oh reader , faithfully ask thine own heart , have i not been as loose and profane , as vile and vain , as carnal and formal as ever i was before ? what inducement hath this gracious preservation been to the reformation of my life ? what sin have i faithfully forsaken ? what displeasing lust have i unfeignedly left ? what spiritual obedience have i closed withal , since i enjoyed this unspeakable mercy ? doth not thy conscience accuse thee of thy regardlesness of it ? doth not thy heart smite thee , for not observing the duties thou art oblig'd to by it ? abasuerus would know what was done to mordecai , for the good deed he had done for the kingdom . ask thy self , what good hath been done to god for all the good deeds he hath done for thee ? what hath been done to him for his delivering of thee ? hast thou not sinned the more against him , and turn'd his grace into wantonness ? is that a meet requital for his kindness ? are pride , drunkenness , sensuality , fit votive tables for our merciful escapes ? oh let not this mercy be lost for want of improvement , lest you never enjoy such another . remember , exoneratio supplicii est oneratio officii ; the laying off and freeing thee from punishment , lays obligations upon thee for dutiful obedience . mercies are to be like showers on valleys , making them fruitful ; as a grain of corn sown in the tilled earth , bringing forth a plentiful crop of expected fruit . god hath sown the seeds of his mercies , let not the devil reap a crop of sin. oh how might i plead with you , as loving ionathan with hard-hearted saul , 1 sam. 19.4 . let not the king sin against david , for he hath not sinned against thee ; and because his works are good . oh let not us sin against god ; let us not rebel against him ; he never dealt unjustly with us , but his deeds are good . he is ever working for us . he is ever heaping up mercies , shall we sin against him ? it will be better not to receive a mercy , than not to be better'd by it . oh come now and consider with your selves , say with thy self , hath god in his providence made me a freeman from popish slavery , and shall i make my self a slave to lusts , and a vassal to the devil ? shall god continue my life , and shall i cast it away as worth nothing ? oh examine your selves how you have acted . plato , seeing any disorderly , would say , num ego talis ? am i such an one ? thou seest many go on in sin , ask thy self , am not i such an one ? do not i go on in sin ? what a folly is it in us , that we utimur perspicillis plusquam speculis , use spectables to see other faults , more than looking-glasses to see our own ? learn the art of self-reflection , and that is the way to self-reformation . vse 3. is it gods design and desire to reduce us from sin by these merciful methods ? then let us not foolishly cause the lord to use more forcible and fearful means , to effect this in us . let us not force a gracious god out of his delightful ways of mercy . why should we make him be doing his works of judgment , since he declares his unwillingness to it ? shall we turn his scepter into a rod ? shall we drive away those precious mercies by sinful courses , which , with mournful hearts and wringing hands , we shall be glad to be recalling ? shall we make our showers of mercy end in flouds of vengeance ? shall we wrest the sword of justice out of the sheath of patience , and violently pull down vengeance on our own heads ? will you tell the lord , you are weary of his mercies , and will never regard them ? will you declare in the presence of god , that if he will not powre out his vengeance , and display his justice , and make your plagues wonderful , that you will not fear him , nor break off sins ? is your strength so great to stand before his anger , that you are resolute in provoking of him ? will nothing serve your turn but destruction , and desolation , and undoing judgements ? you must either cease sinning , or god will cease waiting , and give over favouring of you . god speaks , ezech. 6.9 . how the jews had broken him with their whorish heart ; that is , he tells them , they should remember eum quasi objecta quadam violentiâ à proposite abductum , & invitum planè adductum essë eorum persidia ut interrumperetur cursus misericordiae , calv. that he was turn'd from his gracious purposes , with the violence their sins offered to him ; and that it was by their perfidiousness he was brought to break off the course of his mercies . thus god is broken off from ways of mercy , by our not breaking off our ways of sin . the holy god is resolv'd to make us leave off sinning one way or other : if his goodness cannot gain us , if his mercies cannot induce us , his justice will come out against us , and by his mighty power he will rule us . ezek. 20.33 . as i live , saith the lord , surely with a mighty hand , and an out-stretched arm , and with fury poured out , will i rule over you . god will bring us into subjection by mercies or judgments ; his fury shall do that his favour will not . but why should we cause the lord to be so severe unto us ? we weary man , but will ye weary god also ? let us be constrained to amendment by his love , or else he must curb us by tormenting punishments . it was said of israel , psal. 81.11 . israel would have none of me . shall it be so said of england , that we refus'd and slighted what god gives , and what he doth in way of mercy ? shall it be said we will have none of his mercies , none of his deliverances ? shall we not then have his judgments , and feel his vengeance ? vse 4. is this the designe of god in delivering ? then wisely make use of this as an argument to invalidate all future temptations to sin . when sinful occasions offer themselves unto you , damp the hurtful influence of them by objecting to thy self the unreasonableness of sinning , after such mercies confer'd upon thee . thus ioseph did invalidate the eager assaults of his wicked mistriss , gen. 39.9 . how can i do this great wickedness , and sin against god ? he did not rashly admit the temptation , but consulted conscience , and repel'd it with this weighty argument : how can i sin against a god that hath of late been so favourable to me , hath delivered me from death , and advanced me to honour ? oh i cannot slight so much kindness , to please a sinful humour : i will never do it . when then thou meetest with allurements to sin , take to thy self this corroborating disswasive from it , and couragiously oppose all unworthy motions to rebellion by pondering on it . inferences from the second proposition concerning our proneness to sin after deliverances . 1. hence we see the absolute necessity that there is of divine power , to render any means effectual to bring us from sin . however probable means may be to effect this end , they are not powerful enough without the cooperation of an almighty arm superadded to them . if rational arguments were sufficient , such as are drawn from infinite mercy might be enough to charm our wills to a loyal obedience to our god ; but we see that outward mercies , not conferring inward grace , cannot accomplish such difficult work . the chiefest engine that draws the heart of man from sin , is mercy ; but 't is the arm of god must fasten it to the heart of man , and divine power that can only attract him by it . mercies are only cords , which divine power uses to draw men from sin . if moral perswasions were so wonderfully effectual in converting sinners , as some would have them , it is strange men cannot overcome themselves to forsake their sins , by the consideration of the merciful preservations , and gracious deliverances the almighty bestows upon them : strange it is men cannot be perswaded to cease provoking god to judgements , by the declaring his unwillingness to them by the experiences of deliverances from them . but how do we experience the ineffectualness of outward mercies , whatever valid motives may be drawn from them ! what need then is there to apply our selves most frequently to the throne of grace , for heavenly influences on earthly blessings ? how should we earnestly crave the concurrence of god's omnipotency , for the bettering of us by the confluence of mercies bestowed upon us ? isai. 48.17 . the lord teaches to profit . in the greatest abundance of means and mercies , we shall have no profit , without the aids and assistance of god ; he must teach us to improve deliverances , to gain by his goodness . when cords of mercy are put into our hands , let us lift up out hearts to the father of mercies , and cry , draw us , and we will follow thee . when mercies are sown like precious seeds most plentifully amongst us , let us implore the showers of divine blessing to make us fruitful by them . when such invaluable talents are put into our hands , let us seek to the almighty for strength to work with them . plead with the lord to deliver thee from sin , by his deliverances ; to give thee the incomes of his grace , to improve thy life miraculously continued to thee . leave not the throne of grace , till grace is given thee to leave thy sins : cease not to importune the almighties help against thy sins , till he hath delivered thee from them , as he hath done from thine enemies . acknowledge thine own weakness , and so thou wilt engage the strength of god : tell him with holy boldness , that now he hath given thee his mercies , thou canst not be content without his blessing with them . let temporal deliverance edge thy appetite after spiritual and eternal . thou hast but half a mercy , till thy soul is better'd by a deliverance , whether it be from enemies , or sickness , or any other distress or danger . 2. are we so prone to sin after deliverance ? then hence be warned to be very watchful upon the enjoyment of such a mercy . oh that we , who enjoy so eminent escapes from danger , might use our greatest industry to prevent our proceeding in sin ! let us fortifie our selves against such an evil practice . make conscience of what you do in a delivered condition . let us no longer carelesly run on in our sins , but seriously consider the inducements we have to a holy life . now in order to prevent our proceeding in sin , admit this serious counsel , and observe these directions : 1. make frequent reflections on the great deliverance in part bestowed upon us . when the creator of the ends of the earth survey'd his glorious works , he saw they were good , and delighted in them ; and he greatly delights that we should be frquent in meditations of his glorious works of creation and providence , and live in perpetual admirings of them , applauding the shines of his power , wisdome , and mercy in them . the least of gods works deserve the admiration of the greatest angel in heaven . inconsiderate persons gain little advantage by the most considerable mercies . were our hearts more thankful , we should make a particular computation and exact chronology of dayly and yearly mercies . the forgetfulness of mercy is the ground of our forsaking god after them . 't is mighty effectual to ballast our hearts against our impetuous inclinations to sin , to be much in considering what god hath done for us . hence the people of israel were admonished to be frequent in reviewing their sad condition in egyptian bondage , with the blessed escape given them from it . deut. 26.1 , 2.5 , &c. when thou art come into the land — thou shalt speak and say , a syrian ready to p●rish was my father , and he went down into egypt , and became there a great nation , — and the egyptians intreated us ill , — and the lord brought us forth out of egypt with a mighty hand , and out-stretched arm , and with great terribleness , &c. thus they were to make a frequent commemoration of their miserable state , and merciful escape . in like manner it were necessary for us to look back on what we lately were , and say , a little while since i was at the gates of death , by the subtile contrivances of popish enemies ; a little time past i had near been devoured by the jaws of those preying lions : some few months are past since the nation was in danger of being involv'd in incomparable miseries ; it hath almost been made a stage for the acting a bloudy tragedy , an altar on which had been sacrificed innumerable precious lives , a prey to roman fury ; and now behold ( blessed be the lord ) the scene is changed , the curtains of secrecy that covered the nasty vault of popish conspirators , is happily drawn aside ; the god of our lives , by his over-awing majesty , hath influenced the hearts of enemies to detect the snare they once did endeavour to lay . should we not then argue , should i that was so lately in such danger of losing my precious life , now squander it away as a contemptible thing ? should i thus lately experiencing mercy from god , manifest my self by wicked courses to be a rebellious enemy to him ? should not the thoughts of the death , danger , and miserable calamity god hath brought me from , bring me unfeignedly to love him , and constantly to yield obedience to him ? let us therefore , to prevent proceeding in sin , reflect on the kindness of god : seriously think how miserable thou hadst been without the deliverance . oh miserable state , had it not come ! enemies raging , if not reigning ; gospel corrupted , if not removed ; lives endanger'd , if not destroyed . how had we been fleeing on mountains , hiding in dens , or burning in flames , tortur'd with racks ! how had we been without bread to eat , houses to lodge in , or else all robbed by those pilf●ring papists , if not burnt by their horrid malice , which is enough to put the whole universe into miserable conflagrations ! how should we meditate how seasonably deliverance came ! we helpless , careless , and ignorant , then was it that his mighty arm brought a blessed salvation to us . behold , how unworthy we were of such a mercy , of such a deliverance ! a sinful rebellious people , for us to partake of so much favour , is the greatest mirrour in the world . now can we forget this goodness ? if we have no memories to retain mercies , we soon may have no mercies to retain in memory . or can we sin in the sight of such kindness ? we shall never see such a glorious deliverance , if we sin in the face of this . oh let us often say as those , numb . 23.22 . what hath the lord wrought among us ! oh what a glorious work was this , embroider'd with mercy , set forth with the shines of wisdome , and illustrious by the impressions of infinite power ! oh forget not this work ! if we forget deliverances , god may forget to deliver : isai. 17.10 , 11 , they were made desolate for forgetting the god of their salvation . 't is known that the breasts that afford the sweetest milk , will dry up , if not drawn ; the breasts of mercy will be certainly dryed up , if no benefit be drawn from them by a serious remembrance , and faithful improving of them . prayers and tears are the best means to obtain mercies , and a thankful remembrance will be the best way to have them continued to us . 2. to prevent thy proceeding in sin , think with thy self what promises and obligations , what pleas and arguments you would have made to the lord , and urged him with , to have induced him to have given such a deliverance as this . would you not have promised , that if it should please him to exercise his power in saving of you , you would engage , that to the utmost of your power you would serve him ? oh what great obligations would you willingly have laid your selves under , to be freed from so dreadful a destruction as you were appointed to ? what obedience , service , love , and respects , do sinners vow to god on a bed of sickness , languishing to death ? what would we have promis'd then , when no less than a whole nation was languishing , and every enjoyment ready to give up the ghost ? oh what solemn engagements to all possible obedience would then have been made ! would you have promised these things , and will you not perform them ? let the readiness of god to do it without these engagements , make you more ready to do those things than if you had engaged to do them . consider also what pleas thou wouldst have used with god to spare thee ; think what arguments might have prevailed with him to deliver thee ; and let them prevail with thee to forsake sin . thou wouldst not have said , lord ▪ spare me to go on a while longer in rebellion against thee ; cut me not off till i have dishonoured thy glorious name a little more ; give me my life to be a drunkard , swearer , lyar , sabbath-breaker , yet a while longer . thou couldst never have the impudence to plead thus , thou couldst never imagine these arguments could prevail ; therefore use the considerations of arguments which thou thinkest would prevail to curb thy heart from sin , as thou thinkest would have been proper to prevail with god to deliver thee . and what are those ? oh spare me , that i may prepare for death ! oh give me space , that i may repent of my sins , and reform ! and let thy carriage be such now in part delivered , as may answer such motives as these , which would have been used with god to deliver thee . 3. consider how thou wouldst carry to man , if receiving a thousand times smaller kindnesses from him . oh the thanks that shall be return'd to man for a small favour ! what readiness to do for man , when doing for us ? should a man but save us from perishing , how grateful , how serviceable should we become unto him ? and shall kindness from sinful creatures make such impressions on our hearts , and the abounding goodness of the glorious god be disregarded ? we love man loving of us , and shall we not love a loving god ? we devote our selves to the service of our earthly benefactors , and shall we be so devilish as to deny obedience to the great god , under all his benignity to us ? shall god have worse dealings from us than men ? wouldst thou not offend an earthly friend , and wilt thou offend a heavenly friend ? wilt make nothing of displeasing god , when he gives thee such mercies as all the men on earth cannot bestow upon thee ? oh let but this be considered , and surely thou canst not persist in sin . vse 5. see here the unconquerable stubbornness of mans heart . oh how do our hearts stand out against god under all his dealings with us ! we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an unperswadable generation . oh wonderful obstinacy , that the sweetest melody of mercy cannot charm us ! oh what hardned souls are in us , when the pleasant distillations of showers of mercy upon us , cannot soften us ! oh what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strong holds , have sin , that the cords of mercy can't draw us from them ! oh how hard is it to gain a victory over corrupted nature and accustomed sins ! oh strange affections that we have to sin , that the strongest engagements can't bring us from it ! such is the stubbornness of unchanged souls , that whether god walks in ways of mercy , or paths of judgment , they will go contrary to him . oh the hardness to be lamented , that appears among us ! though the almighty hath done thus much for us , we have not to this day been duly affected with what he hath done . we have gone on frowardly , when god hath dealt most kindly by us : we go on to provoke the eyes of his glory , when he hath made so much of his glorious goodness pass before us . oh stubborn souls , that will not regard the melting kindness of god! but do as it were resolve , whatever god doth , they will sin against him . though he seek reconciliation , they will follow rebellion : though he strives to out-do their rebellion with mercy , they will not lay down their arms , but be avenged on his many mercies . inferences from the third proposition concerning the hainousness of sin after deliverance . 1. is sinning after deliverance such hainous sinning ? behold then what crying sins are to be seen amongst us ! have we not sins of the greatest magnitude , who have mercies of the highest nature ? are not our sins worse than sodoms , when our mercies are abundantly more than that enjoyed ? sins in england , are greater than sins in other nations , that have not partaken of such signal favours as we . we wonder god bears with antichristian rome , with forreign idolaters ; alas , their sins are not of that nature that ours are . our sins it may be are minoris infamiae , of lesser infamy , but majoris reatus , of greater guilt than theirs . our sins are double ; and the more our mercies increase , the more abundant aggravations belong to our sins . are we not sinners above all , that have favours beyond any ? our sins that are small in abstracto , considered abstractly , are great in concreto , considering the circumstances of them . if small sins will not startle us , here are great sins then to amaze us . oh let our sins that we have committed be more before us , that so the sense of their greatness may prevent our proceeding in them ! 2. hence see what need we have of great repentance ; an ordinary sorrow will not answer our extraordinary sins . gravissima peccata gravissimis lamentis indigent . greatest provocations call for greatest lamentations . oh what tears and lamentations can be great enough for our horrid sins ? what sighs can be deep enough for a nation so deeply involved in sin ? should not our mourning be as in the mourning of hadadrimmon , in the valley of megiddon , every family apart , every person apart ? should not ninive be our president ? should not our england become a bokim , and our island be overflown with tears ? oh what floods of tears is there need of , to wash away our abominable pollutions ! oh what wailing and weeping should be in a nation living and wallowing in such iniquities ? aut poenitendum vel pereundum . repentance onely can prevent our ruine ; repentance onely can make justice to retreat ; repentance onely can deliver us now delivered : but where shall we finde it ? where are the weeping eyes , the mourning hearts ? oh that repentance might appear among us , lest judgments appear against us ! oh that we could lay our selves down at the feet of mercy by humiliation , that we may not be laid down in a dreadful desolation , by the hands of justice ! oh that a hearty repentance might prevent our hastening ruine ! oh that we might lie in breathing sweats of godly sorrow , that we may not lie sweltring in our blood ! our sins reach up to heaven , let our sorrow reach to heart . oh that each part of unfeigned repentance might be really acted by us ! let us make a strict inquiry into our fins , commune with our hearts ; let us go the circuit of our hearts and lives , and see the abominable sins to be condemned there . let us read the book of conscience , and see what sins we there stand indicted for . as letters wrote with the juice of oranges , are not to be read but by the fire ; thus some have their sins written , and will not read them now ; but shall at last read them by the fire of hell. lam. 3.40 . let us search and try our ways . oh we are senseless of our sins ; but aeger non sentiens periculosius laborat ; a senseless sick man is most in danger . oh open your eyes then , and see what disorders in heart , what wickedness in life ! refuse not a sight of thy sins now ; one day god will set them before thy eyes . disown not the charges that are against thee , without reason . let us no longer sew fig-leaves on our sins . the impartial judge of heaven and earth knows our crimes . let us therefore return and say , father i have sinned . thus did those , lam. 5.16 . wo be to us , we have sinned . david yeilded the case to nathan , i am the man : maist thou not justly say , i am the man that have been nothing the better for deliverance ; i am the man or woman have gone on in pride , sensuality , without repentance , reformation ? defend not thy sins by excuses , but own them ; be convinced without further demur , and condemn thy self as a guilty malefactor . then let us pour out our tears , and open the flood-gates of godly sorrow ; and if we would escape , let us be like those , ezek. 7.16 . who were like doves in the valleys , mourning every one for their own iniquity . oh that our proud hearts might yeild to this work ! our dry eyes be filled with tears . let us fill gods bottle with our tears ! what is weeping good for , but to testifie our sorrow for sin ? it cannot recover a dying friend , it may a dying nation : it cannot stop the course of death , it may the coming of judgments . open then the windows of heaven , and break up the deeps , and let us make us a hearty weeping , as may prevent the heavy judgments our great sins are calling for . then let us make a holy resolution , in the strength of the almighty , to cease from our sins . say as holy iob , job 34.32 . if i have done evil i will , do it no more . with holy indignation reject thy former villanies . oh let our souls be raised to a deserved hatred of these great iniquities , and let nothing content us , but the utter ruine of our ruining sins . let us not be dismai'd at the difficulty attending that blessed work : 't is hard to destroy sin , but will it not be harder to be damned for it ? if it be hard to bear the launching of those ranker'd wounds , what will it be to bear the smart of the envenomed arrows of divine justice for ever ? know also , thou may'st do all things through christ that strengthens thee ; then carry thy sins with the solemnity of penitential tears , to their eternal funeral . and unless this reformaon shall attend thy repentance , thou repentest with an absurd contradiction . optima poenitentia est nova vita : the best repentance is a new life . this is the repentance our hainous sins require ; and all this is to be done in a more than ordinary way , because of the greatness of our sins . 3. if sins after deliverance are so great , hence ▪ see how near judgments may be unto us , because the measure of our iniquities will be so suddenly ●illed . the patience of h●aven will soon be worn out with these daring provocations . as we are heaping up sin , the almighty is heaping up wrath ; and the greater sins , the sooner the treasures of wrath will be full . the more fuel we bring , the sooner the fire will be kindled to consume us . the lord in his mercy is waiting to be gracious , backward to judgment ; but such iniquities will soon waste his patience , and provoke his wrath . we read , gen. 15.16 . that the lord delayed punishment , because the iniquity of the amorites was not yet full . the measure of sin and wrath are often filling many years ; and according as sins are aggravated , judgments approach faster or slower . thus ioel 3.13 . god calls for sickles to be put in , because the harvest was ripe , the pressës were full , and the fats did overflow . god will suffer sinners to stand till they are come to their full stature in sin , and then he cuts them down , and makes an end of them . thus christ speaks to the scribes and pharisees , mat. 23.32 . fill ye up the measure of your fathers . i. e. ye will be filling up the measure of their sins , till the lord comes and measures out judgment to you , according to the measure of your sins . oh then what cause have we to fear , lest the vials of wrath should suddenly be poured out upon us ! is not the harvest of sin almost ripe ? or will not these showers of mercy suddenly ripen it ? and then the sickle must be put in ; a bloody enemy let in among us , that shall cut us down as the reapers do the corn . oh let us dread the approaches of vengeance under the increases of sin and wickedness ! the measures of wrath have been long a filling ; the iniquities of our fathers are lay'd up for us , and may be rewarded on our heads when the measure is full . we ripen apace for judgments now ; destruction may be at the door ere we know . inferences from the fourth and fifth propositions concerning the destructive nature of sinning after deliverance . vse i. may destruction come after deliverance ? then hence we may learn , that present impunity can be no evidence of our future safety . mercies are not so inseparably entail'd upon us , that justice cannot deprive us of them . present prosperity may have a mournful ending in dismal adversity . national , as personal salvation from present dangers , may end in destruction . the wings of our feathery confidence had need be clipt , when we fondly presume the almighty to be ever bound to deliver such a people as we , because he hath once more graciously done it . 2 pet. 2.9 . god reserves the unjust to judgment . the bird that escapes the fowlers net for once , may be afterwards caught : we that are wonderfully preserved from the snares of hellish plotters , may at last be made a prey , if we grow no more watchful . our cloudy heavens threaten new storms . the world is very full of great and unexpected mutations : the turnings of the wheels of providence are very swift and various . we may now as suddenly be destroy'd , as we have often been delivered . iud. 5. after delivered , god destroyed those that believed not . the ship that evades the dangers of the sea more than once , may be swallowed up in its sands , or shattered by its rocks at last . the reprieved malefactor may justly expect his deserved execution , after a little space afforded for preparation . and in truth , the relief our offended god hath given us , seems more like a reprieve , than a deliverance ; and cause we have most seriously to fear , that ere long we shall experience that justice can destroy , as mercy can deliver . our impunity is not from gods impotency , but patience ; and that may soon be expir'd . we have cause to dread that awakening word , josh. 24.20 . if ye forsake the lord , then will he turn and do you hurt , after all the good he hath done you . our not returning under good , will make him turn to do us harm . proceeding in sin will interrupt the course of mercies , and introduce successions of judgments . you may be surprised with sudden miseries , in the midst of your feigned safety . god will not always draw with cords of love . hos. 11.3.4 , 5. i drew them with cords of a man , with bonds of love ; that is , i dealt with them in the most gracious manners , striving to draw their rebellious hearts into subjection ; but since i cannot prevail , v. 5 they shall not go down to egypt , they shall have no shelter there , but the assyrian shall be their king , and the sword shall abide in their cities , and devour his branches . thus may the dealings of god be changed , and cords of love be turned to chastising rods , to lash the backs of stubborn fools . we cannot ensure the continuance of mercies , but by our compliance with the designs of god by them . that which was spoken to ephraim , may fall upon us , hos. 9.11 . as for ephraim , his glory shall flee away like a bird . we imagine we have mercies sure as a bird in the cage : but as the door being opened the bird flies away , so mercies will take their wings , and be gone from a sinful people . trust not then to your present freedom , you may be enslaved ; flatter not your selves in hopes of perpetual deliverance , destruction may come at last . 3. will this persistence in sin hasten such certain and miserable ruine ! then see what reason there is to shake off our pleasing but hurtful security , admitting some fearful thoughts , and affecting our hearts with apprehensions of our eminent danger . unwilling we are to admit of such truths near our decoying hearts , which may affect us with fear or grief : but 't is far from the nature of wisdom to flatter our selves into ruine ; or to fancy our selves secure in a glorious paradise , till we be miserable in a desolate wilderness . three things , says luther , will undo a nation ; oblivion of mercies , politick contrivances , and carnal security . well will it be , if these prove not our ruine at last . oh what a fearless age do we live in ? we sleep on pillows stuft with the fire of divine vengeance : we cry , peace , peace , and destruction is coming . how do we stupifie our senses , fear our consciences , lock up our understandings , to keep out all fears in the midst of most dreadful dangers ? what stupifying opiums hath the devil perswaded us to swallow , that makes us so mindless of approaching miseries ? how do we fortifie our selves with most fond presumptions against the threats of vengeance denounc'd from heaven ? can fancyed safety deliver our nation from enemies , when we have nothing else to secure us ? can empty boastings of conceited ability to defend our selves , prevent the assaults of enemies , or deliver our land from the ruine designed ? will security in sin be sufficient guard to preserve us from all conspiracies ? can neither god nor man do us any harm , whilst we imagine our selves out of danger ? oh nos miserrimos ! oh miserable england ! how do we surfeit with mercies , and wax sick with the kindness of heaven , and yet say , it shall be well with us ? how do we wound our selves , when the lord is healing ; and destroy our selves , when the lord is delivering , and yet say . the lord will go on to deliver ? what prosperity do we promise our selves , whilst god is threatning our ruine ? what halcyon-days do we vainly expect , though miseries are ready to seize us ? oh the dreadful dooms that are threatned to so stupid a people in the word of the lord ! oh the sad calamities have come upon a people in this condition ! is not this the posture our enemies so greatly desire to finde us in ? what is their work , but to lull us asleep , and then to be butchering of us ? what is the great contrivance at this day of the papists , and such as affect them , but to suppress our fears by cheating devices ? knowing our deepest security will be their greatest advantage . they know , our throats will lye open to be cut by their cruel hands , when once we have emptied our hearts of sollicitous thoughts of destruction . hence , hence it is , instruments are active to inform us deceitfully , that we are sufficiently provided against them : for this they instruct theirs and the devils martyrs to obtrude on the world the highest protestations of innocency : for this they strain their throats to swallow renouncing oaths , which they will as certainly keep as ever they intended , which i fear was not at all . hence they force themselves to a parish-church , that we may certainly think they cannot belong to the romish mother ; and that we may fancy , they cannot go thence to contrive our miserable ruine . oh then if this be their plot , how have they got us by it ? how do we please our enemies , and promote their designs , by our sinful security ? but shall we not fear the hammer and nail will cleave our pates , when sisera-like we are droll'd into sleep with a lordly dish of butter and honey ? you may certainly believe this stupifying opium will be like the poyson of asps at last . is not this the posture most have been in , when judgments came upon them ? what was there but careless and senseless doings , when that dreadful deluge surpriz'd the world of old ? mat. 24.37 , 38. how unexpected was the ruine of sodome and gomorrha ? how incredulous were the jews of their sad captivities , and of their utter desolation at last ? observe we but the frame of persons when judgments have been rained from heaven upon them , and we shall finde they were fearless of any storms , and conceitedly secure from any miseries . when the massacre broke forth in paris , the cruel butchering was acted in ireland , the ruining persecutions and distresses fell upon germany , they were all involv'd in lethargical distempers , besotted with fatal security . this is the time the beasts of prey have ever gone out to glut themselves with fatning blood . this hath been the season ever selected to manage the overthrow of kingdoms . yet examples do not warn us , but we foolishly seem resolv'd to gratifie our enemies with a suitable season to ruine us . is not this the posture that god hath severely threatned in his word , to which he will ever be faithful ? isai. 22.13 , 14. in that day the lord of hosts called to mourning and weeping , and behold joy and gladness : and it was revealed in my ears — surely this iniquity shall not be purged from you till you die . nothing urges justice more to confound a people with floods of vengeance , than epicurean stupidity under awakening alarums . hath not the lord threatned , prov. 29.1 . he that being often reproved , and still hardens his neck , shall be destroyed suddenly , and that without remedy ? why then do we flatter our selves , and cry peace , peace ? shall we say as those ? zeph. 1.12 . the lord will do neither good nor evil . will not god then say , as v. 13 . therefore your goods shall become a booty , and your houses a desolation ? whatever may be the foundation our security is builded upon , so long as provoking sins are heaping up wrath , security doth but hasten our misery . 't is possible we are incredulous that judgments can ever destroy a people renowned in profession as we ; but since our profession is but as samuel's mantle , under which are shrouded most devilish sins , or as a carpet cast over the mouth of hell , it can never be a shelter for us , but stirs up the lord to vengeance . outside-holiness and mocking formality renders our condition the worse . micah 3.11 , 12. they leaned upon god in ways of sin , and said , is not the lord among us ? do we not profess him , and worship him ? therefore shall zion for your sakes be plowed as a field , and jerusalem shall become heaps , and the mountains of the house of the lord , as the high places of the forrest . the ark of the lord could not save the israelites sinning ; zion will be no shelter for hypocrites . 't is in vain to flatter our selves with conceits of safety in an outward shew of godliness ; that hay and straw can be no fence from the ruining flames of divine vengeance . awake then from brutish security , and fall to work to prevent the threatned ruine , by repentance and amendment . fancy not your selves beyond the reach of judgments , but tremble in your selves , that you may have rest in the day of trouble . make the almighty your friend , that he may not be a terrour in the day of evil. be afraid of all his judgments , for if you will not learn to fear that great and dreadful name , the lord thy god , then will he make thy plagues wonderful , deut. 28.38 . is not destruction coming after deliverance ? are not dreadful days approaching to us ? consider these few particulars following , and you will see what cause we have to shake off security , and prepare our selves to meet the lord in ways of judgments , who have so long enjoy'd the shines of mercy . 1. may we not justly fear our ungrateful carriage towards god , will hasten his formidable departure from us ? unkindness shown to friends coming to us , will certainly discourage them from abiding with us . the happiness of a nation consists above all , in the fruition of the favourable presence of god ; and if by a regardless carriage , or displeasing behavior , we provoke him to depart , our sudden ruine will be the consequence of his deserting of us . hos. 9.12 . wo also to them when i depart from them . there is that absolute necessity of the presence of the lord with a people , to conduct them by his counsel , to protect them by his power , to succeed them by his blessing in use of saving means , to deliver them in unconquerable dangers , that if he withdraws it from them , none of these things can be done by another hand . hence the lord , unwilling to ruine ierusalem , with bowels of compassion cries out , ier. 6.8 . be instructed , o ierusalem , lest my soul depart from thee , and thy land becomes desolate and not inhabited . the soul of a man is the vivisick principle , on the separation of which from the body , there ensues a death ; all strength , counsel , beauty , leaves the body . thus when the lord departs , the soul of a nation is gone , and then the nation is only a mouldring heap , and as a liveless carcass . we certainly loose all good , when the presence of god is withdrawn from us . if we by our sins make the almighty go away , he for our sins will take away all kinde of mercies from us . deut. 3.1.17 . i will forsake them . the regardless ath●ists of our age will say , let him go , and what then ? oh , says the lord. then shall ye be devoured , and many evils and troubles shall come upon you ; so that they shall say in that day , are not these evils come upon us , because the lord is not amongst us ? now may we not fear god will depart from a people that behave themselves so unkindly as we at this day ? we slight his presence , abuse his kindness ; can we think to be blest with his presence long ? we read , hos. 8.3 . israel hath cast off the thing that is good . the hebr. is only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repulit à se bonum , i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beneficium , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praeter quem non est bonum . so rivet , grotius , and others : that is , israel hath driven from it god the onely good , hath made its kind benefactor go away . oh have we not done thus ? have we not been driving god away from us ; as weary of his ordinances , tired with gospel-proffers , nauseating mercies , and despising deliverances ? how can we think god , can walk with us any longer , when we walk so frowardly and contrary to him ? amos 3.3 . how can two walk together , unless they be agreed ? thereby god shews them how impossible it was for him to continue in ways of mercy to them , since they refused to walk with him in ways of duty ; which is the sweet harmony god expected from them : says the lord , you would have me to walk with you , and bless you , yet ye depart from me , and blaspheme my name . how can i longer walk with you ? thus the lord threatens a people , lev. 26.21 . if ye walk contrary to me , i will walk contrary to you . v. 24. i will bring seven times more plagues upon you , according to your sins . oh how perversely have we walked ! how contrary is disobedience to deliverance , sinning to salvation , cursing to blessing ! and may not god justly leave us to ruine , and suffer our destruction who deal thus unanswerably with him ? 2. may we not justly fear that our provoked god in justice will set the wicked over us , who have despised his righteous and blessed government ? august . says , god sets up wicked oppressors , cum judicat res humanas talibus dignas dominis ; when he judges a people meriting such masters . when religion is co●nted an intolerable yoak , under a government that decrees the observance of it , we may with terrour expect a yoak to be laid upon our necks that shall be so heavy , that we shall see our unspeakable folly in accounting the service of god a slavery to him . have we not cause to fear that dreadful word ? deut. 28.47 , 48. because thou servedst not the lord thy god with joyfulness and gladness of heart in the abundance of all things : therefore shalt thou serve thine enemies which the lord shall send against thee , in hunger , and thirst , and nakedness , and in want of al● things ; and they shall put a yoak upon thy neck , until they have destroyed thee . our wanton spirits under sometimes-a-prosperous rule , may be humbled by the severities of either forreign princes prevailing or home-enemies raigning . god punishing the iniquity of a people , is said , hos. 13.11 . to give them a king in his wrath . when god sets the wicked over a people , 't is a manifest indication of his anger . god often sets the worst of governours over the worst of people . as a holy man pleading with god about one phocas made an emperour , cur domine phocam imperatorem constituisti ? responsum datum accepit , quia non inveni pejorem . why lord hast thou made phocas an emperour ? he was answered , because i could not find a worse . may not our hearts then dread the fatal effects of removing our present king ? ( whom god preserve . ) should god in anger do it , what bloody confusion may follow in this nation ? and will not our sins in the abundance of mercies , make him destroy both us and our king ? prov. 28.2 . for the transgression of a land , many are the princes thereof : that is , the continuance of kings on this account is stortned , and for the punishment of their villanies the lives of their kings are abbreviated , and one is set up after a●other ; which great mutations are often attended with great confusions , and innumerable calamities . 3. may we not justly fear , the lord may suspend his divine influence from the councels of this nation , that since we have little regarded what he hath done for us , the ablest advisers , the most politick counsellours , may be disabled from doing those things which may be profitable for us ? how often have the councellours of a nation deserted by god , been unprosperous in their enterprises and undertakings for a people ? notwithstanding the care our vigilant soveraign hath taken or may take to suppress the growing power of popery by his royal proclamations ; and although the hearts of our parliament may be filled with sincerest intentions , to act for the advantage of the nation , yet they may fail in the means , and be disappointed of the end , if god should desist from concurring with them . what if their counsels shall not have acceptance ? what if their advice may seem unsafe , and others must needs be chosen ? will not the enemies of our nation be working all this while ? will not our foes be contriving and hastening our ruine , ere we have counsel to prevent it ? would not this be a heavy judgment ? and may not this be feared by us , who have seen how hard it is to give acceptable counsel in these difficult and dangerous times ? what if the lord should do to us , as to the counsellors of a people of old , isai. 19.14 . he mingled a spirit of perversness in the midst of them : hence they became as a drunken man that staggereth in his vomit . they staggered about , were always unfixed , ever unstable , but reeled this way and that way , not knowing what to do , or where to go . should this spirit of division be mingled with ours , what shall we finde but the breach made wider , the distress made greater ? private animosities would be the destruction of publick advantages : the blessing that hath been promised to the godly , hath been wanting to councellors in our age , psal. 1.3 . whatsoever he doth shall prosper . but hath not a miscarrying womb , and dry breasts , been the curse of the lord upon us ? what if the lord should suffer them to mistake the means of our recovery , or fall short in what they do ? sometimes it hath been known that governours have been too sparing to the wicked , to their own ruine . the king of israel lost his life , for sparing benhadad that should have died , 1 kings 20.41 . thus saith the lord , because thou hast let go out of thine hand a man whom i appointed to utter destruction , therefore thy life shall go for his life , and thy people for his people . it seems ahab had too great a kindness for benhadad , who deserved to dye , being an implacable enemy to them : and are there not such enemies to be destroy'd at this day ? he also held by tyranny places belonging to the israelites , and therefore deserved death : and are there not those who are seeking to possess what belongs unto us , that ought to be cut off for their malicious enterprizes ? he was also one that god did manifest his displeasure against , by destroying 100000 footmen of them , whereby he might understand gods displeasure against him . now for him to spare this enemy , to intreat so honourably this publick adversary , when given into his hands , brought him under this threatning . should our enemies be even spared like him , should we not suffer after this manner ? and will not this be a bad exchange , to give our lives for theirs ? will this be a worthy deed , to spare a thief from the gallows to cut our throats ? see 1 sam. 14.21 , 23. there is little trusting such enemies , whatever pretences they make . iudaeo baptizato , & lupo domestico , non est credendum . we must not trust a baptized iew , being an inward enemy to a christian ; nor a house-wolf , that will still make murder among the sheep . sometimes in the world it hath been known , that as men have been too sparing to the wicked , so too cruel to the godly . the rod hath been laid on the wrong back , as the poet said , dat veniam corvis , vexat censura columbas . the innocent doves are censur'd , whilst the ravenous crows are pardoned . the christians in former days have been cloath'd with bears-skins , and then baited . some persons are misrepresented , and then more severely reprehended than those a thousand times more guilty . we read in scripture how ahasuerus , that mighty prince , was brought to decree the ruine of the iews , by the aspersions haman cast upon them , as if they were a people not fit to live , and that it was not for the kings profit to suffer them ; and by this means this innocent people had utterly been destroyed , had not a wonderful providence prevented . hence sometimes it hath been experienced , that a poor afflicted people have born the punishments designed for and deserved by others , only from the misprisions of prejudiced persons . should it then be ever thus with us , how soon would our ruine come upon us ? how would the hands of enemies be strengthened , and the nation disabled from helping it self ? 4. may we not justly fear our enemies have now set forward , by their doubled diligence , that designe which was set back by the discovery of their accursed plot ? our enemies may be like the devil , qui surgit armis quibus dejicitur , rises by the weapons by which he is cast down : so these politick wretches may improve the discovery of their designs , to make for the advancing of them , by laying their plots more cunningly . we have often heard of repulsed armies gaining force , and at last become triumphing conquerours . our enemies may yet be rallying upon us , and that with a more invincible fury . the fowler often removes his snares , understanding the birds perception of it ; our enemies may change or remove their snares , and yet be as nea to slay and undo us as before . and when we are most secure from it , we are nearest to it . the dreadful battle was against gibeah , when he knew not such an evil was near him , judg. 20.34 . those serpents will not dye because their tails are cut off . those grand politicians can contrive more ways than one . 't is possible their fainting hearts have had some cordials from rome to revive them . france can help them at a dead lift : and their ghostly father will prevent the ruine of his cursed brats , if all he can do can ruine us . may we not fear things are brought to be statu quo , as they were before , or rather worse , if that be possible ? i fear every gap is not yet stopt , whereby our enemies may possibly invade us . i think it may be feared our enemies are not yet so much impaired , but that they are able to recover their loss of some arms they had to spare , and some men they will not miss amongst their thousands . do they not cry in the stoutness of their hearts and pride of spirit , as isa. 9.10 . the bricks are fallen down , we will build with stones ; the sycomores are cut down , we will build with cedars ? we have been too remiss this once , but now we will be more invincible . the water cast upon their fire , may make it burn the more fiercely , and vexatious disappointments will make them more diligent . 5. may we not justly fear the relief that we have , may be no other than a faint chearing before a miserable death ? how often do we see men labouring under deadly diseases , revive a little , and give up the ghost ? how often do we know a whist calm , before a raging storm ? a people may get a little heart immediately before their ruine . 2 kings 17.4 . compared with hos. 1.8 . when lo-ammi was born , the ten tribes that before were dispirited , and by presents did homage to the king of assyria year by year , begin to be jolly , and hope to cast off the yoak of bondage , and bring presents no longer ; but joyned in confederacy with egypt , which was immediately before their rejection . god begins to save with a little escape , but it may be but a little lightning before death . the dolphin sports much before a storm . men in jolly and fearless condition , is a dreadful presage of a ruining storm . so true it is in maximâ fortunâ minima licentia . in the greatest prosperity , we are not allowed the least sinful liberty . god threatning to bring down judgments upon israel , says , he will feed him as a lamb in a large place , hos. 4.16 . to enlarge a peoples bounds , is in scripture taken to free them from troubles ; so god designing great distress , would a while free them from troubles . 't is a metaphor taken from butchers , who about to slay their cattle , first put them into large pastures to fatten them ; so god about to destroy a people , often gives them a freedome from distress , and leaves them to fill up apace the measures of their sins , and then brings them out to slaughter : hence merc. on the place ; nunc israelitas copiosè pascet , ut mox saginati hostibus dedantur trucidandi . he feeds the isralites most plentifully with mercies , that being fatted up , they may become a prey to their butchering enemies . oh how fast do we fatten ! how soon shall we be ready to be sacrifices to our enemies ? 6. may we not justly fear , that as god in his wrath hath dealt with others , he may deal with us ? when judgments on others are not made use of as warnings , they become but examples and patterns of our own destruction . luke 13.3 . except ye repent , ye shall likewise perish . the sword of justice is not so blunted by wounding others , but it can wound the hairy scalp of every one that goes on in sin . the arrows of divine vengeance are not yet spent , there may be many in reserve to pierce our obstinate , hardened hearts . god is the same yesterday , to day , and for ever ; the same to love , protect and secure his obsequious people ; the same to ruine and destroy rebellious sinners . ezek. 20.36 . like as i have pleaded with your fathers , so will i plead with you . the punishments of sin other nations have experienced , may at last be inflicted on us . the vengeance of god on others , is a signe to us , jer. 7 . 12-14 . go ye now to my place which was in shiloh , and see what i did to it , for the wickedness of my people israel ; and now because ye have done all these works , saith the lord , therefore will i do so to this house , &c. may not the dealings of god with others , prognosticate his dealings with us ? may not the sore desolations in germany , the distresses of protestants in france , the ruines of the churches we read of in iohn's revelations , cause us to fear we at last shall experience the same miseries , and drink of the same cup of astonishment that hath been given to them ? 2 pet. 2.5 , 6. if god spared not the old world , shalt thou escape his judgment ? what have we more to secure us ? why should we not be made as sodome by judgments , that parallel it in sins ? let us take the caution god gave to israel , deut. 24.9 . remember what the lord thy god did unto miriam by the way , when he brought thee from egypt . minde what god hath been doing to other nations . the inscription on senacherib's statue may be written on all ruined nations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . beholding me , learn to be godly . but especially when distresses fall on a people near us , we are greatly to regard them . the protestants in france are already involv'd in unspeakable trouble , and as the poet said , — tua res agitur paries cum proximus ardet . thou art greatly concerned when thy neighbours house is in flames . the cup passes from one to another . 7. to conclude , although we may have an escape from final ruine , and glorious times may succeed our unhappy days , may we not justly fear , that our mercies may be ushered in with a great deal of misery , and that a black storm will precede our glorious sunshine ? the approaches of mercies may be attended with amazing terrour . great distresses may justly be expected , before our great deliverance . the shorter the time of enemies raigning is , the greater will be their rage . a cloud ushered in the presence of god to the tabernacle ; christs coming to redeem his people , appears in a cloud . the darkest hour is a little before the dawning of the glorious day . the sorest conflicts israel had , was on their entrance into their blessed and promised canaan . mercies of greatest excellencies , have proportioned difficulties . iosephs pearled crown , & chains of honour , had answerable links of trouble . we have just cause from gods promises to expect some glorious days , but certainly a gloomy day will be first . the earth will be shaken when babylon shall fall . before we can be happy , the filth of england must be washed away with the spirit of judgment and burning . we may be dealt with as is spoken of the iews , zech. 13.8 , 9 two parts may be cut off , and the third refined . i may confidently assert , god will bring more glorious days than yet the world enjoyed ; but as balaam said , alas , who shall live when the lord does this ? numb . 24.24 . thou or i may be cut off , with millions more ; and seeing this time is at hand , be not secure . the onely way to secure any future deliverance , is by improving this . the way to have future salvation , is to make use of this you enjoy , to mortifie sins . for the redeemer shall come to zion , and to those that turn from iniquity in jacob , isa. 59.20 . so then let us no longer abuse the patience of god ; but since he is an indulgent father , let us become obedient children ; that so we may hope , that he that hath delivered , and can deliver , will still be continuing deliverances to us . soli deo gloria . finis . errata . preface . page 6. line 14. for health read hearts . book . page 21. line ult . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 22 l. 10. r. multiplicavi . p. 47. l. 24. for willing , r. unwilling . p. 59. note , that at the twelfth line begins a fourth head . p. 73. note , l. 5. begins a second head . p. 90. note , l. 13. begins a fourth head . p. 100. l. 26. for also , r. able . p. 103. l. 3. for usurped , r. envied . books printed , and are to be sold by john hancock , at the sign of the three bibles in popes-head alley in cornhil . twelve books lately published by mr. tho. brooks , late preacher of the gospel at margarets new-fish-street . 1. precious remedies against satans devices , or salve for believers and unbelievers sores : being a companion for those that are in christ , or out of christ. 2. heaven on earth : or a serious discourse touching a well grounded assurance of mans everlasting happiness . 3. the unsearchable riches of christ held forth in 22 sermons . 4. apples of gold for young men and women , or the happiness of being good betimes . 5. a string of pearls : or the best things reserved till last . 6. the mute christian under the smarting rod , with soveraign antidotes against the most miserable engines . 7. an ark for all gods noahs in a stormy day . 8. the crown and glory of christianity , in 48 sermons on heb. 12.14 . 9. the privy key of heaven : or a discours of closet-prayer . 10. an heavenly cordial for such as have had or escaped the plague . 11. a cabinet of choice jewels , or a box of percious oyntment : containing special maxims , rules and directions , in order to the clearing up of a mans interest in christ , and his title to all the glory of another world. 12. londons lamentations . the godly mans ark , in several sermons . to which is added mrs. moors evidences for heaven : by edmund calamy , b.d. at aldermanbury . christs communion with his church militant : by nicolas lockyer . sin the plague of plagues : by ralph venning . a true narrative of those two never to be forgotten deliverances . one from the ▪ spanish invasion in 88 , the other from the hellish powder plot , nov. 5 , 1605 : by mr. sam. clark. to which is newly added a brief account of the late horrid plot , discovered 1678 , with a relation of other popish cruelties , hear and beyond seas . the accurate accomptant , or london merchant : being instructions for keeping merchants accompts : by thomas brown accomptant . short writing , the most easie , exact , lineal and speedy method that hath ever yet been obtained , as thousands in the city and elsewhere , can from their own experience testifie : by theophilus metcalf . also a book called a school-master to it , explaining all the rules thereof . a word of advice to saints ; or a choice drop of honey from the rock christ. a coppy-book of the newest and most useful hands , with directions for spelling and cyphering . bridges remains , being eight choice sermons : by the late reverend mr. william bridge of yarmouth . a disswasive from conformity to the world : also gods severity against impenitent sinners : by henry stubbes minlster of the gospel . vennings remains , belng the substance of many sermons : by mr. ralph venning , prepared by himself for the press a little before his death . the poor mans family-book : by richard baxter . luthers 34 special and choice sermons . comae berenicis , or the hairy comet : being a prognostick of malignant influences from the many blazing stars wandring in our horizon . gospel love , heart purity , and the flourishing of the righteous ; being the last sermons of that late eminent divine mr. iosept caryl . the young mans guide to blessedness , or seasonable directions for youth in their unconverted estate : by r. mayhew , minister of the gospel . causa dei , or an apology for god : wherein the perpetuity of infernal torments is evidenced , and both his goodness and justice defended : also the nature of punishments in general , and of infernal ones in particular displayed : by r. burthogge . the legacy of a dying mother to her mourning children , being the experiences of mrs. susanna bell : published by thomas brooks . king iames his counterblast to tobacco : to which is added a learned discourse touching tobacco , by dr. maynwaring : wherein men may see whether tobacco be good for them or no. strength in weakness : being a sermon preached at the funeral of mrs. martha brooks , late wife to mr. thomas brooks , minister of the gospel : to which is added some experiences of the grace and dealing of god , observed and gathered by a near relation of the said mrs. brooks . an excellent catechism by the late reverend mr. ieremiah burroughs . a discourse of christs coming , and the influence which the expectation thereof hath on all manner of holy conversation and godliness , by theophilus gale. the shepherds legacy , or forty years experience of the weather . the young mans conflict with and victory ovea the devil by faith ; or a true and perfect relation of the experiences of thomas powel , begun in the fifteenth , and continued till the seventeenth year of his age. christs certain and sudden appearance to judgment , by sam. malbon . a brief dlscription of new york , and the places thereto adjoyning ; with directions and advice to such as shall go thither , by dan. denton . a cry for lahourers in gods harvest , being a sermon preaceed at the funeral of mr. ralph venning , by r. bragge , minister of the gospel . christian directions , shewing how to walk with god all the day long , by tho. gouge . conscience the best friend upon earth , or the happy effects of keeping a good conscience , by henry stubbes . mr. stubb's directions for making peace with god , and his true last speeches . patience and its perfect work under sudden and fore trials , by tho. goodwin , d.d. orthodox paradoxes theoretical and experimental , or a believer clearing truth by seeming contradictions . with an appendix of the triumph of assurance over the law , sin , world , wants , &c. to which is added , the new command renewed , or love one another . with 10 rules for the right understanding of scripture , by r. venning , a.m. an awakening call from the eternal god to the unconverted , with seasonable advice to them that are under convictions , to prevent their miscarrying in conversion , by samuel corbin , a.m. the triumgh of mercy in the chariot of praise : a treatise of preventing secret and unexpected mercies , with some mixt reflections , by s. lee. the best friend standing at the door , or christ's awakening and affectionate call , both to professors and secure sinners , for entrance into the house , in several sermons , by iohn ryther . israel redux : or , the restauration of israel ; an essay upon probable grounds that the tartars are the ten tribes of israel , by g.f. with some scriptue evidences of their future corversion and establishment in their own land ; together with two discourses on the mournful state of the church , with a prospect of her dawning glory , by samuel lee. beams of the spirit enlivening , enlightning , and gladding the soul , imp. ios. caryl . the absolute accomptant , or london-merchant , containing instructions and directions for a methodical keeping of merchants accounts , after the most exact and concise way of debitor and creditor . also the memorial , vulgarly called a wast-book , and a cash-book , with a journal and a leager ; and at the end of the leager a ballance . likewise accounts of the rents and profits of several estates mentioned to be mortgaged , with the deductions for taxes respectively . as also a transaction and carrying on of a trade foreign and domestick , for above one whole year ; with many varieties of demonstrations , to please , profit , and delight those that desire to learn , and will take the pains to examine the said account ; very plain and easie to be nnderstood by any of an indifferent capacity ; and expedient for all schoolmasters that teach , and all thae desire to learn to keep merchants accounts , by thomas brown accomptant . an english and nether dutch dictionary , composed out of the best authors . an english and nether-dutch grammar , easie to be understood . the sole and soveraign way of england's being saved , humbly proposed by robert perrot , minister of the gospel , in london , from psalm . 80.19 . with an epistle to the reader , by mr. ioseph caryl and dr. manton . theological treatises ; being eight theses of divinity ; viz. 1. production of mans soul. 2. divine predestination . 3. the true church-regiment . 4. predictions of messias . 5. christs two geneologies . 6. the revelation revealed . 7. christ's millenar reign . 8. the worlds dissolution , by rob. vilvain . the poetical history , being a compleat collection of all the stories necessary for a perfect understanding of the greek and latine poets , and other antient authors , by mareus d' assigny , b.d. memoires of mr. des ecotais , formerly stiled in the church of rome , the most venerable father cassianus of paris , priest and preacher , of the order of the capucines , or the motives of his conversion ; in two parts . i. that the doctrine of the now roman-church is not grounded upon the scripture . 2. that the church of rome is not the true church . in french and euglish . in octavo . a description of the nature of four-footed beasts , with fourscore large figures engraven in copper . written in latine by dr. iohn iohnston ; translated into english by i. p. the compleat clerk ; containing the best forms of all sorts of presidents for conveyances , and assurances , and other instruments now in use and practice ; with the forms of bills , pleadings , and answers in chancery , as they were penned and perfected by eminent lawyers and great conveyances , both antient and modern . the true intellectual systeme of the universe ; wherein all the reason and philosophy of atheism is confuted , and its impossibility demonstrated , by r. cudworth , d. d. the history of the church and state of scotland , beginning the year of our lord 203 , and continued to the end of king iames the sixth of blessed memory , in seven books , by i. spotswood . the memoires of the lives and actions of iames and william dukes of hamilton and castleheruld , &c. in which an account is given of the rise and progress of the civil wars of scotland ; with many letters , injunctions , and other papers written by king charles the first , never before published , by gilber burnet . an epitome of essays , containing six classes of 1. theologicals , 2. historicals . 3. heterogeneals . 4. bruto-anglicals . 5. miscellaneals . 6. mutuatitials ; besides a fardel of seventy six fragments , by robert volvain . the true and only way of concord of all the christian churches , the desirableness of it , and the detection of false dividing terms open'd , by richard baxter . a true believers choice and pleasure , instanced in the exemplary life of mrs. mary coxe , the late wife of dr. thomas coxe : preached for her funeral , by richard baxter . a narrative , and impartial discovery of the horrid popish plot ; carried on for the burning and destroying the cities of london and westminster , with their suburbs , &c. setting forth the several consults , orders , and resolutions of the jesuits concerning the same . and divers depositions and informations relating thereunto , never before printed . by capt. william bedloe , lately engaged in that horrid designe , and one of the popish committee for carrying on such fires . a narrative of unheard-of popish cruelties towards protestants beyond seas : or , a new account of the bloody spanish inquisition . published as a caveat to protestants . by mr. dugdale . finis . light for them that sit in darkness, or, a discourse of jesus christ, and that he undertook to accomplish by himself the eternal redemption of sinners also, that the lord jesus addressed himself to this work, with undeniable demonstrations that he performed the same : objections to the contrary answered / by john bunyan. bunyan, john, 1628-1688. 1675 approx. 265 kb of xml-encoded text transcribed from 97 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a30167 wing b5554 estc r19879 12115876 ocm 12115876 54303 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a30167) transcribed from: (early english books online ; image set 54303) images scanned from microfilm: (early english books, 1641-1700 ; 760:6) light for them that sit in darkness, or, a discourse of jesus christ, and that he undertook to accomplish by himself the eternal redemption of sinners also, that the lord jesus addressed himself to this work, with undeniable demonstrations that he performed the same : objections to the contrary answered / by john bunyan. bunyan, john, 1628-1688. [8], 182, [2] p. printed for francis smith ..., london : 1675. errata: prelim. p. [8]. advertisement: p. [1]-[2] at end. reproduction of original in bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -acts xiii, 32 -sermons. redemption -sermons. sermons, english -17th century. 2005-02 tcp assigned for keying and markup 2005-03 apex covantage keyed and coded from proquest page images 2005-05 melanie sanders sampled and proofread 2005-05 melanie sanders text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion light for them that sit in darkness : or , a discourse of jesus christ ; and that he undertook to accomplish by himself the eternal redemption of sinners . also , how the lord jesus addressed himself to this work ; with undeniable demonstrations that he performed the same . objections to the contrary , answered : by john bunyan . christ hath redeemed us from the curse of the law , being made a curse for us , gal. 3. 13. london , printed for francis smith , at the elephant and castle near the royal exchange in corrthil . 1675. the author to the reader . gentle reader ▪ it was the great care of the apostle paul to deliver his gospel to the churches in its own simplicity , because , so it is the power of god unto salvation to every one that believeth . and if it was his care so to deliver it to us , it should be ours to seek so to continue it : and the rather , because of the unaptness of the minds even of the saints themselves to retain it without commixture . for , to say nothing of the projects of hell , and of the cunning craftiness of some that lie in wait to d●ceive , even the godly themselves , as they are dull of hearing , so much more dull in receiving , and holding fast the simplicity of the gospel of jesus christ : from their sense , and reason , and unbelief , and darkness , arise many imaginations , and high thoughts which exalt themselves against the knowledg of god , and the obedience of jesus christ ; wherefore they themselves have much ado to stand compleat in all the will of god. and were they not concerned in electing love , by which they are bound up in the bundle of life , and blessed with the enjoiment of saving grace , which enlightneth their souls , and maintaineth their faith and hope , they would not only be assaulted , and afflicted with their own corruptions , but as others , overcome thereby . alas ! how ordinary a thing is it for professors to fall from the knowledg they have had of the glorious gospel of the blessed god , and to be turned unto fables , seducing-spirits , and doctrines of devils through the intoxications of delusions , and the witchcrafts of false preachers . now this their swerving from the gospel , ariseth : 1. either from their not-having , or ( having ) notretaining , the true knowledg of the person of the lord jesus christ : or , 2. from their not believing the true causes of his coming into the world , with his doing , and suffering there . upon one , or both these accounts , i say , it is that they everlastingly perish : for if they have not , and do not also retain the knowledg of his person , they want the he , on whom if they believe not , they 〈◊〉 die in their sins : and if they know not the reason of his coming , doing , and suffering , they are in the same condition also . now those professors that have had some knowledg of these things , and yet have lost them , it hath come thus to p●ss with them ; because they first lost the knowledg of themselves , and of their sins . they know not themselves to be such , nothing-ones , as the scripture reporteth them to be , nor their sins to be so heinous as the law hath concluded : therefore they either turn again with the dog to his vomit , or adhere to a few of the rags of their own fleshly righteousness , and so become pure in their own eyes , yet are not purged by blood , from their filthiness . for the person and doings of jesus christ are only precious to them that get and retain the true knowledg of themselves , and the due reward of their sins by the law : these are desolate , being driven out of all , these embrace the rock instead of a shelter ; the sensible sinner receiveth him joyfully . and because a miscarriage in this great truth , is the most dangerous and damning miscarriage : therefore should professors be the more fearful of swerving aside there-from . the man that rejecteth the true knowledg of the person of the lord jesus , and the causes of his doing and suffering in the world , takes the next way to be guilty of that transgression , that is not to be purged with sacrifice for ever . that fearful transgression , for which is left no offering at all , nor any thing to be expected by the person transgressing , but fearful judgment , and fiery indignation which shall devour the adversary . now for their sakes that have not sinned this sin , for their sakes that are in danger thereof , but yet not overcome ; for their sakes have i written this little book , wherein is largely , and yet with few words , discovered the doctrine of the person , and doings and sufferings of christ with the true cause thereof ; also a removal of those objections that the crafty children of darkness have framed against the same . and i have been the more plain and simple in my writing , because the sin against the holy ghost is in these days , more common than formerly , and the way unto it more beautified with colour , and pretence of truth . i may say of the way to this sin , it is , as was once the way to jerusalem , strewed with boughs and branches , and by some there is eried a kind of hosanna to them that are treading these steps to hell. oh the plausible pretences , the golden names , the feigned holiness , the demure behaviours mixt with damnable hypocrisie , that attends the persons that have forsaken the lord jesus , that have despised his person , trampled upon him , and counted the blood of the covenant , wherewith he was sanctified , an unholy thing ! they have crucified him to themselves , and think that they can go to heaven without him ; yea , pretend they love him , when they hate him ; pretend they have him , when they have cast him off ; pretend they trust in him , when they bid defiance to his undertakings for the world. reader , let me beseech thee to hear me patiently ; read , and consider , and judg . i have presented thee with that which i have received from god , and the holy men of god , who spake as they were moved by the holy ghost do bear me witness . thou will say , all pretend to this : well , but give me the hearing , take me to the bible , and let me find in thy heart no favour , if thou find me to swerve from the standard . i say again , receive my doctrine , i beseech thee in christ's stead receive it ; i know it to be the way of salvation . i have ventured my own soul thereon with gladness , and if all the souls in the world were mine as mine own soul is , i would through god's grace venture every one of them there . i have not writ at a venture , nor borrowed my doctrine from libraries . i depend upon the sayings of no man : i found it in the scriptures of truth , among the true sayings of god. i have done when i have exhorted thee to pray , and give heed to the words of god as revealed in the holy writ . the lord jesus christ himself give thee light and life by faith in him ; to whom with the father and the good spirit of grace be glory and dominion now and for ever : joh. bunyan . amen . the errata . page 3. line 16. for lightest , read highest . pag. 5. l. 25. after and , read it . pag. 11. l. 3. for then , read there . pag. 22. l. 1. for hatest , read persecutest . pag. 40. l. 11. for jesus , read justice . pag. 61. l. 2. for mean , read meer . pag. 66. l. 6. for then , read thou . pag. 77. l. 27. for feigned , read unfeigned . pag. 121. l. 24. leave out if . pap. 161. l. 17. read 1 pet. 1 12. light for them that sit in darkness . of this man's seed , hath god according to his promise , raised unto israel a saviour , jesus . acts 13. 32. these words are part of a sermon , which paul preached to the people that lived at antioch in pisidia ; where also inhabited many of the jews . the preparation to his discourse he thus begins ; men of israel , and ye that fear god give audience , ver . 16. by which having prepared their minds to attend , he proceeds and gives a particular relation of gods peculiar dealings with his people israel , from egypt to the time of david their king ; of whom he treateth particularly . that he was the son of jessey , that he was a king , that god raised him up in mercy , that god gave testimony of him , that he was a man after god's own heart , that he should fulfil all his will , ver . 22. and this he did of purpose , both to ingage them the more to attend , and because they well knew that of the fruit of his loins god had promised the messiah should come . having thus therefore gathered up their minds to hearken , he presenteth them with his errand ; to wit , that the messiah was come , and that the promise was indeed fulfilled , that a saviour should be born to israel . of this man's seed ( saith he ) hath god according to the promise raised unto israel a saviour , jesus . in this assertion he concludeth , 1. that the promise had kept its due course in presenting a saviour to israel ; to wit , in davids loins ; of this man's seed . 2. that the time of the promise was come , and the saviour was revealed ; god hath raised unto israel a saviour . 3. that jesus of nazareth , the son of joseph was he : he hath raised unto israel a saviour , jesus . from these things we may inquire for the explication of the words . 1. what this jesus is . 2. what it was for this jesus to be of the seed of david . 3. what it was for jesus to be of this man's seed according to the promise . 4. and what it was for him to be raised unto israel . these things may give us light into what shall be spoken after . quest. 1. first , what this jesus is . he is god , and had personal being from before all worlds ; therefore not such an one as took being when he was formed in the world ; he is god's natural son. the eternal son of his begetting , and love. god sent forth his son ; he was , and was his son , before he was revealed . what is his name , and what is his sons name , if thou canst tell ? prov. 30. 4. ezek. 21. 10. he hath an eternal generation , such as none can declare : not man , not angel , isa. 53. 8. he was the delight of his father before he had made either mountain or hill. while as yet he had not made the earth , or the fields , or the lightest part of the dust of the world ▪ all things were made by him , & without him was not any thing made that was made , & he is before all things , and by him all things consist . it is he with whom the father consulted when he was about to make man ; when he intended to overthrow babel , and when he sent isaiah to harden the hearts of israel , pro. 8. 26. joh. 1. 3. heb. 1. 2 , 3. col. 1. 17. gen. 1. 26. and 11. 7. isa. 6. 8. this is the person intended in the text. hence also he testifies of himself , that he came down from the father ; that he had glory with him before the world was . and what and if you shall see the son of man ascend up where he was before , john 16. 28. chap. 17. 5. chap. 6. 62. quest. secondly , what was it for jesus to be of davids seed ? to be of davids seed , is to spring from his loins , to come of his race according to the flesh : and therefore as he is davids god , so likewise is he davids son ; the root , and also the off-spring of david : and this the lord himself acknowledgeth ; saying , i am the root , or god , and the off-spring , and son of david , and the bright and morning star , revel . 22. 16. this is indeed the great mystery , the mystery of godliness . if david called him lord , how is he then his son ? see luk. 2. 4. rom. 1. 3. 2 tim. 2. 8. matt. 22. 45. and hence it is that he is said to be wonderful , because he is both god and man in one person . to us a child is born , to us a son is given , and the government shall be upon his shoulder , and his name shall be called wonderful , isa. 9. 6. wonderful indeed ! wonderful god , wonderful man , wonderful god-man , and so a wonderful jesus & saviour . he also hath wonderful love , bore wonderful sorrows for our wonderful sins , and obtained for his a wonderful salvation . quest. 3. thirdly , what it was for jesus to be of this mans seed according to the promise . 1. this word [ promise ] doth sometimes comprehend all the promises which god made to our fathers from the first promise to the last ; and so the holy ghost doth call them . the promise made unto the fathers , god hath fulfilled the same to us their children , acts 13. 32 , 33. 2. but the word promise here , doth in special intend that which god made to david himself . men and brethren , said peter , let me freely speak unto you of the patriarch david , that he is both dead and buried , and his sepulcher is with us unto this day : therefore being a prophet , and knowing that god had sworn with an oath to him , that of the fruit of his loins according to the flesh , he would raise up christ to sit on his throne ; he seeing this before , spake of the resurrection of christ , &c. acts 2. 29 , 30. quest. fourthly , what it was for jesus to be raised thus up of god to israel . here we have two things to consider of . 1. who israel is . 2. what it was for jesus to be raised up unto them . 1. who israel is . by israel sometimes we should understand the whole stock of jacob , the natural children of his flesh ; for that name they have of him ; for he obtained it when he wrestled with the angel and prevailed ( gen. 32. ) and remained with his seed in their generations . 2. by israel we are to understand all those that god hath promised to christ. the children of the promise are counted for the seed , the elect jews and gentiles . these are called the israel of god , and the seed of abraham , whom jesus in special regarded in his undertaking the work of mans redemption , rom. 9. 6. gal. 6. 16. heb. 2. 14 , 15 , 16. 2. what it was for jesus to be raised up unto them . this word , raised up , is diversly taken in the scripture . 1. it is taken for sending , as when he saith , he raised them up judges , saviours , and prophets ; he means , he sent them such , ( judges 2. 16 , 18. chap. 3. 9 , 15. amos 2. 11. ) and thus he raised up jesus ; that is , he sent him . i came not , saith he , of my self , but he sent me . but the father which sent me gave me a commandment , jo. 12. 2. to be raised up intimateth one invested with power and authority . thus he raised up david to be the king of israel ; he anointed him & invested him with kingly power , 1 sam. 16. 13. acts 13. 22. and thus was jesus christ raised up : hence he is called , the horn of salvation : he hath raised up for us an horn of salvation in the house of his servant david , luk. 2. 69. 3. to be raised up intimateth quickning and strengthening , to oppose and overcome all opposition . thus was jesus raised up from under sin , death , the rage of the world , and hell , that day that god raised him out of the grave . thus therefore was jesus raised up to israel ; that is , he was sent , authorized , and strengthned to , and in the work of their salvation , to the compleating of it . the words thus opened , do lay before us these two observations . first , that in all ages god gave his people a promise , and so ground for a believing remembrance that he would one day send them a saviour . secondly , that when jesus was come into the world , then was that promise of god fulfilled . to begin with the first , that in all ages god gave his people a promise , and so ground for a believing remembrance , that he would one day send them a saviour . this zacharias testifies when he was filled with the holy ghost ; for speaking of the messias , or the saviour , he saith , that god spake of him by the mouth of all the prophets which have been since the world began : to which i will add that of peter ; yea , and all the prophets from samuel , and these that follow after , as many as have spoken , have likewise foretold of these days , luk. 2. 69 , 70. acts 3. 24. from these texts it is evident that in every generation or age of the world , god did give his people a promise , and so ground for a believing-remembrance that he would one day send them a saviour : for indeed the promise is not only a ground for a remembrance , but for a believing-remembrance : what god saith is sufficient ground for faith , because he is truth and cannot lye or repent . but that is not all , his heart was engaged , yea all his heart , in the promise which he spoke , of sending us a saviour . from this observation i shall make inquiry into these three things . 1. what it is to be a saviour . 2. how it appears that god in all ages gave his people a promise that he would one day send them a saviour . 3. that this was ground for a believing remembrance that a saviour should one day come . first , what it is to be a saviour . this word saviour is easie to be understood , it being all one with deliverer , redeemer , &c. a saviour , jesus ; both words are of the same signification , and are doubled , perhaps to teach us , that the person mentioned in the text , is not called jesus only to distinguish him from other men ( for names are given to distinguish ) but also , and especially to specifie his office : his name is saviour , because it was to be his work , his office , his business in the world. his name shall be called jesus , for he shall save his people from their sins , matt. 1. 21. secondly , this word saviour is a word so large , that it hath place in all the undertakings of christ ; for whatever he doth in his mediation , he doth as a saviour . he interposeth between god and man as a saviour . he engageth against sin , the devil , death , and hell , as a saviour , and triumphed over them by himself as a saviour . thirdly , the word saviour , as i said , is all one with redeemer , deliverer , reconciler , peace-maker , or the like ; for though there be variation in the terms , yet saviour is the intendment of them all . by redeeming he becoms a saviour , by delivering he becomes a saviour , by reconciling he becomes a saviour , and by making peace he becometh a saviour : but i pass this now , intending to speak more to the same question afterwards . secondly , how it appears that god in all ages gave his people a promise that he would one day send them a saviour . it appears evidently , for so soon as man had sinned , god came to him with an heart full of promise , and continued to renew , and renew , till the time of the promised messias to be revealed was come . he promised him under the name of the seed of the woman , after our first father had sinned : i will put enmity between thee and the woman , and between thy seed and her seed , it shall break thy head , and thou shalt bruise his heel ( gen. 3. 15. ) this the apostle hath his eye upon when he saith , when the fulness of the time was come , god sent forth his son made of a woman , made under the law , to redeem them that were under the law , gal. 4. 4. 2. god renewed this promise to abraham , and there tells him christ should be his seed ; saying , in thy seed shall all families of the earth be blessed , ( gen. 12. 3. ) now saith paul ; to abraham and his seed was the promise made ; he saith not unto seeds , as of many , but as of one , and to thy seed , which is christ , ( gal. 3. 16. ) 3. he was promised in the time of moses under the name of a prophet ; i will raise them up ( saith god to him ) a prophet of their brethren like unto thee : this peter expounds of christ , for moses truly said unto the fathers : a prophet shall the lord your god raise up unto you of your brethren like unto me , him shall you hear in all things whatsoever he shall say unto you , deut. 18. 18. acts. 3. 22. 4. he promised him to david under the title of a son ; saying , i will be to him a father , and he shall be to me a son : for this the apostle expounded of the saviour ; saying , thou art my son , this day have i begotten thee : and again , i will be to him a father , and he shall be to me a son , 2 sam. 7. 14. heb. 1. 5. 5. he was promised in the days of uzziah , jotham , ahaz , and hezekiah , kings of judah . 1. by the name of a branch . in that day shall the branch of the lord be beautiful and glorious , isa. 4. 2. 2. under the name of the son of a virgin. therefore the lord himself shall give you a sign ; behold a virgin shall conceive and bear a son , & thou shalt call his name emmanuel . this matthew expounds of christ , isa. 7. 14. matt. 1. 22. 3. he was promised under the name of a rod. then shall come forth a rod out of the stem of jesse , and a branch shall grow out of his roots , and the spirit of the lord shall rest upon him . this answereth the text , david was the son of jesse , and christ the son of david , isa. 11. 1 , 2. 4. he is promised under the title of a king. behold , a king shall rule in righteousness ; and a man shall be for a hiding-place from the wind , and a covert from the tempest , as rivers of waters in a dry place , as the shadow of a great rock in a weary land , isa. 32. 1 , 2. 5. he was promised under the name of an elect servant . behold , my servant whom i uphold , mine elect in whom my soul delighteth ; i have put my spirit upon him , he shall bring forth judgment to the gentiles : he shall not cry , nor lift up , nor cause his voice to be heard in the streets ; a bruised reed shall he not break , and smoking flax shall he not quench , isa. 42. 1 , 2 , 3. matt. 12. 18. 6. he was promised to jeremiah under the name of the lord our righteousness . behold , the days come , saith the lord , that i will raise unto david a righteous branch , and a king shall reign and prosper : he shall execute judgment in the earth , in his days judah shall be saved , and israel shall dwell safely , and this is the name wherewith he shall be called , the lord , our righteousness , jer. 23. 5 , 6. 7. he was promised by the prophet ezekiel under the name of david a shepherd . and i will set one shepherd over them , and he shall feed them , even my servant david , he shall feed them : and he shall be their shepherd , and i the lord will be their god , and my servant david a prince among them , i the lord have spoken it . ezek. 34. 24. joh. 10. 1 , 2 , 3. 8. he was promised by the prophet daniel under the name of messias , or christ , the most holy. and after threescore and two weeks shall the messiah be cut off , but not for himself . dan. 9. 26. 9. he was promised by the prophet micha under the name of the ruler of israel . but thou bethlehem ephratah , though thou be little among the thousands of judah , yet out of thee shall be come , that is to be ruler in israel , mic. 5. 2. matt. 2. 6. 10. he was promised to haggai as the desire of all nations . i will shake all nations , and the desire of all nations shall come , and i will fill this house with glory , saith the lord of hosts , hag. 2. 7. 11. he was promised by zechariah under the name of servant and branch . for behold , i will bring forth my servant the branch : and again , behold the man whose name is the branch , he shall grow up out of his place , and he shall build the temple of the lord , and he shall bear the glory , zech. 3. 8. 12. he was promised by malachi under the name of the lord , and the messenger of the covenant . behold , i send my messenger , and he shall prepare the way before thee , and the lord whom ye seek shall suddenly come to his temple ; even the messenger of the covenant whom ye delight in , behold he shall come saith the lord of hosts , malachi 3. 12. indeed the scriptures of the old-testament are filled with promises of the messias to come , prophetical promises , typical promises : for all the types and shadows of the saviour , are virtually so many promises . having therefore touched upon the prophetical , i will briefly touch the typical promises also ; for as god spake at sundry times to the fathers , so also in divers manners , prophetically , providentially , typically , and all of the messias , heb. 1. 1. the types of the saviour were various . 1. sometimes he was typed out by men. 2. sometimes by beasts . 3. sometimes by insensible creatures . first , he was typed forth sometimes by men. 1. adam was his type in many things , especially as he was the head and father of the first world. he was the figure of him that was to come , rom. 5. 14. 2. moses was his type as mediator , and as builder of the tabernacle , heb. 3. 2 , 3. aaron was his type as he was high-priest , and so was melchisedec before him , heb. 5. 4 , 5. chap. 7. 1 , 21. 4. sampson was his type in the effects of his death : for as sampson gave his life for the deliverance of israel from the philistins , christ gave his life to deliver us from sin and devils . 5. joshuah was his type in giving the land of canaan to israel , as jesus will give the kingdom of heaven to the elect , heb. 4. 8. 6. david was his type in many things , especially in his subduing of israels enemies , and feeding them ; hence he is sometimes called david their king , and david their shepherd , ezek. 34. 23 , 24. 7. solomon was his type in his building the temple , and in his peaceable kingdom . hence it is said , he shall build the temple of the lord ; and again , of his government and peace there shall be no end . beasts were his types . to instance some : first , the paschal-lamb was his type , exod. 12. 1. in its spotlesness . christ was a lamb without blemish and without spot , 1 pet. 1. 18 , 19. 2. in its being roasted . it was a figure of the cursed death of christ , ( for to be roasted bespake one accursed , jer. 29. 22. ) gal. 3. 13. 3. in that it was to be eaten . he that eateth my flesh , and drinketh my blood , saith christ , hath eternal life , john 6. 57. 4. in that its blood was to be sprinkled upon the doors of their houses for the destroying angel to look on : the blood of christ is sprinkled upon the elect for the justice of god to look on , heb. 9. 1 pet. 1. 1 , 2. 5. by eating the paschal-lamb , the people went out of egypt : by feeding upon christ by faith , we come from under the egyptian darkness , tyranny of satan , & c. secondly , the red cow was his type , numb . 19. 2 , &c. 1. in that she was to be without blemish . 2. in that she was to be slain without the camp. jesus also that he might sanctifie the people with his own blood , suffered without the gate , heb. 13. 12. 3. in that her flesh was to be burnt , a type of the grievous death of christ. 4. her ashes was to be carried into a clean place without the camp ; a type of the clean sepulcher where the body of jesus was laid , john 19. 38 , 39 , 40 , 41. there was also divers other sacrifices , as bulls , goats and birds ; which were types of him , which i here omit . thirdly , insensible creatures were his types . as first , the mannah in the wilderness , ( ex. 16. ) and that , 1. as it came down from heaven ; for so did christ , i came down from heaven , saith he : and again , i am the living bread which came down from heaven , john 6. 51. 2. the mannah was to be eaten , so is christ by faith. if any man eat of this bread , he shall live for ever , and the bread that i will give is my flesh , which i will give for the life of the world , john 6. 51. 3. the mannah was to be gathered daily , so is christ to be daily eaten . 4. the mannah was all the bread that israel had in the wilderness : christ is all the bread that believers have in this life for their souls . 5. the mannah came not by moses law , neither comes christ by our merits . moses gave you not that bread from heaven , but my father giveth you the true bread from heaven , john 6. 32. again , the rock that gave them out water for their thirst , was a type of him , ( numb . 20. ) they did all drink of the same spiritual drink , for they drank of that spiritual rock that followed them , and that rock was christ , 1 cor 10. 4. this rock was his type in four ▪ things . 1. it gave drink to the people in the wilderness when they were come out of egypt . christ gives drink to them that forsake the world for him . 2. the rock yielded water by being smitten by moses's rod : christ giveth drink even his blood , by being striken by moses's law , numb . 20. 11. isa. 53. 3. the water out of this rock was given to the thirsty . i will give to him that is a-thirst , saith christ , of the fountain of the water of life freely , revel . 21. 6. 4. the water of the rock in the wilderness ran after the people , they drank of that rock that followed them , he opened the rock and the waters gushed out , they ran in dry places like a river . christ also is said by that type to follow us : they drank of that rock that followed them , and that rock was christ , psal. 105. 41. 1 cor. 10. 4. again , the mount moriah was his type . 1. that mount stood in jerusalem ; christ also stands in his church . 2. upon that rock was built the temple . and upon this rock , said christ , will i build my church , and the gates of hell shall not prevail against it , 2 chron. 3. 1. mat. 16. 18. other things might be urged , but these being virtually of the force of the promise , and also as a key to open them , therefore i thought good to place them here with the promises ; because , as they are standing with them , so they are written to beget faith in the same lord jesus christ. i come now to the third thing , to wit , that these promises were ground for a believing remembrance that a saviour should one day come . there is a remembring , and a believing remembring , or such a remembring that begetteth , and maintaineth faith in the heart . jacob had a believing remembrance , when he said , i have waited for thy salvation , o lord , gen. 49. 18. and so had david when he cried , o that the salvation of israel was come out of zion , psalm 53. 6. these , with simeon and anna , had not a remembrance only , but a believing remembrance , that god would send them a saviour . they had the promise not in the book only , but in their hearts : this gospel was mixed in them with faith ; therefore they with their fellows remembred and believed , or made the promise the ground of their believing that god would one day send them a saviour . let me make some use of this doctrine . here we may see how much the heart of god was set upon the salvation of sinners , he studied it , contrived it , set his heart on it , and promised , and promised , and promised to compleat it by sending one day his son for a saviour , ephes. 1. 3. 2 sam. 14. 14. tit. 1. 2. no marvel therefore , if when he treateth of the new-covenant , in which the lord jesus is wrapped , and presented in a word of promise to the world , that he saith ; i will do it assuredly with my whole heart and with my whole soul , jer. 32. 41. now this is of singular comfort to sensible sinners ; yea , what greater ground of consolation to such , than to hear that the god against whom they have sinned , should himself take care to provide us a saviour there are some poor sinners in the world , that have given such way to discouragement , from the sence of the greatness of their sins , that they dare not think upon god , nor the sins which they have committed : but the reason is , because they are ignorant that god's heart was wrapt up in this good work of providing and sending a saviour . let such hearken now to the call of god ; return unto me , for i have redeemed thee , isa. 44. 22. ho! turn again , hearken ; the heart of god is much set upon mercy , from the beginning of the world he resolved and promised , ay , and sware we should have a saviour . 2. doct. i now proceed to the second observation . that when jesus was come into the world , then was the promise of god fulfilled ; namely , that he would one day send us a saviour . take three texts for the confirmation of this point . 1. this is of a truth that prophet that should come into the world. these words were spoken of them that were present at that miracle of jesus , when he sed five thousand with five barly loaves which a lad had about him in the company : for these men , when they had seen the marvel , being amazed at it , made confession of him to be the saviour , joh. 6. 2. lord , i believe thou art the christ the son of god , which should come into the world , john 9. 27. 3. this is a faithful saying , and worthy of all acceptation , that christ jesus came into the world to save sinners , 1 tim. 1. 15. for the explaining of this observation , i will briefly handle three questions . 1. how this jesus is to be distinguished from others of that name . 2. what it was for this jesus to come into the world. 3. what it was for him to come to be a saviour . quest. 1. for the first , the jesus in the text , is distinguished from all others of that name . 1. by the manner of his birth , he was born of a virgin , a virgin espoused to a man whose name was joseph ; but he knew her not till she had brought forth her first-born son , and he called his name jesus , mat. 1. 25. 2. he is distinguished from others of that name , by the place of his birth ; to wit , bethlehem , the city of david , there he must be born , there he was born , joh. 7. 42. mat. 2. 4 , 5 , 6. 3. he is distinguished by his linage , he came of the house and linage of david , luk. 2. 4 , 5 , 6. 4. he is distinguished by the time of his birth , to wit , the time that the prophets prefixed , gal. 4. 4. 5. but his common distinction is , jesus of nazareth ; by this name he is distinguished one and twenty times in the new-testament . 1. his enemies called him jesus of nazareth , mat. 26. 71. mark. 14. 67. joh. 18. 5. 2. his disciples called him jesus of nazareth , mat. 21. 11. luk. 24. 19. joh. 1. 45. act. 2. 22 ▪ 3. the angels called him jesus of nazareth , mar. 16. 6. 4. and he calleth himself jesus of nazareth , acts 22. 8. 5. yea , and he goeth also by the name of jesus of nazareth among the devils , mar. 1. 24. luk. 4. 34. he was called jesus of nazareth , because he dwelt there with his mother mary and her husband . nazareth was his city where he had been brought up , whither for shelter joseph carried him when he came up out of egypt with him : in nazareth was his common abode , until the time that john was cast into prison , luk. 4. 16. mat. 2. 23. chap. 4. 12 , 13. wherefore he might well say , i am jesus of nazareth : yea , though he was now in heaven ; for heaven shall not make us forget what country-men we were when we lived in the world. jesus , you see here , though glorified in heaven , yet forgets not what countrey-man he was when he dwelt in the world. i am jesus of nazareth , saith he , i am the jesus that thou hatest ; and that thou mayest know i am he , i tell thee i dwelt once in the city nazareth in galilee : joseph and my mother mary brought me up there , and there i dwelt with them many years . i am jesus of nazareth whom thou persecutest . quest. 2. secondly , what was it for jesus to come into the world ? ans. 1. not his coming in , or by his spirit in his people ; for so he was never out of the world. 2. neither is it his appearance in his ordinances . 3. nor that coming of his by which he destroyeth antichrist . 4. nor his appearing in his dreadful providences or judgments . but by the coming of jesus , according to the text , we are to understand that , or such a coming , whereby he was manifest to be god-man in one person , god in our flesh without us , or distinct in his own person by himself ; such a coming by which he was manifested to be in all points like as men are , sin only excepted . such a coming , wherein , or by which , the son of god became also the son of man. for the further clearing of this , you find it expresly said , he was born into the world ; mary , of whom was born jesus . now when jesus was born , it 's said , where is he that is born king of the jews ? herod demanded of them where christ should be born , mat. 1. 16. chap. 2. 1 , 2 , 4. luk. 1. 35. chap. 2. 11. now that this was fulfilled according to the very word of the text , without any juggle , evasion , or cunningly-devised fable , consider : 1. he is called the first-born of this woman , the male child that opened her womb , luk. 2. 7 , 23. 2. he was not born till nourished in her womb the full time , according to the time of life . and so it was that while they were at bethlehem , the days were accomplished that she should be delivered , and she brought forth her first-born son , and wrapt him in swadling clothes , and laid him in a manger , luk. 2. 4 , 5 , 6 , 7. 3. she also continued in her separation at the birth of jesus , as other women at the birth of their children , until the days of her purification according to the law of moses were accomplished , luk. 2. 22. 4. himself also , as other hebrew children , was brought to jerusalem to present him unto the lord ; as it is written in the law of moses , every male that openeth the womb shall be called holy unto the lord , luk. 2. 23 , 24. 5. thus jesus also , as other hebrew-children , when the set day was come , was circumcised . and when eight days were accomplished for the circumcising of the child , his name was called jesus , which was so named of the angel before he was conceived in the womb , luk. 2. 21. 6. after this , he is often called the young-child , the child jesus ; and further it is said of him , that ▪ he grew , that he increased in wisdom and stature , mat. 2. 20 , 21. luk. 2. 40 , 52. behold , with what diligence , even to a circumstance , the holy ghost sets forth the birth of the lord jesus , and all to convince the incredulous world , of the true manner of the coming of the saviour into the world. secondly , the reality of the manhood of this lord jesus , is yet further manifest , and that ; first , by those natural infirmities that attend human flesh. secondly , by the names the prophets gave him in the days of the old-testament and the new. first , by those natural infirmities that attend human flesh. as 1. at his birth he could not go , but as carried by his parents . 2. he was sensible of hunger , luk. 4. 2. 3. he was sensible of thirst , john 19. 28. 4. he was sensible of weariness , joh. 4. 6. 5. he was nourished by sleep , mar. 4. 34. 6. he was subject to grief , mar. 3. 5. 7. he was subject to anger , mar. 3. 5. 8. he was subject to weep , joh. 11. 35. luk. 19 , 41 , 9. he had joy as a man and rejoyced , mat. 11. 27. luk. 10. 21. these things , i say , jesus was ▪ subject to as a man , as the son of the virgin. secondly , the reality of his manhood is yet made manifest by the names the prophets gave him , both in the old-testament and in the new. as 1. he is called the seed . the seed of the woman , the seed of abraham , the seed of david , by which is meant he was to come of their children , gen. 3. 15. chap. 12. chap. 22. gal. 3. 16 , 17. rom. 1. 4. 2. therefore it is added ( where mention is made of the fathers ) of whom as concerning the flesh christ came . he was made of the seed of david according to the flesh : and hence again , he calleth himself the off-spring of david ; therefore , i say , he is said to be of their flesh , their loins , and is called their son , rom. 1. 4. chap. 9. 5. acts 2. 30. revel . 22. 16. 3. he therefore is frequently called a man , and the son of man. then shall you see the son of man coming in the clouds of heaven . when the son of man shall come in his glory , and all the holy angels with him . this man , because he continueth ever , hath an unchangeable priesthood . it is therefore necessary that this man have somewhat also to offer , mat. 26. 63. chap. 25. 30 , 31. heb. 7. 24. chap. 8. 3. chap. 10. 12. 4. what shall i say , himself gave undeniable demonstration of all this , when he said , he was dead ; when he called to thomas to put his finger to , and behold his hands , to reach to him his hand and thrust it into his side , and bid him he should not be faithless but believing . at another time when he stood in the midst of the eleven , as they were troubled with the thoughts of unbelief , he said , behold my hands and my feet , that it is i my self , handle me , and see : for a spirit bath not flesh and bones , as ye see me have , joh. 20. 27. luk. 24. 39. thus have i shewed you what it was for jesus to come into the world ; namely , to be born of a woman , to take flesh , and to become god-man in one person . i come now to the third question ; but before i speak particularly to that , i will produce further testimony that we find upon record , concerning the truth of all this . particular testimonies , that this coming of jesus is his coming to save us . 1. simeon the just gives testimony of him . and the holy ghost was upon him , and it was revealed unto him by the holy ghost that he should not see death before he had seen the lord's christ. and he came by the spirit into the temple , and when the parents brought in the child jesus to do for him after the custom of the law , then took he him up in his arms , and blessed god , and said , lord , now lettest thou thy servant depart in peace , for mine eyes have seen thy salvation , luk. 2. 25 , 26 , 27 , 32. the testimony of anna. 2. anna a prophetess , one of a great age , which departed not from the temple , but served god with fasting and prayer night and day . and she coming in at the same instant , gave thanks likewise unto the lord , and spake of him to all them that looked for redemption in jerusalem , luk. 2. 26 , 27 , 28. the testimony of john baptist. 3. john baptist as he fulfilled his ministry , he cried concerning this jesus , behold the lamb of god , that taketh away the sins of the world. and he , saith john , that sent me to baptize with water , the same said unto me , upon whom thou shalt see the spirit descending and abiding , or remaining , the same is he which shall baptize with the holy ghost . and i saw , and bear record that this is the son of god , joh. 1. 29 , 30 , 31 , 32 , 33 , 34. the testimony of the star and wise-men . 4. the star that appeared at his birth in the east , and that coasted through the heavens , till it came over the place where the young child jesus was , that star gave testimony that he was the saviour . this star alarmed many , especially the wise-men of the east , who were brought by it from afar to worship him . and lo , the star which they saw in the east , went before them till it came and stood over where the young child was . and when they saw the star they rejoiced with exceeding joy . and when they were come into the house , they saw the young child with mary his mother , and fell down and worshipped him ; and when they had opened their treasures , they presented unto him gifts , gold , and frankincense , and myrrhe . the testimony of the angels . 1. to mary herself . and in the sixth month the angel gabriel was sent from god unto a city of galilee named nazareth , to a virgin espoused to a man whose mame was joseph , and the virgin 's name was mary ; and the angel came in unto her , and said , hail thou that art highly favoured . and the angels aid unto her , fear not , mary , for thou hast found favour with god. and behold , thou shalt conceive in thy womb , and bring forth a son , and shalt call his name jesus . he shall be great , and shall be called the son of the highest . and the lord god shall give unto him the throne of his father david , and he shall reign over the house of jacob for ever , and of his kingdom there shall be no end , luk. 2. 26 , 35. 2. the angels testimony to the shepherds , as they were feeding their flocks in the fields by night . and lo , the angel of the lord came upon them , and the glory of the lord shined round about them , and they were sore afraid ; and the angel said unto them , fear not , for behold , i bring you good tidings of great joy which shall be to all people ; for unto you is born this day in the city of david , a saviour , which is christ the lord , luk. 2. 8 , 9 , 10. 3. how the angels solemnized his birth among themselves . and suddenly there was with the angel a multitude of the heavenly host , praising god , and saying , glory to god in the highest , and on earth peace , good-will towards men , luk. 2. 13 , 14. the testimony of god the father . 1. when he was baptized . and jesus when he was baptized went up straightway out of the water ; and lo , the heavens were opened unto him , and he saw the spirit of god descending like a dove , and lighting upon him ; and lo , a voice from heaven , saying , this is my beloved son , in whom i am well pleased , mat. 3. 16 , 17. 2. the fathers testimony of him at his transfiguration . and he took peter , and james , and john , and went up into a mountain to pray : and as be prayed , the fashion of his countenance was altered and his raiment was white and glittering , &c. and there appeared moses and liias talking with him , and a cloud from heaven overshadowed them , at which the three disciples began to be afraid . then there came a voice out of the cloud , saying , this is my beloved son , hear him , luk. 9. 28 , 29 , 30 , 35. this is that testimony of god which peter speaks of , saying , we have not followed cunningly devised fables , when we made known unto you the power and coming of our lord jesus christ , but were eye-witnesses of his majesty ; for he received from god the father honour and glory when there came such a voice to him from the excellent glory , this is my beloved son , in whom i am well pleased : and this voice which came from heaven we heard , when we were with him in the holy mount , 2 pet. 1. 26 , 27 , 28. 3. god gave testimony of him by signs and wonders . believest thou not that i am in the father , and the father in me ? the words that i speak unto you , i speak not of my self , but the father that dwelleth in me , he doth the works . god also bearing them witness ( that preached salvation by jesus ) both with signs and wonders , and with divers miracles and gifts of the holy ghost , according to his own will , joh. 14. 10. heb. 2. 4. concerning jesus , how he put himself upon the test among his adversaries . the lord jesus also putteth himself upon the test among his adversaries divers ways . first , he urgeth the time of the appearing of the messias , to be come . the time is fulfilled , and the kingdom of god is at hand ; repent ye and believe the gospel , ( mar. 1. 15. ) for this he had a three-fold proof . 1. the heathens had invaded and taken the land , according to that of daniel , dan. 9. 25 , 26. 2. the scepter was departed from judah , according to that of jacob , ( gen. 49. 10. ) to which also suited that prophecy : before the child shall know to refuse the evil and chuse the good , the land which thou abhorrest , shall be forsaken of both her kings . 3. the roman emperor had not only subdued the nation , and put down the kingly race of the jews ; but had set up and established his own power over them . in the fifteenth year of the reign of tiberius cesar , pontius pilat was governor of judea , herod was tetrarch of galilee , philip tetrarch of iturea , and lysanias tetrarch of abilene , all heathens , and of tyberius his making . besides , the kingly race of judah was at this time become so low by reason of the roman oppression , that the chief of them were put to get their living by their own hands , even joseph , the supposed father of jesus , was then become a carpenter : poor man ! when jesus was born , he was fain to thrust into a stable , for there was in the inn no room for such guests as they . the offering also which was brought unto god the time when jesus was presented unto the lord , was two turtle-doves , or two young pigeons ; a sacrifice allowed only for them that were poor and could provide no bigger . and if she be not able to bring a lamb , then she shall bring two turtle-doves or two young pigeons , the one for a burnt-offring , the other for a sin-offering , levit. 12. 8. besides , jesus himself saith , foxes have holes , and the birds of the air have nests , but the son of man hath not whereon to lay his head. now , i say , all these things were so apparent to the jews , that they could not object ; they felt the romans were come , they knew the scepter was gone , they smarted under the roman tyranny , and knew the kingly race of judea was over-thrown : how then could they object , that the time was not come for christ to be born ? further , the people was generally convinced , that the time was come , and therefore , saith the text ; they were in expectation . and as all the people were in expectation , and all men mused in their hearts of john , whether he was the christ or not , luk. 3. 15. the unbiassed people observing the face of things , could do no other but look for the messias . and hence it is , that the lord jesus gives the pharisees , those mortal e nemies of his , such sore rebukes ; saying , o ye hypocrites , ye can discern the face of the skie , but can you not discern the signs of the times ? the kingdom is lost , the heathens are come , and the scepter is departed from judea . ye hypocrites , ye can discern the face of the skie , and of the earth , but how is it that ye do not discern this time ? mat. 16. 3. luk. 12. 56. secondly , he yet again puts himself upon the test , by the miracles which he wrought before them . believe me that i am in the father and the father in me , or else believe me for the very works sake , ( john 14. 11. ) for the works which the father hath given me to finish , the same works that i do , bear witness of me , that the father hath sent me , john 5. 36. this proof they could not withstand , but granted that he did many miracles while they did nothing . then gathered the chief-priests and pharisees a counsel , and said , what do we ? for this man doth many miracles : if we let him alone all men will believe on him , and the romans shall come and take away both our place and nation , john 11. 47 , 48. yea so did jesus confound them , that by their own records and laws by which they were to prove persons clean or unclean ; they in reading their lectures , did justifie him and overthrow themselves . for instance , it was written in their law ; if he that hath an issue spit upon him that is clean , that spittle should make him unclean , ( levit. 15. 8. ) now jesus whom they counted most unclean because he said he was the son of god ( as they thought speaking blasphemy ) he spits upon people and makes them whole ; he spat and made clay with the spittle and with that clay made a blind man see , joh. 9. 6. also he spit on the eyes of another and made him see , mar. 8. 23 , 24 , 25. again he spit , and with his spittle touched the tongue of one that was dumb , and made him speak immediatly , mar. 7. 33 , 34 , 35. thus he proved himself clear of their accusations , and maintained before them , that by their law he was guiltless , and the son of god ; for the miracles which he wrought were to prove him so to be . again , in their law it was written , that whoso touched the altar of incense should be holy , ( exod. 29. 37. ) a woman with a bloody issue toucheth him , and is whole of her plague . yea , they brought to him many diseased persons ; and besought him that they might only touch the hem of his garment ; and as many as touched , were made perfectly whole , mar. 5. 28 , 29. mat. 14. 35 , 36. thus was he justified before them out of their own law , and had his glory manifest before their faces , to their everlasting confusion and contempt . indeed , the jews did make one objection against jesus christ , that seemed to them to have weight in it : and that was because he first began to appear and manifest his glory in canaan of galilee . at this , i say , they stumbled , it was their sore temptation ; for still as some affirmed him to be the christ , others as fast objected , shall christ come out of galilee ? art thou also of galilee ? search and look , for out of galilee ariseth no prophet , john 2. 1 , 11. chap. 7. 40 , 41 , 42. but this their stumble might arise either ; 1. from the cruelty of herod : or , 2. from their own not observing and keeping in mind the alarum that god gave them at his birth . 1. it might arise or be occasioned through the cruelty of herod ; for jesus was born in bethlehem the city where david dwelt : but when herod sent out to kill him , and for his sake killed all the young children in bethlehem ; then was joseph warned by an angel of god , to take the young child and his mother and fly into egypt , and so he did , and was there till the death of herod , mat. 2. 1 , 13 , 16 , 19 , 20. ) after this the angel comes to them in egypt , and bids them take the young child and return into the land of israel ; wherefore they arose and went : but hearing that herod's son that tyrant ruled in the room of his father , they were afraid to go to bethlehem , but turned aside into the parts of galilee , where they remained till the time of his shewing to israel . 2. this stumble of theirs might arise from their not observing and keeping in mind the alarum that god gave them of his birth . 1. god began to give them the alarum at the birth of john the baptist , where was asserted that he was to go before the face of the lord jesus , and to prepare his ways . and fear came upon all that dwelt round about them ; and all these sayings were noised abroad throughout all the hill-countries of judea , luk. 1. 65. 2. again , what a continuation of this alarum was there also at the birth of jesus , which was about three months after john baptist was born . now come the angels from heaven , now comes a strange star over the countrey to lead the men of the east to the stable where jesus was born ; now was herod , the priests , the scribes , and also the city jerusalem awakened and sore troubled : for it was noised by the wise-men , that christ the king and saviour was born . besides , the shepherds , simon , and anna gave notice of him to the people ; they should therefore have retained the memory of these things , and have followed god in all his dark providences , until his son of righteousness should arise among them with healing under his wings . 3. i may add another cause of their stumble . they did not understand the prophecies that went before of him . 1. he was to come to them out of egypt . out of egypt have i called my son , mat. 2. 15. 2. he turned aside into cana of galilee , and dwelt in the city of , nazareth ; that it might be fulfilled which was spoken by the prophets , he shall be called a nazaren , mat. 2. 23. 3. that saying also was to be fulfilled . the land of zebulon , and the land of nepthaly , by the way of the sea beyond jordan , galilee of the gentiles , the people that sat in darkness saw a great light , and to them that sat in the region and shadow of death , light is sprung up , mat. 4. 12 , 13 , 14 , 15 , 16 , 17. at these things then they stumbled , and 't was a great judgment of god upon them . besides , there seemed to be a contradiction in the prophecies of the scriptures concerning his coming . he was to be born in bethlehem , and yet to come out of egypt : how should he be the christ , and yet come out of galilee , out of which ariseth no prophet ? thus they stumbled . hence note , that though the prophecies and promises be full and plain as these were , that he should be born in bethlehem ; yet men's sins may cause them to be fulfilled in such obscurity , that instead of having benefit thereby , they may stumble and split their souls thereat . take heed then , hunt not christ from plain promises with herod , hunt him not from bethlehem , lest he appear to your amazement and destruction from egypt , or in the land of zebulon . but thus much to the second question ; to wit , what it was for jesus to come into the world. i come now to the third question . quest. 3. what it was for him to come to be a saviour . for the further handling of this question i must shew : 1. what it is to be a saviour . 2. what it is to come to be a saviour . 3. what it is for jesus to come to be a saviour . to these three briefly . first , what it is to be a saviour . 1. a saviour supposeth some in misery , and himself one that is to deliver them . 2. a saviour , is either such an one ministerially , or meritoriously . ministerially , is when one person engageth , or is engaged by virtue of respect or command from superiours , to go and obtain by conquest or the kings redemption , the captives or persons grieved by the tyranny of an enemy . and thus was moses and joshuah , and the judges and kings of israel , saviours . thou deliveredst them into the land of their enemies who vexed them , and in the time of their trouble when they cried unto thee , thou heardest them from heaven ; and according to thy manifold mercies thou gavest them saviours , who saved them out of the hand of their enemies , nehem. 9. 27. thus was jesus christ a saviour , he was engaged by virtue of respect and command from god , to obtain by conquest and redemption , the captives or persons grieved ; god sent his son to be the saviour of the world , john 4. 14. meritoriously , is when the person engaging , shall at his own proper cost and charge give a sufficient value or price for those he redeemeth . thus those under the law were redeemed by the mony called the redemption-mony . and moses gave the mony of them that were redeemed unto aaron and to his sons , numb . 3. 46 , 47 , 48 , 49 , 51 , 52. and thus was jesus christ a saviour ; he paid full price to divine justice for sinners , even his own precious blood. forasmuch as you know that you were not redeemed from your vain conversation , received by tradition from your fathers , with corruptible things , as silver and gold , but with the precious blood of christ , 1 pet. 1 18 , 19. and forasmuch as in mans redemption , the undertaker must have respect , not only to the paying of a price , but also to the getting of a victory ; for there is not only jesus to satisfy , but death , devil , hell , and the grave to conquer : therefore hath he also by himself gotten the victory over these . 1. he hath abolished death , 2 tim. 1. 10. 2. he hath destroyed the devil , heb. 2. 14 , 15. 3. he hath been the destruction of the grave , hos. 13. 14. 4. he hath gotten the keys of hell , revel . 1. 17 , 18 , 19. and this i say , he did by himself at his own proper cost and charge , when he triumphed over them upon his cross , col. 2. 14 , 15. quest. 2. secondly , what it is to come to be a saviour ? 1. to come to be one , supposeth one , ordained , and fore-prepared for that work . then said he lo , i come a body , hast thou prepared me , heb. 10. 2. to come to be a saviour , supposeth , one commissionated , or authorized to that work. th● spirit of the lord is upon me , because he hath anointed me ( authorized me ) to preach the gospel to the poor : he hath sent me to bind up the broken-hearted , to preach deliverance to the captives , and recovering of sight to the blind , and to set at liberty them that are bruised , luk. 4. 18. and upon this account it is , that he is so often called christ , or the anointed one ; the anointed jesus , or jesus the anointed saviour . thou art the christ the son of god , that should come into the world. this jesus whom i preach unto you is christ : he testified to the jews , that jesus was christ , and he confounded the jews which dwelt at damascus , proving by the scriptures that this is the very christ , joh. 11. 27. acts 17. 3. chap. 18. 5. chap. 9. 22. the very anointed of god , or he whom god authorized and qualified to be the saviour of the world. 3. to come to be a saviour , supposeth a resolution to do that work before he goeth back . i will ransom them from the power of the grave ; i will redeem them from death : o death i will be thy plague , o grave i will be thy destruction , repentance shall be hid from mine eyes , hos. 13. 14. and as he resolved , so he hath done . 1. he hath purged our sins , heb. 1. 2 , 3. 2. he hath perfected for ever ( by one offering ) them that are sanctified , heb. 10. 14. 3. he hath obtained eternal redemption for them , heb. 9. 12. see further , 2 tim. 1. 10. heb. 9. 26. col. 2. 15. heb. 6. 18 , 19 , 20. quest. 3. i come now to the third question , what it is for jesus to come to be a saviour . 1. ans. it is the greatest discovery of mans misery and inability , to save himself therefrom , that ever was made in the world. must the son of god himself come down from heaven ? or can there be no salvation ? can not one sinner save another ? cannot man by any means redeem his brother , nor give to god a ransom for him ? cannot an angel do it ? cannot all the angels do it ? no ; christ must come and die to do it . 2dly . it is the greatest discovery of the love of god , that ever the world had . for god so to love the world , as to send his son ! for god so to commend his love to the world , as to send it to them in the blood of his son ! amazing love ! john 3. 16. rom. 5. 8. 3dly . it is the greatest discovery of the condescention of christ that ever the world had . 1. that he should not come to be ministred unto , but to minister ; and to give his life a ransom for many , mat. 20. 28. 2. that he should be manifest for this purpose , that he might destroy the works of the devil , 1 john 3. 8. 3. that he should come that we might have life , and that we might have it more abundantly , john 10. 10. 4. that the son of god should come to seek and to save that which was lost , luk. 19. 10. 5. that he should not come to judg the world , to but to save the world , john 12. 47. 6. that christ jesus should come into the world save sinners of whom i am chief , 1. tim. 1. 15. 7. that he should love us and wash us from our sins in his own blood , revel . 1. 5. what amazing condescention and humility is this ! phil. 2. 6 , 7 , 8 , 9. how jesus christ addressed himself to the work of our redemption . i come then in the next place to shew you how jesus christ addressed himself to the work of mans redemption . the scripture saith , he became poor : that he made himself of no reputation , and took upon him the form of a servant , that he humbled himself unto death , even the death of the cross. but particularly : 1. he took upon him our flesh. 2. he was made under the law. 3. he took upon him our sins . 4. he bore the curse due to our sins . first , he took upon him our flesh. i shewed you before that he came in our flesh , and now i must shew you the reason of it : namely , because , that was the way to address himself to the work of our redemption . wherefore , when the apostle treated of the incarnation of christ , he addeth ▪ withal the reason , to wit , that he might be capable to work out the redemption of men . there are three things to be considered in this 1st head. 1. that he took our flesh ; for this reason , that he might be a saviour . 2. how he took flesh , that he might be our saviour . 2. that it was necessary that he should take our flesh , if indeed he will be our saviour . for the first , that he took our flesh , for this reason , that he might be a saviour : for what the law could not do in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin condemned sin in the flesh , rom. 8. 3 , 4. the sum of the words is , forasmuch as the law could do us no good , by reason of the inability that is in our flesh to do it ( for the law can do us no good until it be fulfilled ) and because god had a desire that good should come to us , therefore did he send his son in our likeness , clothed with flesh , to destroy by his doing the law , the tendency of the sin that dwells in our flesh . he therefore took our flesh , that our sin , with its effects , might by him be condemned and overcome . the reason therefore why he took flesh , is , because he would be our saviour . for asmuch then as the children are partakers of flesh and blood , he also likewise took part of the same , that through death he might destroy him that had the power of death , that is the devil , and deliver them , who through fear of death were all their life-time subject to bondage , heb. 2. 14 , 15. in these words it is asserted , that he took our flesh for certain reasons . 1. because the children , the heirs of heaven , are partakers of flesh and blood. for asmuch then as the children are partakers of flesh and blood , he also himself took part of the same . had the children , the heirs , been without flesh , he himself had not taken it upon him : had the children been angels , he had taken upon him the nature of angels ; but because the children were partakers of flesh , therefore , leaving angels , or refusing to take hold of angels , he took flesh and blood , the nature of the children ; that he might put himself into a capacity to save and deliver the children . therefore it follows , that through death he might destroy him that had the power of death , that is the devil . this therefore was another reason , that he might destroy the devil . the devil had bent himself against the children : he is their adversary , and goeth forth to make war with them . the devil your adversary : and he went to make war with the remnant of her seed , 1 pet. 5. 8. revel . 12. now the children could not destroy him , because he had already cast them into sin ; defiled their nature , and laid them under the wrath of god , therefore christ puts himself among the children , and into the nature of the children ; that he might , by means of his dying in their flesh , destroy the devil ; that is , take away sin , his work , that he might destroy the works of the devil ; for sin is the great engine of hell , by which he overthroweth all that perish : now this did christ destroy , by taking on him the similitude of sinful flesh ; of which more anon . that he might destroy him that had the power of death , that is the devil , and deliver them . this was the thing in chief intended , that he might deliver the children , that he might deliver them from death , the fruit of their sin ; and from sin , the sting of that death . that he might deliver them , who through the fear of death , were all their life-time subject to bondage . he took flesh therefore , because the children had it ; he took it that he might die for the children , he took it that he might deliver the children from the works of the devil ; that he might deliver them . no deliverance had come to the children if the son of god had not taken their flesh and blood. therefore he took our flesh that he might be our saviour . again , in a saviour there must be not only merit , but compassion and sympathy ; because the children are yet to live by faith , are not yet come to the inheritance . it behoved him therefore in all things to be made like unto his brethren , that he might be a merciful and faithful high-priest in things pertaining to god , to make reconciliation for the sins of the people , heb. 2. 17 , 18. two reasons are rendred in this text , why he must take flesh ; namely , that he might be their priest , to offer sacrifice , to wit , his body and blood for them ; and that he might be merciful and faithful , to pitty and preserve them unto the kingdom appointed for them . mark you therefore , how the apostle , when he asserteth that the lord jesus took our flesh , urgeth the reason why he took our flesh. that he might destroy the devil and death , that he might deliver them . it behoved him to be made like unto his brethren , that he might be merciful and faithful , that he might make reconciliation for the sins of the people . the reason therefore why he took our flesh is declared , to wit , that he might be our saviour . and hence you find it so often recorded ; he hath abolished in his flesh the enmity ; he hath slain the enmity by his flesh ; and you who were sometimes aliens and enemies in your minds by wicked works : yet , now hath he reconciled , in the body of his flesh , through death , to present you holy and unblameable in his sight , ephes. 2. 15 , 16. col. 1. 21 , 22. how he took flesh. i come now to the second question , to wit , how he took our flesh. this must be inquired into , for his taking flesh was not after the common way , never any took man's flesh upon him as he , since the foundation of the world. 1. he took not our flesh like adam , who was formed out of the ground . who was made of the dust of the ground , gen. 2. 7. chap. 3. 19. 2. he took not our flesh as we do by carnal generation . joseph knew not his wife , neither did mary know any man , till she had brought forth her first-horn son , luk. 1. 34. mat. 1. 25. 3. he took flesh then , by the immediate working and over-shadowing of the holy ghost : and hence it is said expresly ; she was found with child of the holy ghost . now the birth of jesus christ was on this wise : when-as his mother mary was espoused to joseph , ( before they came together ) she was found with child of the holy ghost , mat. 1. 18. and hence again , when joseph doubted of her honesty ( for he perceived she was with child and knew he had not touched her ) the angel of god , himself comes down to resolve his doubt , and said , joseph thou son of david , fear not , to take unto thee mary thy wife , for that which is conceived in her , is of the holy ghost , mat. 1. 20. but again , though the holy ghost was that by which the child jesus was formed in the womb , so as to be without carnal generation ; yet was he not formed in her without , but by her conception . behold , thou shalt conceive in thy womb , and bring forth a son , and shalt call his name jesus , luk. 1. 31. wherefore , he took flesh not only in , but of the virgin. hence he is called her son , the seed of the woman . and hence it is also that he is called the seed of abraham , the seed of david ; their seed according to the flesh , luk. 2. 7. gen. 13. 15. chap. 12. chap. 22. gal. 3. 16. chap. 4. 4. rom. 1. 3. luk. 1. 32. rom. 9. 5. and this the work he undertook , required . 1. it required that he should take our flesh. 2. it required that he should take our flesh without sin , which could not be , had he taken it by reason of a carnal generation ; for so , all children are conceived in , and polluted with sin , psal. 51. and the least pollution , either of flesh or spirit , had utterly disabled him for the work , which to do , he came down from heaven . therefore , such an high-priest became us , who is holy , harmless , undefiled , separate from sinners , and made higher than the heavens , heb. 7. 26. this mystery of the incarnation of the son of god was thus compleated : i say , that he might be in all points like as we are , yet without sin ; for sin in the fesh disableth , and maketh incapable to do the commandment . therefore was he thus made , thus made of a woman : and this the angel assigneth as the reason of this his marvelous incarnation : the holy ghost , saith he , shall come upon thee , and the power of the highest shall overshadow thee ; therefore also that holy thing that shall be born of thee , shall be called the son of god , luk. 2. 35. the overshadowing of the holy ghost , and the power of the highest ; the father , and the holy ghost , brought this wonderful thing to pass ; for jesus is a wonderful one , in his conception and birth . this mystery is that , next to the mystery of three persons in one god. it is a great mystery . great is the mystery of godliness ; god was manifested in the flesh. the conclusion is , that jesus christ took our flesh , that he might be our saviour ; and that he might be our saviour indeed , he thus took our flesh. that it was necessary that he should take our flesh , if he will be our saviour . i come now to the third thing , namely , that it was necessary that he should take our flesh if he will be our saviour . and that first , from the nature of the work ; his work was to save , to save man , sinking man : man that was going down to the pit , job 34. 24. now he that will save him that is sinking , must take hold on him . and since he was not to save a man , but men ; therefore it was necessary that he should take hold , not of one person , but of the common nature , clothing himself with part of the same . he took not hold of angels , but took on him the seed of abraham . for that flesh was the same with the whole lump of the children , to whom the promise was made ; and comprehended in it the body of them that shall be saved , even as in adam was comprehended the whole world at first , rom. 5. hence we are said to be chosen in him , to be gathered , being in him , to be dead by him , to be risen with him and to be set with him , or in him in heavenly places already , i phes . 1. 4 , 10. rom. 7. 4. col. 3. 1 , 2 , 3. chap. 2. 12 , 13. this then was the wisdom of the great god , that the eternal son of his love should take hold of , and so secure the sinking souls of perishing sinners by assuming their flesh. secondly , the manner of his doing the work of a saviour , did call for his taking of our flesh. he must do the work by dying : ought not christ to have suffered ? christ must needs have suffered , luk. 24. 26. acts 17. 3. or else no glory follows . the prophets testified before-hand the sufferings of christ , and the glory that should follow , 1 pet. 1. 11. yea , they did it by the spirit , even by the spirit of christ himself . this spirit then did bid them tell the world , yea , testify that christ must suffer , or no man be blest with glory . for the threatning of death , and the curse of the law lay in the way between heaven-gates and the souls of the children , for their sins ; wherefore he that will save them , must answer divine justice , or god must lye in saving them without inflicting the punishment threatned . christ then must needs have suffered , the manner of the work , laid a necessity upon him to take our flesh upon him ; he must die , he must die for us , he must die for our sins . and this was effectually foretold by all the bloody sacrifices that were offered under the law ; the blood of bulls , the blood of lambs , the blood of rams , the blood of calves , and the blood of goats and birds . these bloody sacrifices , what did they signifie , what were they figures of , but of the bloody sacrifice of the body of jesus christ ; their blood being a shadow of his blood , and their flesh being a shadow of his flesh ? therefore when god declared that he took no pleasure in them , because they could not make the worshippers perfect as pertaining to the conscience ; then comes jesus christ to offer his sinless body and soul for the sin of the people : for it is not possible that the blood of bulls and goats should take away sin : wherefore , when he cometh into the world , he saith , sacrifices and offerings thou wouldest not , but a body hast thou prepared me ; in burnt-offerings and sacrifices for sin thou hast had no pleasure . then said i , to , i come , in the volume of thy book it is written of me to do thy good will. since burnt-offerings cannot do thy will , my body shall ; since the blood of bulls and goats cannot do thy will , my blood shall . then follows , by the will of god we are sanctified through the offering up of the body of jesus christ once for all , heb. 10. 8 , 9 , 10. thirdly , the end of the work required , that christ , if he will be our saviour , should take upon him our flesh. the end of our salvation is , that we might enjoy god , and that he by us might be glorified for ever and ever . 1. that we might enjoy god. i will dwell in them , and they shall be my people , and i will be their god. this indwelling of god , and consequently our enjoyment of him , begins first in its eminency , by his possessing our flesh in the person of jesus christ. hence his name is called emmanuel , god with us ; and the word was made flesh and dwelt amongst us . the flesh of christ , is the tabernacle which the lord pitched , according to that saying : the tabernacle of god is with men , and he will dwell with them , and they shall be his people , and god himself shall be with them , and be their god , revel . 21. 3. here god beginneth to discover his glory , and to be desirable to the sons of men. god could not communicate himself to us , nor take us into the enjoyment of himself , but with respect to that flesh which his son took of the virgin , because sin stood betwixt . now this flesh , only , was the holy lump ; in this flesh god could dwell , and forasmuch as this flesh is the same with ours , and was taken up with intent that what was done , in , and by that , should be communicated to all the children ; therefore through that , doth god communicate of himself unto his people . god was in christ reconciling the world unto himself . and ▪ i am the way , saith christ , no man cometh to the father but by me , 2 cor. 5. joh. 14. 6. that passage to the hebrews is greatly to our purpose : we have boldness , brethren , to enter into the holiest , ( the place where god is ) by the blood of jesus , by a new and living way which he hath consecrated for us through the vail , that is to say , his flesh , heb. 10. 19 , 20. wherefore by the flesh and blood of christ , we enter into the holiest ; through the vail , saith he , that is to say , his flesh. 2. as the end of our salvation , is , that we might enjoy god : so also it is that he by us might be glorified for ever . that god in all things might be glorified through jesus christ our lord. here indeed will the mistery of his grace , wisdom , justice , power , holiness , and glory , inhabit eternal praise , while we that are counted worthy of the kingdom of god , shall admire at the mistery , and see our selves , without our selves , even by the flesh and blood of christ ( through faith therein ) effectually , and eternally saved . o! this will be the burden of our eternal joy ; god loved us , and gave his son for us , christ loved us , and gave his flesh for our life , and his blood for our eternal redemption and salvation . that christ was made under the law. but secondly , christ was made under the law. when the fulness of the time was come ▪ god sent forth his son , made of a woman , made under the law , gal. 4. 4. of right , being found in flesh , he must needs be under the law , for that there is not any creature , above or without law to god , ( but this is not to the point in hand ) christ was not therefore under the law because he was found in flesh , but he took flesh , and designedly put himself , or was made under the law ; wherefore 't is added , he was made under the law to redeem , to redeem them that were under the law. wherefore here is a design , an heavenly contrivance , and device on foot . christ is made , that is , by design , subjected under the law , for the sake , and upon the account of others : to redeem them that were under the law. made under the law ; that is , put himself into the room of sinners , into the condition of sinners ; made himself subject to the same pains and penalties we were obnoxious to . we were under the law , and it had dominion over us , bound us upon pain of eternal damnation to do compleatly all things written in the law. this condition christ put himself into , that he might redeem : for assuredly we had else perished . the law had dominion over us , and since we had sinned , of right it pronounced the curse , and made all men subject to the wrath of god. christ therefore did not only come into our flesh , but also into our condition , into the valley and shadow of death where we were , and where we are as we are sinners . he that is under the law , is under the edge of the axe . when david was to go visit his brethren , and to save them from the hand of goliah , he was to look how his brethren fared , and to take their pledg , 1. sam. 17. 18. this is true of jesus christ , when he came to save us from the hand of death and the law ; he looked how his brethren fared , took to heart their deplorable condition , and put himself into the same plight , to wit , under the law , that he might redeem them that were under the law. i told you before , that he came sinless into the world , that he had a miraculous conception , and wonderful birth : and here you see a reason for it , he was to be put , or made under the law to redeem . he that will be made under the law to redeem , had need be sinless , and spotless himself ; for the law findeth fault with the least , and condemneth man for the first beginning of sin. without this then there could not have been redemption , nor any the sons of god by adoption ; no redemption , because the sentence of death had already past upon all ; no sons by adoption , because that 's the effect of redemption . god sent forth his son made of a woman , made under the law to redeem them that were under the law , that we might receive the adoption of sons . christ then by being made under the law , hath recovered his from under the law , and obtained for them the priviledg of the adoption of sons . for as i told you before , christ stood a common person , presenting in himself the whole lump of the promised seed , or the children of the promise ; wherefore he comes under the law for them , takes upon him to do what the law required of them , takes upon him to do it for them . he began therefore at the first tittle of the law , and going in mans flesh , for man , through the law , he becomes the end of the law for righteousness , for every one that believeth . the end of the law , what is the end of the law , but perfect and sinless obedience ? that is the end of the law both with respect to its nature , and the cause of its being imposed . god gave the law , that compleat righteousness should by that be found upon men , but because sin was got into man's flesh , therefore this righteousness , by us , could not be compleated : now comes christ the lord into the world , clothes himself with the children's flesh , addresseth himself to the work of their redemption , is made under the law ; and going through every part of the law without sin , he becometh the end of the law for justifying righteousness to every one that believeth , rom. 10. 4. for he obeyed not the law for himself , he needed no obedience thereto : 't was we that needed obedience , 't was we that wanted to answer the law , we wanted it but could not obtain it , because then the law was weak through the flesh ; therefore god sent his own son , and he did our duty for us , even to become the end of the law to every one that believeth : in this therefore christ laboured for us , he was made under the law to redeem . therefore , as i said before , it behoved him to be sinless , because the law binds over to answer for sin at the bar of the judgment of god. therefore did his god-head assume our humane flesh , in a clean and spotless way that he might come under the law , to redeem them that were under the law. for consisting of two natures , and the personality lieing in the god-head , which gave value and worth to all things done for us by the man-hood , the obedience takes denomination from thence , to be the obedience of god. the sons righteousness , the sons blood ; the righteousness of god , the blood of god , heb. 5. 8 , 9. phil. 3. 7 , 8. acts 20. 28. 1 john 3. 16. thus jesus christ came into the world under the law to redeem ; not simply as god , but god-man , both natures making one christ. the god-head therefore did influence and give value to the human flesh of christ in all its obedience to the law ; else there would have been wanting that perfection of righteousness which only could answer the demands and expectation of the justice of god , to wit , perfect righteousness by flesh. but the second person in the god-head , the son , the word , coming under the law for men in their flesh , and subjecting himself by that flesh to every tittle , and demand of the law ; all , and every whit of what was acted , and done by jesus christ god-man for us , it was , and is the righteousness of god : and since it was not done for himself , but for us ( as he saith in the text , to redeem . ) the righteousness by which we are set free from the law , is none other but the righteousness that alone resideth in the person of the son of god. and that it is absolutely necessary thus it should be , is evident , both with respect to god , and also with respect to man. 1. with respect to god. the righteousness is demanded by god : therefore he that comes to redeem , must present before god a righteousness absolutely perfect ; this can be done by none but god. 2. with respect to man. man was to present this righteousness to god , therefore must the undertaker be man. man for man , and god for god , god-man between god and men. this days-man can lay his hand upon us both , and bring god and man together in peace , job . 9. 33. quest. but some may say , what need of the righteousness of one that is naturally god ? had adam who was but a mean man stood in his innocency , and done his duty , he had saved himself and all his posterity . ans. had adam stood he had so long secured himself ( from the wages of sin ) and posterity so long as they were in him . but had adam sinned , yea , although he had not defiled his nature with filth , he could never after that have redeemed himself from the curse of the law ; because he was not equal with god : for the curse of the law is the curse of god , but no man can deliver himself from the curse of god , having first transgressed . this is evident because angels , for sin , lie bound in chains , and can never deliver themselves . he therefore that redeemeth man from under the law , must , not only do all the good that the law requireth , but bear all the penalty that is due by the law for sin . should an angel assume human flesh , and in that flesh do the law , this righteousness would not redeem a sinner , it would be but the righteousness of an angel , and so , far short of such a righteousness as can secure a sinner from the wrath of god. but thou shalt love the lord thy god with all thy soul , with all thy heart , with all thy mind , with all thy strength . if there was no more required of us , now to redeem our selves , it would be utterly impossible for us to do it , because in the best there is sin , which will intermix it self with every duty of man. this being so , all the heart , all the soul , all the strength , and all the mind , to the exact requirement of the justice of the law , can never be found in a natural man. besides , for this work there is required a perfect memory , always to keep in mind the whole duty of man , the whole of every tittle of all the law , lest sin come in by forgetfulness . 2. a perfect knowledg and judgment , lest sin come in by ignorance . 3. an everlasting unweariedness in all , lest sin and continual temptations tire the soul , & cause it to fail before the whole be done . for the accomplishing this last , he must have , 1. a perfect willingness , without the least thought to the contrary . 2. such an hatred of sin , as is not to be found , but in the heart of god. 3. a full delight in every duty , and that in the midst of all temptations . 4. a continuing in all things to the well-pleasing of the justice of god. i say , should the penalty of the law be taken off , should god forgive the penalty and punishment due to sins that are past , and only demand good works now , according to the tenour of the law , no man could be saved : there would not be found that heart , that soul , that mind and that strength any-where in the world. this therefore must cease for ever unless the son of god will put his shoulder to the work ; but blessed be god he hath done it : when the fulness of the time was come , god sent forth his son , made of a woman , made under the law , to redeem them that are under the law. christ took upon him our sins . but thirdly , christ our saviour takes upon him our sins . this is another step to the work of our redemption . he hath made him to be sin for us . strange doctrine ! a fool would think it blasphemy , but truth hath said it . truth , i say , hath said , not that he was made to be sin , but that god made him to be sin . he bath made him to be sin for us , 1 cor. 5. 21. this therefore sheweth us how effectually christ jesus undertook the work of our redemption . he was made to be sin for us . sin is the great block and bar to our happiness ; sin is the procurer of all miseries to men both here and for ever . take away sin , and nothing can hurt us ; for death temporal , death spiritual , and death eternal is the wages of sin , rom. 6. 23. sin then , and man for sin , is the object of the wrath of god. if the object of the wrath of god , then is his case most dreadful ; for who can bear , who can grapple with the wrath of god! men cannot , angels cannot , the whole world cannot . all therefore must sink under sin , but he who is made to be sin for us ; he only can bear sins , he only can bear them away ; and therefore were they laid upon him . the lord laid upon him the iniquities of us all , isa. 53. mark therefore , and you shall find , that the reason why god made him to be sin for us , was , that we might be made the righteousness of god in him . he took our flesh , he was made under the law , and was made to be sin for us ; that the devil might be destroyed , that the captives might be redeemed , and made the righteousness of god in him . and forasmuch as he saith , that god hath made him to be sin , it declareth that the design of god , and the mistery of his will and grace was in it . he hath made him to be sin . god hath done it , that we might be made the righteousness of god in him : there was no other way , the wisdom of heaven could find no other way , we could not by other means stand just before the justice of god. now what remains , but that we who are reconciled to god by faith in his blood , are quit , discharged , and set free from the law of sin and death . yea , what encouragement to trust in him , when we read that god made him to be sin for us . quest. but how was jesus christ made of god to be sin for us ? ans. even so as if himself had committed all our sins ; that is , they were as really charged upon him , as if himself had been the actor and committer of them all . he hath made him to be sin ; not only as a sinner , but as sin it self . he was as the sin of the world , that day he stood before god in our steed . some indeed will not have jesus christ our lord to be made sin for us , their wicked reasons think this to be wrong judgment in the lord : it seems , supposing , that because they cannot imagine how it should be ; therefore god , if he does it , must do it at his peril , and must be charged with doing wrong judgment , and so , things that become not his heavenly majesty : but against this duncish sophistry , we set paul and isaiah , the one telling us still , the lord laid on him the iniquities of us all ; and the other , that god made him to be sin for us . but these men , as i suppose , think it enough for christ to die under that notion only , not knowing nor feeling the burden of sin , and the wrath of god due thereto . these make him as senceless in his dicing and as much without reason , as a silly sheep or goat who also died for sin , but so as in name , in shew , and shadow only . they felt not the proper weight , guilt , and judgment of god for sin. but thou , sinner , who art so in thine own eyes , and , who feelest guilt in thine own conscience ; know then , that jesus christ the son of the living god in flesh , was made to be sin for thee , or stood sensibly guilty of all thy sins before god , and bare them in his own body upon the cross. god charged our sins upon christ , and that in their guilt and burden ; what remaineth , but that the charge was real or feigned : if real , then he hath either perished under them , or carried them away from before god : if they were charged but feignedly , then did he but feignedly die for them , then shall we have but feigned benefit by his death , and but a feigned salvation at last ; not to say how this cursed doctrine chargeth god and christ with hypocrisy , the one in saying he made christ to be sin , the other in saying he bare our sin ; when indeed , and in truth , our guilt and burden never was really upon him . quest. but might not christ die for our sins , but he needs must bear their guilt or burden ? ans. he that can sever sin , and guilt , sin and the burden , each from other , laying sin and no guilt , sin and no burden on the person that dieth for sin , must do it only in his own imaginary head. no scripture , nor reason , nor sense , saith , understandeth , or feeleth sin when charged , without its guilt and burden . and here we must distinguish between sin charged , and sin forgiven . sin forgiven , may be seen without guilt or burden , though i think not without shame in this world : but sin charged , and that by the justice of god , for so it was upon christ ; this cannot be , but guilt and the burthen , as inseparable companions , must unavoidably lye on that person . poor sinner , be advised to take heed of such deluded preachers , who with their tongues smoother than oil , would rob thee of that excellent doctrine , god hath made him to be sin for us : for such , as i said , do not only present thee with a feigned deliverance and forgiveness , with a feigned heaven and happiness , but charge god and the lord jesus as meer impostors , who while they tell us that christ was made of god to be sin for us , affirm , that it was not so really , suggesting this sophistical reason , no wrong judgment comes from the lord. i say again , this wicked doctrine is the next way to turn the gospel in thy thoughts , to no more than a cunningly-devised fable , 2 pet. 1. and to make jesus christ in his dying for our sins , as brutish as the paschal-lamb in moses's law. wherefore , distressed sinner , when thou findest it recorded in the word of truth , that christ died for our sins , and that god hath made him to be sin for us : then do thou consider of sin as it is a transgression against the law of god , and that , as such , it procureth the judgment of god , torments and afflicts the mind with guilt , and bindeth over the soul to answer it : sever not sin and guilt asunder , left thou be an hypocrite like these wicked men , and rob christ of his true sufferings . besides , to see sin upon christ but not its guilt , to see sin upon christ , but not the legal punishment ; what is this but to conclude , that either there is no guilt and punishment in sin , or that christ bare our sin , but we the punishment ? for the punishment must be born , because the sentence is gone out from the mouth of god against sin . do thou therefore , as i have said , consider of sin as a transgression of the law , 1 john 3. and a provoker of the justice of god , which done , turn thine eye to the cross , and behold those sins , in the guilt and punishment of them , sticking in the flesh of christ. god condemned sin in the flesh of christ. he bare our sins in his own body on the tree , rom. 8. 3. 1 pet. 2. 24. i would only give thee this caution , not sin in the nature of sin ; sin was not so in the flesh of christ , but sin in the natural punishment of it , to wit , guilt , and the chastising hand of justice . he was wounded for our transgressions , he was bruised for our iniquities : the chastisements of our peace were upon him , and by his stripes we are healed , isa. 53. look then upon christ crucified to be as the sin of the world , as if he only had broken the law ; which done , behold him perfectly innocent in himself , and so conclude , that for the transgressions of god's people he was stricken : that when the lord made him to be sin , he made him to be sin for us . he was made a curse for us , fourthly , as he , was made flesh under the law , and also sin ; so he was made a curse for us . christ hath redeemed us from the cross of the law , being made a curse for us ; as it is written , cursed is every one that hangeth on a tree . this sentence is taken out of moses being passed there upon them that for sin are worthy of death . and if a man have committed a sin worthy of death , and thou hang him on a tree , his body shall not remain all night upon the tree , but thou shalt in any-wise bury him that day , for he that is hanged is accursed of god. by this sentence paul concludeth that jesus christ was justly hanged , because sin worthy of death was upon him . sin , not of his own but ours . since then he took our sins , he must be cursed of god ; for sin is sin where-ever it lies , and justice is justice where-ever it finds it : wherefore since jesus christ will bear our sin , he must be numbred with the transgressors , and counted worthy to die the death . he that committeth sin is worthy of death : this , though christ did not personally do , his members , his body , which is his church , did : and since he would undertake for them with god , and stand in their sins before the eyes of his justice ; he must die the death by the law. sin and the curse cannot be severed . sin must be followed with the curse of god : sin therefore being removed from us to the back of christ , thither goes also the curse ; for if sin be found upon him , he is the person worthy to die , worthy by our sins . wherefore paul here setteth forth christ clothed with our sins ; and so taking from us the guilt and punishment . what punishment , but the wrath and displeasure of god. christ hath redeemed us from the curse of the law , being made a curse for us . in this word [ curse ] are two things comprized . 1. the reality of sin , for there can be no curse where there is no sin ; either of the persons own , or made to be his by his own consent or the imputation of divine justice . and since sins are made to be christ's by imputation , they are his , though not naturally , yet really , and consequently the wages due : he hath made him to be sin ; he was made a curse for us . 2. this word curse comprizeth therefore the punishment of sin , that punishment properly due to sin from the hand of god's justice , which punishment standeth in three things . 1. in charging sin upon the body and soul of the person concerned : and hence we read that both the body and soul of christ , were made an offering for sin , isa. 53. 10. heb. 10. 10. 2. the punishment standeth in gods inflicting of the just merits of sin upon him that standeth charged therewith , and that is death in its own nature and strength ; to wit , death with the sting thereof : the sting of death is sin . this death did christ die , because he died for our sins . 3. the sorrows and pains of this death therefore must be under-gone by jesus christ. now there are divers sorrows in death . 1. such sorrows as brutes are subject to . 2. such sorrows as persons are subjects to , that stand in sin before god. 3. such sorrows as those undergo who are swallowed up of the curse and wrath of god for ever . now so much of all kind of sorrow as the imputation of our sin , could justly bring from the hand of divine justice , so much of it he had . 1. he had death . 2. he had the sting of death , which is sin. 3. he was forsaken of god , but could not by any means have those sorrows which they have that are everlastingly swallowed up of them . it was not possible that he should be holden of it , act. 2. 24. for where sin is charged and born , there must of necessity follow the wrath and curse of god : now where the wrath and curse of god is , there must of necessity follow the effects , the natural effects . i say , the natural effects : to wit , the sence , the sorrowful sence of the displeasure of an infinite majesty , and his chastisements for the sin that hath provoked him . there are effects natural , and effects accidental ; those accidental , are such as flow from our weakness , whilst we wrestle with the judgment of god ; to wit , hellish fear , despair , rage , blasphemy , and the like : these were not incident to jesus christ , he being in his own person every way perfect . neither did he alwayes endure the natural effects ; his merits relieved , and delivered him . god loosed the pains of death , because it was not possible he should be holden of it , acts 2. 24. christ then was made a curse for us , for he did bear our sin ; the punishment therefore , from the revenging hand of god must needs fall upon him . wherefore , by these four things , we see how christ became our saviour , he took hold of our nature , was born under the law , was made to be sin , and the accursed of god for us . and observe it ; all this , as i said before , was the handy-work of god. god made him flesh , made him under the law , god made him to be sin , and also a curse for us . the lord bruised him , the lord put him to grief , the lord made his soul an offering for sin , isa. 53. not for that he hated him , considering him in his own harmless , innocent , and blessed person ; for he was daily hid delight ; but by an act of grace to usward , were our iniquities laid upon him , and he in our stead , bruised and chastised for them . god loved us , and made him a curse for us . he was made a curse for us , that the blessing of abraham might come on the gentiles , through faith in jesus christ , gal. 3. 13 , 14 , 15. further demonstration of this truth . before i pass this truth , i will present thee ( courteous reader ) with two or three demonstrations for its further confirmation . first , that christ did bear our sin and curse , is clear because he died , and that without a mediator . 1. he died , death is the wages of sin , rom. 6. 23. now if death be the wages of sin , and that be true , that christ did die and not sin , either the course of justice is perverted , or else he died for our sins ; there was no cause of death in him , yet he died act. 13. 28. he did no evil , guile was not found in his mouth , yet he received the wages of sin. sin therefore , though not of his own , was found upon him , and laid to his charge , because he died . christ died for our sins , christ gave himself for our sins , 1 cor. 15. 1 , 2 , 3. gal. 1. 4. 1 pet. 2. 22. he then that will conclude that christ did not bear our sin , chargeth god foolishly , for delivering him up to death : for laying on him the wages , when in no sence he deserved the same . yea he overthroweth the whole gospel , for that hangeth on this hinge ; christ died for our sins . object . but all that die , do not bear the curse of god for sin. ans. but all that die without a mediator do : angels died the cursed death , because christ took not hold of them ; and they for whom christ never prayeth , they die the cursed death , for they perish everlastingly in the unutterable torments of hell. christ too died , that death which is the proper wages of sin , for he had none to stand for him . i looked , saith he , and there was none to help , and i wondred that there was none to uphold : therefore mine own arm brought salvation unto me . and he saw that there was no man : and he wondered that there was no intercessor , therefore his arm brought salvation unto him , and his righteousness sustained him , isa. 63. 5. isa. 59. 16. christ then died , or endured the wages of sin , and that without an intercessor , without one between god and he : he grappled immediatly with the eternal justice of god , who inflicted on him death , the wages of sin : there was no man to hold off the hand of god ; justice had his full blow at him , and made him a curse for sin. he died for sin without a mediator , he died the cursed death . secondly , a second thing that demonstrateth that christ died the cursed death for sin : it is the frame of spirit that he was in at the time that he was to be taken . never was poor mortal so beset with the apprehensions of approaching death as was this lord jesus christ ; amazement beyond measu●e , sorrow that exceeded seized upon his soul. my soul , saith he , is exceeding sorrowful even unto death . and he began , saith mark , to be sore amazed , and to be very heavy , mat. 26. 38. mar. 14. 33. add to this , that jesus christ was better able to grapple with death , even better able to do it alone , than the whole world joyn'd altogether . 1. he was anointed with the spirit without measure , joh. 3. 34. 2. he had all grace perfect in him , john 1. 16. 3. never none so soaked in the bosom of his fathers love as himself , prov. 8. 23 , 30. 4. never none so harmless , and without sin as he , and consequently never man had so good a conscience as he , heb. 7. 26. 5. never none prepared such a stock of good works to bear him company at the hour of death as he . 6. never none had greater assurance of being with the father eternally in the heavens than he . and yet behold , when he comes to die , how weak is he , how amazed at death , how heavy , how exceeding sorrowful ; and i say , no cause assigned but the approach of death . alas ! how often is it seen , that we poor sinners can laugh at destruction when it cometh : yea , and rejoice exceedingly when we find the grave , job . 3. 22. looking upon death as a part of our portion ; yea , as that which will be a means of our present relief and help , 1 cor. 3. 22. this jesus christ couldnot do , considered as dying for our sin , but the nearer death , the more heavy , & oppressed with the thoughts of the revenging hand of god. wherefore he falls into an agony , and sweats ; not after the common rate , as we do when death is severing body and soul. his sweat was as it were great drops ( clodders ) of blood , falling down to the ground , luk. 22. 44. what , i say , should be the reason , but that death assaulted him with his sting . if jesus christ had been to die for his vertues only , doubtless he would have born it lightly , and so he did as he died , bearing witness to the truth , he endured the cross , and despised the shame , heb. 12. 1 , 2 , how have the martyrs despised death , and as it were , not been careful of that , having peace with god by jesus christ , scorning the most cruel torments that hell and men could devise and invent ; but jesus christ could not do so , as he was a sacrifice for sin , he died for sin , he was made a curse for us . o my brethren , christ died many deaths at once , he made his grave with the wicked , and with the rich in his deaths . look how many thousands shall be saved , so many deaths did jesus die ; yet it was but once he died . he died thy death , and my death , and so many deaths as all our sins deserved , who shall be saved from the wrath to come . now to feign that these sorrows , and this bloody agony was not real , but in shew only ; what greater condemnation can be passed upon jesus christ , who loved to do all things in the most feigned simplicity ? it was therefore because of sin ; the sin that was put into the death he died , and the curse of god that was due to sin ; that , that made death so bitter to jesus christ ; 't is christ that died . the apostle speaks as if never any died but christ , nor indeed did there , so wonderful a death as he , rom. 8. death considered simply , as it is a deprivation of natural life could not have these effects in a person , personally more righteous than an angel. yea , even carnal wicked men not awakened in their conscience how securely can they die . it must therefore also be concluded , that the sorrows , and agony of jesus christ came from a higher cause , even from the guilt of sin , and from the curse of god that was now approaching for that sin. it cannot be attributed to the fear of men , their terrour could not make him afraid ; that was contrary to his doctrine , and did not become the dignity of his person ; it was sin , sin , sin , and the curse due to sin . thirdly , it is evident that christ did bear and die the cursed death for sin ; from the carriage and dispensation of god towards him . first , from the carriage of god. god now becomes as an enemy to him . 1. he forsakes him . my god , my god , why hast thou forsaken me ? yea , the sence of the loss of god's comfortable presence abode with him even till he gave up the ghost . 2. he dealeth with him as with one that hath sinned , he chastiseth him , he bruiseth him , he striketh and smiteth him , isa. 53. and was pleased , that is , his justice was satisfied , in so doing . it pleased the lord to bruise him , he hath put him to grief . these things could not he , had he only considered him in his own personal standing , ( where was the righteous forsaken . ) without the consideration of sin , he doth not willingly afflict , nor grieve the children of men ; that is , not out of pleasure , or without sufficient cause . jesus christ then , since he is under this withdrawing , chastising , bruising , and afflicting displeasure of god , he is all that time under sin , under our sins , and therefore thus accursed of god , his god. secondly , not only the carriage of god , but his dispensations , his visible dispensations , plainly declare that he stood before god in our sins , vengeance suffered him not to live . wherefore god delivered him up . he spared not his own son , but delivered him up for us all , rom. 8. 32. 1. he delivered him into the hands of men , mar : 9. 31. 2. he was delivered into the hands of sinners , luk. 24. 7. 3. he was delivered unto death , rom. 4. 25. 4. yea , so delivered up , as that they both had him to put him to death , and god left him for that purpose in their hands : yea , was so far off from delivering him , that he gave way to all things that had a tendency to take his life from the earth . now may men do what they will with him , he was delivered to their will. 1. judas may sell him . 2. peter may deny him . 3. all his disciples forsake him . 4. the enemy apprehends him , binds him , they have him away like a thief to caiaphas the high-priest , in whose house he is mocked , spit upon , his beard is twitched from his cheeks ; now they buffet him and scornfully bow the knee before him : yea , his visage is so marred more than any mans , and his form more than the sons of men , isa. 52. 13 , 14 , 15. now he is sent to the governor , defaced with blows and blood ; who delivereth him into the hand of his souldiers ; they whip him , crown him with thorns , and stick the points of the thorns fast in his temples , by a blow with a staff in their hand : now is he made a spectacle to the people , and then sent away to herod , who with his men of war set him at naught ; no god appearing for his help . in fine , they at last condemn him to death , even to the death of the cross , where they hang him up by wounds made through his hands and his feet , between the earth and the heavens , where he hanged for the space of six hours , to wit , from nine in the morning , till three in the afternoon . no god yet appears for his help , while he hangs there ; some rail at him , others wagg their heads , others tauntingly say , he saved others , himself he cannot save ; some divide his raiment , casting lots for his garments before his face , others mockingly bid him come down from the cross , and when he desireth succour , they give him vinegar to drink . no god yet appears for his help . now the earth quakes , the rocks are rent , the sun becomes black , and jesus still cries out that he was forsaken of god ; and presently boweth his head and dies : read mat. 26. chap. 27. mar. 14. chap. 15. and luk. 22. chap. 23. john 18. chap. 19. and for all this there is no cause assigned from god , but sin. he was wounded for our transgressions , he was bruised for our iniquities , and the chastisement of our peace was upon him , and by his stripes we are healed , isa. 53. the sum then is , that jesus christ the lord by taking part of our flesh , became a publick person , not doing , nor dying in a private capacity , but in the room and stead of sinners , whose sin deserved death and the curse of god : all which jesus christ bare in his own body upon the tree . i conclude then , that my sin is already crucified , and accursed in the death and curse christ under-went . i come now to some objections . objection first . christ never was a sinner , god never supposed him to be a sinner , neither did our sins become really his , god never reputed him so to have been ; therefore hate or punish him as a sinner he could not ; for no false judgment can belong to the lord. 1. ans. that christ was not a sinner personally , by acts , or doings of his own , is granted , and in this sense 't is true , that god did never suppose him to be a sinner , nor punished him as such a sinner , nor did he really ( if by really you understand naturally ) become our sin , nor did god ever repute him so . 2. but that christ stood before god in our sins , and that god did not only suppose him so to stand , but set him in them , put them upon him , and count them as his own , is so true , that he cannot at present be a christian that denies it . the lord hath laid upon him the iniquities of us all , isa. 53. 1 pet. 2. 22. 3. so then , though god did not punish him for sin of his own committing , yet he punished him for sin of our committing . the just suffered for the unjust , 1 pet. 3. 18. 4. therefore it is true , that though christ did never really become sin of his own , he did really become our sin , did really become our curse for sin : if this be denyed , it follows that he became our sin but feignedly , that he was made our curse , or a curse for us , but in appearance , shew , or in dissimulation ; but no such action or work can proceed of the lord. he did then really lay our sin , and his curse upon him for our sin. 2. object . but if christ indeed hath suffered for our sins , and endured for them that curse , that of justice is due thereto : then hath he also endured for us the proper torments of hell , for they are the wages of our sins . ans. many things might be said in answer to this objection . but briefly ; 1. what god chargeth upon the soul for sin , is one thing , and what followeth upon that charge , is another . 2. a difference in the person suffering , may make a difference in the consequences that follow upon the charge . let us then consider of both these things . 1. the charge is sin , god charged him with our sins . 2. the person then stands guilty before the judgment of god. the consequences are : 1. the person charged sustains , or suffereth the wrath of god. 2. this wrath of god is expressed , and inflicted , on body and soul. the consequences are : 1. god forsaketh the person charged , and being left , if he cannot stand , he falleth under the power of guilt and horror of the same . if the person utterly fall under this charge , as not being able to wrestle with , and overcome this wrath of god , then despair , horror of hell , rage , blasphemy , darkness , and damnable anguish immediately swallow him up , and he lieth for ever and ever in the pains of hell , a monument of eternal vengeance . now that christ under-went the wrath of god 't is evident , because he bare our curse ; that god forsook him , he did with strong crying and tears acknowledg ; and therefore that he was under the soul-afflicting sence of the loss of god's favor , and under the sence of his displeasure must needs flow from the premises . but now , because christ jesus the lord , was a person infinitly differing from all others that fall under the wrath of god : therefore those things that flow from damned sinners , could not flow from him . 1. despair could not rise in his heart , for his flesh did rest in hope ; and said even when he suffered , thou wilt not leave my soul in hell , acts 2. 27. 2. the everlastingness of the punishment therefore , nor the terrors that accompany such , could not fasten upon him ; for he knew at last that god would justifie him , or approve of his works that they were meritorious . and mark , everlasting punishment is not the proper wages of sin , but under a supposition that the person suffering be not able to pay the debt . thou shalt not depart thence till thou hast paid the very last mite . the difference then of the persons suffering may make a difference , though not in the nature of the punishment ; yet in the duration , and consequences of it . 1. christ under the sentence , was as to his own personal acts only , altogether innocent ; the damned , only altogether sinners . 2. christ had in him , even then the utmost perfection of all graces and vertues ; but the damned , the perfection of sin and vileness . 3. christ's humanity had still union with his god-head ; the damned , union only with sin. 4. now an innocent person , perfect in all graces , as really god , as man , can better wrestle with the curse for sin , than either sinful men or angels . 1. while they despair , christ hopes . 2. while they blaspheme , christ submits . 3. while they rage , christ justifies god. 4. while they sink under the burden of sin and wrath , christ recovereth by vertue of his worthiness . thou wilt not leave my soul in hell , neither wilt thou suffer thy holy one to see corruption . he was gods holy one , and his holiness prevailed . so that it follows not , that because christ did undergo the curse due to our sins , he therefore must have those accidental consequences which are found to accompany damned souls . 3. object . but the scripture saith , that the wages of sin is everlasting punishment . depart from me ye cursed into everlasting fire , prepared for the devil and his angels , mat. 25. ans. this objection is partly answered already , in the answer to that fore-going . but further ; 1. consider , the wages of sin is death , and punishment under the wrath of god. till those that die the death for sin , have paid the utmost farthing , mat. 5. 25. luk. 12. 58 , 59. 2. so then the everlastingness of the punishment , lieth here ; if the person suffering be not able to make amends to justice for the sins for which he suffereth ; else justice neither would , nor could , because 't is just , keep such still under punishment . 3. the reason then why fallen angels , and damned souls have an everlastingness of punishment allotted them , is because , by what they suffer : they cannot satisfy the justice of god. 4. the conclusion then is , though the rebukes of god for sin by death and punishment after , be the rebukes of eternal vengeance ; yet the eternity of that punishment , is for want of merit : could the damned merit their own deliverance , justice would let them go . 5. it is one thing therefore to suffer for sin , by the stroke of eternal justice , and another thing to abide for ever a sufferer there : christ did the first , the damned do the second . 6. his rising therefore from the dead the third day doth nothing invalid his sufferings , but rather sheweth the power of his merit . and here i would ask a question , had christ jesus been more the object of faith , if weakness and endless infirmity had kept him under the curse , than by rising again from the dead , want of merit causing the one , sufficience thereof causing the other ? 7. if men will not believe that christ hath removed the curse , because he is risen again ; they would much more strongly have doubted it , had he been still in the grave . but o amazing darkness ! to make that an argument , that his sufferings wanted merit , which to god himself is sufficient proof that he hath purged our sins for ever . for this man after he had offered up one sacrifice for sins for ever , sat down on the right hand of god , heb. 10. 12. 4. object . but the scripture saith , christ is our example and that in his very death , 1 pet. 2. 21. ans. christ in his sufferings , and death , is both sacrifice and example . 1. a sacrifice . christ our passeover is sacrificed for us . and again , he gave himself for us , an offering , and a sacrifice to god for a sweet-smelling savor . and thus he made reconciliation for iniquity , and brought in everlasting righteousness , 1 cor. 5. 8. ephes. 5. 1 , 2. dan. 9. 2. 2dly . he was also in his sufferings exemplary , and that in several particulars . 1. in his meek deportment , while he was apprehended , isa. 53. 7. 2. in doing them good that sought his life , luk. 22. 50 , 51. 3. in his praying for his enemies , when they were in their out-rage , luk. 23. 34. 4. when he was reviled , he reviled not again ; when he suffered he threatned not , but committed himself to him that judgeth righteously , 1. pet. 2. 23. in these respects , i say , he was exemplary , and brought honour to his profession by his good behaviour : and o how beautiful would christianity be in the eyes of men , if the disciples of our lord would more imitate him therein ! but what ? because christ is our pattern , is he not our passeover ? or , because we should in these things follow his steps , died he not for our sins ? thus to conclude , would not only argue thee very erroneous , but such a conclusion would overthrow the gospel ; it being none other but a great flight of satan , to shut out the whole by a part , and to make us blasphemers , while we plead for holiness . look then upon the death of christ under a double consideration . 1. as he suffered from the hand of god. 2. as he suffered from the hand of men. now as he suffered by god's hand , so he suffered for sin ; but as he suffered from men , so he suffered for righteousness sake . observe then , that as he suffered for sin , so no man took away his life ; but as he suffered for righteousness , so they slew him by wicked hands : what is it then ? christ must needs have suffered , and the wisdom of god had so ordained . that those things which god before had shewed by the mouth of all his prophets , that christ should suffer , he hath so fulfilled , acts 3. 18. thus therefore we ought to distinguish of the causes , and ends of the death of christ. again , as christ suffered for sin , so he would neither be taken at mans pleasure , nor die at mans time . 1. not at mans pleasure , and hence it was that they so often sought his life in vain , for his hour was not yet come ; to wit , the hour in which he was to be made a sacrifice for our sin , john 13. chap. 17. 1 , 2. chap. 18. 1 , 2. 2. not at their time ; but contrary to all expectation , when the due time was come , he bowed his head and gave up the ghost , john 19. 30. and for this last work he had power given him of god , that is , power to die when he would . i have power , said he , to lay down my life , and i have power to take it again ; this power never man had before . this made the centurion wonder , and made pontius pilat marvel : and indeed well they might , for it was as great a miracle as any he wrought in his life . it demonstrated him to be the son of god , mar. 15. 38 , 39. the centurion knowing that according to nature he might have lived longer , concluded therefore that his dying at that instant was not , but miraculously . and when he saw that he so cried out , and gave up the ghost , he said , truly this man was the son of god. and the reason why he had power to die , was , that he might offer his offering willingly , and at the season . 1. willingly . if his offering be a burnt-sacrifice of the lord , let him offer a male without blemish , he shall offer it of his own voluntary will , at the door of the tabernacle of the congregation before the lord , levit. 1. 3. 2. he must offer it at the season . thou shalt keep this ordinance ( the passeover ) in his season , exod. 13. 10. now both these offerings having immediate respect to the offering of the body of christ for sin ( for he came in the room of all burnt-sacrifices , ) the passeover also was a type of him , heb. 10. 3 , 4 , 5 , 6. 1 cor. 5. 7 , 8. therefore , he being now the priest as well as sacrifice , must have power and will to offer his sacrifice with acceptation ; and this the scripture testifieth he did where it saith , in due time christ died for the ungodly , rom. 5. 8 , 9. in due time , that is at the time appointed , at the acceptable time . thou must therefore , unless thou art willing to be deceived , look upon the sufferings of christ , under a double consideration , and distinguish between his sufferings as our example , and his suffering for our sins . and know , that as he suffered as our example , so he suffered only for righteousness sake from the hands of wicked men ; but as he suffered for our sins , so he suffered ( as being by god reputed wicked ) the punishment that was due to sin even the dreadful curse of god : not that christ died two deaths one after another , but he died at the same time upon a double account ; for his righteousness sake from men ; for our sins , from the hand of god. and , as i said before , had he only suffered for righteousness sake , death had not so amazed him , nor had he been so exceeding heavy in the thoughts of it ; that had never put him into an agony , nor made him sweat , as it were , great drops of blood. besides , when men suffer only for righteousness sake , god doth not use to hide his face from them , to forsake them , and make them accursed ; but christ hath delivered us from the curse of the law , being made a curse for us . object . but if indeed christ hath paid the full price for us by his death , in suffering the punishment that we should have done : wherefore is the scripture so silent , as not to declare , that by his death he hath made satisfaction ? ans. no man may teach god knowledg , he knoweth best how to deliver his mind in such words and terms as best agree with his eternal wisdom , and the consciences of these that are truly desirous of salvation , being over-burdened with the guilt of sin. perhaps the word satisfaction will hardly be found in the bible ; and where is it said in so many words , god is dissatisfied with our sins ? yet 't is sufficiently manifest , that there is nothing that god hateth but sin , and sinners for the sake of sin . what meant he by turning adam out of paradise , by drowning the old world , by burning up sodom with fire and brimstone from heaven ? what meant he by drowning of pharaoh , by causing the ground to swallow up corah and his company , and by his destroying israel in the wilderness , if not to shew that he was dissatisfied with sin ? that god is also satisfied , yea , more than satisfied by christ's sufferings for our sins , is apparent : for granting that he died for them , as these scriptures declare , isa. 53. 1 cor , 15. 1 , 2 , 3 , 4. gal. 1. 4. 1 cor. 5. 8. 2 cor. 5. 21. gal. 3. 13. 1 pet. 2. 24. chap. 3. 18. 1 joh. 2. 2. chap. 3. 16. chap. 4. 14. revel . 1. 5. chap. 5. 9. isa. 49. 4 , 5 , 6. 1. it is apparent , because it is said ; that god smelled in that offering of the body of christ for our sins , a sweet-smelling savor . he gave himself for us an offering , and a sacrifice to god for a sweet-smelling savor , ephes. 5. 2. 2. it is apparent , because it is said expresly , that god for christ's sake doth now forgive . be ye kind one to another , tender-hearted , forgiving one another , even as god for christ's sake bath forgiven you , ephes. 4. 32. 3. it is apparent that god is satisfied with christ's blood for our sins , because he hath declared , that he can justifie those that believe in , or rely upon that blood for life , in a way of justice and righteousness . being justified freely by his grace through the redemption that is in jesus christ ; whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins , that are past through the forbearance of god. to declare , i say , at this time his righteousness , that he might be just , and the justifier of him that believeth in jesus , rom. 3. 24 , 25 , 26. now , i say , to object against such plain testimonies , what is it , but 1. to deny that christ died for sin ; or to conclude , 2. that having so done , he is still in the grave : or , 3. that there is no such thing as sin : or , 4. no such thing as revenging justice in god against it : or , 5. that we must die our selves for our sins : or , 6. that sin may be pardoned without a satisfaction : or , 7. that every man may merit his own salvation . but without shedding of blood there is no remission , heb. 9. 22. to avoid therefore these cursed absurdities , it must be granted that jesus christ by his death did make satisfaction for sin . but the word satisfaction may not be used by the holy ghost , perhaps , for that it is too short and scanty a word to express the blessedness that comes to sinners by the blood of christ. 1. to make satisfaction amounts to no more than compleatly to answer a legal demand for harms and injuries done . now this when done to the full , leaveth the offender there where he was before he committed the injury . now if christ had done no more than this , he had only paid our debt , but had not obtained eternal redemption for us . 2. for a full satisfaction given by this man for harms done by another , may neither obtain the love of the person offended , nor the smallest gift which the person offending hath not deserved . suppose i owe to this man ten thousand talents , and another should pay him every farthing , there remaineth over and above , by that compleat satisfaction , not one single half-penny for me . christ hath therefore done more than to make satisfaction for sin by his blood. he hath also made us kings and priests to god and his father , and we shall reign with him for ever and ever , revel . 1. 5 , 6. chap. 22. 5. but take a few more scriptures for the proof of the doctrine before asserted . first , we have redemption through his blood , col. 1. 14. 1. redemption from sin , ephes. 1. 7. 2. redemption from death , heb. 2. 14 , 15. hos. 13. 14. 3. redemption from satan , heb. 2. 15. 4. redemption from the world , gal. 1. 4. 5. redemption to god , revel . 5. 9. 6. eternal redemption . neither by the blood of goats and calves , but by his own blood , he entered in once into the holy place , having obtained eternal redemption for us , heb. 9. 12. secondly , we are said also to be washed in his blood. 1. our persons are washed ; he loved us , and washed us from our sins in his own blood , rev. 1. 5. 2. his blood washeth also our performances , our robes are washed , and made white in the blood of the lamb , revel : 7. 14. thirdly , we are said to be purged by his blood. 1. purged from sin before god. when he had by himself purged our sins , he sat down on the right hand of god , heb. 1. 3. 2. purged from evil consciences . how much more shall the blood of christ , who through the eternal spirit offered himself without spot to god ; purge your conscience from dead works , to serve the living god ? heb. 9. 14. fourthly , we are said to be made nigh to god by his blood. but now in christ jesus , ye who sometimes were afar off , are made nigh by the blood of christ , ephes. 2. 13. fifthly , peace is said to be made by his blood. 1. peace with god , col. 1. 20. 2. peace of conscience , heb. 10. 19 , 20 , 21 , 22. 3. peace one with another , ephes. 2. 14. sixthly , we are said to be justified by his blood. much more being now justified by his blood , we shall be saved from wrath through him , rom. 5. 9. justified , that , is acquitted : 1. acquitted before god , ephes. 5. 25 , 26. 2. acquitted before angels , mat. 28. 5. 3. acquitted by the law , rom. 3. 21 , 22 , 23. 4. acquitted in the court of conscience , heb. 9. 14. seventhly , we are said to be saved by his blood , rom. 5. 8 , 9. eightly , we are said to be reconciled by his blood , col. 1. 2● , 21 , 22. ninthly , we are said to be sanctified by his blood , heb. 13. 12. tenthly , we are said to be admitted into the holiest by his blood , heb. 10. 19. eleventhly , we are said to have eternal redemption by his blood , heb. 9. 12. yea lastly , this blood which was once spilt upon the cross , will be the burden of our song in heaven it self for ever and ever , revel . 5. 9. now if we be redeemed , washed , purged , made nigh to god , have peace with god , if we stand just before god , are saved , reconciled , sanctified , admitted into the holiest ; if we have eternal redemption by his blood , and if his blood will be the burden of our song for ever : then hath christ paid the full price for us by his death ; then hath he done more than made satisfaction for our sins . several demonstrations more , proving the former doctrine . but before i conclude this answer , i will give you nine or ten more undeniable demonstrations , to satisfie you , if god will bless them to you , in the truth of this great doctrine , to wit , that jesus christ by what he hath done hath paid the full price to god for the souls of sinners , and obtained eternal redemption for them . the first demonstration . and first , i begin with his resurrection : that god that delivered him up unto death , and that made him a curse for sin ; that god raised him up from the dead . but god raised him from the dead , act. 3. 15. chap. 13. 30. now considering , that at his death he was charged with our sins , and accursed to death for our sins : that justice that delivered him up for them , must have amends made to him , before he acquit him from them ; for there can be no change in justice . had he found him in 〈◊〉 sins in the grave , as he found him in them upon the tree , ( for he had them in his body on the tree , 1 pet. 2. 24. ) he had left him there as he left him upon the tree : yea , he had as surely rotted in the grave , as ever he died on the tree . but when he visited christ in the grave , he found him a holy , harmless , undefiled , and spotless christ , and therefore he raised him up from the dead . he raised him up from the dead , having loosed the pains of death ; because it was not possible that he should be helden of it , act. 2. 24. quest. but why not possible now to be helden of death ? ans. because , the cause was removed , sin was the cause , he died for our sins , he gave himself for our sins , 1 cor. 15. 1 , 2 , 3. gal. 1. 4. these sins brought him to death : but when god that had made him a curse for us , looked upon him into the grave , he found him there without sin , and therefore loosed the pains of death ; for justice saith , this is not possible , because not lawful , that he who lieth sinless before god , should be swallowed up of death ; therefore he raised him up . quest. but what did he do with our sins ? for he had them upon his back . ans. 't is said he took them away : behold the lamb of god that taketh away the sin of the world ; 't is said he put them away . now once in the end of the world hath he appeared to put away sin by the sacrifice of himself , joh. 1. 29. heb. 9. 26. that is , by the merit of his undertaking he brought into the world , and set before the face of god such a righteousness , that out-weigheth , and goeth far beyond that sin ; and so did hide sin from the sight of god : hence , he that is justified , is said , to have his sins hid , and covered . blessed is the man whose transgressions are forgiven , and whose sin is covered , rom. 4. 7. covered with the righteousness of christ. i spread my skirt over thee , and covered thy nakedness , thy sins , ezek. 16. 8. christ jesus therefore , having by the infiniteness of his merit , taken away , put away , or hidden our sins from the face of god ; therefore he raised him up from the dead . you find in that 16th of leviticus mention made of two goats , one was to be slain for a sin-offering , the other to be left alive : the goat that was slain , was a type of christ in his death , the goat that was not slain , was a type of christ in his merit . now this living goat , he carried away the sins of the people into the land of forgetfulness . and aaron shall lay both his hands upon the head of the live-goat , and confess over him all the iniquities of the children of israel , and all their transgressions , in all their sins , putting them upon the head of the goat , and shall send him away by the hands of a fit man into the wilderness , and the goat shall bear upon him all their iniquities unto a land not inhabited , levit. 16. thus did jesus christ bear away by the merit of his death , the sins and iniquities of them that believe ; wherefore , when god came to him in the grave , he found him , holy and undefiled , and raised him up from the dead . and observe it , as his death was for our sin , so his rising again was for our discharge : for both in his death and resurrection he immediately respected our benefits ; he died for us , he rose from the dead for us . he was delivered for our offences , and was raised again for our justification , rom 4. 25. by his death he carried away our sins , by his rising , he brought to us justifying righteousness . there are five circumstances also attending his resurrection , that shew us how well-pleased god was with his death . 1. it must be solemnized with the company , attendance and testimony of angels , mat. 28. 1 , 2 , 3 , 4 , 5 , 6. luk. 24. 3 , 4 , 5 , 6. john 20. 11 , 12. 2dly . at , or just upon his resurrection , the graves , where many of the saints , for whom he died , lay asleep , did open , and they followed their lord in full triumph over death . the graves were opened , and many bodies of saints which slept arose , and came out of their graves after his resurrection , and went into the holy city , and appeared unto many , mat. 27. 52. these saints coming out of their graves after him ; what a testimony is it , that he , for them , had taken away sin , and destroyed him that had the power of death : yea , what a testimony was it that he had made amends to god the father , who granted him at his resurrection , to have presently out of the grave , of the price of his blood , even the body of many of the saints which slept . he was declared to be the son of god with power by the spirit of holiness , and the resurrection from the dead , rom. 1. 4. it saith not , by his resurrection , though that be true ; but by the resurrection , meaning the resurrection of the bodies of the saints which slept , because they rose by vertue of his blood ; and by that he was with power declared to be the son of god. they i say , were part of his purchase , some of them for whom christ died : now for god to raise them , and that upon , and by vertue of his resurrection ; what is it , but an open declaration from heaven , that christ by his death hath made amends for us , and obtained eternal redemption for us ? 3thly . when he was risen from the dead , god , to confirm his disciples in the faith of the redemption that christ had obtained by his blood , brings him to the church , presents him to them alive , shews him openly , sometimes to two or three , sometimes to eleven or twelve , and once to above five hundred brethren at once , acts 1. 3. chap. 10. 40. luk. 24. 13 , 14 , 15 , 16. 31. john 20. 19. chap. 21. 1 , 2 , 3 , &c. 1 cor. 15. 3 , 4 , 5 , 6 , 7 , 8. 4thly . at his resurrection , god gives him the keys of hell and of death , revel . 1. 16 , 17. hell and death are the effects and fruits of sin. the wicked shall be turned into hell , and the wages of sin is death . but what then are sinners the better for the death and blood of christ ? o! they that dare venture upon him are much the better , for they shall not perish unless the saviour will damn them ; for he hath the keys of hell and of death . fear not , saith he , i am the first and the last , i am he that liveth , and was dead , and behold , i am alive for evermore , and have the keys of hell and death . these were given him at his resurrection ; as if god had said , my son thou hast spilt thy blood for sinners , i am pleased with it , i am delighted in thy merits , & in the redemption which thou hast wrought ; in token hereof , i give thee the keys of hell and of death : i give thee all power in heaven and earth , save who thou wilt , deliver who thou wilt , bring to heaven who thou wilt . 5thly . at christ's resurrection , god bids him ask the heathen of him , with a promise to give him the uttermost parts of the earth for his possession . this sentence is in the second psalm , and is expounded by paul's interpretation of the words before , to be spoken to christ at his resurrection thou art my son , this day have i begotten thee . i have begotten thee , that is , saith paul , from the dead . he hath raised up jesus again , as it is also written in the second psalm . thou art my son , this day have i begotten thee , act. 13. 30 , 31 , 32 , 33 , 34. now mark at his raising him from the dead , he bids him ask , ask of me , and that the heathen : as if god had said , my son , thy blood hath pacified , and appeased my justice ; i can 〈◊〉 in justice , for thy sake , forgive poor mortals their sin ; ask them of me , ask them , though they be heathens , and i will give them to thee , to the utmost ends of the earth . this is then the first demonstration to prove that jesus christ by what he hath done , hath paid full price to god for the souls of sinners , and obtained eternal redemption for them ; namely , his being raised again from the dead . the second demonstration . secondly . a second thing that demonstrateth this truth , is , that he ascended , and was received up into heaven . so after the lord had spoken to them , he was received up into heaven , mar. 16. 19. this demonstration consisteth of two parts . 1. of his ascending . 2. of his being received . first , for his ascending . he is ascended on high , ephes. 4. 8. this act of ascending answereth to the high-priest under the law , who , after they had killed the sacrifice , he was to bring the blood into the most holy place , to wit , the inner-temple , the way to which , was ascending or going up , 2 chron. 9. now consider the circumstances that attended his ascending , when he went to carry his blood to present it before the mercy-seat : and you will find , they all say amends is made to god for us . 1. at this , he is again attended , and accompanied with angels , act. 1. 10 , 11. 2. he ascendeth with a shout , & with the sound of a trumpet , with sing praises , sing praises , sing praises , psal. 47. 5 , 6. 3. the enemies of mans salvation are now tied to his chariot-wheels . when he ascended on high , he led captivity captive , ephes. 4. that is , he led death , devils , and hell , and the grave , and the curse , captive , for these things were our captivity . and thus did deborah prophecy of him , when she cried , arise barak and lead thy captivity captive , thou son of abinoam . this david also fore-saw when he said , thou hast ascended on high , thou hast led captivity captive , judges 5. 12. psal. 68. 18. 4. the apostles must be the beholders of his going up , and must see the cloud receive him out of their sight , act. 1. 11 , 12. the consideration of these things strongly inforceth this conclusion , that he hath spoiled what would have spoiled us , had he not by his bloodshed taken them away : and i say , for god to adorn him with all this glory in his ascension ; thus to make him ride conqueror up into the clouds ; thus to go up with found of trumpet , with shout of angels , and with songs of praises ; and let me add , to be accompanied also with those that rose from the dead after his resurrection , who were the very price of his blood. this doth greatly demonstrate , that jesus christ by what he hath done , hath paid full price to god for the souls of sinners , and obtained eternal redemption for them ; he had not else rid thus in triumph to heaven . 2. i come now to his being received : he was received up into heaven . the high-priest under the law , when he ascended into the holiest , he was , there to offer the blood ; which holiest was the type of heaven , exod. 19. 10 , 11. heb. 9. 24. but because the sacrifices under the law could not make them that did the service perfect as pertaining to the conscience ; therefore they were to stand , not sit , to come out again , not tarry there . for it is not possible that the blood of bulls and goats , should take away sin ; wherefore , when he cometh into the world , he saith , sacrifice and offerings thou wouldest not , but a body hast thou prepared me . in burnt-offerings and sacrifices for sin thou hast had no pleasure . then said he , lo , i come ( in the volume of thy book it is written of me ) to do thy will , o god , heb. 10. 4 , 5 , 6. christ therefore in his entering into heaven , did it , as high-priest of the church of god : therefore neither did he go in without blood. wherefore , when he came to be an high-priest of good things to come , by a greater and more perfect tabernacle , not made with hands , that is to say , not of this building , neither by the blood of bulls and goats , but by his own blood , he entered in once into the holy place , having obtained eternal redemption for us , heb. 9. 12 , 13 , 14. he entered in having obtained , or because he obtained eternal redemption for us : but to pass that , consider ye now also those glorious circumstances that accompany his approach to the gates of the everlasting habitation . 1. the everlasting gates are set , yea , bid stand open . be ye open ye everlasting doors , and the king of glory shall come in . this king of glory , is jesus christ , and the words are a prophecy of his glorious ascending into the heavens ; when he went up as the high-priest of the church , to carry the price of his blood into the holiest of all . lift up your heads , o ye gates , even lift them up , ye everlasting doors , and the king of glory shall come in , psalm 24. 7 , 9. 2dly . at his enterance , he was received , and the price accepted which he paid for our souls . hence it is said , he entered in by his blood ; that is , by the merit of it . to receive , is an act of complacency and delight , and includeth well-pleasedness in the person receiving , who is god the father : and considering that this jesus , now received , is to be received upon our account , or as undertaking the salvation of sinners : ( for he entered into the heavens for us ) it is apparent that he entered thither by vertue of his infinite righteousness , which he accomplished for us upon the earth . 3dly . at his reception , he received glory , and that also for our encouragement . god raised him up , and gave him glory , that our faith and hope might be in him , 1 pet. 1. 19 , 20 , 21. he gave him glory , as a testimony , that his undertaking the work of our redemption was accepted of him . 1. he gave glory ; first to his person , in granting him to sit at his own right hand , and this he had , i say , for , or upon the account of the work he accomplished for us in the world ; when he had offered up one sacrifice for sins , for ever , he sat down on the right hand of god , heb. 10. 12 , 13. and this by god's appointment . sit thou at my right hand . this glory is the highest ; it is above all kings , princes , and potentates in this world ; it is above all angels , principalities , and powers in heaven . he is gone into heaven , and is on the right hand of god ; angels , and authorities , and powers being made subject unto him , 1 pet. 3. 22. 2. he gave glory to his name , to his name , jesus ; that name being exalted above every name . he hath given him a name above every name , that at the name of jesus , every knee should bow , of things in heaven , and things on earth , and things under the earth , and that every tongue should confess that jesus christ is lord , to the glory of god the father , phil. 2. this name is said ( in another place ) to be a name above every name that is named , not only in this world , but in that also which is to come , ephes. 1. 21. but should [ jesus ] have been such a name , since he undertook for sinners ; had this undertaker failed in his work , if his work had not been accepted with god , even the work of our redemption by his blood ? no verily , it would have stunk in both the nostrils of god and man , it would have been the most abhorred name : but jesus is the name ; jesus , he was called , in order to his work. his name shall be called jesus , for he shall save ; he was so named of the angels , before he was conceived in the womb ; and he goeth by that name now he is in heaven : by the name jesus , jesus of nazareth , because he once dwelt there . this name , i say , is the highest name , the everlasting name ; the name that he is to go by , to be known by , to be worshipped by , and to be glorified by ; yea the name by which also most glory shall redound to god the father . now what is the signification of this name , but saviour ? this name he hath therefore , for his works sake ; and because god delighted in his undertaking , and was pleased with the price he had paid for us ; therefore the divine majesty hath given him it , hath made it high , and hath commanded all angels to bow unto it . yea , it is the name in which he resteth , and by which he hath magnified all his attributes . 1. this is the name by which sinners should go to god the father . 2. this is the name through which they obtain forgiveness of sins , and any thing . if you ask anything in my name i will do it , john 14. 3. this is the name through which our spiritual services and sacrifices are accepted , and by which an answer of peace is returned into our bosoms , 1 pet. 2. but more of this anon . 3. at this name devils tremble , at this name angels bow the head , at this name god's heart openeth , at this name the godly man's heart is comforted : this name none but devils hate it , and none but those that must be damned despise it , no man speaking by the holy ghost calls jesus accursed , or accounteth him still dead , and his blood ineffectual to save the world. 3dly . he hath also given him the glory of office. 1. he is there a priest for ever , intercepting betwixt the divine presence , and all that hate us , by his blood ; sin , satan , death , hell , the law , the grave , or the like , cannot be heard , if his blood be presented to god , as the atonement for us : this is called the blood of sprinkling which speaks better things than the blood of abel , heb. 12. 24. by this blood he entered into heaven , by this blood he secureth from wrath , all that come unto god by him : but should his blood have had a voice in heaven to save withal , had it not merited first , even in the shedding of it , the ransom , and redemption of souls . 't is true , a man whose blood cannot save , may with abels , cry out for vengeance and wrath on the head of him that shed it , but this blood speaks for better things , this blood speaks for souls , for sinners , for pardon . having obtained eternal redemption for us . 2. he is there a fore-runner for us . whither the fore-runner is for us entered , even jesus , heb. 6. 20. this office of harbinger , is distinct from , though it comes by vertue of , his priestly office : therefore they are both mentioned in the text , whither the fore-runner is for us entered , even jesus , made an high-priest for ever , after the order of melchisedec . he is therefore our fore-runner by vertue of his priesthood , his blood giving worth to all he does . in this office of harbinger , or fore-runner ; he prepareth for believers their dwelling-places in the heavens ; their dwelling-places , according to their place , state , calling , service , or work , in his body the church . in my fathers house , saith he , are many mansions , if it were not so i would have told you , i go to prepare a place for you , joh. 14. this is that is mentioned in the 47th psalm . he shall chuse our inheritance for us , the excellency of jacob whom he loved . but should he have had power to chuse our inheritance for us , to prepare for us our dwelling-places ; should he have power to give even heaven itself to a company of poor men , had he not in the first place obtained by his blood the deliverance of our soul from death . 3. he is there a prophet for us , by which office of his , he hath received to communicate the whole will of the eternal god , so far as is fit for us to know in this world , or in that which is to come . hence he is called the prophet of the church . the lord shall raise you up a prophet , and this is , of a truth , that prophet that should come into the world : but this office he hath also now in heaven , by vertue of the blood he shed for us upon earth . hence the new-testament is called , the new-testament in his blood , and his blood is said to be the blood of the everlasting covenant , or testament : yea such vertue doth his blood give to the new-testament or covenant of grace , as that severed from that it is nothing worth ; for a testament is of force after men are dead , otherwise it is of no strength at all , while the testator liveth , heb. 9. 16 , 17. so that every word of god , which he hath by christ given to us , for our everlasting consolation , is dipt in blood , is founded in blood , and stands good to sinners purely ( i mean with respect to merit ) upon the account of blood , or because his blood that was shed for us on the cross , prevailed for us for the remission of our sins . let no man think to receive any benefit by christs prophetical office ; by any of the good words of grace , and forgiveness of sins that are sprinkled up and down in the new-testament ; that looketh not for that good to come to him for the sake of that blood by which this testament is established : for neither was the first testament dedicated without blood ; for when moses had spoken every precept to all the people according to the law ; he took the blood of calves , and of goats with water , and scarlet wool , and hissop and sprinkled both the book and all the people , saying , this is the blood of the testament , which god hath injoyned unto you , heb. 9. 18 , 19 , 20. the prophetical office of christ standeth of two parts : first in promises of grace ; secondly , in directions of worship ; but neither is this last , to wit , the doctrine of worship , or our subjection to that worship , of any value , any further than as sprinkled also with his blood : for as in the first testament , the tabernacle and all the vessels of the ministry were sprinkled with blood , ( and it was necessary that so it should be ) so the heavenly things themselves , must be also purified with sacrifices , but yet with better sacrifice than these ; for now , not moses , but christ , doth sprinkle , not with blood of calves , but with his own blood ; neither as entered into places made with hands , but from heaven doth jesus sprinkle all that doctrine of worship , & subjection of his saints thereto , which is of his own instituting , and commanding , heb. 9. 23 , 24 , 25 , 26. 4. he hath received there the office of a king , by which he ruleth in the church , and over all things for her sake . the government is laid upon his shoulders ; the lord god hath given him the throne of his father david . hence it is that he saith , all power is given me in heaven and earth ; but now this kingly office , he hath it by his blood , because he humbled himself to death , therefore god hath highly exalted him , and given him the highest name . and hence again he is called a lamb upon the throne . in the midst of the throne & of the four beasts , and in the midst of the elders stood a lamb as it had been slain , having seven horns ; a demonstration of kingly power . but mark , he was a lamb upon the throne , he had his horns as a lamb. now by lamb , we are to understand , not only his meek and sweet disposition , but his sacrifice ; for he was as a lamb to be slain , and sacrificed ; and so his having a throne and seven horns as a lamb , giveth us to understand , that he obtained this dignity of king , by his blood. when he had by himself purged our sins , he sat down on the right hand of the majesty in the heavens . when he had offered up one sacrifice for sins for ever , he sat down on the right hand of god , revel . 5. heb. 4. chap. 10. now put all these together , to wit , his resurrection from the dead , his ascension , and exaltation to office , and remember also that the person thus exalted , is the same jesus of nazareth that sometime was made accursed of god for sin , and also that he obtained this glory by vertue of the blood that was shed for us , and it must unavoidably follow , that jesus christ by what he hath done , hath paid full price to god for sinners , and obtained eternal redemption for them . the third demonstration . but to proceed ; a third demonstration , that jesus christ by what he hath done , hath paid full price to god for sinners , and obtained eternal redemption for them , is , because he hath received for them the holy spirit of god. thus jesus hath god raised up , whereof , said peter , we are all witnesses . therefore being by the right hand of god exalted , and having received of the father the promise of the holy ghost , he hath shed forth that which ye now see and hear , act. 2. 32 , 33. the receiving of the holy ghost at the hand of the father , who had bruised him before for the transgressions of his people . the receiving of it , i say , upon his resurrection , and that to give them for whom ( just before ) he had spilt his blood to make an atonement for their souls ; argueth that the divine majesty found rest and content in that precious 〈…〉 od , and found it full price for the sinners for whom he shed it . and if you consider the necessity of the giving of this good spirit to men , and the benefit that they receive by his coming upon them , you will see yet more into the truth now contended for . first , then of the necessity of giving this good spirit . 2. and then of the benefit which we receive at his coming . first , of the necessity of its being given . 1. otherwise jesus could never have been proved to be the saviour ; for the promise was , that messias should have the spirit given him ; given him to communicate . as for me , this is my covenant with them , ( saith the lord , ) my spirit which is upon thee , and my words which i have put in thy mouth ( meaning the redeemer , ver , 20. ) shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of thy seeds . seed , from henceforth and for ever , isa. 59. 21. here is the promise of the spirit to be given to christ , and by him to his seed for ever . and this was signified long before in the anointing of aaron and his sons . and thou shalt anoint aaron and his sons and consecrate them , exod. 30. 30. this spirit jesus promised to send unto his , at his exaltation on the right hand of god ; the spirit , i say , in the plentiful pourings of it out . true , the church in all ages had something of it by vertue of the suretyship of the lord jesus ; but this in comparison of what was to come into the church after his resurrection , is not reckoned a pouring forth , therefore pourings forth thereof are reserved to the time of the ascension , and exaltation of this jesus . i will pour out of my spirit in those days . hence jesus reserves it till his going away , and 't is expresly said ; the holy ghost was not yet given , because jesus was not yet glorified . accordingly did the apostles wait after his resurrection for the pouring forth of the holy ghost , and at the set time did receive it , by the giving of which , he declared himself to be the son of god and saviour of the world , john 14. 26. chap. 15. 26. chap. 16. 7. act. 1. 4. 5. joel 2. 28. acts 2. 16 , 17. joh. 7. 39. rom. 1. 4. 2. without the giving of the holy ghost , there had wanted a testimony that his gospel was the gospel of messias . moses his ministration was confirmed by signs and wonders and mighty deeds , both in egypt , in the wilderness , and at the red-sea ; wherefore 't was necessary that the doctrine of redemption by blood , which is the doctrine of the gospel of this jesus , should be also confirmed with signs following . hence both himself , and apostles did as frequently work miracles and do mighty deeds , as his ministers now do preach : which signs and miracles , and wonders , confirmed their doctrine , though themselves , both master and scholar was ( in appearance the most considerable ) mean : yea , they by the means of the holy ghost , have so ratified , confirmed , and setled the gospel in the world , that no philosopher , tyrant , or devil hath been able hitherto , to move it out of its place . he confirmed the word with signs following , mar. 16. 20. heb. 2. 4. 3. as the giving of the holy ghost was necessary thus ; so was it necessary also to strengthen them that were intrusted with his gospel . 1. to preach it effectually . 2. to stand to it boldly . 3. and to justifie it to be the doctrine of messias incontroulably . 1. to preach it effectually ; in demonstration of the spirit , 1 cor. 2. 4. 2 cor. 6. 4 , 5 , 6. joh. 16. 8 , 9. 2. to stand to it boldly ; then peter filled with the holy ghost , said : and they saw the boldness of peter and john , act. 8. 13. 3. to justify the doctrine incontroulably . i will give you a mouth and wisdom which all your adversaries shall not be able to resist or gain say . and they were not able to resist the wisdom and spirit by which he spake , luk. 21. 15. act. 6. 10. now , i say , that god should give the holy ghost to jesus , to confirm this gospel , redemption from sin by his blood ; what is it , but that by his blood he hath paid full price to god for sinners , and obtained eternal redemption for them ? but again , the benefit which we receive at the coming of the holy ghost , doth more demonstrate this truth ; hath christ purchased sinners , and are they the price of his blood ? yes . but how doth that appear ? why , because by the holy ghost which he hath received to give us , we are fitted for the inheritance which by his blood is prepared for us . 1. by the spirit of god we are quickned , and raised from a state of sin , but that we could not be , were it not that an atonement is made for us ; first , by the blood of christ our saviour . this is true ; for they that are quickned by the holy ghost , are quickned by it through the word of the gospel which offereth justification to sinners through faith in his blood : yea , we are said to be quickned together with him , dead and risen with him : yet so as by the spirit of god. 2. we are not only quickned by the holy ghost , but possessed therewith ; it is given to dwell in our hearts . because ye are sons , god hath sent forth the spirit of his son into your hearts , gal. 4. 4 , 5 , 6. which spirit is also our earnest for heaven , until the redemption of the purchased possession ; that is , until our body which is the purchased possession , be redeemed also out of the grave , by the power of the same mighty spirit of god , ephes. 1. 13 , 14. 3. by this holy spirit we are made to believe , rom. 15. 13. 4. by this holy spirit , we are helped to pray and call god father . 5. by this holy spirit we are helped to understand and apply the promises . 6. by this holy spirit the joy of heaven , and the love of god is shed abroad in the heart of the saved . 7. by this holy spirit we are made to wait for the hope of righteousness by faith , that is , to stand fast through our lord jesus in the day when he shall judg the world. and all this is the fruit of redemption by blood ; of redemption by the blood of christ. this is yet further evident : 1. because the work of the spirit is to lead us into the sayings of christ ; which , as to our redemption from death , are such as these : i lay down my life , that you may have life . i give my life a ransom for many ; and the bread which i will give is my flesh , which i will give for the life of the world , joh. 6. 2. because , if the spirit in the wisdom of heaven , is not counted a sufficient testimony on earth , but as joyned with the blood of christ. there are three that bear witness on earth , the spirit , the water , and the blood. these are the witness of god. the spirit , because it quickneth ; the blood , because it hath merited ; and the watter , to wit , the word , because by that , we are clean , as to life and conversation , 1 john 5. 8. ephes. 5. 26. rom. 8. 16. psal. 119. 9. 3. because , as by the spirit , so we are sanctified by faith in the blood of jesus , heb. 13. 12. 4. because when most full of the spirit , & when that doth work most mightly in us , we are then most in the belief , and admiring apprehensions of our deliverance from death by the blood of jesus , revel . 15. chap. 5. 9. 5. the holy ghost breaheth , no-where , so as in the ministry of this doctrine ; this doctrine is sent with the holy ghost from heaven ; yea , as i have hinted , one of the great works of the holy ghost under the old-testament , was to testifie of the sufferings of christ , and the glory that should follow , 1 pet. 1. 11 , 12. put all these things together and see , if jesus christ by what he hath done , hath not paid full price to god for sinners ; if he hath not obtained eternal redemption for them . the fourth demonstration . that jesus christ by what he hath done , hath paid full price to god for sinners , and obtained eternal redemption for them , is evident , if you consider how the preaching thereof hath been from that time to this , a mighty conquerer over all kind of sinners . what nation , what people , what kind of sinners have not been subdued by the preaching of a crucified christ. he upon the white horse with his bow and his crown hath conquered , doth conquer , and goeth forth yet conquering and to conquer , revel . 6. 2. and i , saith he , if i be lifted up from the earth , will draw all men unto me : but what was it to be lifted up from the earth ? why , it may be expounded by that saying ; as moses lifted up the serpent in the wilderness , so must the son of man be lifted up , that whosoever believeth in him might not perish but have everlasting life , joh. 12. 32. chap. 3. 14 , 15. he was then lifted up , when he was hanged upon a tree between the heavens and the earth as the accursed of god for us . the revelation of this , it conquers all nations , tongues and people . and they sang a new song , saying , thou art worthy to take the book and to open the seals thereof , for thou wast slain , and hast redeemed us to god by thy blood , out of every kindred , and tongue , and people , and nation , revel . 5. 9. hence the apostle paul chose , above all doctrines , to preach up a crucified christ , and resolved so to do : for i determined , saith he , not to know any thing among you , save jesus christ and him crucified , 1 cor. 2. 2 , 3. 1. the doctrine of forgiveness of sin , conquered his very murderers . they could not withstand the grace , them bloody ones , that would kill him what-ever it cost them , could stand no longer , but received his doctrine , fell into his bosom , and obtained the salvation which is in christ jesus . they shall look upon him whom they have pierced and mourn for him , as one mourneth for his only son , & they shall be in bitterness for him , as one is in bitterness for his first-born , zech. 12. 10. now was this scripture eminently fulfilled , when the kindness of a crucified christ , broke to pieces the hearts of them that had before been his betrayers and murderers . now was there a great mourning in jerusalem ; now was there wailing and lamentation , mixed with joy and rejoycing . 2. though paul was mad , exceeding mad against jesus christ of nazareth , yea , though he was his avowed enemy , seeking to put out his name from under heaven : yet the voice from heaven [ i am jesus , &c. ] i am the saviour ; how did it conquer him , make him throw down his arms , fall down at his feet , and accept of the forgiveness of sins freely by grace , through redemption by faith in his blood. 3. they at samaria , though before philip preached to them , worshipped and admired the devil in magus , yet when they believed philip's preaching of christ unto them , and forgiveness of sins through faith in his name , great joy was amongst them , and they were baptized both men and women , act. 8. he preached , saith the text , the things concerning the kingdom of god , and the name of jesus christ ; that is , all the blessings of life , through the name of jesus christ ; for he is the mediator , and without his blood come no spiritual blessings to men . 4. how was the sturdy jailer overcome by a promise of forgiveness of sins by faith in jesus christ. it stopt his hand of self-murder , it eased him of the gnawings of a guilty conscience , and fears of hell-fire , and filled his soul with rejoicing in god , act. 16. 30 , 31 , 32 , 33. 5. how were those that used curious arts , that were next to , if not , witches indeed ; i say , how were they prevailed upon , and overcome by the word of god ; which is , the gospel of good tidings through faith in the blood of christ ? act. 19. 17 , 18. 6. how were the ephesians , who sometimes were far from god , how , i say , were they made nigh by the blood of christ ! ephes. 2. 13. 7. the colossians , though sometimes dead in their sins , yet how were they quickned by god , through the forgiveness of all their trespasses , and they had that through his blood , col. 2. 13. chap. 1. 14. what shall i say , no man could as yet stand before , and not fall under the revelation of the forgiveness of sins through a crucified christ ; as hanged , as dying , as accursed for sinners ; he draws all men unto him , men of all sorts , of all degrees . shall i add , how have men broken through the pricks to jesus , when he hath been discovered to them ! neither lyons nor fires , nor sword , nor famine , nor nakedness , nor peril ; neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature , shall be able to separate us from the love of god , which is in christ jesus our lord , rom. 8. 35 , 36 , 37 , 38 , 39. the fifth demonstration . that jesus christ by what he hath done , hath paid full price to god for sinners , and obtained eternal redemption for them is evident , by the peace and holiness , that by that doctrine possesseth mens souls ; the souls of men awakned , and that continue so . by awakened men i mean , such as through the revelation of their sin and misery , groan under the want of jesus to save them , and that continue sensible that they needs must perish if his benefits be not bestowed upon them . for otherwise the gospel ministreth neither peace nor holiness to any of the souls of the sons of men ; that is to say , not saving peace and holiness . ☞ the gospel of grace and salvation , is above all doctrines , the most dangerous , if in word only it be received by graceless men : if it be not attended with a revelation of men's need of a saviour : if it be not accompanied in the soul by the power of the holy ghost . for such men as have only the notions of it , are of all men liable to the greatest sins , because there wanteth in their notions , the power of love , which alone can constrain them to love jesus christ. and this is the reason of these scriptures . they turn the grace of god into wantonness ; they turn the grace of our god into lasciviousness , jude 4. for some when they hear of the riches of grace , through christ , that hearing , not being attended with the faith & love which is in christ jesus ; those men receive the notions of this good doctrine , only to cloak their wickedness , and to harden themselves in their villanies . others when they hear , being leavened before with the leaven of some other doctrine , some doctrine of the righteousness of the world , or doctrine of devils ; forthwith make head against , and speak evil of the blessed doctrine ; and because some that profess it , are not cleansed from their filthiness of flesh and spirit , and do not perfect holiness in the fear of god : therefore others conclude that all that profess it are such , and that the doctrine it self , tendeth to encourage , or at least , to tolerate licentiousness , as they imagined and affirmed of paul , that he should say , let us do evil that good may come , rom. 3. 8 , 9. the ground of that wicked conclusion of theirs , was , because he by the allowance of god affirmed , that as sin had reigned unto death , so grace reigned unto life in a way of righteousness by jesus christ our lord. nay then , says the adversary , we may be as unholy as we will , and that by the doctrine you preach : for , if where sin abounds , grace abounds more , the consequence of a wicked life , is but the hightening , advancing and magnifying of grace . but what saith the apostle ? my conclusions are true , that grace doth reign above sin ; but to say , let us therefore sin , that man's damnation is just ; because such an one abuseth , and maketh the most devilish use of the blessedest doctrine that ever was heard of in the world amongst men. besides , 't is evident that such know not the power thereof ; nor have felt or savored its blessedness ; for where this gospel cometh in truth , it naturally produceth peace and holiness . 1. peace . he is our peace , he is the prince of peace , he giveth peace in his high places . this word peace hath in it a double respect . 1. it respecteth god : he hath made peace by the blood of his cross ; that is , he hath made peace for us with god , having appeased the rigor of his law , and satisfied justice for us . hence it is said : the peace of god which passeth all understanding , shall keep your hearts and minds through christ jesus , col. 1. 20. phil. 4. 7. the peace of god , that is , the doctrine of reconciliation by christ's being made to be sin for us , that shall keep the heart , that is , from despair or fainting under apprehensions of weakness and justice : but yet , this peace of god , cannot be apprehended nor be of any comfort to the heart , but as the man looks for it through christ jesus . therefore that clause is added , through christ jesus : for he is peace-maker , 't is he that reconcileth us to god in the body of his flesh through death ; for by his doing and suffering he presented god with everlasting righteousness , with everlasting righteousness for sinners : upon this we have peace with god. hence christ is called king of righteousness first ; first being by interpretation king of righteousness , and after that also king of salem , which is king of peace , heb. 7. 1 , 2. for he could not make peace with god , 'twixt us and him , but by being first the lord of righteousness , the lord our righteousness : but having first compleated righteousness , he then came and preached peace , and commanded his ambassadors to make proclamation of it to the world , 2 cor. 5. 19 , 21. for 't was want of righteousness , that caused want of peace : now then righteousness being brought in , it followeth that he hath made peace . for he is our peace who hath made both one , and hath broken down the middle-wall of partition between us . having abolished in his flesh the enmity , even the law of commandments , contained in ordinances , for to make in himself of twain one new man , so making peace , and that he might reconcile both unto god , in one body by the cross , having slain the enmity thereby ; and came and preached peace to you that were afar off , and to them that were nigh ; for through him we both have access , by one spirit unto the father , ephes. 2. 14 , 15 , 16 , 17 , 18. 2dly . this word peace respecteth our inward quietness of heart which we obtain , by beholding this reconciliation made by christ , with god , for us . being justified by faith , we have peace with god through our lord jesus christ. the god of peace fill you with all joy and peace in believing . rom. 5. 1 , 2. chap. 15. 13. this peace is expressed diversly : 1. sometimes it is called quietness ; for it calms the soul from those troublous fears of damning , because of sin . and the work of righteousness shall be peace , and the effect of righteousness , quietness and assurance for ever , isa. 32. 17. 2. sometimes it is called boldness ; for by the blood of christ a man hath encouragement to approach unto god. having , brethren , boldness to enter into the holiest by the blood of jesus , by a new and living way which he hath consecrated for us through the vail , that is to say , his flesh , heb. 10. 19 , 20. 3. it is sometimes called confidence ; because by jesus christ we have not only encouragement to come to god , but confidence ; that if we ask any thing according to his will , he not only heareth , but granteth the request which we put up to him . in whom we have boldness and access , with confidence , by the faith of jesus , ephes. 3. 12. 1 john 5. 14 , 15. 4. sometimes this peace is expressed by rest , because a man having found a sufficient fulness to answer all his wants , he sitteth down , and looks no further for satisfaction . come unto me all ye that labor and are heavy laden , and i will give you rest , mat. 11. 28. 5. it is also expressed by singing , because the peace of god when it is received into the soul by faith , putteth the conscience into a heavenly and melodious frame . and the ransomed of the lord shall return , and come to zion with songs , and everlasting joy upon their heads , they shall obtain joy and gladness , and sorrow and sighing shall fly away , isa. 35. 10. 6. sometimes it is expressed , or discovered by an heavenly glorying and boasting in jesus christ , because this peace causeth the soul to set its face upon its enemies with faith of a victory over them for ever by its lord jesus . let him that glorieth glory in the lord ; and , my soul shall make her boasts in the lord , the humble shall hear thereof , and be glad , jer. 9. 23 , 24. psalm 34. 2. 7. sometimes it is expressed , or discovered by joy , joy unspeakable ; because the soul having seen it self reconciled to god , hath not only quietness , but such apprehensions do now possess it of the unspeakable benefits it receiveth by christ with respect to the world to come , that it is swallowed up with them . whom having not seen , ye love , in whom though now ye see him not , yet believing ye rejoice , with joy unspeakable , and full of glory , 1 pet. 1. 8. 8. lastly : it is expressed , or discovered by the triumph that ariseth sometimes in the hearts of the believers ; for they at times are able to see death , sin , the devil , and hell , and all adversity conquered by , and tied as captives at the chariot-wheels of jesus christ : taken captive , i say , and overthrown for ever . thanks be to god who causeth us always to triumph in christ. o clap your hands , o ye people , sing unto god with the voice of triumph , 2 cor. 2. 14. psalm 47. 1. now that all this should be a cheat , is impossible , that is , it is impossible that believers should thus have peace with god through the blood of his cross ; he having not paid full price to god for them ; especially if you consider that the authors of this peace , are all the three in the godhead , and that upon a double account . 1. in that they have given us a gospel of peace , rom. 10. 15. or a new-testament which propoundeth peace with god through the redemption that is in christ. now as this is called the gospel of peace ; so 1. it is called , the gospel of god , 1 thes. 2. 9. 2 thes. 1. 8. 2. the gospel of christ , rom. 15. 19. 3. a gospel indited by the holy ghost , 1 thes. 4. 8. i say therefore , that redemption and salvation , being that throw christ , and the truth thereof proclaimed by the father , the word , and the holy ghost , in the word of the truth of the gospel , it must needs be that we who believe , shall be saved , if we hold the confidence and the rejoicing firm unto the end. 2. as the three in the god-head are the authors of this peace , by inditing for us the gospel of peace , or the good tidings of salvation by jesus christ : so they are the authors of our peace , by working with that word of the gospel in our hearts . and hence 1. the father is called the god of peace ; now the god of peace be with you all : and the very god of peace sanctifie you , rom. 15. 33. 1 thes. 5. 23. and because he is the god of peace , therefore he filleth those that believe in his christ , with joy and peace through believing , rom. 15. 13. 2. again , christ is called the prince of peace ; therefore the prayer is , grace be with you and peace from god the father , and the lord jesus christ , 2 thes. 1. 2. 3. the holy ghost also is the author of this peace , this inward peace ; even righteousness , and peace , and joy in the holy ghost , rom. 14. 17. and , i say , as i also have already said , the procuring or meritorious cause of this peace , is the doings and sufferings of christ. therefore by his doings and sufferings he paid full price to god for sinners , and obtained eternal redemption for them : else god would never have indited a proclamation of peace for them , and the tenour of that proclamation to be the worthiness of the lord jesus : yea , he would never have wrought with that word in the heart of them that believe , to create in them peace , peace . secondly , as peace with god is an evidence , ( the blood of christ being the cause thereof ) that christ hath by it paid full price to god for sinners ; so holiness in their hearts taking its beginning from this doctrine , makes this fist demonstration of double strength . 1. that holiness , true gospel holiness , possesseth our hearts by this doctrine , 't is evident ; because the ground of holiness , which is the spirit of god in us , is ministred to us by this doctrine . when the apostle had insinuated that the galatians were bewitched because they had turned from the doctrine of christ crucified , he demands of them , whether they received the spirit by the works of the law , or by the hearing of faith , gal. 3. 1 , 2 , 3 , 4. that is , whether the spirit took possession of their souls by their obedience to the ten commandments ; or by their giving credit to the doctrine of the forgiveness of their sins , by faith in this crucified christ : strongly concluding not by the law , but by the hearing , or preaching of faith ; that is , of the lord jesus as crucified , who is the object of faith. 2. as this doctrine conveyeth the ground , or ground-work which is the spirit ; so also it worketh in the heart those three graces , faith , hope , love ; all which as naturally purifie the heart from wickedness , as sope , or niter , cleanseth the cloath . he purified their hearts by faith , by faith in christ's blood. and everyone that hath this hope in him , purifieth himself even as he is pure . and also love , you shall see what that doth , if you look into the text , act. 15. 9. 1 joh. 3. 3 , 4. 1 cor. 13. now i say , this faith groundeth it self in the blood of christ ; hope waiteth for the full enjoyments of the purchase of it , in another world : and love is begot , and worketh , by the love that christ hath expressed by his death , and by the kindness he presenteth us with in his heart-blood , rom. 3. 24. 1 cor. 15. 19. 2 cor. 5. 14. besides , what arguments so prevailing , as such as are purely gospel ? to instance a few : 1. what stronger , than a free forgiveness of sins . a certain man had two debtors , the one owed him five hundred pence , and the other fifty , and when they had nothing to pay , he frankly forgave them both , tell me therefore which of them will love him most ? luk. 7. 41 , 42 , 47. 2. what stronger argument to holiness , than to see , that though forgiveness comes free to us , yet it cost christ jesus heart-blood to obtain it for us . herein is love , not that we loved god , but that he loved us , and sent his son to be the propitiation for our sins . and this love of god in giving his christ and of christ , in dying for us , there is no argument stronger to prevail with a sensible and awakened sinner to judg , he should live to him that died for him , and rose again , 2 cor. 5. 14. 3. what stronger argument to holiness than this ; if any man sins , we have an advocate with the father , jesus christ the righteous , 1 joh. 2. 1 , 2. unsanctified and graceless wretches , know not how to use these words of god ; the hypocrites also fly in our faces , because we thus urge them ; but a heart that is possessed with gospel-ingenuity , or to speak more properly , that is possessed with gospel-grace , and with divine considerations , cries ; if it be thus , o let me never sin against god! for the love of christ constrains me , 2 cor. 5. 14. 4. what greater argument to holiness , than to see the holy scriptures so furnished with promises of grace and salvation by christ , that a man can hardly cast his eye into the bible , but he espieth one , or another of them ? who would not live in such an house , or be servant to such a prince , who , besides his exceeding in good conditions , hath gold and silver as common in his palace , as stones are by the high-way side ? having therefore these promises , dearly beloved , let us cleanse our selves from all filthiness of flesh and spirit , perfecting holiness in the fear of god , 2 cor. 7. 1. 5. what greater argument to holiness , than to have our performances , though weak and infirm , from us ; yet accepted of god in jesus christ , 1 pet. 2. 4 , 5 , 6. 6. what greater argument to holiness , than to have our soul , our body , our life hid , and secured with christ in god ? mortifie therefore your members that are upon the earth , fornication , uncleanness , inordinate affection , evil concupiscence , and covetousness which is idolatry , col. 3. 1 , 2 , 3 , 4 , 5 , 6. what greater argument to holiness , than to be made the members of the body , of the flesh , and of the bones of jesus christ ? shall i take the members of christ , and make them the members of an harlot , god forbid , ephes. 5. 30. 1 cor. 6. 15. now all these , and five times as many more , having their foundation in the love , blood and righteousness of christ , and operating in the soul by faith , are the great argument unto that holiness , to which is annexed eternal life . 't is worth our observing , that in act. 26 , at the 18. the inheritance belongs to them , that are sanctified by faith in jesus christ : for all other pretences to holiness , they are but a stollen semblance of that which is true and acceptable ; though 't is common for even that which is counterfeit to be called by the deluded , the true ; and to be reckoned to be in them that are utter strangers to faith , and the holiness that comes by faith. but whosoever compoundeth any like it , or whosoever putteth any of it upon a stranger ; shall even be cut off from his people , exod. 30. 33. god knoweth which is holiness that comes by faith in forgiveness of sins , and acceptance with god , through christ : and god knows which is only such feignedly ; and accordingly will he deal with sinners in that great day of god almighty . the sixth demonstration . that jesus christ by what he hath done , hath paid full price to god for sinners , and obtained eternal redemption for them , is evident ; because prayers are accepted of god only upon the account and for the sake of the name of jesus christ : verily , verily i say unto you , whatsoever ye shall ask the father in my name , he will give it you , joh. 16. 23. in my name , in the name of jesus christ of nazareth : in the name of him that came into the world to save sinners , by dying for them a grievous bloody death ; in his name that hath by himself put away sin , and brought unto god acceptable righteousness for sinners ; in his name ; why in his name , if he be not accepted of god ? why in his name , if his undertakings for us are not well-pleasing to god ? but , by these words , in my name , are insinuated that his person , and performances , as our undertaker , is accepted by the father of spirits . we may not go in our own names , because we are sinners ; not in the name of one another , because all are sinners ; but why not in the name of an angel ? because they are not those that did undertake for us , or had they , they could not have done our work for us . he putteth no trust in his saints , yea the heavens are not clean in his sight , job . 4. 18. chap. 15. 15. it may further be objected : since jesus christ is god equal with the father , and so hath naturally the same power to give as the father , why should the father rather than the son , be the great giver to the sinners of the world ? and why may we not go to christ in the name of the father , as well as to the father in the name of christ ? i say , how can these things be salved , but by considering that sin and justice put a necessity upon it , that thus must our salvation be obtained . sin and justice could not reconcile , nor could a means be found out to bring the sinner and an holy god together , but by the intercepting of the son , who must take upon him to answer justice , and that by taking our sins from before the face of god by bloody sacrifice , not by blood of others , as the high-priests under the law. for , as every high-priest is ordained to offer gifts and sacrifices , it is of necessity that this man have somewhat also to offer , heb. 8. 3. which offering and sacrifice of his being able to perfect for ever them that are sanctified and set apart for eternal life : therefore the name of the person that offered ( even jesus made of god an high-priest ) is acceptable with god ; yea therefore is he made for ever , by his doing for us , the appeaser of the justice of god , and the reconciler of sinners to him . hence it is , that his name is that which it behoveth us to mention when we come before god , for what god hath determined in his counsels of grace to bestow upon sinners ; because , for his name sake he forgiveth them . i write to you little children , because your sins are forgiven you for his name sake . to him give all the prephets witness , that through his name , whosoever believeth in him , shall receive remission of sins , 1. joh. 2. 14. act. 10. 43. they therefore that would obtain the forgiveness of sins , must ask it of god through the name of jesus ; and he that shall sensibly and unteignedly do it , he shall receive the forgiveness of them . whatsoever you shall ask the father in my name , he will give it you . hence it is evident that he hath not only paid full price to god for them , but also obtained eternal redemption for them . and it is observable , the lord jesus would have his disciples make a proof of this , and promiseth , that if they do , they shall experimentally find it so . hitherto , saith he , ye have asked nothing in my name , ask and ye shall receive , that your joy may be full , joh. 16. 24. as who should say , o my disciples , you have heard what i have promised to you , even that my father shall do for you , whatsoever ye shall ask him in my name . ask now therefore , and prove me , if i shall not make my words good : ask , i say , what you need , and see if you do not receive it to the joying of your hearts . at that day ye shall ask in my name , and i say not unto you , that i will pray the father for you . i do not bid you ask in my name , as if the father was yet hard to be reconciled , or unwilling to accept you to mercy : my coming into the world was the design of my father , and the effect of his love to sinners ; but there is sin in you , and justice in god ; therefore that you to him might be reconciled , i am made of my father mediator , wherefore ask in my name ; for , there is none other name given under the heavens among men whereby they must be saved , act. 4. 12. ask in my name , love is let out to you through me , it is let out to you by me in a way of justice , which is the only secure way for you . ask in my name , and my father will love you . the father himself loveth you , because you have loved me , and have believed that i came out from god , joh. 16. 27. my fathers love is set first upon me , for my name is chief in his heart , and all that love me are beloved of my father , and shall have what they need if ye ask in my name . but , i say , what cause would there be to ask in his name more than in the name of some other ? since justice was provoked by our sin ; if he had not undertook to make up the difference that by sin was made betwixt justice and us . for though there be in this jesus infinite worth , infinite righteousness , infinite merit ; yet if he make not with these , interest for us , we get no more benefit thereby than if there were no mediator : but this worth and merit , is in him for us ; for he undertook to reconcile us to god , it is therefore that his name is with god so prevailing for us poor sinners : and therefore that we ought to go to god in his name . hence therefore it is evident , that jesus christ hath paid full price to god for sinners , and obtained eternal redemption for them . the seventh demonstration . that jesus christ , by what he hath done , hath paid full price to god for sinners , &c. is evident , because we are commanded also to give god thanks in his name . by him therefore let us offer the sacrifice of praise continually , that is , the fruit of our lips , giving thanks in his name , heb. 13. 15. by him therefore ; wherefore ? because he also , that he might sanctifie us with his own blood suffered without the gate , ver . 12. he sanctified us with his blood , but why should the father have thanks for this ? even because the father gave him for us , that he might die to sanctifie us with his blood. giving thanks to the father which hath made us meet to be partakers of the inheritance of the saints in light , who hath delivered us from the power of darkness , and hath translated us into the kingdom of his dear son , in whom we have redemption through his blood , even the forgiveness of sins , col. 1. 12 , 13 , 14. the father is to be thanked , for the contrivance was also his , but the blood , the righteousness , or that worthiness , for the sake of which we are accepted of god , is the worthiness of his own dear son ; as it is meet therefore that god should have thanks , so it is necessary that he have it in his name for whose sake we indeed are accepted of him . let us therefore by him offer praise . first , for the gift of his son , and for that we stand quit through him in his sight ; and that in despite of all inward weakness , and that in despite of all outward enemies . when the apostle had taken such a view of himself as to put himself into a maze , with an out-cry also , who shall deliver me ? he quiets himself with this sweet conclusion , i thank god through jesus christ , rom. 7. 24. he found more in the blood of christ to save him , than he found in his own corruptions to damn him ; but that could not be , had he not paid full price for him , had he not obtained eternal redemption for him . and can an holy and just god require that we give thanks to him in his name , if it was not effectually done for us by him ? further , when the apostle looks upon death , and the grave , and strengtheneth them by adding to them sin and the law , saying , the sting of death is sin , and the strength of sin is the law : he presently addeth , but thanks be to god which giveth us the victory through jesus christ , 1 cor. 15. the victory over sin , death , and the law , the victory over these through our lord jesus christ ; but god hath given us the victory : but it is through our lord jesus christ , through his fulfilling the law , through his destroying death , and through his bringing in everlasting righteousness . elisha said to the king of israel , that had it not been that he regarded the person of jehoshaphat , he would not look to him , nor regard him , 2 kin. 3. 14. nor would god at all have looked to , or regarded thee , but that he respected the person of jesus christ. let the peace of god therefore rule in your hearts , to the which also you are called in one body , and be you thankful , col. 3. 15. the peace of god , of that we have spoken before ; but how should this rule in our hearts ? he by the next words directs you ; let the word of christ dwell in you richly ; that is , the word that makes revelation of the death and blood of christ , and of the peace that is made with god for you thereby . giving thanks always for all things unto god & the father in the name of our lord jesus christ , ephes. 5. 20. for all things : for all things come to us through this name jesus ; redemption , translation , the kingdom , salvation , with all the good things wherewith we are blessed . these are the works of god , he gave his son , and he brings us to him , and puts us into his kingdom ; that is , his true body , which jeremiah calleth , a putting among the children , and a giving us a godly heritage of the host of nations , joh. 6. jer. 3. 19. 4. now thanks be to god , which causeth us always to triumph in christ , 2 cor. 2. 13 , 14. see here our cause of triumph is through christ jesus , and god causeth us through him to triumph : first and chiefly , because christ jesus hath done our work for us , hath pleased god for our sins , hath spoiled the powers of darkness . god gave jesus christ to undertake our redemption ; christ did undertake it , did engage our enemies , and spoiled them . he spoiled principalities and powers , and made a shew of them openly , triumphing over them upon the cross , col. 2. 14 , 15. therefore , it is evident that he paid full price to god for sinners with his blood , because god commands us , to give thanks to him in his name ; through his name . and whatsoever ye do in word or deed , do all in the name of the lord jesus , giving thanks unto god , and the father , by him , col. 3. 17. take this conclusion from the whole , no thanks are accepted of god , that come not to him in the name of his son ; his son must have the glory of conveying our thanks to god , because he was he that by his blood conveyeth his grace to us . the eight demonstration . in the next place ; that jesus christ by what he hath done , hath paid full price to god for sinners , and obtained eternal redemption for them , is evident ; because we are exhorted to wait for , and to expect the full and glorious enjoyment of that eternal redemption , at the second coming of the lord from heaven : let your loins be girded about , and your lights burning , and you your selves like unto men that wait for their lord , that when he cometh and knocketh , ye may open unto him immediately , luk. 12. 35 , 36. jesus christ hath obtained by his blood eternal redemption for us , and hath taken it up now in the heavens ▪ is ( as i have shewed ) preparing for us there everlasting mansions of rest ; and then he will come again for us . this coming is intended in this text , and this coming we are exhorted to wait for : and that i may more fully shew the truth of this demonstration , observe these following texts . 1. it is said , he shall chuse our inheritance for us . he shall chuse our inheritance for us , the excellency of jacob whom he loved , selah . god is gone up with a shout , &c. psal. 47. 4 , 5. these latter words intend the ascension of jesus christ : his ascension , when he had upon the cross made reconciliation for iniquity ; his ascension into the heavens to prepare our mansions of glory for us . for , our inheritance is in the heavens ; our house , our hope , our mansion-house , and our incorruptible and undefiled inheritance is in heaven , 2 cor. 1. 2. col. 1. 5 , 6. joh. 14. 1 , 2. 1 pet , 1. 3 , 4 , 5. this is called the eternal inheritance , of which we that are called , have received the promise already , heb. 9. 14 , 15. this inheritance , i say , he is gone to chuse for us in the heavens , because by his blood he obtained it for us , heb. 9. 12. and this we are commanded to wait for : but how ridiculous , yea , how great a cheat would this be , had he not by his blood obtained it for us . 2. we wait for his son from heaven , whom he raised from the dead even jesus christ , which delivered us from the wrath to come , 1 thes. 1. 10. he delivered us by his blood , and obtained the kingdom of heaven for us , and hath promised that he would go and prepare our places , and come again and fetch us thither . and if i go and prepare a place for you , i will come again and receive you unto myself , that where i am there ye may be also , joh. 14. 3. this then is the cause that we wait for him , we look for the reward of the inheritance at his coming , who have served the lord christ in this world. 3. for our conversation is in heaven , from whence we look for the saviour , the lord jesus christ , phil. 3. 20. we look for him to come , yet as a saviour ; a saviour he was at his first coming , and a saviour he will be at his second coming . at his first coming , he bought and paid for us ; at his second coming , he will fetch us to himself . at his first coming , he gave us promise of the kingdom ; at his second coming , he will give us possession of the kingdom . at his first coming , he also shewed us how we should be , by his own transfiguration ; at his second coming , he will change our vile body that it may be fashioned like unto his glorious body , phil. 3. 21. 4. hence therefore it is , that his coming is called , our blessed hope . looking for the blessed hope , and glorious appearing of the great god , and our saviour jesus christ , tit. 2. 13. a blessed hope indeed , if he hath bought our persons with his blood , and an eternal inheritance for us in the heavens : a blessed hope indeed , if also at his coming we be certainly carried thither . no marvel then if saints be bid to wait for it , and if saints themselves long for it . but what a disappointment would these waiting believers have , should all their expectations be rewarded with a fable ? and the result of their blessed hope can amount to no more , if our saviour , the lord jesus christ , either denieth to come , or coming , bringeth not with him the hope , the blessed hope that is laid up for us in heaven : whereof we have certainly been informed by the word of the truth of the gospel , col. 1. 5 , 6. 5. for christ was once offered to bear the sin of many , and unto them that look for him , shall he appear the second time , without sin unto salvation , heb. 9. 28. here we have it promised that he shall come , that he shall appear the second time , but not with sin , as he did before , to wit , with , and in the sin of his people when he bare them in his own body ; but now without sin , for he before did put them away by the sacrifice of himself . now then let the saints look for him , not to die for the purchasing of their persons by blood , but to bring to them , and to bring them also to that salvation , that before , when he died , he obtained of god for them by his death . these things are to be expected therefore , by them that believe in , and love jesus christ , and that from faith and love serve him in this world ; they are to be expected by them , being obtained for them by jesus christ : and he shall give the crown , saith paul , not only to me , but to them that love his appearing , 2 tim. 4. 8 , 9. now forasmuch as this inheritance in the heavens is the price , purchase , and reward of his blood ; how evidently doth it appear , that he hath paid full price to god for sinners ? would god else have given him the heaven to dispose of to us that believe , and would he else have told us so ! yea , and what comfort could we have to look for his coming , and kingdom , and glory , as the fruits of his death ; if his death had not for that purpose been sufficiently efficacious . o! the sufferings of christ , and the glory that shall follow , 1 pet. 1. 11. the ninth demonstration . that jesus christ by what he hath done , hath paid full price to god for sinners , and obtained eternal redemption for sinners is evident , because of the threatnings wherewith god hath threatned , and the punishments wherewith he punished those that shall refuse to be saved by christ , or seek to make insignificant the doctrine of righteousness by faith in him . this demonstration consisteth of three parts . 1. it suggesteth that some refuse to be justified or saved by christ , and also seek to make insignificant the doctrine of righteousness by faith in him . 2. that god doth threaten these . 3. that god will punish these . that some refuse to be saved by christ is evident , from many texts . he is the stone which the builders have rejected : he is also disallowed of men : the jews stumble at him , and to the greeks he is foolishness ; both saying this man shall not rule over us , or how can this man save us ? psal. 118. 22. mat. 24. 42. 1 pet. 2. 4. 1 cor. 1. 23. luk. 19. 14. the causes of mens refusing christ are many . 1. their love to sin . 2. their ignorance of his excellency . 3. their unbelief . 4. their deferring to come to him in the acceptable time. 5. their leaning to their own righteousness . 6. their entertaining damnable doctrines . 7. their loving the praise of men. 8. the meanness of his ways , his people , &c. 9. the just judgment of god upon them . 10. the kingdom is given to others . now these , as they all refuse him , so they seek more or less , some practically , others in practice and judgment also , to make insignificant the doctrine of righteousness by faith in him . 1. one does it by preferring his sins before him . 2. another does it by preferring his righteousness before him . 3. another does it by preferring his delusions before him . 4. another does it by preferring the world before him . now these god threatneth , these god punisheth . first , god threatneth them . whosoever shall not receive that prophet , shall be cut off from amongst his people , acts 3. 23. the prophet is jesus christ ; the doctrine that he preached was that he would lay down his life for us , that he would give us his flesh to eat , and his blood to drink by faith : and promised , that if we did eat his flesh , and drink his blood , we should have eternal life . he therefore that seeth not , or that is afraid to venture his soul for salvation on the flesh and blood of christ by faith , he refuseth this prophet , he heareth not this prophet ; and him god hath purposed to cut off . but would god thus have threatned , if christ by his blood and the merits of the same , had not paid full price to god for sinners , and obtained eternal redemption for them . secondly . sit thou on my right hand until i make thine enemies thy foot-stool , psal. 110. 1. mat. 22. 44. heb. 1. 13. the honour of sitting at god's right hand , was given him because he died , and offered his body once for all . this man when he had offered up one sacrifice for sins for ever , sat down on the right hand of god , from henceforth expecting till his enemies be made his foot-stool , heb. 10. 11 , 12 , 13. expecting , since god accepted his offering , that those that refused him should be trodden under foot , that is , sunk by him into , and under endless & unsupportable vengeance . but would god have given the world such an account of his sufferings , that by one offering he did perfect for ever them that are sanctified ? yea , and would he have threatned to make those foes his foot stool , that shall refuse to venture themselves upon his offering ( for they are indeed his foes ) had not his eternal majesty been well pleased with the price he paid to god for sinners ; had he not obtained eternal redemption for them ? thirdly . he shall come from heaven with his mighty angels in flaming-fire , taking vengeance on them that know not god , and that obey not the gospel of our lord jesus christ , 2 thes. 1. 7 , 8. here he expresly telleth us wherefore they shall be punished : because they know not god , and obey not the gospel of our lord jesus christ , where also is notably intimated that he that obeyeth not the gospel of christ , knoweth not god , neither in his justice or mercy . but what is the gospel of our lord jesus christ , but good tidings of good things ; to wit , forgiveness of sins by faith in his blood , an inheritance in heaven by faith in his blood , as the whole of all the foregoing discourse hath manifested ? now , i say , can it be imagined that god would threaten to come upon the world with this flaming-fiery-vengeance to punish them for their non-subjection to his sons gospel , if there had not been by himself paid to god full price for the souls of sinners ; if he had not obtained eternal redemption by his blood for sinners ? fourthly . and enoch , the seventh from adam also prophesied of these , saying , behold , the lord cometh with ten thousands of his saints , to execute judgment upon all , and to convince all that are ungodly among them of all their ungodly deeds , which they have ungodly committed , and of all their hard speeches which ungodly sinners have spoken against him , jude 14. 15. the lord that is here said to come with ten thousands of his saints , is jesus christ himself : and they that come with him are called his saints , because given to him by the father , for the sake of the shedding of his blood. now in that he is said to come to execute judgment upon all , and especially those that speak hard speches against him ; 't is evident that the father tendereth his name which is , jesus , a saviour , and his undertaking for our redemption ; and as evident that the hard speeches , intended by the text , are such as vilify him , as saviour , counting the blood of the covenant , unholy , and trampling him , that is prince of the covenant under the feet of their reproachful language ; this is counted a putting of him to open shame , and a despising the riches of his goodness , heb. 10. chap. 6. rom. 2. time would fail to give you a view of the revilings , despiteful sayings , and of the ungodly speeches which these abominable children of hell , let fall in their pamplets , doctrines , and discourses , against this lord the king. but the threatning is , he shall execute judgment upon them for all their ungodly deeds , and for all their hard speeches that ungodly sinners have spoken against him . fifthly . take heed therefore lest that come upon you which is spoken of in the prophets : behold , ye despisers , and wonder , and perish : for i work a work in your days , a work which you shall in no wise believe , though a man declare it unto you , act. 13. 40 , 41. this work is the same we have been all this while treating of , to wit , redemption by the blood of christ for sinners , or that christ hath paid full price to god for sinners , and obtained eternal redemption for them . this is manifest from ver . 23 to ver . 29. of this chapter . now , observe , there are , and will be despisers of this doctrine , and they are threatned with the wrath of god. behold , ye despisers , and wonder , and perish : but would god so carefully have cautioned sinners to take heed of despising this blessed doctrine , and have backed his caution with a threatming that they shall perish , if they persist , had not himself received by the blood of christ full price for the souls of sinners ? secondly . as god threatneth , so he punisheth those that refuse his son , or that seek to vilify or make insignificant , the doctrine of righteousness by faith in him . 1. he punisheth them with the abidings of his wrath. he that believeth not the son , shall not see life , but the wrath of god abideth on him , joh. 3. 36. the wrath of god for men ; for sin stands already condemned by the law ; & the judgment is , that they who refuse the lord jesus christ , shall have this wrath of god for ever lie , and abide upon them : for they want a sacrifice to pacific wrath for the sin they have committed , having resisted , and refused the sacrifice of the body of christ. therefore it cannot be that they should get from under their present condition who have refused to accept of the undertaking of christ for them . besides , god to shew that he taketh it ill at the hands of sinners , that they should refuse the sacrifice of christ , hath resolved that there shall be no more sacrifice for sin . if therefore we sin wilfully after we have received the knowledg of the truth ; there remaineth no more sacrifice for sin , heb. 10. 26. god doth neither appoint another , neither will he accept another who-ever brings it . and here those sayings are of their own natural force ; how shall we escape , if we neglect so great salvation ! and again , see that ye refuse not him that speaketh , for if they escaped not who refused him that spake on earth , ( moses ) how shall we escape if we turn away from him ( christ ) that speaketh from heaven ! heb. 2. 3. chap. 12. 25. this therefore is a mighty demonstration that christ by what he hath done , hath paid full price to god for the souls of sinners , because god so severely threatneth , and also punisheth them that refuse to be justified by his blood : he threatneth as you have heard , and punisheth by leaving such men in their sins , under his heavy and unsupportable vengeance here . secondly . he that believeth not shall be damned , mar. 16. 16. damned in hell-fire . he that believeth not , but what should he believe ? why ! 1. that jesus is the saviour . if , saith he , ye believe not that i am he , ye shall die in your sins . 2. he that believeth not that he hath undertaken and compleatly perfected righteousness for us , shall die in his sins , shall be damned and perish in hell-fire : for such have no cloak for their sin , but must stand naked to the shew of their shame before the judgment of god , that fearful judgment . therefore , after he had said , there remains for such , no more sacrifice for sin ▪ he adds , but a certain fearful looking for of judgment ; there is for them left nothing but the judgment of god , and his fiery indignation which shall devour the adversaries . he that despised moses's law died without mercy under two or three witnesses ; of how much sorer punishment suppose ye shall he be thought worthy , who hath trodden under foot the son of god , and counted the blood of the covenant , wherewith he was sanctified , an unholy thing , and done despite to the spirit of grace ? heb. 10. 25 , 26. see here , if fury comes not up now into the face of god : now is mention made of his fearful judgment and fiery indignation . now , i say , is mention made thereof , when it is suggested that some have light thoughts of him , count his blood unholy , and trample his sacrificed body under the feet of their reproaches : now is he a consuming fire , and will burn to the lowest hell. for we know him that hath said , vengeance belongeth unto me , i will recompence , saith the lord. and again , the lord shall judg his people , heb. 10. 28 , 29 , 30. these words are urged by the holy ghost , on purpose , to beget in the hearts of the rebellious , reverend thoughts , and an high esteem of the sacrifice which our lord jesus offered once for all upon mount calvary unto god the father for our sins ; for that is the very argument of the whole epistle . it is said to this purpose in one of paul's epistles to the thessalonians , that because men receive not the love of the truth , that they might be saved ; for this cause god shall send them strong delusions , that they should believe a ly and be damned , 2 thes. 2. the truth mentioned in the place , is jesus christ. i am the truth , saith he , joh. 14. 6. the love of the truth , is none else but the love and compassion of jesus christ , in shedding his blood for mans redemption . greater love than this hath no man , that a man lay down his life for his friends , joh. 15. 13. this then is the love of the truth ( of jesus ) that he hath laid down his life for us . now that the rejectors of this love , should by this their rejecting procure such wrath of god against them , that rather than they shall miss of damnation , himself will chuse their delusions for them , and also give them up to the effectual working of these delusions : what doth this manifest , but that god is displeased with them that accept not of jesus christ for righteousness , and will certainly order that their end shall be everlasting damnation ; therefore jesus christ hath paid full price to god for sinners , and obtained eternal redemption for them . the use of the doctrine . i come now to make some use of , and to apply this blessed doctrine of the undertaking of jesus christ ; and of his paying full price to god for sinners , and of his obtaining eternal redemption for them . the first use. by this doctrine , we come to understand many things which otherwise abide obscure and utterly unknown , because this doctrine is accompanied with the holy ghost , that revealer of secrets , and searcher of the deep things of god , 1 pet. 1. 2. ephes. 1. 17. 1 cor. 2. the holy ghost comes down with this doctrine , as that in which it alone delighteth : therefore is it called the spirit of wisdom and revelation in the knowledg of jesus christ. he giveth also the light of the knowledg of the glory of god in the face of jesus christ , 2 cor. 4. 6. little of god is known in the world where the gospel is rejected : the religious jew , and the wise gentile may see more of god in a crucified christ , than in heaven and earth besides : for in him are hid all the treasures of wisdom and knowledg : not only in his person , as god , but also in his undertakings as mediator . hence paul telleth us , that he determined not to know any thing among the corinthians but jesus christ and him crucified , col. 2. 2 , 3. 1 cor. 2. 2 , 3. i say more of god is revealed in this doctrine to us , than we can see of him in heaven and earth without it . first , here is more of his wisdom seen , than in his making , and upholding all the creatures . his wisdom , i say , in devising means to reconcile sinners to an holy and infinite majesty , to be a just god , and yet a saviour ; to be just to his law , just to his threatning , just to himself , and yet save sinners , can no-way be understood till thou understandest why jesus christ did hang on the tree ; for here only is the riddle unfolded , christ died for our sins , and therefore can god in justice save us , isa. 45. 21. and hence is christ called the wisdom of god , not only because he is so essentially , but because by him is the greatest revelation of his wisdom towards man. in redemption therefore , by the blood of christ , god is said to abound towards us in all wisdom , ephes. 1. 7 , 8. here we see the highest contradictions reconciled , here justice kisseth the sinner , here a man stands just in the sight of god , while confounded at his own pollutions ; and here he that hath done no good , hath yet a sufficient righteousness ; even the righteousness of god which is by faith of jesus christ. secondly , the justice of god , is here more seen , than in punishing all the damned . he spared not his own son , is a sentence which more revealeth the nature of the justice of god , than if it had said he spared not all the world. true , he cast angels from heaven , and drowned the old world ; he turned sodom and gomorrah into ashes , with many more of like nature , but what were all these to the cursing of his son ? yea , what were ten thousand such manifestations of his ireful indignation against sin , to that of striking , afflicting , chastising , and making the darling of his bosom the object of his wrath and judgment . here it is seen he respecteth not persons , but , judgeth sin , and condemneth him on whom it is found ; yea although on jesus christ his well-beloved , rom. 8. 32. gal. 3. 13. thirdly , the mystery of god's will , is here more seen , than in hanging the earth upon nothing ; while he condemneth christ though righteous , and justifieth us though sinners : while he maketh him to be sin for us , and us the righteousness of god in him , 1 pet. 3. 18. 2 cor. 5. 20. fourthly , the power of god , is here more seen , than in making of heaven and earth ; for , for one to bear , and get the victory over sin , when charged by the justice of an infinite majesty , in so doing , he sheweth the height of the highest power : for where sin by the law is charged , and that by god immediatly , there an infinite majesty opposeth , and that with the whole of his justice , holiness , and power : so then , he that is thus charged , and engaged for the sin of the world , must not only be equal with god , but shew it , by over-coming that curse and judgment that by infinite justice is charged upon him for sin. when angels and men had sinned , how did they fall and crumble before the anger of god! they had not power to withstand the terrour , nor could there be worth found in their persons , or doings , to appease displeased justice . but behold here stands the son of god before him in the sin of the world , his father finding him there , curseth , and condemns him to death : but he by the power of his god-head , and the worthiness of his person and doings , vanquisheth sin , satisfieth god's justice , and so becomes the saviour of the world. here then is power seen : sin is a mighty thing , it crusheth all in pieces , save him whose spirit is eternal , heb. 9. 14. set christ , and his sufferings aside , and you neither see the evil of sin , nor the displeasure of god against it ; you see them not in their utmost . had'st thou a view of all the legions that are now in the pains of hell , yea , couldest thou hear their shreeks , and groans together at once , and feel the whole of all their burden : much of the evil of sin , and of the justice of god against it , would be yet unknown by thee ; for thou wouldest want power to feel , and bear the utmost ! a giant shews not his power , by killing of a little child , nor yet is his might seen by the resistance that such a little one makes , but then he sheweth his power when he dealeth with one like himself : yea , and the power also of the other is then made manifest in saving himself from being swallowed up with his wrath. jesus christ also made manifest his eternal power and god-head , more , by bearing and over-coming our sins ; than in making , or upholding the whole world : hence christ crucified , is called the power of god , 1 cor. 1. 23 , 24. fifthly , the love and mercy of god , is more seen in , and by this doctrine , than any other way . mercy and love are seen in that god gives us rain and fruitful seasons , and in that he filleth our hearts with food and gladness ; from that bounty he bestoweth upon us as men , as his creatures . oh! but herein is love made manifest in that christ laid down his life for us : and god commended his love towards us , in that while we were yet sinners christ died for us ; 1 joh. 3. 16. chap. 4. 10 rom. 5. 8. never love like this , nor did god ever give such discovery of his love from the beginning to this day . herein is love , not that we loved god , but that he loved us , and sent his son to be the propitiation for our sins . here is love , that god sent his son ! his darling ! his son that never offended ! his son , that was always his delight ! herein is love that be sent him to save sinners ! to save them by bearing their sins ! by bearing their curse ! by dying their death ! and by carrying their sorrows ! here is love in that while we were yet enemies , christ died for us ! yea , here is love , in that while we were yet without strength , christ died for the ungodly , rom. 5. the second use. but secondly , as this doctrine giveth us the best discovery of god ; so also it giveth us the best discovery of our selves , and our own things . first , it giveth us the best discovery of our selves : wouldest thou know sinner , what thou art ; look up to the cross , and behold a weeping , bleeding , dying jesus : nothing could do but that , nothing could save thee but his blood ; angels could not , saints could not , god could not , because he could not ly , because he could not deny himself . what a thing is sin , that it should sink all that bear its burden , yea it sunk the son of god himself into death and the grave , and had also sunk him into hell-fire for ever , had he not been the son of god ; had he not been able to take it on his back , and bear it away . o! this lamb of god. sinners were going to hell , christ was the delight of his father , and had a whole heaven to himself ; but that did not content him , heaven could not hold him . he must come into the world to save sinners , 1 tim. 1. 15. ay , and had he not come , thy sins had sunk thee , thy sins had provoked the wrath of god against thee ; to thy perdition and destruction for ever . there is no man , but is a sinner , there is no sin but would damn an angel , should god lay it to his charge . sinner , the doctrine of christ crucified crieth , therefore , aloud unto thee , that sin hath made thy condition dreadful : see your selves , your sin , and consequently , the condition that your souls are in , by the death and blood of christ ; christs death giveth us the most clear discovery of the dreadful nature of our sins . i say again , if sin be so dreadful a thing as to break the heart of the son of god ( for so he saith it did ) how shall a poor , wretched , impenitent , damned sinner , wrestle with the wrath of god. awake sinners , you are lost , you are undone , you perish , you are damned , hell-fire is your portion for ever , if you abide in your sins , and be found without a saviour in the dreadful day of judgment . secondly , for your good deeds cannot help you , the blood of christ tells you so : for by this doctrine , christ died for our sins , god damneth to death and hell , the righteousness of the world. christ must die , or man be damned : where is now any room for the righteousness of men ? room , i say , for man's righteousness , as to his acceptance and justification . bring then thy righteousness to the cross of jesus christ , and in his blood behold the demands of justice ; behold them , i say , in the cries , and tears , in the blood and death of jesus christ. look again , and behold the person dying ; such an one as never sinned , nor offended at any time , yet he dies . could an holy life , an innocent , harmless conversation have saved one from death , jesus had not died . but he must die , sin was charged , therfore christ must die . men therefore need to go no further to prove the worth of their own righteousness , than to the death of christ : they need not be to seek in that matter till they stand before the judgment-seat . quest. but how should i prove the goodness of mine own righteousness , by the death and blood of christ ? ans. thus : if christ must die for sin , then all thy righteousness cannot save thee . if righteousness comes by the law , then christ is dead in vain , gal. 2. 21. by this text 't is manifest , that either christ died in vain , or thy righteousness is vain . if thy righteousness can save thee , then christ died in vain . if nothing below , or besides the death of christ could save thee , then thy righteousness is in vain ; one of the two must be cast away , either christ's , or thine . christ crucified to save the world , discovereth two great evils in man's own righteousness : i mean when brought for justification and life . 1. it opposeth the righteousness of christ. 2. it condemneth god of foolishness . 1. it opposeth the righteousness of christ ; in that it seeketh it self to stand , where should the righteousness of christ ; to wit , in god's affection for the justification of thy person , and this is one of the highest affronts to christ , that poor man is capable to give him : right worthily therefore , doth the doctrine of the gospel damn the righteousness of men , and promiseth the kingdom of god to publicans and harlots rather . 2. it condemneth god of foolishness : for if works of righteousness which we can do , can justifie from the curse of the law in the sight of god , then is not all the treasures of wisdom found in the heart of god and christ : for this dolt-headed sinner , hath now found out a way of his own , unawares to god , to secure his soul from wrath and vengeance . i say , unawares to god ; for he never imagined that such a thing could be , for had he , he would never have purposed before the world began , to send his son to die for sinners . christ is the wisdom of god , as you have heard , and that as he is our justifying righteousness . god was manifest in the flesh to save us , is the great mystery of godliness . but wherein lyeth the depth of this wisdom of god in our salvation , if man's right-hand can save him ? job 40. 10 , 11 , 12 , 13 , 14. yea , wherefore hath god also given it out , that there is none other name given to men , under heaven whereby we must be saved : i say again , why is it affirmed , without shedding of blood is no remission , if mans good deeds can save him ? this doctrine therefore of the righteousness of christ , being rightly preached , and truly believed , arraigneth and condemneth man's righteousness to hell : it casteth it out , as abraham cast out ismael . blood ! blood , the sound of blood , abaseth all the glory of it . when men have said all , and shewed us what they can , they have no blood to present god's justice with ; yet 't is blood that maketh an atonement for the soul , and nothing but blood can wash us from our sins , levit. 17. 11. revel . 1. 5. heb. 9. justice calls for blood , sins call for blood , the righteous law calls for blood ; yea the devil himself must be overcome by blood : sinner where is now thy righteousness ? bring it before a consuming fire ; [ for our god is a consuming fire ] bring it before the justice of the law : yea try if ought but the blood of christ can save thee from thy sins , and devils ; try it , i say , by this doctrine ; go not one step further before thou hast tried it . thirdly , by this doctrine we are made to see , the worth of souls : it cannot be but that the soul is of wonderful price , when the son of god will not stick to spill his blood for it . o sinners , you that will venture your souls for a little pleasure , surely you know not the worth of your souls . now if you would know what your souls are worth , and the price which god sets them at , read that price by the blood of christ. the blood of christ was spilt to save souls . for ye are bought with a price , and that price none other than the blood of christ ; wherefore glorify god in your bodies and in your spirits which are gods , 1 cor. 6. 20. sinners , you have souls , can you behold a crucified christ and not bleed , and not mourn , and not fall in love with him ? the third use. by this doctrine sinners , as sinners , are encouraged to come to god for mercy , for the curse due to sin is taken out of the way . i speak now to sinners that are awake , and see themselves sinners . there are two things in special when men begin to be awakened , that kill their thoughts of being saved . 1. a sense of sin . 2. the wages due thereto . these kill the heart , for who can bear up under the guilt of sin ? if our sins be upon us , and we pine away in them , how can we then live ? ezek. 33. 10. how indeed ! it is impossible . so neither can man grapple with the justice of god. can thine heart endure , or can thine hands be strong ? they cannot . a wounded spirit who can bear ? men cannot , angels cannot : wherefore if now christ be hid , and the blessing of faith in his blood denied , wo be to them : such go after saul and judas , one to the sword , and the other to the halter , ezek. 22. 14. prov. 18. 14. and so miserably end their days ; for come to god they dare not , the thoughts of that eternal majesty strikes them through . but now present such poor dejected sinners with a crucified christ , and perswade them that the sins under which they shake and tremble , was long ago laid upon the back of christ , and the noise , and sense , and fear of damning , begins to cease , depart , and fly away : dolours , and terrours fade , and vanish , and that soul conceiveth hopes of life . for thus the soul argueth , is this indeed the truth of god , that christ was made to be sin for me ! was made the curse of god for me ! hath he indeed born all my sins , and spilt his blood for my redemption ? o blessed tidings , o welcome grace ! bless the lord o my soul , and all that is within me bless his holy name . now is peace come , now the face of heaven is altered : behold all things are become new . now the sinner can abide gods presence , yea sees unutterable glory and beauty in him : for here he sees justice smite . while jacob was afraid of esau , how heavily did he drive , even towards the promised land ? but when killing thoughts were turned into kissing , and the fears of the swords point turned into brotherly embraces , what says he , i have seen thy face , as though it had been the face of god , and thou wast pleased with me ? gen. 33. 10. so , and far better is it , with a poor distressed sinner at the revelation of the grace of god through jesus christ. god was in christ reconciling the world unto himself not imputing their trespasses to them : o! what work will such a word make upon a wounded conscience , especially when the next words follow . for he hath made him to be sin for us , who knew no sin , that we might be made the righteousness of god in him . now the soul sees qualifications able to set him quit in the sight of god : qualifications prepared already . prepared i say already , and that by god through christ ; even such as can perfectly answer the law. what doth the law require ? if obedience , here it is ; if bloody sacrifice , here it is ; if infinite righteousness , here it is . now then the law condemns him that believes , before god , no more ; for all its demands are answered , all its curses are swallowed up in the death and curse christ underwent . object . but reason saith , since personal sin brought the death , surely personal obedience must bring us life and glory . ans. true , reason saith so , and so doth the law it self , rom. 10. 5. but god , we know , is above them both , and he in the covenant of grace , saith otherwise : to wit , that if thou shalt confess with thy mouth the lord jesus , and shall believe in thine heart that god hath raised him from the dead , thou shalt be saved , rom. 10. 6 , 7 , 8 , 9. let reason then hold his tongue , yea let the law with all his wisdom subject it self to him that made it ; let it look for sin where god hath laid it ; let it approve the righteousness which god approveth : yea though it be not that of the law , but that by faith of jesus christ. god hath made him our righteousness ; god hath made him our sin ; god hath made him our curse ; god hath made him our blessing . methinks this word god hath made it so , should silence all the world. the fourth use . fourthly , by this doctrine sufficiency of argument is ministred to the tempted , to withstand , thereby , the assaults of the devil . when the souls begin to seek after the lord jesus , then satan begins to afflict and distress , as the canaanites did the gibeonites , for making peace with jehoshuah , jos. 10. 1 , 6. there are three things that do usually afflict the soul that is earnestly looking after jesus christ. 1. dreadful accusations from satan . 2. grievous defiling and infectious thoughts . 3. a strange readiness in our nature to fall in with both . by the first of these the heart is made continually to tremble . hence his temptations are compared to the roaring of a lyon , 1 pet. 5. 8. for as the lyon by roaring killeth the heart of his prey , so doth satan , kill the spirit of these that hearken to him : for when he tempteth , especially by way of accusation , he doth to us , as rabshakeh did to the jews : he speaks to us in our own language . he speaks our sin at every word , our guilty conscience knows it , he speaks our death at every word , our doubting conscience feels it . secondly , besides this , there doth now arise even in the heart such defiling , and soul infectious thoughts , that putteth the tempted to their wits end : for now it seems to the soul that the very flood-gates of the flesh are opened , and that to sin there is no stop at all ; now the air seems to be covered with darkness , and the man is as if he was changed into the nature of a devil : now if ignorance and unbelief prevail , he concludeth that he is reprobate , made to be taken and destroyed . thirdly , now also he feeleth in him a readiness to fall in with every temptation ; a readiness , i say , continually present , rom. 7. 21. this throws all down , now despair begins to swallow it up ; now it can neither pray , nor read , nor hear , nor meditate on god , but fire and smoke continually bursteth forth of the heart against him ; now sin and great confusion puts forth it self in all : yea , the more the sinner desireth to do a duty sincerely , the further off it always finds it self : for by how much the soul struggleth under these distresses , by so much the more doth satan put forth himself to resist , still infusing more poison , that if possible it might never struggle more ( for strugglings are also us poison to satan . ) the fly in the spider's webb , is an emblem of the soul in such a condition ; the fly is entangled in the webb , at this the spider shews himself ; if the fly stir again , down comes the spider to her , and claps a foot upon her , if yet the fly makes a noise , then with poisoned mouth the spider lays hold upon her ; if the fly struggle still , then he poisons her more and more ; what shall the fly do now ? why she dies , if some-body does not quickly release her . this is the case of the tempted , they are entangled in the webb , ( their feet and wings are entangled ) now satan shews himself , if the soul now struggleth , satan laboureth to hold it down ; if it now shall make a noise , then be bites with blasphemous mouth , ( more poisonous than the gall of a serpent . ) if it struggle again , then he poisoneth more and more : infomuch that it needs at last must die in the net , if the man , the lord jesus , helps not out . the afflicted couscience understands my words . further , though the fly in the webb , is altogether uncapable of looking for relief , yet this awakened tempted christian is not ; what must he do therefore ? how should he contain hopes of life ? if he looks to his heart there is blasphemy ; if he looks to his duties , there is sin ; if he strives to mourn and lament , perhaps he cannot , unbelief and hardness hinder : shall this man lie down in despair ? no : shall he trust to his duties ? no : shall he stay from christ till his heart is better ? no : what then ? let him now look to jesus christ crucified , then shall he see his sins answered for , then shall he see death a-dying , then shall he see guilt born by another , and there shall he see the devil overcome . this sight destroys the power of the first temptation ; purifies the heart and inclines the mind to all good things . and to encourage thee , tempted creature , to this most gospel-duty : consider , that when jesus christ read his commission upon the entering into his ministry , he proclaimed : the spirit of the lord is upon me , because he hath anointed me to preach the gospel to the poor , he hath sent me to heal the broken-hearted , to preach deliverance to the captives , and recovering of sight to the blind , to set at liberty them that are bruised , to preach the acceptable year of the lord , luk. 4. 18 , 19. these things therefore should the tempted believe , but believing is now sweating-work ; for satan will hold as long as possible , and only stedfast faith can make him fly : but o! the toyl of a truly gracious heart in this combate , if faith be weak , he can scarce get higher than his knees ; lord help , lord save , and then down again , till an arm from heaven takes him up ; until jesus christ be evidently set forth crucified for him , and cursed for his sin : for then ( and not till then ) the temptation rightly ceaseth , at leastwise for a season . now the soul can tend to look about it , and thus consider with it self : if christ hath bora my sin and curse , then 't is taken away from me , and seeing thus to take away sin , was the contrivance of the god of heaven , i will bless his name , hope in his mercy , and look upon death and hell with comfort . thine heart shall meditate terrour , thou shalt see the land that is very far off , isa. 33. 16 , 17 , 18. the fifth use . fifthly , this doctrine makes christ precious to the believers . unto you therefore which believe he is precious , 1 pet. 2. 5. this head might be greatly enlarged upon , and branched out into a thousand particulars , & each one full of weight and glory . 1. by considering what sin is . 2. by considering what hell is . 3. by considering what wrath is . 4. by considering what eternity is . 5. by considering what the loss of a soul is . 6. what the loss of god is . 7. what the loss of heaven is . 8. and what it is to be in utter darkness with devils and damned souls for ever and ever . and after all to conclude , from all these miserie 's the lord jesus delivered me . further , this makes christ precious , if i consider in the next place : 1. how he did deliver me , 't was with his life , his blood ; it cost him tears , groans , agony , separation from god ; to do it he endured his fathers wrath , bare his fathers curse , and died thousands of deaths at once . 2. he did this , while i was his enemy , without my desires , without my knowledg , without my deserts , he did it unawares to me . 3. he did it freely , cheerfully , yea he longed to die for me ; yea , heaven would not hold him for the love he had to my salvation , which also he hath effectually accomplished for me at jerusalem . honourable jesus ! precious jesus ! loving jesus ! jonathan's kindness captivated david , and made him precious in his eyes for ever . i am distressed for thee my brother jonathan ( said he ) very pleasant hast thou been to me ; thy love to me was wonderful , passing the love of women , 2 sam. 1. 26. why , what had jonathan done ? o! he had delivered david from the wrath of saul . but how much more should he be precious to me , who hath saved me from death and hell ! who hath delivered me from the wrath of god! the love of christ constraineth us . nothing will so edge the spirit of a christian as , thou wast slain , and hast redeemed us to god by thy blood : this makes the heavens themselves ring with joy and shouting . mark the words , thou wast slain , and hast redeemed us to god with thy blood , out of every kindred , and tongue , and people , and nation , and and hast made us unto our god , kings , and priests , and we shall reign on the earth . what follows now ? and i beheld , and heard the voice of many angels round about the throne , and the beasts , and the elders , and the number of them was ten thousand times ten thousand , and thousands of thousands , saying with a loud voice , worthy is the lamb that was slain , to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing ; and every creature which is in heaven , and on the earth , and such as are in the sea , and all that are therein heard i , saying , blessing , honour , glory , and power , be unto him that sitteth upon the throne , and to the lamb for ever and and ever , revel . 5. 9 , 10 , 11 , 12 , 13. thus also is the song , that new-song , that is said to be sung by the hundred fourty and four thousand which stand with the lamb upon mount sion , with his fathers name written in their fore-heads . these are also called harpers , harping with their harps . and they sang as it were a new song before the throne , and before the four beasts , and the elders ; and none could learn that song but the hundred and fourty and four thousand , which were redeemed from the earth , revel . 14. 1 , 2 , 3. but why could they not learn that song ? because they were not redeemed ; none can sing of this song but the redeemed : they can give glory to the lamb , the lamb that was slain , and that redeemed them to god by his blood. 't is faith in his blood on earth , that will make us sing this song in heaven . these shoutings , and heavenly songs must needs come from love put into a flame by the sufferings of christ. the last use. if all these things be true , what follows but a demonstration of the accursed condition of those among the religious in these nations whose notions put them far off from jesus , and from venturing their souls upon his bloody death . i have observed such a spirit as this in the world , that careth not for knowing of jesus ; the possessed therewith do think , that it is not material to salvation to venture upon a crucified christ ▪ neither do they trouble their heads or hearts with inquiring whether ▪ christ jesus be risen , and ascended into heaven , or whether they see him again or no , but rather are for concluding , that there will be no such thing : these men speak not by the holy ghost , for in the sum , they call jesus ▪ accursed ; but i doubt not to say that many of them are anathematised of god , and shall stand so , till the coming of the lord jesus , to whom be glory for ever and ever : amen . the end . books writ by mr. bunyan , and printed for francis smith , at the elephant and castle near the royal exchange , in cornhil . 1. sighs from hell , or the groans of a damned soul ; discovering the lamentable estate of the damned . 2. resurrection from the dead , and eternal judgment asserted ; and with what bodies the dead arise . 3. a discourse of prayer , and what it is to pray with the spirit and with understanding . 4. the holy city , or the new-jerusalem ; or the glorious state of believers after this life , asserted . 5. christian behaviour ; teaching husbands , wives , parents , children , masters , servants , to walk so as to please god. 6. grace abounding to the chief of sinners ; discovering the woful estate of the impenitent , and the greatness of gods mercy . 7. a map , shewing the order and causes of salvation and damnation , &c. 8. serious meditations on the four last things , viz. death , judgment , heaven , and hell. 9. a defence of the doctrine of justification by faith in jesus christ. 10. a confession of the author's faith , and a reason of his practice in matters of worship . time and the end of time, or, two discourses, the first about redemption of time, the second about consideration of our latter end by john fox. fox, john, fl. 1676. 1670 approx. 299 kb of xml-encoded text transcribed from 127 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a40356 wing f2024 estc r10455 12927382 ocm 12927382 95564 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40356) transcribed from: (early english books online ; image set 95564) images scanned from microfilm: (early english books, 1641-1700 ; 692:28) time and the end of time, or, two discourses, the first about redemption of time, the second about consideration of our latter end by john fox. fox, john, fl. 1676. [2], 250 p. printed for george calvert and sam. sprint ..., london : 1670. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng redemption. 2006-12 tcp assigned for keying and markup 2006-12 apex covantage keyed and coded from proquest page images 2007-02 john latta sampled and proofread 2007-02 john latta text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion time , and the end of time : or , two discourses ; the first about redemption of time , the second about consideration of our latter end . by john fox . psal . 90. 12. so teach us to number our days , that we may apply our hearts to wisdom . ●am . 1. 9. her filthiness is in her skirts , she ●●membreth not her last end , therefore she 〈◊〉 down wonderfully . ●…pudet te reliquias vitae tibi reservare , id solum tempus bonae menti destinare , 〈◊〉 in nullam rem conferri possit ! quam serum est , tunc vivere incipere , cum desinendum est ? sen. de brev . vit . london , printed for george calvert , and sam. sprint , at the sign of the ball in duck-lane . 1670. ephes . 5. 16. redeeming the time , because the days are evil . in the beginning of this chapter the apostle exhorts christians to holiness in general , by setting before them a perfect pattern , be ye followers of god as dear children , and walk in love . the favourites of heaven must imitate their father , and like gideons brethren , resemble the children of a king ; the precept is , be ye holy , be ye perfect , as your heavenly father is perfect : then he goes on to press this great duty , more particularly upon all their several relations , which he urgeth by many arguments . and in the text he seemeth to point out the opportunity , to put those and other christian duties into practise . see that you walk circumspectly , not as fools , but as wise , redeeming the time . explication of the words . time is taken under a double notion : there is the space of time , and there is the opportunity of time : tempus longum , and tempus commodum ; time and opportunity differ ? time is the duration , or succession of so many minutes , hours , days or years , one after the other , from the beginning of a mans life , to the end thereof , job 7. 1. 14 , 14. is there not an appointed time for man upon earth ? opportunity is the time apted and fitted in order to this or that work or business , viz. a meeting of time and means together , to effect the end . this is called the season or tempestivity of time , when time , tide , and wind meet and clasp together , eccle. 3. 1. to every thing there is a season or opportunity of doing : time may be continued when the season of time is ended ; the sails of time may be a lost , when the gale of opportunity is lost . every time is not a spring-time , a seed-time , a gaining time . manna was not to be had but in the morning . the beauty of time is the opportunity of time eccles . 3. 11. he hath made every thing beautiful in his time , this part of time we are to redeem : redeeming denotes the excellent worth and preciousness of time , a commodity to be valued above the gold of ophir . solomon bids us buy the truth , prov. 23. 23. our dear lord counselled a miserable church to buy gold and white rayment , rev. 3. 18. and paul exhorts us to buy the time , a jewel of that price , which must be redeemed at any rate . base or vile things are not wont to be redeemed , but things of worth , namely mens liberties , estates , lives , &c. so our precious time . redeeming the time , because the days are evil . the words contain two general parts . 1. an exhortation to a duty , redeemeth time . 2. the reason of it , because the days are evil . from the words we may observe this doctrine , which shall be the subject of my ensuing discourse . doct. the best of saints , or the redeemed of god , have need to redeem the time : this epistle was written to a very famous flourishing church in the purest times of the gospel , amongst whom they were called saints , and faithful in christ jesus , chap. 1. 1. and chosen of god in christ , before the foundation of the world , vers . 4. and really converted , and brought into a state of life . moreover , they had learned the duty of mortification , one of the hardest lessons in christianity , chap. 4. 22. and were also sealed unto the day of redemption , chap. 1. 13. 4 , 30. and had the earnest of their heavenly inheritance : and yet , they whose attainments were so high , must redeem the time . the same thing is prest in different terms , eccles . 9. 10 it 's called a working while it is day , jo. 9. 4 in the handling of this position , i shall shew you . 1. first , when time may be said to be redeemed . 2. what time must be redeemed . 3. how time must be redeemed . 4. why time must be redeemed . 5. motives and directions to help you . first , when is time redeemed ? answ . when time and duty like those two twins , jacob and esau , take hold one of another ; or as two loving yoak-fellows , go hand in hand ; when duty attends time , as the shadow the body , or as the maiden her mistress . this is to fill up time with duty , and to take opportunity by the fore-lock , or in scripture phrase , to do the work of the day , in the day . and to this end opportunities or seasons are to be desired , as they offer an occasion of service , and of doing our duty . this we may see in holy david , psal . 122. 1. i was glad when they said unto me , come , let us go up to the house of the lord. when there was a way open to worship god in the beauty of holiness , david rejoyced to see the true worshippers improve their opportunity , to go to that city , the name of which was jehovah shammah , the lord is there , eze. 48. 38. and the prophet zechariah brings in the saints of god rejoycing in the same things , zech. 8. 20 , 21 , 22. let us go speedily to pray before the lord , and seek the lord of hosts in jerusalem : i will go also . the saints of old were wont to rejoyce when the sabbath came , because of the holy and heavenly duties of that day : opportunities and duty are always to be joyned , gal. 6. 10. this is to live according to the wil of god , 1 pet. 4. 2. and to walk cirspectly , redeeming the time , eph. 5. 15 , 17. 2. when we are truly careful to make up former negligence with double diligence , redeeming the time , we recover our loss . time , according to this phrase seemeth to be taken captive , and we must redeem it . redemptions are made by purchase ; to redeem a thing is to buy it for a price ; the price we redeemed it with is labour , travel , faithful and serious diligence , and greater activity and vigour in the prosecution of our duty . when what of time or seriousness hath been wanting in one day or duty , is made up and supplied in the next ; this is the way to repair our sad soul-damages . for the time past of our lives may suffice us to have wrought the will of the will of the gentils , 1 pet. 4. 3. christians , our sins have been many and mighty , but our services few and mean , therefore put the best leg before . be not as the sluggard , like the door upon the hinges , but as the sun in the heavens , that rejoyceth to run his race . the hand of the diligent maketh rich , prov. 10. 4. i heard of one , who being a prisoner in a dark dungeon , when the light was brought to him for a little time to eat his diet , would pull out his bible and read a chapter , saying , he could find his mouth in the dark , but no read in the dark . an argument that he made conscience of redeeming his time . sirs , to be watchful , diligent , laborious in the faithful improvement of all your time , talents , gifts , graces , is the thing here intended . the precept is for labour , luke 13. 24. 2. pet. 1. 10. and the diligent in duty hath the promise of the glory , heb. 11. 9. to them who by patient continuance in well-doing , seek for glory , and honour , and immortality , eternal life , rom. 2. 7. 2. what time must be redeemed ? answ . all time . time is so precious that not any of it must be lost . the whole time of our life must be imployed either about our souls in the service of god , or in the works of our callings , or in order thereunto . particularly . 1. the time of youth . 2. the time of health and strength . 3. the time of affliction . 4. the time of gospel . 5. the time of the sabbath , or the lords day in special must be redeemed . 1. first , the time of youth must be redeemed . the great god stands much upon priority , to have the first and best , the first ripe fruits , the first that openeth the womb . o then , offer the isaac of thy youth , the spring and flower of thy age to god , and stay not until the evil day . begin first with him from whom thou hast thy being , go about the grand affair and work of thy dear and never dying soul before thou dost ingulf thy self in the cares of this world . resolve to present the first ripe fruits , to that good and gracious god , who desireth the first ripe fruits . in the bright morning of thy life match thy soul to the king of glory , and become his bride before thou art defloured , and defiled , by sin and the world. if the celestial seeds of grace be sown in the morning , the pleasant and sweet flowers springing out of these seeds , will invite the lord jesus to come and walk in his garden , cant. 5. 1. if thou would be the temple of the holy ghost , let him that made the house , be the first and chief inhabitant , and suffer not thy heart to be a habitation for dragons and devils , which will be thine undoing to all eternity . you young-men , and young-women , know , that the infinitely gracious god holds out the golden scepter , and inviteth you to come unto him . the ruddy david , the child samuel , the young timothy , god calls , 1 samuel 1. 11 , 12. 1 sam. 3. 10. 1 tim. 4. 12. and the sooner you come , the better it will be . say then , this instant , behold we come , thine we are , thine we will be ; come now , and take thine own , god will accept you , and take it kindly , his arms and bosom are open to you , jer. 2. 2 , 3. i remember the kindness of thy youth , the love of thine espousals , when the first fruits was holiness to the lord. if you would have the respect and kindness of a god , offer unto him the finstlings of the flock , gen. 4. 4. viz. thy youthful days . if a company of aged feeble persons , or cripples were tendered to the king for service , he would not accept them . 1 sam. 14. 52. mal. 1. 8 , 13 , 14. david from his youth , and josiah while he was young , began to seek the lord , psal . 71. 17. 2 chron. 34. 3. young men , if you receive the seed of grace in the morning of your age , it will take the deeper root and impression upon your hearts , and cause you to bring forth fruit in old age . cloth will keep color best that 's dyed in the wool ; and the vessel will scent longest of that liquor , with which it is first seasoned , o then , remember thy creator in the days of thy youth , eccl. 12. 2. 2. the time of health and strength is to be improved : you that are now strong and lively , must not expect to be so always : you as well as others must count upon diseases , sickness , weakness , which will confine you to your houses , chambers , and bed : now then , while your strength and health of body , and natural vigour is continued , be mindful of your work and time . the great duties and difficulties in heavens way are set forth by striving , wrestling , fighting , running which requires the best of our time and most of our strength . can a sick and weak man run so as to obtain , or so strive and conflict as to overcome , judge ye : king saul chose the strong and valiant for his service . 't is the strong must run the race , psal . 19. 4. and the young must overcome the evil one , 1 john 2. 14. if a man had a business of great concernment , or a matter of life and death , that requireth time , strength , and diligence for the doing of it , and should omit it until he were stricken in years , or until sickness and weakness invade him , every one would be ready to charge him with folly . if a carrier amongst many stout strong horses , hand one poor , lame , sick horse , and should lay the burden of the greatest weight and worth upon that poor weak jade , we should conclude that either he was cruel , or that he wanted the understanding of a man. this is our case ; the great affair of immortal souls requireth time , strength , diligence , and all little enough . and shall we charge the whole stress of our everlasting state , upon a few days sickness , and weakness , before our death , god forbid , eccles . 12. 3 , 4. 3. the time of affliction must be redeemed . christians , in the day of adversity we must consider , eccles . 7. 14. it was the time of jacob's trouble , when the apostle exhorted believers to redeem the time : god speaks by his rod , as well as by his word , to both which we must have an ear . god sometimes teacheth his , as gideon the men of succoth , judg. 8. 16. with thorns and bryars of the wilderness . let the affliction be of what kind or degree soever , either upon our persons , names , estates , families , church or kingdom , yea , and of long continuance , we are to look upon it as from god , and for our good . for every affliction speaks to us in the language of ehud to eglon , i have a message unto thee from god : and god will reckon with us for the rods he lays upon us . i shall speak more to this in another place . 4. the time of the gospel must be redeemed . gospel time is our spiritual harvest , and it is notorious folly to sleep or loiter in harvest . the time of the gospel is a time indeed , viz. a time of light , a time of love , a time of life , a time of liberty . now the trumpet of jubilee soundeth , and all debts and morgages may be taken up and released . here 's liberty for the poor captives , and the opening of the prison to them that are bound . 't is now an accepted time , a day of salvation , 2 cor. 6. 2. a time to accept , or a time to be accepted , a golden and glorious time indeed . behold , now there is a broad and clear way to the mercy seat ; the flaming sword is gone , the partition wall is down , all bars and gates are removed , an act of indempnity is proclaim'd , and there is a free admission for all to come and be saved ; pardons are ready , isa . 55. 6 , 7. isa . 45. sinners , your dear lord jesus , the great peace-maker , is now an impotant suitor unto your perishing souls , namely an inviting , knocking , waiting , promising christ , prov. 22. 9. 4. isa . 65. 2. math. 11. 28. rev. 3. 20. cant. 5. 2. john 6. 36. the treasures of grace are opened and offered to sale upon easie terms , without money , and without price , isa . 55. 1. rev. 3. 17. o make speed and come , make the purchase , buy the pearl of price that 's better then rubies , and you shall have a treasure in heaven . the favour of gods precious blood , white raiment , tryed gold , and the eternal life of your never dying souls is worth the having . consider also , that now the holy ghost calls and offers his assistance to close the bargain , to tye the marriage knot between christ and souls , heb. 3. if you lose this opportunity , you may never have the like . the spirit and the bride say come , rev. last . 17. 5. the time of the sabbath or lords day must be redeemed : we must have a specially care of sanctifying that day , it being the sabbath of the lord our god. this golden day from morning to night must be spent in the service and worship of our lord , either in publick , private , or secret duties , and no part of it must be lost . take no liberty upon that day for frothy , vain and unprofitable discourse , or recreations , or to ride , buy , sell , or work . this dreadful , god provoking sin of sabbath-breaking , is a sin in fashion ; hundreds in this nation serve the devil more upon the lords day then on other dayes ; then men are at leisure to serve the devil , and satisfie their lusts , to go to the ale-house , or to exercise themselves in sports and pastimes . o that magistrates , ministers , masters of families , and parents , would look to it , neh. 13. 17. the lord of the sabbath commandeth thee , that thou and thy son , thy daughter , thy man servant , and all within thy gate , keep that day holy . the sabbath is called a holy convocation , lev. 23. 2. and the lord of the day is an infinitely holy , just , and jealous god. the sabbath heretofore was called regina dierum , the queen of days ; in the new testament it is called the lords day , rev. 1. 10. a day in which we commemorate the greatest mercy , viz. the glorious resurrection of our crucified lord , and that which the purest christians in the purest times did carefully observe . in the primitive times , a serious and strict observation of the lords day , was a trial or badge of christianity . when the question was propounded , servasti dominicum ? hast thou kept the lords day , the answer was turn'd , christianus sum , intermittare non possum . i am a christian , and cannot intermit it . it was a saying of an eminent divine , that he would judge of a mans religion according to the reverence and care he had of keeping the sabbath . christians , you are to keep your lords rest , and perform the holy duties of his worship chearfully , reverently , spiritually , joh. 4. 24. if ever you think to celebrate an eternal sabbath with god in glory , be careful of this duty . to enforce it , consider . 1. how strictly the holy god imposeth it , and to what , end it is , remember the sabbath day , to keep it holy , exod. 20. 8. this blessed day for communion with god , is to be premeditated upon before it cometh ; therefore in the evening before the sabbath , let all your necessary occasions be done up , that you may have nothing but what becometh the work of that day : be like david's good man , ps . 112. 5. ordering your affairs with discretion , especially your spiritual affairs . if you expected the company of some worthy friend , would you be found in a sluttish posture , or sweeping and cleansing your houses on that day , and all out of order ? on the lords day you should vehemently expect the approach and presence of the king of glory , therefore make all ready to entertain him . 2. remember the excellent epithetes and titles of this blessed day , it is called a high day , a holy day , the holy of the lord , honourable , isa . 58. 13. therefore let it be redeemed , lose no more sabbaths . 3. consider the blessings and soul benefits of that day , if it be rightly observed . it is your lords market day , in the which you have the precious oyl , the golden mines and treasures of grace opened that day . there are spiritual dainties for your hungry souls , to which you are by christ invited that day , isa . 54. 1. the holy ghost doth breath and blow that day , by the secret and sweet gales whereof , saints mount up toward heaven . the great god comes down , and gracious souls ascend that day , rev. 1. 10. and the eunuchs that keep gods sabbaths have the promise of a name in his house for ever , isa . 56. 4 , 5. i might add the severe threatnings , and gods signal judgements upon the prophaners of the sabbath , or lords day . the man that was found gathering sticks upon the sabbath , by an immediate command from god , was stoned to death , numb . 15. 32 , 34 , 35 , 36. how time must be redeemed . 1. by taking and improving all opportunities for the glorifying of god. 2. by laying hold on the present time , and now a day of grace , for settling and securing your everlasting state . 3. by improving the present means of grace for your speedy growth in grace . 4. by doing all the good you can to others while you may . 5. by labouring to keep up constant communion with god in holy duties . 6. by improving every providence and outward cross for inward and spiritual advantages . 7. by casting up your accounts every day that you may make even with god. 8. by labouring to order every days work in reference to your last day ; that having finished you work , you may be fit to leave this world. 1. by taking and improving all occasions for the glorifying of god : dear christians , this is your fathers business , and the great errand for which you had your being . you were born , and new born , to serve the interest of the holy and blessed god in the world ; this is that glorious end , for which you should spend your strength and time , and lay out your selves to the very utmost . that which is the chief end of your life , viz. to display and propagate gods glory in the world , must not be neglected ; other things are infinitely inferiour , and must be subordinated unto this . for the thoughts and designs of serving the interest of your lord , is that which you must be always driving on in this evil world. god expects it , thou shalt have no other god before me , exod. 20. 3. god will be exalted in the heart , and in our life too . i will be glorified , saith the lord , before all the people , lev. 10. 3. one way or other , the great creatour will have glory by all his creatures . god made all things for himself , the world to be a visible and wonderful declaration of excellent glory , so that it is due debt , psal . 29. 1 , 2. psal . 96. 8. give unto the lord the glory due unto his name . to walk with god in our whole course , to design his glory , is the prime mark of our saint-ship , and sincerity . this is the white in the mark we should aim at , the thing we should pursue resolutely , vigorously , with all our might . whether we pray , or preach , or read , or hear , or celebrate sabbaths , or converse , exhort , or reprove , or indeed buy , sell , plow , sow , eat , drink , let it not be done for the world , or the interest of the flesh : we should have such a high esteem of god , and such strong desires , and strong affections to him , that the pleasing , praising , and magnifying of of god in all our ways , might be our main endeavour . christians , you are chosen out of the world to be gods witnesses , if you do not appear for god , his honour and interest , none will : all ( saith the holy apostle ) seek their own , phil. 2. 21. ( but you are to deny and keep under self , ) which is directly opposite to the honour of your god. wicked men are bold and resolute in a way of sin , to bear up the interest of the prince of darkness , and will not you be as active for the interest of your lord ? the martyrs would rather dye then dishonour god , who burning with zeal to gods glory , would glorifie him in the very fire : god hath made you honourable , isa . 43. 4. being kings and priests , and inrolled you amongst the first born that are written in heaven . you have a place in his heart , and a name in his house ; you are vessels of honour , and shall be honoured , that we might be to the glory of his grace : your everlasting father hath mark'd you , and set his stamp and seal upon you , and put a principle of life within you , that we might love him , and live unto him , the man that refus'd to bear up his deceased brothers name , deut. 25. 9. was to have his face spit on in the face of the congregation . but shame and everlasting contempt will be upon their faces , that will not stand up for the honour of the holy god , dan. 12. 2. christians , 't is the sin that reflects dishonour on gods name , therefore allow it not in your selves , and prevent it what you can in others . redeem your time , and redeem gods glory ; your days are evil , and you have but a few days for this work , do it , and god will own you and advance you to a kingdom . beloved in the lord , though you differ in other things , agree in this , to glorifie god on earth , that you may with one mind and one mouth glorifie god , rom. 15. 5. every one that 's godly crying out with holy david ; psal . 34. 3. o magnifie the lord with me , and let us exalt his name together , 1 cor. 10. 32. john 14. ephes . 1. 6. as many as are perfect , will be thus minded , psal . 3. 2. by laying hold upon the present time , or now-day of grace , for the setling and securing your everlasting state , or blessed eternity : your souls concerns are the greatest , yea of infinite moment ; and the things of eternity claim a superiority . if you purpose to do your souls good , you must first seek the kingdom of god , matth. 6. 33. and take the kingdom of heaven with violence , matth. 11. 12. let me dye the death of the righteous , or a lord have mercy on me , when you come to dye , will not do , numb . 23. 10. mat 25. 11. and know sinner , it must be done in this thy day ; now , or never , luke 16. 49. while the door of grace is open , before the bridge be drawn , and mercy gone , isa , 55. 6. this must be done . 1. by complying with the present call of the gospel , in closing immediately with jesus christ , and in giving and resigning your selves wholly unto him . this is that one thing necessary that must be done speedily to secure your souls , to provide for their everlasting welfare . therefore do not procrastinate or delay it for a world. 't is thy grand affair , that must make thee or marr thee to eternity . he that believes , shall be saved ; he that believes not is condemned already , john 3. 36. john 8. 24. john 1. 12. if you do not now embrace the lord jesus , upon the great and glorious terms of the gospel , you will as certainly be damn'd as if you were in hell amongst devils already , 2 thes . 1. 8 , 9. heb. 2. 3. and 3. 18. you that want christ , will you welcome christ , saying with thy soul , come in thou blessed of the lord , enter thou king of glory , psal . 24. 7. thine is the kingdom , take the throne , sit upon the chiefest chariot , take up thy lodging in my heart for ever , and suffer not the dead child to lye in the place of the living child ; a dead world and damnable lusts , where my lord should lodge : o blessed day , and happy hour , in which the heir of heaven , and perishing sinners meet and are married ! here 's a match for you ! will you renounce all others , sin , the devil , and carnal companions , and joyn your self to the prince of life ? speak the word , and the work is done ; open the door , and he will certainly come in , and take up his abode for ever . all that the father hath given him shall come to him ; and him that cometh , he will in no wise cast out , john 6. 37. rev. 3. 23. isa . 26. 13. isa . 44. 5. 2 cor. 8. 5. acts 16. 30. 2. by repenting without delay . this is the second great work , in which you must make speed , for untill this be done you are in danger every moment of dropping down to hell. remember the sad story of the woman , who when her house was on fire , had her child burned while she was saving some of her goods . sinners , your danger is great , your opportunities are flying , fly you as fast . let me say to thee as the angel to lot , gen. 19. 16 , 17. when in danger of being burned , escape for thy life , stay not , lest thou be consumed . the life and salvation of thy soul , cannot be secured without this . acts 11. 18. 2 cor. 7. 10. luke 13. 3. therefore labour to know the plague of thy heart , 1 kings 8. 38. and plow up the fallow ground ; sow in tears , and set about it this instant , before this day be ended , this sermon ended ; lest it should be said of thee , as of that woman jezabel , rev. 2. 21. i gave her space to repent , and she repented not ; and so gods fury fury come forth like fire , and burn , and none can quench it , jer. 4. 3 , 4. 3. by making it your great business to secure an interest in christ , getting your evidences for heaven bright and clear . christians , till you have gotten the pledges and tokens of gods love to your souls , till you are assured of the truth of your faith , and the sincerity of your repentance , and hereby of the pardon of sin , and of your interst in the lord jesus , you can have little comfort in your souls , or boldness towards god. therefore , with might and main work out your salvation , phil. 2. 12. make your calling and election sure , that upon certain grounds you may say as the church , lam. 3. 24. the lord is my portion , faith my soul . doubtless thou art our father , isa . 63. 16. or as holy job in his deep affliction , job 19. 25. i know my redeemor liveth : i am thine , save me , psal . 19. 91. truely i am thy servant , i am my beloved's , and my beloved is mine , cant. 2. 16. christians , this assuring-faith is attainable ; pray for it , and vigorously press after it , that you may be sealed up unto the day of redemption , that so an entrance may be ministred unto you , into the everlasting kingdom of our lord and saviour jesus christ , 2 pet. 1. 10 , 11. and o how well have they redeem'd their precious time , that have secured their never-dying souls . know this , that assurance requires both diligence and perseverance ; therefore you must be constant in the use of means , and lay hold on every opportunity of enjoying the gospel . this your lord commendeth in mary , calling her attendance on the word preached , a chusing the good part , luke 10. 42. there you will taste the chrystal streams , and view the golden mines of sound doctrine , and wells of salvation . this is the place of spiritual wonders , where the dead are raised , the lepers cleansed , the eyes of the blind opened , and the devils ejected . gospel ordinances are the golden galleries , where the king of glory walketh : the bed , where immortal souls are begotton unto god , and in which the broken hearts do travel till christ be formed in them . through these golden pipes , the water of life is poured out upon thirsty panting souls , for the chearing of their spirits . here is the doctrine preach'd and words whereby thou must be saved , acts 10. here christs mother found him , it being the place where the bridegoom and the bride meet and solace themselves together , do not forsake the solemn assemblies : remember what thomas lost by being absent when christ came . o come to the posts of wisdom's doors , and with empty pitchers set your selves under the spouts of the sanctuary . 't is upon these waters the angel moves , and souls are healed : this is the school where all gods children are taught of god , and instructed unto the kingdom of heaven . 3. by improving the present means of grace , for your speedy growth in grace , that so the grain of mustard-seed might become a great tree , math. 13. 52. the christian course is compared to a race , a walk , to the morning light , 1 cor. 9. 24. rom. 8. 1. and therefore you must go on , and be progressive whilst you live . believers should be as greedy of grace , as the men of the world are of gain ; because one grain of grace is more worth then a house full of gold , yea better then rubies . you are compared to stars , to fruitful trees planted by the rivers of water , and you should glister and shine in this dark night of hellish profaneness , and live down , and convince this accusing debauched generation . the trees of the lord should be full of sap , psal . 104. 16. being grafted in the true olive , and under the sweet dews of heaven , you should flourish in the courts of the lord , and bring forth fruit in old age , psal . 92. 12 , 13 , 14. christians , keep your lamps burning , and hold on your way , that the david of grace may wax stronger and stronger . make no stop , but strain to get and keep before , that you may win the prize . growth of grace is required of the highest gyants , as well as the lowest dwarf in grace . they say of the crocodile , he groweth as long as he liveth ; and when he ceaseth to grow , he ceaseth to live . how many poor creeping christians are there , who can hardly keep life and soul together , being like the door upon the hinges , prov. 26. 14. and why but because , they are come to a pitch , and past growth , as soon as sprung up above ground . if there be the truth of grace , there will be an endeavour after the strength of grace ; where is life ; there is growth , 2 pet. 2. 2. the path of the just is as the shining light , that shineth more and more unto the perfect day , prov. 4. 18. sirs up and be doing , press toward the mark , add to your faith , vertue ; to vertue , knowledge ; to knowledge , temperance , to tempirance , patience ; to patience , godliness ; that ye be neither barren nor unfruitful in the knowledge of our lord and saviour jesus christ . be ye therefore stedfast , unmoveable , always abounding in the work of the lord. and if you do these things , you shall never fall , 1 cor. 15. vers . last , 2 pet. 1. 5 , 6 , 7 , 1. 4. by doing all the good we can to others , while we have opportunity . as we have therefore opportunity , let us do good unto all men . hereby we imitate that character of divine , goodness , ps . 116. 88. thou art good , and dost good . let every one please his neighbour for his good to edification , rom. 15. 2. these four ways ye must do good to others . 1. first , this must be done especially in your families● , to them that are more immediately under your charge , and for whom you must shortly give an account to the dreadful judge of quick and dead . if christ be come to thy heart , let religion be set up in thy house without delay . if thou art really gracious , be relatively good , seeking the profit of many , that they may be saved , 1 cor. 13. 33 sirs , if you would not be guilty of soul-blood , soul-murther , resolve to set up the worship of god in your families , and let family-work stoop to family-worship . endeavour to teach thy children and servants , to know , obey , and serve the lord , who is a rewarder of them that diligently seek him . if you are the children of saithful abraham , do as he did , and walk in his path , john 8. 39. the holy heart-searching god witnesseth of abraham , gen. 18. 19. i know him , that he will command his children , and his houshold after him , and they shall keep the way of the lord. 't is a great trust , to have the care and charge of souls ; therefore let not your children and servants live as they list , but command them out of the way of sin , which will certainly bring them to hell. o that parents and masters of families would take up holy joshua's resolution , josh . 24. 14. as for me and my house we will serve the lord. but on the contrary many seem , as it were , to have banish'd god and the practice of piety out of their houses ; as if parents and children , masters , and servants were resolved to serve the devil , and go to hell , john 8. 44. the neglect of family-duties is a dreadful and provoking sin , and that ( as a godly minister said ) which will untile the house , and causeth god to rain curses upon the table . read and tremble at the prophets imprecation , jerem. 10. 25. pour out thy fury upon the heathen , that know the not , and upon the families that call not on thy name . how many prayerless husbands do give occasion to their wives to say to them , as zipporah to her husband , exod. 4. 25. a bloody husband art thou to me . your wives , children and servants , will sadly bewail it , and cry out living or dying , o that ever we were married to such husbands , born of such parents , bound to such masters , that had no regard to serve god , or care of souls . if you are christians indeed , let a constant course of reading in the word , catechising , and prayer , be kept up in your houses ; for when death hath separated you and your relations , it will grieve you to the heart , that you did no more to further the good of their precious souls , acts 13. 2 , 30. 2. by taking all occasions , where-ever you are , or come , to further the conversion of perishing sinners . if you have tasted that the lord is gracious , and are taken out of the iron furnace , as fire brands out of the burning , where is your pity and bowels to souls in perils ? can you be contented to be happy , jud. 22. and to go to heaven alone , & to endeavour by your prayers , counsels and examples , to perswade and draw others into heavens way ? wicked men are active for the devil , who like snails leave their slime behind them , where ever they come ; and are emptying the poyson of sin one into the other , and so furthering their damnation . what multitudes do you see weltring in their blood , and making post-hast to hell , whose desperate and deplorable case should excite your compassion , and cause you to speak a word in season for their salvation . your dear lord , whom you should imitate , went about doing good , act. 10. 38. he improved his opportunity ( john 4. ) to convert a notorious sinner ; though weary and thirsty , was not careful of hastning the meat , because he preferred the opportunity to bring her soul out of satans snare , and so save her . when at your tables , or buying , or selling , or travelling , opportunity may be taken to speak of god , and the things of god , and to leave some conviction upon the company . thus philip falling in with the eunuch whilst he was riding on his way homewards from jerusalem , closed with him , and was an instrument to save the soul of him he never saw before , act. 8. and by the heavenly discourse that dropped from the mouth of mr. carter , pastour of brainford in suffolk , a gentlewoman was converted while she was waiting on him in his chamber , warming his bed. a word spoken in season through gods blessing may save a soul ; and it is our duty to endeavour it . mr. ignatius jordan of exeter , was exceeding instrumental this way ; who would go from house to house , to put his neighbours in mind of their soul-concerns . holy david was not afraid or ashamed to speak of god hefore kings , and to tell what god had done for his soul : and said he , i will teach transgressors thy ways , and sinners shall be converted unto thee , psal . 5. 13. for , he that converteth a sinner from the error of his way , shall save a soul from death , jam. 5. 20. when at any time your neighbous are sick , and under the hand of god , take that opportunity to visit them , to put them in mind of death and judgment , and to make them sensible of the necessity of faith and repentance , without which there can be no hope of heaven . our proverb is , to strike while the iron is hot . upon a bed of languishing , when death looks men in the face , they seem serious , and fit to receive the impression of faithful counsel for their souls . to which joyn serious prayer ; for , the prayer of faith ( saith the apostle ) shall save the sick , and it may save the soul . 3. by provoking and encouraging our fellow-brethren in the way to heaven . west must exhort one another daily , while it is called to day , heb. 3. 13. and provoke one another unto love and to good works ; and so much the more , as we see the day approaching , heb. 10. 24 , 25. wicked men , and the children of the devil , have their go with us , and do stir up one another in the way to hell ; and shall not saints edifie and build up one another in the most holy faith , rom. 14. 19. 15. 2. 1 john 5. 11. eph. 4. 26. 1 cor. 14. 26. jude 20. they that feared the lord , speak often one to another , mal. 3. 16. christians ought and should spend that time in serious and profitable discourse , which others spend and wast in idle and vain discourse . say with the man after gods own heart , come all that fear god , and i will tell you what he hath done for my soul. that which you have seen and heard , you must declare to one another , 1 john 3. 3. hereby be helping forwards towards heaven , and comforting one another by the comforts wherewith our selves are comforted of god , 2 cor. 1. 4. when thou art converted , strengthen thy brethren , luke 22. 32. 4. we must do good to others , by distributing to their outward wants and necessities , and hereby lay up a treasure in heaven , before our treasure in earth , fail , and we lose both , mat. 19. 21. this is to honour the lord with your substance , prov. 3. 9. this is to make friends with the unrighteous mammon , and to provide your selves bags which wax not old a treasure in the heaven that faileth not , luke 12. 33. this duty must not be forgotten , heb. 13. 16. ) because 't is a sowing of seed , 2 cor. 9. 6. and it will spring and bring forth a crop or harvest in this or the other world eccl. 11. 1 , 6. god will not forget it , heb. 6. 10. the lord jesus will certainly reward it , mat. 25. 40. a well done , from christ hereafter , will compensate all the service of well doers here , mat. 25. 31. 5. by labouring to keep up constant communiou with god in all holy duties . christians , you may lose time in the very service of god ; if you are not careful therein to converse with him . take heed of a slight spirit in serious performances . god looks upon the heart , and most there . some serious preparation is necessary , before you approach the presence of the high and holy god. joseph shav'd himself before he would come into pharaohs presence . let your heaven-born souls in every duty , with the love-sick spouse go out to meet your lord ; and taken up with nothing else . 't is not the picture of the husband , but the presence of the husband , that can satiate the truely loving longing spouse . it is a blessed sight to see souls working towards god , gasping and panting after the lord jesus christ , psal . 42. 1 , 2. o labour for such a frame of heart , and bewail a narrow and contracted spirit . do not perform duties for duties sake , so as to make duties the end of duties : but as the medium , by which thy soul may draw nigh to god and meet with him : the countenance and presence of god in a duty is the very suburbs of glory , yea , the very gate of heaven , gen. 2● . 17. let this be in thy thoughts , and the very purpose of thy heart , and expect it vehemently in every access to god. let thy soul follow hard after god , and say , one thing have i desired of the lord , that will i seek after , that i may dwell in the house of the lord all the days of my life , psal . 27. 4. psal . 84. 2. duties are only the outward court , but the form , shell , and carkass of religion , as pipes without water , breasts without milk , as sails without wind , or as a body without a soul , that hath no life . the encrease of your grace and holiness depends upon your acquaintance and communion with the god of grace . it was mose his being in the mount , that made his face to shine ; and the kings being at his table , that caused the churches spikenard to send forth the swell thereof , cant. 1. 12. the presence of the glorious god on a sabbath , the presence of god in prayer , or at a sacrament , will be unto thy soul as marrow and fatness , and that which will make thy hands to drop with myrrh , and thy fingers with sweet-smelling myrrh . thus it was with the spouse , when her beloved put in his hand by the hole of the door , cant. 5. 4 , 5. 6 , by improving every providence , every comfort , every cross , for gods glory , and our own spiritual advantage . god doth nothing in vain ; for he hath a peculiar respect unto the good of his people in all his dispensations : he doth time , measure , and order every dark and afflicting providence for his churches advantage , jer. 24. 5. rom. 8. 24. heb. 12. 10 , 11. god's chastning and teaching , commonly go together ; therefore it is , we must hear the rod , and who hath appointed it , mic. 6. 9. the rod hath a voice , beasts may feel the rod , but the believer hearts the rod. god's rod should make us like aaron's rod , bud , blossom , and to bring forth the peaceable fruits of righteousness , heb. 12. 11. now if you would be bettered by affliction , endeavour to do three things . 1. to understand the meaning or mind of god in them , for what sins committed , or duties neglected , they are sent : afflictions are gods messengers , and we should never be quiet till we know their errands , job 10. 2. 2. see the hand of god in all those afflictions . so did david , psal . 39. 10. and holy job 1. 11. hos . 6. 1. 3. labour to answer the end of god in your straits and troubles ; that you might be made more humble , more holy , more heavenly before ; that we may say , and find , that it hath beed good for us to be afflicted . we have as much reason to seek unto god for a blessing upon our daily rod as upon our daily bread. 7. time must be redeemed by casting up your accounts every day , and so to make even with god , and not get further into his debt . this will be the way to get an acquittance , to procure a pardon , before you are called and forced to an account . secret duties , if well done , are the sweetest duties ; and yet sadly neglected by saints themselves . you should retire every night , and spend a little time in self-examination ; and when you sit alone , commune with your hearts , and call over the passages and actions of the day past . we read gen. 24. 63. that isaac went out in the evening tide to meditate ; a precious duty , but rarely practised . christians should spend void spaces of time in ejaculatory prayer , and holy meditation . and o how hard it is to ascend this mount of heavenly meditation ! 't is very easie and delightsom to think of the world , the pleasures of sin , friends , riches , worldly business , but to meditate on god , heaven , eternity , the insufficiency and vanity of the creature , the bitterness of sin , the certainty of death and judgement , ( the very inwards of religion ) is very difficult . before you lye down upon your beds at night , call your selves to an account by such questions as these : 1. i have lived many years in the world ; what have i been doing all my days ? have i answered the end of my being ? 2. have i had a holy awe of god in the midst of my worldly business this day ? what thoughts of death and judgement have i had ? where hath my heart been ? 3. how have i performed duties this day ? what hath been the sins of this day , the mercies of this day , that i may beg the pardon of the one , and bless god for the other ? 4. what assistance and communion with god have i had this day in the duties of his worship ? have not god and my soul been strangers this day , and many days together ? 5. what have i done or spoken for god and his glory this day , in my family or else-where ? have i demean'd my self like a child of god this day ? this is to make religion our business , or to walk in the fear of the lord all the day . 8. improve your time by endeavouring to order every days work with reference to your last day . the end of every duty , and the great reason of redeeming time , lies here , namely , that we may be fit to dye , and stand before god. therefore must we glorifie the infinitely holy god , and make him our friend . hence it is that we must secure our souls , and speedily get into jesus christ , and grow in grace , do good to others , call our selves to an account , and clear our title unto heaven , that all our work may be done up while it is day , and none left to do , let death call when it will. the reasons why our precious time must be redeemed , are , 1. because the days are evil . 2. because 't is a considerable part of our christian wisdom . reas . 1. because the days are evil . this is the apostles own argument to enforce the duty . precious time , and evil days run parallel ; therefore no part of a little time must be lost . i shall instance in a few particulars , to make it appear . 1. the tares of false doctrine , or diabolical , blasphemous , damnable opinions , do abound . how do the devils agents endeavour to raise and undermine the very foundations and principles of the christian faith ? those old and damnable heresies that have been condemned and expunged out of the church of god , are greedily embraced and swallowed down by more then a few , 2 tim. 3. 1. and 4. 3. 2 pet. 1. 12. ye therefore , beloved , seeing ye knew these things before , beware lest ye also being led away with the error of the wicked , fall from your own stedfastness , 2 pet. 3. 17. 2 tim. 1. 13. 2. mens flagitious lives and most prodigious sins , makes the days still evil . what execrable abominations are there committed upon the stage of this evil world. iniquity abounds , wickedness is in credit , and religion under disgrace . many hate the power of godliness , but are not asham'd to wear the devil's livery . may we not complain with the prophet , and say as hosea 4. 12. there is no truth , nor mercy , nor knowledge of god in the land. by swearing , and lying , and killing , and stealing , and committing adultery , they break out , and blood toucheth blood ; therefore shall the land mourn . and as isa . 12. 15. for our transgressions are multiplyed before thee , and our sins testifie against us ; and truth faileth , and he that departeth from iniquity , maketh himself a pray . and amos 5. 10 , 12 , 15. they hate him that rebuketh in the gate , it is an evil time . 3 , many are back slidden and apostatised . how are the mighty fallen ! the falling sickness hath been an epidemical disease , matth. 24. 12. because iniquity shall abound , and the love of many shall wax cold , jer. 2. 2. 2 tim. 1. 15. rev. 2. 4. 4. doth not god frown and threaten to remove the candle-stick , and leave us in darkness ? rev , 2. 5. amos 8. 9 , 11. 5. how is the family of god , and friends of christ , devided and subdivided one from another ? moab and ammon , herod , and pilate , can unite against christ and his interest , when christ's little flock are at a distance one unto the other , 1 cor. 3. 3 , 4. and when it thus comes to pass , the days are evil , and our time had need be redeem'd . reas . 2. redeeming the time , will render us truly wise . see that you walk circumspectly , not as fools , but as wise , redeeming the time , eph. 5. 15. eccles . 6. 5. the wise mans heart ( saith solomon ) discerneth both time and judgement . to work while it is day ; and to do a great deal of work in a little time , commendeth the wisdom of the agent . whatever learning , parts , endowments , men have , they are not wise unless they redeem the time . the men of issachar were of great account with david , because they had understanding of times , to know what israel ought to do , 1 chron. 12. 32. the wise god , in whose hands is our time , taxes the jews for fools , not observing the times , jer. 8. 7 , 8. and so doth our lord jesus the pharisees , mat. 16. 2 , 3. therefore redeeming the time is called a walking in wisdom , as the apostle expresseth it , col. 4. 5. the application . vse 1. first , if time will be redeemed , we may infer , that sure then there is an eternity . let all the wasters of time , count upon it . it is as certain as any thing in this world , that there is another world. you may venture your lives , your souls , and all , upon the truth of it . why should the blessed astle paul press believers so strictly to redeem time , but in order to their everlasting welfare ? assure thy self of it , and believe it as firmly , as if both eternities did now present themselves to thy bodily eyes , and thou didst see the devils and reprobates in their chains of darkness , and hear them cry and roar in those eternal flames : and also , see abraham , isaac , and jacob , and all the saints departed , upon the throne , singing the song of moses , and the lamb. this is that which is either beleiv'd or fear'd by the best and worst of men : o that it might have a deep and lasting impression upon all your hearts . 2. the opportunity of time is a very precious privileage . to have a gale of opportunity to convey us to glory , or the white flag upon the wall , inviting us unto our work , to sue out our pardon before it is to late . time is a rich invaluable treasure , and yet a transient treasure . * time ( gods post ) runs apace ; yea , flyes as it were upon eagles wings , and will be gone . time is compared to golden sands running between two eternities , and 't is an infinite mercy they are yet running , that you have a day to work out your salvation , to agree with the adversary while he is in the way , viz. to make up the breach between god and your souls , rev. 2. 21. the continuance of time is very uncertain , the time is short , 1 cor. 7. 29. the whole is but a span , a very little space . 't is but a few days more , and then thy last day ; a few hours more , and then they departing hour ; a few breathings more , and then thy last breath . 3. time , as precious as it is , and which should be redeem'd at any rate , is often let slip . what shall we do to pass away the time ? is common in some mens mouths ; it 's a commodity that lies upon their hands , they know not what to do with it . how profuse and prodigal are most of this great treasure , who make no improvement of it ? how often hath opportunity come to us , and waited on us , but very few are found to lay hold upon it ? to how many time-wasters may that killing text , luke 19. 41 , 42. be applyed ? and when he came near , he beheld the city , and wept ; he could not speak it without tears , saying , if thou hadst known ( even thou at least ) in this thy day , the things which belong unto thy peace : but now they are hidden from thine eyes . 4. spiritual sloth , whereby we lose so much of our precious time , is a sore evil , and very dangerous . slothfulness ( solomon faith ) casteth into a deep sleep , prov. 19. 15. the slothful man is like the door on the hinges , prov , 26. 14. the slothful is brother to the great waster , prov. 18. 9. therefore be not slothful , rom. 12. 11. heb. 6. 12. we read that joshua said to the sun stand still ; but god never said to the soul , stand still . religion requires action ; labour diligence ; for it doth not consist in airy empty notions and speculations of the head ; but in the exercise of the mind and heart . habits must be exerted , grace improved , heaven ( that is all up-hill ) must be strived for , and gotten , as it were by force and victory . 't is a shameful and deformed sight , to see a man professing godliness in a lethergy , and not prose-cast off thy lazy and dull spirit & temper lest thou be found like that wicked , slothful and unprofitable servant , who must be cast into utter darkness , mat. 25. 26. 30. let me say to you , as the danites to their brethren , having spy'd out a good land. judg. 18. 9. are ye still ? arise , and be not slothful to go , and to possess the land. the heavenly countrey is before you ; arise , and work , and lose it not for want of labour . let not spiritual sloth , by eating out your time , hinder your work , and rob you of your wages , rev , 3. 11. 5. if the best of saints should redeem their time , what have sinners need to do ? you that have been slumbring and sleeping all your time , and not gone one step in the way to heaven , but many in the way to hell , had need up and be doing , or else you will be eternally undone . whilst it is called to day , if you will hear his voice , harden not your hearts . do not spend so freely of this swift and precious stream of time , every drop of which , hath an influence upon eternity . knowing the time , that now it is high time to awake out of sleep . the night is far spent , the day is at hand ; cast off therefore the work of darkness , and put on the armour of light . let us walk honestly , as in the day ; not in rioting and drunkenness , not in chambering and wantonness , not in strife and envying : but put you on the lord jesus christ , and make no provision for the flesh , to fulfil the lusts thereof , rom. 13. 12 , 13 , 14. 6. if time , and every part and moment of it , must be improved ; this serves to confute those that reproach serious diligence in duty , as a needless thing . if the business of our immortal soul , did not require great care and diligence , why doth paul here enjoyn us to walk circumspectly , not as fools , but as wise ? christians . 't is your wisdom to know your work , and the time to do it . there 's no trifling about eternity ; now is the day for the things of your peace , let it not be hid from your eyes . it will be very sad when you are passing into the other world , to see that you have all your life time been sowing the wind . use 2. examination , try whether you are redeemers of time , or not . reflect upon what i have said , and thy conscience will tell thee , thou hast spent more of thy time in sin and vanity . how fruitful are thy duties ? are thy hours for god ? do time and duty go hand in hand ? maist thou not cry out , many a time , diem perdidi ! daily i lose a day . examine your selves , don't silence stop the mouth of conscience ; if so , it will cry aloud another day . let me ask you these few questions . 1. have you seriously bewail'd the loss of time , and begg'd the pardon of it ? 2. have your souls sincerely closed with jesus christ , and freely and fully given up , and resigned your selves to him to be his for ever ? 3. do the great concerns of gods glory , and your salvation , bear down all before them ? canst thou say , though i follow my calling , and take care for my family , yet i am most solicious about my everlasting condition ? whether they be pleasures or profits , i can say , pleasures of sin be gone , world stand by . there is a god to serve and honour ; i have a soul must be sanctified and saved , i have a short time to redeem , i have a debt to pay , an account to give , a sentence to receive , an eternity to live . this is not to be slighted ; i must and will save my soul , hell ii most intollerable and eternal . 4. will you now promise and stand to it , that for the future you will trade more for eternity , and get better evidences for heaven ? go about the work of faith and repentance speedily ; lest death should call , and you not ready . use 3. of lamentation , that professors should bo so far from redeeming of time , or of doubling their diligence , that they neglect their duty . i may cry out with the prophet , call for the mourning women , for who is not guilty in this kind ? amos 5. 16. sirs , for this should our souls mourn in secret places ; the serious consideration of which is enough to fetch blood from our hearts , and flood of tears from our eyes . how little care is taken in spending that well , which when it is gone , we have no hope it can be restored to us again . do not you complain of the want of time , seeing you waste time . there are many poor frivolous excuses : the servant will say , that he hath a hard , cruel master ; the wife complains of her wicked husband , the child of his ungodly father ; another , of the poverty of his family ; he can spare no time . whoever pretends the want of time , let me tell thee , thou hast a carnal , dead , sinful , slothful heart , the cause of all . hast thou not time for every other thing , namely , a time for eating , drinking , sleeping , potting , piping , playing , and none for heaven ? can you rise early , go to bed late , and eat the bread of carefulness , to get the meat that perisheth ; and find no time for god and your souls ? will this excuse thee another day , thou careless , ignorant , deluded soul ? your corn , cattel , your sheep , your swine , your hawks , your horses , and dogs are cared for ; but for the better part , there 's no care at all . wilt thou tell the great and terrible judge , at the last day , i would have been saved , but i had no time ? there are many that eat their bread by the sweat of their brows , that take time for their souls , who will be brought in as witnesses against you at the last day . will you squander away your time , and the days evil , and opportunities for your souls hardly come at ? o consider , it 's high time to awake out of sleep . exhortation to redeem time. use 4. you have heard what it is to redeem time , and how time must be redeemed . now let all resolve , without delay , to put this so necessary a duty into practise . let young ones resolve upon it , and the middle-aged , with the hoary-heads . tender unto thy god the cream and flower of thy age , and time , and think it not too soon . in things of far less moment , you are for hast and speed . if you were starving for want of bread , you would think every hour long , till you had a supply . if your bodies were tortured and tormented with pain and sickness , would you think that ease and health might come too soon ? if a man were in the sea near sinking , can a boat come to soon ? or , can a condemned malefactor receive his pardon too soon ? hast thou lived without god , and satan's slave , and in danger of dropping into hell , fifteen or twenty years , and canst thou get into christ to secure thy immortal soul too soon ? hast thou not been the devils too long already ? suppose thou hadst dyed in thy christless state , where had thy soul been ? is is not better to be the lord's servant , then satan's slave ? ask the godly man that hath made tryal , and he will tell thee . the sooner thou art in a state of grace , the fitter thou wilt be for glory . make speed in thy work , do thy spiritual business ; thy wages is sure , and thou shalt be blessed . consider there was never any one repented ( living or dying ) that they were the lords , and converted betimes . and for you that have past the time of youth , in the satisfying youthful lusts , and liv'd , it may be , thirty , forty , or fifty years in a course of sin and vanity , is it not more then time for you , to bethink your selves ? in so many years you have made sad work ; who can tell how often you have offended , that have been profane swearers , drunkards , lyars , sabbath-breakers ; so long , if you were certain of living so many years to come , yet the devil , the world , and your hellish lusts , have had half your time . o let the time past suffice . know your times are in gods hands , psal . 31. 15. so that you are not certain of a day to come : therefore begin and make speed in you work . and for the gray-headed , against whom death hath raised his batteries , you can have but a few sands in your glass , your departing hour cannot be far , your candle is within the socket , and it may be is come to a stinking snuff : do you not see the keepers of the old rotten house begin to tremble , and the strong men bow themselves ? expect the next blast , the house to fall . if you that are leaning on your staves , and looking through your spectacles , being ready to enter upon eternity , don't mind your work immediately , wo , wo be unto you for ever . if god should work a spiritual miracle , in converting and pardoning an old grey-headed sinner , that hath been idle till the leventh hour , mat. 20. 6. would it not be matter of amazement , and wonder to men and angels ? for the devil to be cast out of possession after he hath an inhabitant threescore years , and more , for such an one to be born again , would be strange indeed . i have heard of an old man , who being really converted , not long before his death caused this to be written on his tomb : here lyeth a very aged man , of three years old ; he reckoned all his time and life before , as lost , and worth nothing . now that you ( that have put off god , and hazarded your souls so long already ) might lose no more time , consider these motives : 1. the present time is gods time , and must be yours . 2. god , the righteous judge , will reckon with you for your time . 3. you have solemnly promised to redeem it . 4. men take and improve opportunity for other things . 5. satan , your deadly enemy , is always busie , and will lose no time . 6. saving-grace is an active and springing principle . 7. time once had , and lost , cannot be recalled . 8. cons . how they prize time , that have lost it . 9. god hath joyned time and duty together . 10. on this moment of time , eternity depends . motive 1. consider , the present time is gods , and it must be yours . don't you hear the holy ghost say , it is now high time to seek the lord ; and calling to you , come away , make speed ? hos . 10. 12. delayes and laziness , are the two great gulphs , in which multitudes of souls are drowned , and perish . how many are now in hell , that purposed and promised to turn to god ( as you do ) hereafter ? o fear and tremble lest it should be your case . to enforce this , take these few hints . 1. the present time hath most precepts ; and gods commands , like warrants in the kings name , must be obeyed on sight thereof . we say , must is for the king : if thou art young , read eccles . 12. 1. remember now thy creator in the days of thy youth . to day if you will hear his voice , harden not your hearts , psal . 95. 6. first seek the kingdom of god , mat. 6. 33. you must not stay long , hos . 13. 13. bless god , and wonder the golden thread of precious time is spin'd out so long . 2. it hath most promises , and they are great and precious . i will receive you , saith the lord. they that seek me early shall find me . the present time is an accepted time , in which god may be found , psal . 32. 6. now god calls , heb. 3 , 7. and you may come and welcome , john 6. 37. and it will be matter of unspeakable comfort to a man dying & looking into eternity , to know he hath done the work for which he had his life and time . 3. you have the hest examples . and 't is our duty to imitate and follow them who are gone to heaven before . your dead lord would lose no time ; i must do the work of him that sent me , while it is day . when faithful abraham was to offer his son isaac , he made hast , gen. 22. 31. he rose up early in the morning . mary magdalan came early in the morning to enquire after , and to see the lord jesus , whom her soul loved , mark. 16. 2. motive 2. god the righteous judge will reckon with you for your time . not onely for your health , wealth , strength , parts , graces , memories , but for every minute of your time . if at the day of judgement we must give an account for every idle word , much more for so great a talent , so rich a treasure as time. a heathen could say , that every wise man must tam otii quam negottii rationem reddere , give an account of his business , and of his idleness . you may , like fools , waste your time , neglect your duty , and stand out against the call of god ; but it will cost your dear , eccl. 11. 9. rejoyce , o young man in thy youth , and let thine heart chear thee in the days of thy youth , and walk in the ways of thine heart , and in the sight of thine eyes : but know thou , for all these things god will bring thee unto judgement . the great landlord of your time , is at great expence to continue it . those luminaries of heaven , over your heads ; and principally , the prince of all the lights of heaven , the sun , that glorious and mighty gyant , the prince and crown of all corporal creatures , do tire , and waste ( as it were their celestial vigour , to beget and give time. time is so rich a jewel , that god would have one man value it to another . if one man had hurt another , he was to pay both for his cure and loss of time , exod , 21. 18 , 19. so must you at the great day of account , for all your time , for every sermon you have heard , for every sabbath and sacrament you have had all your days . motive 3. you have all promised to redeem your time . the vows of jehovah are upon you . say with david , i will pay my vows . if the godly man will perform his promise to his hurt , psal . 15. 4. much more should you for your profit . take the counsel of the wise man , eccles . 5. 4 , 5. when thou vowest a vow unto god , defer not to pay it : pay that which thou hast vowed : better it is that thou should not vow , then to vow and not pay . how often you have engaged your selves to leave your known sins , and to live soberly , and righteously , and godly in this present world , let conscience witness . if you that have resolved to read , pray , sanctifie the sabbath , &c. should still waste and trifle away the time , it will not only be a breach of promise ; but a sin against light , for which thy heart will reproach thee ; and if thine heart condemn thee , god is greater then thine heart , and knoweth all things , 1. john 3. 20. remember the promises thou didst make at such a sacrament , or when struck at the heart by such and such a sermon , or when death was at thy family , or thy self near unto it ; and defer not to perform thy covenant : god , who is a god of truth , will not be mocked ; and that you shall know ere it be long . jeptha would perform his vow to god ; i have , said he , opened my mouth unto the lord , i cannot go back , judg. 11. 34 , 35. herod , for his oath sake , murdered john the baptist , matth. 14. 9 , 10. how many times hast thou engagest to dedicate and devote thy self to god and his service ? therefore say , lord , for my promise sake , i will sacrifice my self , and become thine , redeeming my time for thy glory , and mine own salvation . motive 4. cons . men take and improve opportunities for other things . the fittest and best time is taken for buying , selling , plowing , sowing , and gathering into barns ; and especially in evil and hard times . men will rise early , run , ride , and labour , in the very fire , as the prophet speaketh . redeeming the time , 't is a metaphor taken from merchants , that will be early in the market , lest the opportunity of buying the best commodities should be lost . the proverb is , that time and tide , stay for no man ; and that we must make hay while the sun shineth . there 's none but the sluggard will sleep in harvest ; the diligent husband-man will not lose a day then . christians , in this great affair of your precious , immortal and never-dying souls , do as men about other things : millers and marriners observe and improve every gale of wind ; yea , the stork in the heaven , the turtle , the crane , and the swallow , know and observe the time of their coming , jer. 8. 7. they that say , to day or to morrow we will go into such a city , and buy , and get gain , jam. 4. 2. will as we say , turn every stone , and lose no time to buy a good bargain , to make a rich purchase , and shall we redeem our time , and make the best of our spiritual markets , to make provision for our souls , that are more worth then all the world ? motive 5. satan , that enemy , and grand soul-deluder , is always busie . he is an active devil , and he loveth to find us idle . christians , this old serpent is never more at work , then when we are idle : for idleness layeth a man open to all his hellish snares and temptations , and then if temptations come , you are out of gods way ; and if satan find you on his ground , he will be too hard for you . the apostle tells us he goeth about , and still offers temptations for the wasting of our time . this roaring lyon hath a large circuit ; for ever since he was cast out of heaven , he hath been going to and fro in the earth , and walking up and down in it , john 1. 7. his grand design is to devour , 1 pet. 5. 8. this black prince loves to prey upon precious souls ; the soul being that sweet morsel he is still gaping at . this adversary hath his several walks , he is in the shop , in the market , in the street , in the chamber , in the closet , and every where where sin is , and he is also in the congregation among the assemblies of the saints , when they are about spiritual service . when joshua the high-priest stood before the lord , satan was standing at his right hand to resist him , zech. 3. 1. this deadly enemy was with christ , and his disciples at the passover , for there he entred into judas , john 13. 26 , 27. therefore , christians , we have need to work and watch too . the devil , that hates you and all mankind , doth bestir himself ; he goeth forth into the broad way of prophaneness , and there he tenders and tempts men with sensual objects , and he entreth in the by-path of error , appearing as an angel of light , and enticeth wanton wits to suck down the poyson of his damnable doctrine . and when once he hath injected his poyson into the head , how much time is spent in writing and disputing to defend his delusions ? we read , that it was while men slept , this enemy ( satan ) came and sowed tares among the wheat , matth. 13. 25. 39. he is a working , busie devil , never at leisure , but is always spreading his baits , and casting his snares and nets to catch souls . therefore be ye sober , vigilant , and watch unto prayer , and employ this talent of precious time well . idleness is satans shop and the mother of mischief . david was at leisure , and on the roof of his house , when satan prevailed by that sad temptation , 2 sam. 11. 3. therefore set god alwayes before you , keep in his way , and be doing your duty ; that you may be kept from his fiery darts the flying bird is seldom shot . the cautious , diligent , active soul is most secure . motive 6. time once gone cannot be recalled . time past , is gone for ever ; time present ( if we may so call it ) is going ; future time is most uncertain ; neither men or angels can hinder , or stop it ; turn , or bring it back again . if opportunities be not now taken , they may never be had . be good husbands of your time , and work now , or you may never work . time's redemption , may be your salvation , therefore follow and improve the light , before darkness overtake you . you all know that yesterday , or the last hour , will never come again . if thou hadst as much treasure in thy custody or power , as the whole world is worth , it cannot purchase one minute of time past . you that are old , may as easily call back your youth , or become young again , as recover any part of this precious time luke 19. 42. motive 7. the nature of saving-grace , is working and springing up , which turneth all the powers and faculties of the soul heaven-ward . such is the activity and vigour of this gracious nature , that it will bring a man to a what wilt thou have me to do ? acts 9. 6. ephes . 2. 10. 't is not a lazy and languid thing , but full of life and power . the state of sin in scripture , is described by death and darkness , which are a cessation and privation of life , and light , and motion : and the state of grace is described by life , eph. 2. which is powerful , and most vivacious , like the sword of the lord , and gideon , doing great things . it is no wonder to see the men of the world , that are born after the flesh , to be dull , sluggish and unactive . but you that have a divine nature , and a spirit of life and power in your hearts , should be diligent and laborious , 2 tim. 1. 6. rom. 8. 2. this living principle of grace , made the holy apostle , who excited others to redeem their time , so to employ his talent ; the grace of god in him , made him labour more then they all , 1 cor. 15. 10. the streams of grace that flow into the soul , are called rivers of living water , john 7. 31. and a well of water springing up unto eternal life , john 4. 14. so that christians have greater advantage of doing good , and of living to gods glory . therefore stir up the grace of god that is in you ; cast off slothfulness , and put on diligence ; and laying aside every weight , rejoyce ( as the son ) to run the race that is set before you . motive 8. consider , how highly they prize time , that have lost it . and are come to the end of it ; and who , with the loss of time , have lost themselves . we have many dreadful examples that stand as so many sea-marks , to warn us to take heed . the poor jews were utterly undone by it . the lord only knowns how many of them are now in flames , that suffer the vengeance of eternal fire , for not improving the day of grace , luke 19. 42. matth. 23. 37. the foolish virgins having lost the opportunity of buying oyl , came too late to the door . and esan staid too long to get the blessing . most do things when it is too late . men go to bed late , rise late , go to market late , come to church late , and make peace with god when it is too late . the old israelites marched towards canaan when is was too late , and so lost that good land. o how dreadful will mercy slighted and time lost be , to the awakened soul , when it comes to dye , seeing it self in a christless state ! it was a speech once of a woman in terror of conscience , when divers ministers and others came to her in a way of comforting her ; she looks with a ghastly countenance upon them , and gives them this answer , call back time again ; if you can , call back time again , then there may be hopes for me : but time is gone . another great lady upon her death-bed , cryed out , all too late , all too late ; a world of wealth for an inch of time. another gentlewoman , ( of whom i have heard ) who was wont to employ this precious talent of time , in playing at cards , and such like-games , coming from her sport late in the night , finding her waiting-maid ( that was religious ) reading in a good book , and casting her eyes in the book over the maids shoulder , speaks these words , or to this effect : thou poor melancholly soul ! whut always reading , and spending thy time thus ! wilt thou take no comfort in thy life ? the gentlewoman retiring to her chamber went to bed . the maid lodging in the same room , perceived her mistress under great dsquiet and perturbation of spirit , sighing and groaning bitterly . the servant hearing of it , several times called to her to know the reason she could not sleep : the maid urging of her , at last she cryed out & said , i read this word eternity in thy book , which hath so pierced my heart , that i believe i shall never sleep more , till i have a better assurance of mine eternity . another wanton lady , that hath wasted her time in sensuallity , who dyed not many weeks past , told her vicious mother , standing by her bed-side , that it was too late to speak of god to her ; for you have undone me , and i am going to hell before , and you will certainly come after . it is common with men dying and going into the other world , sadly to bewail the loss of time . when they fear mercy is going , patience expiring , and the time respited for repentance , over , then they prize opportunities at another rate . and o what would the damned in hell give to be admitted into the world , if they might but enjoy one day , or hour , to deliver themselves from that dreadful place of torment , luke 16. 27 , 28. motive 9. consider , god hath joyned time and duty together : that in two respects . 1. in respect of assistance . 2. in respect of acceptance . 1. god hath joyn'd time and duty together , in respect of assistance : and what infinite majesty hath joyned , must not by any means be separated . work , and time , opportunity and duty ; must go together . adam had his work in paradice before the fall . and second adam was always in action , to the end of his days ; his meat and drink was to do the will of his father . nullus mihi per otium dies exit , i have no day for idleness , was the language of a heathen . christians , do your work in season , and you shall have assistance . god's opportunity is as wind to the sails , or as oyl to the wheels , which will make you glide through difficult duties with much facility . if we work in god's time , god will work with us , and we shall be workers together with him . gospel-time is in order to gospel-work ; spiritual opportunities are appointed and continued for spiritual duties . the work of faith , repentance , mortification of sin , the plucking out right eyes , the chopping off right arms , fighting and wrestling with the powers and prince of darkness , are exceeding difficult : but god whose arm is potent , will give power : and how easily will great work or service be done , when there is great assistance in the doing of it ? a burden that is too heavy for one to lift , by the help of another will come up easie . this paul witnesseth , phil. 4. 13. i can do all things through christ which strengthneth me . the feeble jews , by the help of jehovah , raised the walls of jerusalem from its very rubbish , and that in spight of all opposition , neh. 3. 2 , 3. and 6. 15. they plying the work , the lord was with them by his great power and strong hand : they made their prayer unto god , when strength was almost decayed , and laboured in the work from the rising of the morning , till the stars appeared ; and so the wall was finished . let time be redeemed , and then a great deal of work may be done in a little time : god's opportunity will make believing and repenting easie , luke 19. 6. acts 2. 37. 41. acts 16. 14. 34. o therefore while it is day , work out your salvation ; for it is god which worketh in you both to will and to do , of his good pleasure , phil. 2. 12 , 13. 2. god hath joyned time and duty , in respect of acceptance . every time is not an accepted time , 2 cor. 6. 2. the isruelites that refused to march up to canaan at gods command , lost their opportunity , and afterward he would neither assist them nor accept them . if thou stayest till god's time be past and gone , art thou sure god will accept thee hereafter ? there is a time when god will not be found , will not be spoken withal , isa . 55. 6. esau sought the blessing with tears , and it was denied him , heb. 12. 17. prov. 1. 29. do not say , what need so much speed ? what need so much improving of time , so much reading , hearing , praying , preaching ? but resolve upon thy now or never . motive 10. lastly , consider , that on the present moment of time eternity depends . this deep and heart-affecting meditation should even swallow us up , and cause us to hasten unto our work . let go time's opportunity , and you will certainly be ruin'd to all eternity . the painter being asked why he was so exact in drawing his lines , answered , i paint for eternity . consider , that thou must believe and repent for eternity , hear and pray for eternity , fear , love , obey for eternity . a work of infinite moment , depends on a moment of time. this day thou mayest throw thy last cast for eternity . this swift post will not stop , no not for a moment . secure soul ! dost thou see eternity before thee , even at thy door , and that there is but a step between thee and an endless state , and wilt thou not be more industrious for thy soul , and heaven ? if a man were to run or wrestle for his life , or for a crown , or kingdom , how would he strain , and strive , and that with all his might ? if a man were to go over sea for his life , and had but one gale of wind in his life-time , would he come to the water-side and lose it ; if a malefactor had but a day appointed him to sue out his pardon , would he not improve it ? this is all our cases : god hath given us but a day to work ; when the day is ended , it will be night for ever , luk. 19. 19 , 42. john 9. 4. now it may be , christ is at the door , offering thee help , open to him , lest he withdraw , and come no more . it s probable the spirit of life and power , striveth to turn thee to god , o refuse not to comply with it , lest the spirit serve thee , as samuel did saul , that came no more to him , 1 sam. 15. 35. i shall conclude the motives with the words of the psalmist , to day if you will hear his voice , harden not your hearts , left god swear in his wrath , that you shall not enter into his rest , psal . 91. 7. 11. now if thou art resolved to put this duty into practice ; through the help of heaven , speedily and diligently observe these directions . directions for the redeeming of time. 1. take heed and beware of those things which rob you of your time . 2. labour to convince your selves of the worth of time , and value it accordingly . 3. set apart a considerable portion of time for the most secret duties . 4. cast and compute your time . 5. maintain a holy fear upon thy heart of coming to the end of time , before thy work be done . direct . 1. first , take heed of those things which rob you of your time . now the thieves that will rob you of this exceeding rich jewel , are these six , against which watch as for thy life . 1. vain thoughts . 2. worldly cares . 3. vnnecessary visits . 4. vnprofitable discourse . 5. excessive indulging of the outward man. 6. vnlawful or immoderate recreations . 1. vain thoughts . these are secret and subtile thieves , that insensibly rob us of our time every day , and in every duty ; vain impertinent and wicked thoughts like pharaoh's frogs , creep and crowd in upon us , and thrust out good thoughts ; so that we cannot keep our mind steddy and compos'd . solomon saith , prov. 17. 24. the eyes of a fool are in the ends of the earth ; so are our thoughts gadding , wandring up and down here and there and every where . these evil thoughts spring and rise from within us , as naturally as sparks from the fire , gen. 6. 5. matth. 15. 19. out of the heart proceedeth evil thoughts . and they follow us continually into every place , and in every service , as the birds on abraham's sacrifices , which abraham did drive away . they must not lodge , jerem. 4. 14. though we cannot hinder the fowls from flying in the air , or over our heads , we may hinder them from pitching on our heads . holy david had vain thoughts , but he hated them , psal . 119. 113. there is not a minute , but many thoughts pass from us , as , in a minute , sands do in an hour-glass , psal . 94. 19. christians , consider how much of that time is lost , which you spend in holy duties , by vain thoughts ; when we should draw nigh to god , our hearts , by our thoughts , steal away . and there are but a few awakened tender spirits , truly sensible of this intrinsical secret evil ; though much of a christian's duty , and the very inwards of religion , lies in observing the thoughts , and in watching the heart . therefore above all keeping , keep thy heart , prov. 4. 23. and take heed to thy spirit , mal. 2. 15 , 16. 2. worldly cares are great wasters of our precious time . the most do mind earthly things , phil. 3. 19. men heads , hearts and thoughts , are so intent about the things that perish , that they do hardly entertain a serious thought of god and eternity , all the day . god is not in all their thoughts . they that are the flesh , do mind the things of the flesh , rom. 8. 5. and not only the children of this world , but professors themselves , are so eager and vehement in the pursuit of this poor earth , that almost all their time and strength is spent about it . and while men are so careful and solicious about many things , and in a very crowd and hurry of business , it is impossible for them to redeem time for god and their souls . as soon as their eyes are open , and the things of the world stand as so many suitors , to invite and draw them . some have their hearts so over-charged and surfeited with the cares and fears of this evil world , that their abundance will not suffer them to sleep , luke 21. 4. eccles . 5. 12. now when it is thus , opportunities are lost , souls are neglected , holy duties omitted , or if used , they are very unsuccessful , ezek. 33. 31. math. 13. 22. therefore take heed of the world , so great a devourer of our time . 3. vnnecessary visits , are great wasters of our time : of which you must take heed , it being no mark of godliness but the contrary . the wise man speaking of the vicious and vertous woman , giveth them this different character , viz. the one , her feet abideth not in her house , eccl. 7. 11. the other looketh well to the wayes of her houshold , and eateth not the bread of idleness , prov. 31. 27. and we read of some , that wandred about from house to house , being idle tatlers , and busie-bodies , speaking things which they ought not , 1 tim. 5. 13. how many do trifile away the time in going from house to house ? to whom it may be said , as pharaoh to the oppressed israelites , ye are idle , ye are idle . let that time you have to spare from your calling and families , be spent in reading , prayer , or other religious exercises : and in all your visits , intend and design the doing of good , or the receiving of good ; and not the passing away of this precious time . when your friends or neighbours are sick , and under the hand of god , go to them , and give them counsel for their souls , rom. 15. 2. 4. vnprofitable discourse robbeth us of much time . some employ their tongues in telling fabulous or filthy stories ; others in discoursing of parties and opinions , and in talking of the faults and miscarriages of other men . some about the times , and enquiring after news . thus did the men of athens , who spent their time in nothing else , but either to tell , or to hear some new thing , acts 17. 21. and the most , when they come together , pass away the time in discoursing of the world , and the concerns of it . but let christians , when they converse , imitate their lord ; the words that proceeded out of his mouth , were gracious words : walk in wisdom toward them that art without , redeeming the time . let your speech be always with grace ; seasoned with salt , that you know how you ought to answer every man ; col. 4. 5 , 6. 5. excessive indulging the outward man. much of our time is spent in making provision for the flesh , rom. 13. last . some hours are taken up every day in providing for the belly , to please the pallate ; and some at their tables take up much time . others to gratifie a proud fancy , much time is wasted in decking and trimming the body . there are those that spend more time in looking into a glass , then upon their knees in praying to god. a godly minister coming to a gentlewomans house to dinner , where he waited from ten a clock till one , all the while she was dressing , burst out in weeping , to think that she should spend so much time in trimming , and he so little in praying . also , excessive sleep doth devour a great part of our short life and time . when we should be on our knees in our closet , we are in our beds , or on our couches . others waste their precious time in ale-houses , and tavers , and brothel-houses , from day to day , god's day being not exempted , against such there is a dreadful wo ; wo unto them that rise up early in the morning , that they may follow strong drink ; that continue until night , till wine inflame them , isa . 5. 11 , 12. 6. vnlawful or immoderate recreations , are the occasions of great expence of time . recreation ( not to be used but as physick , in case of need ) is an ingrosser and wafter of our time , that 's dear and precious . many are so excessive in it , as if they were sent into the world to do nothing but sport . what time is spent is carding , dicing , dancing , interludes , stage-plays , bear and bull-baitings , hunting , hawking , and in reading romantick books ? which , for men and women professing the gospel , are not of good report , phil. 4. 8. the turning of the bible or of some good book , is more becoming a christian , then turning a pair of cards , a game so much accustomed by the prophane , and an occasion of much sin . these things will cause bitterness and horror at last ; they are honey to the fansie , but a sting to the conscience . consider which will afford most comfort dying ; item , so many days in recreation , or so many days in humiliation ; so many hours in prayer , or so many hours in playing at cards ; so many hours in vain filthy discourse , or so many hours in serious and heavenly conference ; item , so many sabbaths in reading , hearing and singing of psalms , or so many sabbaths spent in eating , drinking , walking , or worse . holy bradford counted that hour lost , wherein he had not done some good . titus vespasian was wont to say , diem perdidi , i have lost a day . direct . 2. set a due estimate upon this precious jewel of time , that your hearts may be so , truly tender , as to make conscience of wasting of it . a godly minister was wont to say when he saw the morning clear and serene , 't is pity this day should be lost . o value your time ; reckon more of one sabbath , then of the best fair or market that ever thou wasted in all thy life . set upon the now day of grace , the price of eternity . i have told you already the damned in hell ( if it might be ) would give a world for one opportunity to make peace with god. direct . 3. set apart some considerable portion of time , for the most secret duties . 1. for ordinary secret prayer and meditation , set some time apart in the morning and evening of every day ; and do not catch and snatch at praying-times . many serve the world and the flesh all day , and put off god with a few words or sleepy prayers at night . prayer is the breath of the new creature , and the sign of spiritual life , act. 9. 6. christians let your prayers be secret , sincere , fervent , constant . the way to heaven ( said a good man ) is through the closet , and they that have been eminent in piety , have been excellent in prayer . holy david would not let a morning pass without prayer , psal . 5. 3. yea , three times a day he was at this blessed duty , psa . 55. 17. it was his element and constant employment , psal . 109. 4. your prayer must be fervent if it be effectual . prayer without fervency , is as a bullet without powder , or as a bird without wings , that cannot mount up into the air. holy fire must be put to the daily sacrifice . god answers by fire . he that looks upon the heart , regards the manner of your prayers , more then the number of your prayers . cold , slight mumbling over a few petitions , either out of custom , or to stop the mouth of conscience , will not prevail , ps . 25. i. isa . 26. 9. jam. 5. 15. christians , the time that you spend with god in secret , is the sweetest time , and best improved . therefore if thou lovest thy life , be in love with prayer . resolve to spend some time with god in private every day . 2. extraordinary private fastings , is a duty very necessary , and practised but by a few . soul-afflicting dayes between god and a man's self , would though grace , be much for spiritual advantage , husbands should mourn apart , and their wives apart , zech. 12. 12 , 13. fasting-days will be soul-fatting days , acts 10. 30. and blessed are they that mourn , mat. 5. 4. 3. the third private duty is self-examination . when thou art alone , ask thy self these questions . 1. is it most certain , that i am in a state of grace ? 2. is grace thriving ? doth my inward man prosper ? 3. do i live in no known sin against conscience , psal . 19. 1. 28. and exercise my self unto godliness ? 4. do i make conscience of redeeming time , so as to joyn time and duty togetogether ? a precious servant of the lord was wont to say , if a man could answer to these two questions , he need not to fear ? first , am i gods child ? secondly , am i in gods way ? psal . 119. 94. direct . 4. if you would redeem your time , compute your time . pray thou mayest do it , psal . 90. 12. psal . 39. 4. numbring the people was david's sin , but numbring his days a duty . 't is common for men to number their sheep , their cattel , houses , lands , wares , money , but to number our days , is a rare kind of numbring : for the neglect of which , what arears are we fallen into , with the great land-lord of our time ? christians , divide your time into parcels , and consider how little god hath ; how much time was spent in thy infancy and child-hood , before thou hadst the use of reason , how much is spent in our callings and employments about the world , how much in eating and drinking and unprofitable discourse , besides all this , half , or more , is spent in sleeping : so that in the work of god , and about our immortal souls , we employ but a very little . therefore 't is more then time to redeem it . direct . 5. maintain always a holy fear upon thy heart of coming to the end of time before thy work be done . live continually in an expectation of your great changes . buy sell , converse , read , pray , hear , and do all as dying men , and passing to receive the recompence of endless joy or wo. christians , if you would work while it is day ; if you would glorifie god on earth , if you would secure and eternally save your immortal souls ; if you would not be a prey to the prince of darkness ; if you would stand with comfort before the lord jesus , at his dreadful bar ; if you would not spend your days without hope : arise therefore , and be doing , and the lord be with you . deut. 32. 29. o that they were wise , that they understood this , that they would consider their latter end . it is always seasonable to insist on such subjects as direct us to speak of another world , especially in time of great sickness and mortality , in which thousands of souls night and day have been crowding into eternity ( witness the late dreadful plague in sixty five . ) i therefore made choice of this serious , and heart-wakening subject , that drowsie , secure souls might be awakened to a deep consideration of the world to come . the whole chapter is stiled the song of moses , his swan-like song , or song before his death , the dying words of that eminent faithful servant of god ; and if the words of a dying man are to be regarded , how much the words of a dying moses . this moses being ready to go into the other world , composeth this song , of which the text is apart ; and dying words are weighty , and make the deepest impression . this song is partly narratory . minatory . promissory . in the narrative you have 1. a narration of the infinite greatness , and most glorious attributes of the god of israel , introduced with a pathetical and awakening acclamation : give ear o ye heavens , and i will speak ; and hear o earth the words of my mouth . 2. we have a narration of their corruption , ingratitude , and rebellion , verse 5. 6. they have corrupted themselves , they are a perverse and crooked generation : do ye thus requite the lord , o foolish people , and unwise . notwithstanding the remarkable favours , and rare indulgence of god toward them , yet they forsook him , provoked him to jealousie with strange gods , and sacrificed to devils , and not unto god , vers . 16. 17. because of which he threatens . 1. to hide his face from them , then which nothing more bitter to the soul , ver. 20. 2. to inflict variety of sore temporal judgements upon them , then which nothing more burthensome to the body . i will heap mischief upon them , i will spend mine arrows upon them ; they shall be burnt with hunger , and devoured with burning heat , and with bitter destruction , the sword without , and terrour within , shall destroy both the young man , and the virgin , with a man of gray hairs ; for a fire is kindled in mine anger , and shall burn to he lowest hell. and vers . 27. god gives the reason why he would not utterly destroy them , and make a full end of them . were it not that i feared the wrath of the envying , &c. and now the words of the text seem to be the application of the whole , o that they would consider their latter end . you may look upon these words as it were a mount cast up , by which the people of israel might take a view of things to come , and have a prospect of what should befal them in their latter end . o that they were wise ! to be wise is opposit to that brutishness , ver . 28. they were a nation ●oid of counsel , for they wanted the right exercise of reason , and that wisdom which is from above , to observe , and improve the gracious providences and dispensations of god. that they would consider : consideration is a fixed act of the understanding or mind , in order to practice ; for doing and considering are frequently joyned together , judg. 18. 14. now therefore consider what ye have to do , heb. 10. 27. let us consider one an other to provoke unto love , and good works . the same thing is variously expressed in scripture , viz. to look narrowly upon a thing , to call to mind , to know and consider in ones heart , to call things to remembrance , to commune with a mans heart , psal . 77. 5 , 6. their latter end : by which we are not only to understand those tremendous , and desolating judgements that should surprize them in this world , but to remember the great things of the other ; as also old age , death , the grave , erernity , death with its antecedents , concomitants and consequences . the words contain a pathetical option or wish , o that they were wise ! in which observe . 1. the person wishing , viz. the most great and gracious god. 2. the thing desired , and that is divine wisdom : a jawel indeed , a price far above rubies . 3. the person for whom god thus desireth , viz. for israel , a people nigh unto the lord , and yet a bruitish inconsiderate , and unwise people . o that they were wise , &c. 4. what this wisdom is , or wherein it doth consist , viz. in the consideration of their latter end . the doctrines observable from the words are these . doct. 1. that god doth earnestly desire , and long for the good of a people . doct. 2. that an inconsiderate people are a foolish and unwise people . doct. 3. that want of serious consideration is incident not only to the prophane , but to men professing god and godliness : the israelites were the onely church of god then in the world , and yet they were not wise to understand and consider their latter end . i shall not handle these apart , but speak to the chief scope and intent of the words in this one proposition . doct. that it is a duty and matter of high concernment to consider our latter end . o that they were wise ! that they would consider , viz. practically consider , and live always in the belief of the other world , so as to do up all their work while it is day . this seems to be the great import of the spirit of god in this text. eternal souls , whatever escapeth your thoughts , this must not ; this should be your vade mecum ; it should rise up with you , lye down with you , walk with you where-ever you go are . this moses himself , that precious and renowned servant of god desir'd , seeing such a dreadful mortality in the wilderness , and so many sad spectacles of divnie wrath , psal . 90. 10. so teach us to number our days , that we may apply our hearts to wisdom . and as moses desir'd it , so also holy david , psal . 39. 4. lord , make me to know my end , and the measure of my days , what it is , that i may know how frail i am . and solomon sets a better upon it , eccles , 7. 2. it is better to go to the house of mourning , then to the house of feasting : for that is the end of all men , and the living will lay it to his heart . and it is an argument that men are dead , when at a house of mourning they are not moved with compassion , to a due and deep consideration of their doleful and dying condition . i shall come now to show you what we are to consider , concerning our latter end ; and o that it may take a deep impression upon all that shall read these plain truths . seriously consider and believe , 1. that it is most certain that an end will be . for whatsoever the scriptures speak of death , the grave , and hell , is an infallible truth . you are to consider , that every man is mortal , must dye , and pass into the other world ; and that in every one of your bodies there is an immortal , and never-dying soul ; and that after these bodies have slept in the dust of the earth , they shall live again ; there shall be a resurrection of the just and unjust ; and at the end of the world a tribunal shall be set up , before which all the world shall be made to stand . and that as soon as your breath is gone , the spirit shall return to god that gave it , either to the justice of god , or to the mercy of god , to the place of joy , or to the place of torment . our transgression , natural constitution , with a statute law of heaven have brought us under a necessity of dying . where ever this viper fastneth , it killeth certainly , though not suddenly ; sin and death are twins , sin is the great murderer that let death into the world ; for her house inclineth unto death , and her paths unto the dead . in the day that thou eatest thereof , thou shalt dye , gen. 2. 17. that is , thou shalt become mortal . as soon as adam had sinn'd , he ( and we in him our representative ) became subject or liable to death : sin , like a mighty monarch reign'd from adam to moses : a malefactor cast at the bar , is dead in law , though he be repriev'd for a time ; the body ( sayes the apostle ) is dead because of sin : some dye in the womb , some in their infancy , some in their youth , & they that live longest , dy at last : death never hurts a man , but with his own weapon ; it always finds sin in us , and the sting of death is sin . and where ever you meet it , or see it , you may say of it , as abab to the prophet , hast thou found me , o mine enemy ? death , and every death , is the fruit of sin , death temporal , death spiritual , and death eternal : the soul that sins shall dye , ezek. 18. 20. the wages of sin is death , rom. 6. 23. our natural constitution rendreth us obnoxious to dissolution ; our flesh is not the flesh of stone , or of brass , but frail and mouldring dust , to which , as to our centre , we must return , gen. 3. 19. dust thou art , and to dust shalt thou return , eccles . 3. 20. all go to one place , all are of the dust , and all turn to dust again , heb. 9. 27. it is appointed for man once to dye . job 14. 5. his days are determined , the number of his moneths are with thee , thou hast appointed his bounds that he cannot pass . no shield , or buckler can fortifie against this king of terrors ; impartial death ( the great leveller ) knows no faces , and therefore none can be exempted . if faithfulness might challenge impunity from death , then moses might have been excus'd ; if beauty , then absalem : if strength , then sampson : if sinceriry and piety , then david : if sultilry , then achitophel : if magnanimity , then alexander : if riches , then croesus : if wisdom , then solomon : but one event happens to them all , so that when the fatal moment cometh , no ransom can be given , no art nor skill can keep us here . sirs , were this doctrine of the other would believed , it would have a greater impression upon our hearts : did we seriously consider of that future state of retribution , according to our faith of which we must live or die , stand or fall to eternity , it would have a greater influence upon our lives . 2. consider , that at your latter end , all things in this world will fail you , and take their leaue of you for ever . all your natural indowments , outward enjoyments , parts , parentage , birth , breeding , wit , wealth , crowns , kingdoms , pearles , diamonds , houses , lands , wives , children , friends , when your breath is gone , all these are gone , prov. 27. 24. riches are not for ever , neither doth a crown endure to all generations . the glittering sun of all outward glory will certainly set , which your own experience , and scripture evidence doth clearly evince . riches have wings , and they fly away , prov. 23. 5. the fashion of this world passeth away , 1 cor. 7. 29 , 30 , 31. we brought nothing into this world ; and 't is certain we shall carry nothing out , 1 tim. 6. 7. if a man were possessed with as much of this world , as solomon the great king of jerusalem , who had great magnificent buildings , fruitful , pleasant vineyards , gardens , orchards , and trees of all manner of fruits , variety of servants , possessions of great and small cattel , heaps of gold and silver , peculiar treasure of kings , musical instruments , men and women singers , and whatsoever his eyes desir'd ; yet when he takes a serious view of all things , he would say with him , all is vanity , and that a man hath no profit of all his labour which he taketh under the sun , which made the wise man even to have life , eccles . 2. since the fall , there is a curse upon the creature , which indeed is deceiving , vexing , decaying , and all our outward comforts may be compared to pharaoh's hosts , and alive this hour , and the next drown'd and dead upon the sea-shore , and though you judge they shall endure for ever , psal . 49. 11. luke 12. 19. they will deal by you as absalom's mule that left him in his greatest extremity . what woful miseries attend wordly riches , in the getting keeping and parting with them ? they are snares and thorns , plagues and scorpions unto many ; they pierce them thorow with many sorrows , 1 tim. 6. 10. yet here men toyl , beat their brains , weary their bodies , tire their spirits , break their sleep , perplex their thoughts , rack their consciences , ingulf and drown themselves in cares , endanger their souls ( dreaming of nothing but perpetuity : ) and when they have done all ; like the silk-worm , dye in their work : nay , many a man survives his own happiness , which perisheth before he perisheth ; and it s the worst of miseries to outlive our own happiness : therefore let not riches highten your hearts , and prompt you to pride , which is too common . this day the rich worlding sang a requiem to his sadly deluded soul , concluding he had much laid up , the night following his soul is required . haman is to day the second man in the kingdom ; but soon lost all , and his life too . now doth nebuchadnezzar walk in his stately royal palace of babel , , priding himself in his outward pomp ; but while the word was in his mouth , a voice came from heaven , saying ; o king nebuchadnezzar , to thee be it spoken , thy kingdom is departed from thee , dan. 4. 29 , 30 , 31. jerusalem this year is the princes among the provinces , the next year made tributary ; and they that live delicately are desolate , and embrace dung-hills , lam. 1. 1. and 4. 5. yesterday job's cattle might be numbred by thousands , and tomorrow he is stript of all , and left naked . neither is our age without a sad and dreadful instance ( viz. ) famous london , on the lord's day standing , by wednesday burnt and laid in ashes , and thousands of the inhabitants housless and harbourless ; therefore if riches encrease , set not your hearts upon them ; they are uncertain , cannot satisfie , cannot profit , will perish , and that for ever : o then , let those precious , dear , everlasting jewels , laid up in your mouldring , decaying , dying bodies , be cared for ! what can it profit a man , to gain the whole world , and lose his own soul ? mat. 16. 26. 3. consider , how soon all the present pleasures of sin will be gone , and leave nothing but a sting . old age , weakness , sickness , will make a great change in the whole outward man as to beauty , strength , natural vigor , liveness of senses , and all whereby a man might take any pleasure in the world , or in his lust . when sickness old age , deaths fore-runner cometh , it will make a strange change in the most comely countenance ; corporal comeliness and beauty is soon stain'd , sickness will not only fade it , but deface it : you that are endowed with comely proportion , sparkling eyes , well-favouredness , amiableness of colours , of white and red ; with straitness agility of body , with a cheerful aspect : when old age cometh ; it will plow deep forrows in those fair faces ; and yet many ( ignorant of their foul souls , and filthy hearts ) are proud of their fair faces , and comely features ; so that they grow wanton by reason of it , and to set out their beauty and whiteness of their skins ( not being contented with creators curious make ) will add painting , patches , powdering , crisping , curlings , artificial hair , and what not ? know that old age will not onely whither your be●… ( which is but skin deep ) but a●… outward strength , natural vigor ; liveliness of senses , and all whereby you may have any worldly pleasure . old age is solomon's evil day , when the sun , moon and stars will be darkned , the keepers of the house tremble , and the strong men bow themselves , and the grinders cease , and all the daughters of musick shall be brought low , and fear shall be in the way ; when the whole outward man is decayed , ( viz. ) eyes dim or dark , ears deaf , teeth rotten , gums bare , head bald , breath corrupt , hands and feet weak and trembling ; an evil day indeed , in which you shall find no delight in your former dalliances , for the grashopper will be a burden , and desire shall fail , eccles . 12. but the beauty of grace withers not under the greatest declinings of natural beauty ; for grace is the oyl in the lamp that never goeth out , but shineth more and more . the kings daughter is all glorious within , psal . 45. godliness , which is gods likeness , casts a lustre that is very lovely in the sight of god and man. thou art all fair , my dove and there is no spot in thee . sinners ! you that now taste the sweet of sin , rejoyce to do wickedly , that spend your time in riotous drunkenness , chambers of wantonness , lye upon beds of ivory , and stretch your selves on your couches , and eat the lambs out of the flock , that chant to the sound of the viol , that drink wine in bowls , that are uot grieved for the afflictions of joseph , that put far away the evil day ; know , that the fire of sin will burn , and that your sweet morsels are but for a moment ; those sweet morsels and delicate dainties will cost your dear . hear now this , you that are given to pleasure , that feast your selves in doing evil ; 't is but a little time , and you will see and say , that all your delights , hopes , joys , are past and gone , and that you shall never see or taste them more , only the gravel , gall , guilt and sting will remain . you that love this hellish banquet of sin ( the stoln waters that are sweet , and bread eaten in secret that is pleasant ) don 't know that the dead are there , and that her guests are in the depths of hell. prov. 9. 17 , 18. sin is a sweet poyson , pleasant in the acting , but bitter in the end : for the soul that sinneth shall dye . ezek. 13. 20. and will you spare it , and keep it still within your mouth ? hide it under your tongue , untill it becometh the gall of asps within you , job 20. 12 , 13. consider also , that your secret wickedness committed in the dark , in corners , that is mask'd and close kept , is known to god. the infinite holy , and heart seaching god marks them , job 10. 14. hos . 7. 2. watcheth them , job 14. 16. sealeth them , they are down among his tresures , deut. 32. 34. and they will find you out , num. 32. 23. ( if not truly and deeply repented of and pardoned ) they will lye down with you in the grave , and follow you into the other world , and meet you at gods dreadful bar , and be discovered in the sight of the whole world ; evil shall pursue the sinner : this evil thing , and bitter ( bred in the womb , not buried in the grave , nor extinguished by the fire of hell ) shall pursue the sinner unto hell. sinners , this is most certain , unrepented sins will never leave you , but lye down and rise with you , your bones are full of the sins of your youth , which shall lye down with you in the dust , job 20. 11. sin is a bad bed fellow , and a worse grave-fellow , and if it sleep with you , it will awake with you , when the dreadful trumpet shall sound , arise ye dead and come to jndgement : the damned in hell have all their sins about them ; that which was the cause of their being cast into hell , will be their everlasting campanion there ; and will you take these vipers and scorpions into your bosom , that will be always gnawing upon your hearts ? know this , your posting sun of all sinful sensual delights , will set in the dreadful ocean of endless , easeless , and remediless sorrow . 4. consider , that only which is eternal , will stand you in stead when you come to dye , ( viz. ) when you shall shoot the vast gulf , and lanch out into the infinite ocean of eternity , that hath neither bounds , banks , nor bottom . immortal souls ! do you see any thing that hath eternity engraven upon it ? there are variety of objects , both of persons and things , that present themselves to your view : lift up your eyes to the vast heavens that are bespangled and beautified with a glorious sun , moon , and glittering stars , that have been there for some thousands of years , see whether eternity be there ? no , they had their beginning , and must have their period , gen. 1. 1. heb. 1. 10 , 11. thou lord in the beginning hast laid the foundations of the earth , and the heaven are the works of thine hands : they shall perish , they shall wax old as doth a garment , but thou remainest : the day is coming wherein the sun shall be turned into darkness , and the moon into blood ; the stars of heaven shall fall , and the powers of the heavens shall be shaken ; the elements shall melt with fervent heat , and the earth with the works that are therein shall be burnt up , matth. 24. 29. 2 pet. 3. 10. moreover , look to your near and dear relations , for whom you expose your selves to so much pain , care , and trouble ; look to abraham your father , and to sarah that bare you ( as the prophet speaketh in another case ) to your husbands , wives , children , parents , friends , neighbours , magistrates , ministers ; are these for ever ? no : many of them are gone down to the dark valley already , and shall return no more : or look to those brave heroes , alexander , caeser , pompey , and where are they ? are they not all conquered by the king of terrors , and held in the prison of the grave , for many hundred years : look to your silver , gold , pearl , perfumes , costly cabinets , stately structures , princes pallaces ; are these for ever ? no : they are corruptible things , and cannot deliver in the day of the lords wrath : kings palaces are desolate places , ready to become a heap : crowns are translated from head to head ; scepters pass from one hand to another ; and kingdoms have their rise , and they have their ruine : and will you sell your precious souls for pelf , and transitory trash , which indeed is more in expectation then in fruition ; consider how little that is worth , for which you run the dreadful hazard of losing heaven . but now ( if you are believers ) lift up your eyes to the everlasting hills , and put the eagles eye of faith within the vail , there 's the ancient of days , god your father the chiefest good , and highest happiness ; there is christ your dear redeemer , the prince of glory ; and a house not made with hands , eternal in the heavens ; and upon the favour of god , the love and righteousness of christ , you may see eternity . again , turn your eyes inward to the hidden man of the heart ; is there the seed of god , or impress of his image , and the divine nature ? 1 john 3. 9. 2 pet. 1. 4. is there an active , living , springing principle of grace ? john 4. 14. on this thou maist read eternity ; grace is the heir of glory , every drop of which runs into the ocean , and nothing else can befriend you ; for the things that are seen are temporal , but the things that are not seen are eternal , 2 cor. 4. 18. 5. consider , which of the two eternities you are going towards ? i would have you deeply and seriously consider , that there is one place for the sheep , and another for the goats ; one place for the righteous , and another for the ungodly ; one place for believer , and another for unbelievers ; one place for the dead , and another for the living : an eternal night , or eternal day ; eternal pains , or eternal pleasures ; eternal bliss , or eternal burning ; an eternal life , or eternal death ; an eternal heaven , or an eternal hell. now sinners , stop here and consider , unto which of the two do you belong ? have you any certainty of a blessed and glorious eternity ? that heaven , not hell , will be your place and portion ; for resolving of which , consider and answer to these queries . have you unfeignedly believed , repented and turned to god with the renting of your hearts , and resigned your whole souls to him ? do you find your hearts affectionately and venemently carried out to jesus christ so , as not to be satisfied without union and communion with him ? is jesus christ the beloved and darling of your souls ? have you ( being sensible of what you have done against him , and of your unworthiness of him ) by a deep , and heart humiliation , laid a foundation for heaven and happiness ? you must sow before you can reap , and they that sow in tears , shall reap in joy , psal . 126. 5. are you heaven-born , or born after the flesh only ? if by a sound work of conversion , you are become new creatures indeed , 2 cor. 5. 17. it is well , stand and wonder at amazing mercy ; if not , fear and tremble ; for if you fail here , you are utterly undone for ever . further , are you risen with christ , or dead in trespasses and sins ? eph. 2. 1. are you partakers of the first resurrection , or are you in your graves , rotting , stinking in your sins , being past feeling ? are you truely at odds with sin and every sin ? or do you take pleasure in unrighteousness ? are you for godliness in the life and power of it ? and is there no reigning allowed sin in your hearts and ways ? doth sin , and every sin look ugly , feel heavy , taste bitter ? and no idol of the heart to keep christ out of his throne ? no secret sin lived in against conscience ? do you pray and desire to live in the fear , and as under the eye of god , making conscience of secret sins , and of secret duties , with a sincere respect to gods glory , and your own good ? doth the heart-searching god find you in your closets , on your knees morning and evening pouring out your souls before him ? every one that is godly will pray , psal . 32. 6. are you crucified to the world , or do your souls cleave unto the dust ? have you a treasure in heaven , or treasure in the field onely ? have you bought the pearl ? or are you content with pebbles ? who are your associates ? the , devils herd , or christs flock ? are you companions for swine and filty dogs , the world of ungodly ; or of the doves and lambs of christ ? whose mark have you ? the mark of sheep ? ( viz. holiness , humility , innocency or the mark of goats ( viz. lust , pride , and uncleanness ? ) who keeps the throne ? the king of saints , or the god of this world ? do your hearts and lives speak , heaven , heaven , heaven , or hell , hell , hell ; hell is not more the place of the devil , then the heart of a wicked man. can you look upwards and say , our father ●hich art in heaven , or must you look down-werd and say , our father which art in hell. how can you take comfort in any thing of this world , that are like to be unspeakably and eternally miserable in the other world. suppose you had as much of the riches , pomp , and glory of the world as any man that ever liv'd upon the face of the earth ? if you could say , this crown , this kingdom , this countrey is mine , this gold , this silver , or this shop , these goods , this manner , this farm , these fields , these flocks , this corn , these cattle , and these mines , these pearls , these jewels are mine , what would all avail you ; if your souls are the devils ? now how stands the case of your precious souls ? are they secured , have you made a real preparation for death and judgement , or left all undone ? are you vessels of honour prepared unto glory , or vessels of wrath fitted for destruction ? rom. 9. 22 , 23. let conscience speak , commune with your hearts , psal . 4. 4. consider your ways , hag. 1. 5. search and try your selves , lam. 3. prove your own work , examine your selves whether you are in the faith , 2 cor. 13. 5. whatsoever you sow , you shall certainly reap , gal. 6. 7 , 8. and in the place where the tree falleth there it shall lye , eccl. 11. 13. if it falleth to the north , it lyeth to the north ; if it falleth towards the south , it lyeth towards the south . if you live and dye towards heaven , heaven will be your place and home : but if you live and dye towards hell , hell will be your place and home . for according to your doing in this world , will be your doom in the world that is to come , 2 cor. 5. 10. and is it not sad and dreadful , to believe that you have precious never dying souls , and do not know whether they shall be sav'd or damn'd , stand or fall , live or die to all eternity ? and yet this is the case of thousands , and millions of men and women now in the world , that are making post hast to hell , and think and hope they are in the way toward heaven , prov. 16. 25. 6. consider , how near you are to your everlasting habitation : you are all going down amain the stream of time , into the great ocean , and you will shortly come thither . there 's not a step you step , nor a breath you draw , not a word you speak , not a moment of time you live , but hath an influence upon eternity . these golden sands running between two eternities will quickly be gone , a short race will be soon run . o what a nothing is our life ! viz. a span , a dream , a wind , a shadow , a vapour , a post , swifter then a post , job 7. 6. you are all going to your long and last home , to the house of eternity , every man goeth to his long home , ecel . 12. 5. how doth he go ? he goeth swiftly , always in motion , night and day , sleeping and walking , labouring or loytering , this post hastens , time and tide stays not . again , he goeth insensibly , man doth not discern , or perceive how his precious time doth fly from him ; the shadow on the dial passeth from one hour or figure to another , from the sun rising to its setting , though its speedy transient motion is not observed : so man passeth from infancy to child-hood , from child-hood to youth , from youth to middle age , and so to old age , and the grave ; and we take little or no notice of it . again , he goeth irresistably , neither men nor angels , physick or physitian can keep him here ; it is as easie to obstruct the whole course of nature , or to hinder gods covenant of day and night : a man may as well restrain the sun from rising , the sea from flowing , or the wind from blowing , as keep man from dying and going to the place appointed for all living . we are but of yesterday , job 8. 9. it was but as it were yesterday , and we were in the womb of nothing , had no being , and it will be but as it were to morrow , and we shall disappear , and be ( as to this world ) as if we had never been . we are crushed before the moth , job 4. 19. and in a moment we go down to the grave , and shall come up no more . yea , our pictures and statues remain fresh and firm , when we are gone down to the bars of the pit , and rest together in the dust , and our very dogs , horses live , when we are dead , and become meat for worms , this heart-affecting meditation , had a very great influence on a great persian king , who taking a view of his huge vast army , wept to think that within a hundred years not one man of them would be left alive . sinners , you are to look beyond the grave , because after death , the judgment , heb. 9. 27. o then tremble to consider that you are all this day standing before the door of eternity , either on the brink of life , or the brink of death , upon the borders of heaven , or the mouth of hell , and shall ere long be made to see what is on the other side of the wall ; as soon as death hath shut your eyes , you shall see and know what you shall be for ever , if you are now unconverted and without god in the world , you are almost come within the sight of the burning lake of fire and brimstone ; but if saints , you are almost within the view of the new jerusalem ; if ungodly sinners , you are almost within the dreadful noise of the mile-stones of wrath , and the ratlings of the fiery chains of the prisoners of hell , the dolorous out-cries , and hideous roarings of the spirits in prison , crying out one and all , o what an evil and an infinite evil , and bitter bitter thing is sin , which we would not consider or believe , till we came to this dismal place of torment : there you may hear the cursed tormented unbeliever crying out upon his god-provoking , christ-rejecting , and soul-murdering sin of infidelity , saying in the anguish of his soul , if i had accepted of the remedy , i had not been in this doleful misery the lord of glory was at the door , i heard him knock a long time , but would not let him in , therefore is hells mouth shut upon me for ever . there the swearers , liars , blasphemers , that did tear and rend the sacred name of their creator , and swear by the blood and wounds of their offered redeemer , are heard with their hot and scorched tongues to bewail that ever they should take the name of the infinite holy god in vain . there the hypocritical and false-hearted professors , the sinners in sion cry out , and wish that either they had made no shew of love to christ and holiness at all , or that they had lov'd him in sincerity , and above all , that so they might have escaped everlasting burnings . there the impudent , ranting , swinish drunkard , that pleas'd his eye and pallate with his pleasant cups , sparkling wine , and cursed companions , is heard to wish in the agony of his soul , o that i had been sober temperate , abstemious , that so i might not have tasted of the wine of the wrath of god , which is red , and full of mixture , the dregs whereof i must be made to drink forever , psal . 75. 8. isa . 5. 22. there the filthy unclean adulterers , and adulteresses , that burn'd in their hellish lusts , which they were resolved to satisfie , are heard to wish , o that we had been sober , modest , chaste , and that our wanton lustful eyes had been stark blind and never known or seen the face of man or woman , that we might not have suffered the vengeance of eternal fire , jude 7. there the notoriously vile , abominable atheists , that mockt and scoft at the belief of a deity and judgement to come , and that said in the pride and stoutness of their hearts , let him make speed and hasten his work , that we may see it , for we have made a covenant with death , and with hell are we at agreement , may be heard to roar and cry , o that we had heard , believed , and feared what was fore-told by ministers concerning this dark and dreadful place before it was too late . there the worlding and wretched earth-worm , that made earth his heaven , gold his god and chiefest good , is heard to say in the grief of his heart , o that i had never seen either gold of silver all my days , so that i might have had a better portion ; or that i had with lazarus beg'd my bread , so that i might not have come into this place of torment . there the timerous fearful cowardly apostate and back-slider in heart , who for fear of a little outward hardship , declin'd his professed principles , and turn'd his bach on christ , and his persecuted little flock , may be heard to wish , that either he had never known the way of righteousnees , or that he had been faithful unto the death . secure , and sadly deluded souls , consider you are not far from this direful gulf , where multitudes of souls lament and weep day and night ; and certainly , if the horrible and amazing cries and yellings of those infernal spirits were sounding in your ears , you would not rest quiet in your beds or houses . there were sad and astonishing out-cries when the world was drown'd . when sodom was burn'd , to see the clouds suddenly drop fire on their heads and houses , and men , women , and children , burning together : but this was but a flea-bite , to that place , where is weeping , and gnashing of teeth to all eternity . remember all you that forget god , the day of your calamity is at hand , and the things that shall come upon you make haste , deut. 32. 35. but if you are the servants of the lord , and real saints , mourners in sion , lift up your heads and hearts , for you belong to another place and better country , viz. to mount sion , and unto the city of the living god , the heavenly jerusalem , and to an inumerable company of angels ; to the general assembly , and church of the first born , which are written in heaven , and to god the judge of all , and to the spirits of just men made perfect . and to jesus the mediator of the new covenant , and to the blood of sprinkling , that speaketh better things then that of abel , heb. 12. 22 , 23 , 24. and know , that you are almost come within the hearing of those heavenly . songs , eternal triumphs and hallelujahs of saints and glorious angels in your fathers house , where you will have fulness of joy , and pleasure for evermore , ps . 16. 11. 7. consider , how sudden , violent , or unexpected your end may be . therefore let none think or say , they shall dye in their nest , or promise your selves a time of preparation by a long life , or a lingring sickness , consumption , or such like : fearless , careless sinners ! you don't know what a night , or what an hour may bring forth ; the rich man in the gospel while he dream'd of many dayes , was arrested by a killing and dreadful message , thou fool this night thy soul shall be required of thee , luke . 12. 20. he lives not , that knoweth , where , when , or how he shall dye ; some have gone to bed well , and dyed the same night ; others have dropt dead from their horses ; some have died at their tables , whilst the meat hath been in their mouthes ; others have died in their full strength , being wholly at ease and quiet ; with breasts full of milk , and bones moistned with marrow : others die in the bitterness of their soul , and never eat with pleasure . they shall lye down a like in the dust , and the worms shall cover them , when they are brought to the grave , and to remain in the tomb . sirs ! there are many dreadful instances in the word of god of the sad and sudden approach of this merciless messenger death , which stand as so many sea-marks to give you warning , least death should come in an hour you look not for it , and find you unprepared . the king of the chaldeans in his greatest jollity , and having not a thought of death , saw a hand-writing on the wall , which was very terrible , and the same night was slain . while he was feasting and drinking wine , and praising the gods of gold and silver : in the same hour came forth fingers of a mans hand , and wrote over against the candlestick upon the plaister of the wall of the kings pallace , and the king saw the part of the hand that wrote . then the kings countenance was changed , and his thoughts troubled him , so that the joynts of his loynes were loosed , and his knees smote one against another , dan. 5. 3 , 4 , 5 , 6. and 30. death is the king of terrours , and terrour of kings . good hezekiah received a sudden summons for death , isa . 38. 1. which made him turn his face to the wall , pray , and weep sore , and to chatter like a crane , and mourn like a dove , in the bitterness of his soul , because he was to go to the gates of the grave , and to the pit where there is no hope . the first born in egypt were slain at midnight , which made a great cry , exod. 29. 30. korah and his wicked company were swallowed up in the midst of their rebellion , numb . 16. 30 , 31. they went down quickly into the pit , and all israel fled at the cry of them . there dyed suddenly of the men of bethshemesh fifty thousand , and threescore and ten , because they looked into the ark , 1 sam. 6. 19. and god many times taketh away the desire of our eyes with a stroak , as he did ezekiels wife , ezek. 24. 16. job's children died at their banquet , ishbosheth was smitten and died in his sleep , ananias and saphira being husband and wife , died within three or four hours one of the other with a lie in their mouths , act. 5. 5 , 10. the righteous judge many times shoots an arrow suddenly at wicked men , who dye in the act of sin , ps . 64. 7. when they are about to fill their bellies , the lord doth cast the fury of his wrath upon them , as he did upon the chosen men of israel , ps . 78. 30 , 31. many times , god , to execute his fierce wrath , sends out his destroying angels , who will make dreadful work in a little time , for in one night in the camp of the assirians , the angel of the lord smote a hundred and fourscore and five thousand , that in the morning were all dead corpses , isa . 37. 36. how short and uncertain is our life , subject every moment to the stroak of death , & which the least crumb or flye may put an end unto , as it hath to many . and as our end may be sudden , so also it may be violent ; a mortal disease may invade both heart and head , and poor dying creatures many times are so distressed and distracted , that they cannot think of any thing but their tormenting pain , being uncapable to say any thing to god or men about their souls ! o how stupid and unsensible do many souls make their passage into the other world ! like nabal , or like a man in a lethargy ; or as so many stocks or stones , and not awake till they awake in the flames of hell . the rich man dyed , and in hell he lift up his eyes ; his first and second death was very unexpected . all you obdurate sinners ! stand here and wonder at the matchless mercy , and infinite patience of the great god , in delaying the king of terrors so long ; god hath not dealt so kindly with thousands of sinners that are gon before unto judgement , and who went down to the pit in a moment , witness the late dreadful plague , by the means of which a hundred thousand souls were sent into eternity . o let not london , nor england forget that , and other tremendous judgments , which our sins have called for , lest a worse then any yet should come upon us . the forgetting of our latter end is a deadly and provoking sin , and that which will hasten judgement . her filthiness it in her skirts , she remembred not her last and : therefore she came down wonderfully , she had no comforter . lam. 1. 9. 8. consider , that where death cometh to strike the stroake , your souls are stated , your eternity is cast without change for ever : then your immortal souls are for salvation or damnation , for an eternal life , or eternal death , for an eternal heaven , or an eternal hell . you sadly besotted souls ! know and remember , while you have a day , before the golden threed of life be cut , that if you be found without christ , faith , repentance , holiness , but a moment after death , you are undone to eternity . after death all means and hopes fail , there is no work or device in the grave , eccles . 9. god will be then irreconcilable , sin unpardonable , heaven not attainable , and your souls lost irrecoverably . and then the devil your bloody adversary will have his designe upon you ; he knoweth , that if you be his in life and death , that you are his forever , and that he and you shall never part . sinners ! this is certain , as the tree falleth , so it lyeth ; as is the seed , so will be the harvest : if you do the devils work , you must have the devils wages , if you march under the command and conduct of the prince of darkness , and suffer him to lead and hurry you hither and thither at his will , whil'st you live , you will be his prisoners and slaves in that dreadful dungeon of dismal darkness after you are dead . consider , the land of darkness is no place for service , there 's no repenting in the grave , no lord have mercy on us written upon hell gates , no sabbaths , no sermons , no ministers there . 't is in the time of life that you are to labour , and make preparation for life eternal , because according to your work and choice in this world , will be your everlasting lot in the world that is to come . it is appointed for you once to dye , and after death the judgement , heb. 9. 7. the pale horse death goeth before , and hell followeth after , rev. 6. 8. there will be no change of your condition ; the eternal ruine , or eternal welfare of your precious souls depends on those few minutes ; this swift stream of mans life , after it once turneth or declineth , ever runneth with a perpetual ebb , never floweth again : so that all that you leave undone now , will be undone for ever . if you die unbeleivers , you will be unbeleivers for ever ; if you dye under the guilt and power of sin and wrath of god , you will remain under the guilt of sin and wrath of god for ever : but if you dye holy , humble , mortified , sincere souls , you will remain holy , heavenly , and in the favour of god for ever : rev. 21. he that is filthy , will be filthy still , and he that is holy will be holy still : but the inpenitent unpardoned sinner , though he live a hundred , or a thousand years in satisfying his lust , will be accurst at last . poor sinners ! that read this little . treatise , let me beg you to up and be doing while it is day , the night will come , wherein you , not no man can work ; john 9. 4. then to your work with might and main while your candle is burning , your sun shining : will you yet loiter , and see your glass running , your sun setting , your selves dying , and your souls perishing ? o seek the lord while he may be found , isa . 55. 5. in an acceptable time , 2 cor. 6. 2. before the day pass as the chaff , before the decree bring forth , before the evil day cometh , before they that look out of the windows be dark , and the keepers of the house begin to tremble , before the doors be shut in the streets , and the silver cord be loosed , or the pitcher broken at the fountain , before you are gone to your long home , and the spirit return'd to god that gave it . consider with your selves , are your fit to grapple with this mighty monarch death , are you fraughted for this long voyage , and ready and willing to pass through this dark entry ; take heed and feare , lest you be found unfit . think on the sadly deluded virgins , that had their oyl to buy when their lamps should burn , and so came to the door , but found it shut ; think upon poor esan that was hunting for vienson , while he lost the blessing . poor perishing souls ! what do you intend to do ? if you will work , it must be now or never . are you resolved to seek and secure the kingdome of god first , mat. 6. 23. whilst it is called to day , or will you bestow nothing but dregs and snuffs of rotten old age upon god and your immortal souls ? o that you might know in this your day the things which belong to your peace , before they be hid from your eyes ? 9. lastly consider , that it is the most dreadful and amazing sight on this side hell , to see a christless unbeleiver breathing out his last : there are other sad sights , viz. to see a man starving for want of bread , or dying for want of a physitian , or drowning for want of a boat , or to see a man dead , a dead corps , a body without a soul ; but ah ! how sad and astonishing a spectacle is it , to see a man near the coasts of eternity , viz. to behold a wretched sinner in his cold sweats and dying groanes , with his precious immortal soul standing on his pale , cold , quivering lips , and death the great conqueror , and the king of terrors , marching furiously with his writ of remove in one hand ( not to be reverst ) and his deadly dart and sting in the other hand , conscience on the rack , barking , biting , and tearing him like a lyon , the devil , gods executioner looking on and standing by , the heart under dejecting and sinking despair , the eyes dim and fixed , his heart-strings ready to break with anguish , his wife , children , friends at the bed-side weeping , sighing , crying , wringing their hands , beating their breasts , the wife crying out , alas my husband ! the child crying out , alas my father ! the poor perishing soul all this while looking backward upon his mispent time , and by-past sins , inward upon his own heart , a dreadful sight ! where he seeth no christ , no grace , no purity , nothing but sin , guilt , death , darkness : then looking upward to that god that hath been provoked , to that christ that hath been rejected , to that heaven and eternity that he hath lost , and looking down-ward to that dark and dreadful pit that must be his place and portion ( with a fearful looking for of judgement ) seeing the devils come and ready to seiz upon him . o what a dreadful out-cry , and shriek will the soul make when it departs , perceiving it self sinking down , down to the burning lake , and bottomless pit , where he must take up his lodging with devouring fire to all eternity ! the pangs of death , the worlds loss , anguish of conscience , & frights of hell , meeting together , will make a man perfectly miserable , and force him to cry out with cursed cain , gen. 4. 13. my punishment is greater then i can bear ; or to say with the sadly afflicted church , behold , no sorrow like unto my sorrow . and if the dreadful reflection of a guilty accusing conscience be so tormenting here , what will the whole flame and sea of wrath be , when poured out to the very utmost ? sensless sinners ! consider , this may be your doleful case when you come to die , viz. to have much sorrow and wrath with your sickness , eccl. 5. 17. for there is no is peace to the wicked , saith my god : not one word in all the bible but speaks terrour in life and death ; though the sinner live a hundred years he shall be accurst , he dieth under the curses written in god's book ; yea , under that most dreadful gospel curse , 1 cor. 16. 22. the apprehension of which will cause such distraction of spirit , and sad reflection of guilt , which will make them curse their god and their king ; looking down to the pit , roaring out ; who among us shall dwell with devouring fire ? who among us shall dwell with everlasting burnings ? therefore be wise to consider this , all ye that forget god , lest he tear you in peeces , and there be none that can deliver , psal . 50. 22. and as it is dreadful and amazing to see the unbeleiver dying , so on the contrary , 't is comfortable and reviving to see the godly man dying , because his ultimum is his optimum , his last is his best ; the day of his death is better then the day of his birth , eccl. 7. 1. his end is peace , psal . 37. 37. god at peace , conscience at peace , and all at peace , o blessed sight , to see the heaven born panting soul going out of the world upon the wings of joy , calmness and serenity of spirit , with full sail for heaven ; longing and crying out , make no tarrying o my god , haste my beloved , haste , so come lord jesus , i desire to depart , and to be with christ , which is best of all , phil. 1. 23. you have heard what are the great things to be considered , namely , that an end will certainly be , this world is no place of continuance ; they that now see you , ere long will see you no more for ever . you have heard that your present things will perish , that sin so full of deadly poyson will leave a sting , a dart that will strike through your liver , and that the case of the wicked will be doleful , dreadful , yea , desperate , when they come to dye , for when death comes , your souls then will be stated , so as there can be no alteration to all eternity . the next thing is to speak to the reasons , why it is a duty and matter of such moment to consider , are these following . reas . 1. is taken from god , because the only wise , gracious , most indulgent , and soulcompassionating god , wisheth it , and that most vehemently . o that they were wise ! that they understood this , that they would consider their latter end : sirs , in this pathetical option , or desire , there is the very tender bowels of god , this is the very language of his heart , and it is , as if he had ( after the manner of men ) spoken thus to his faithful servant moses . i have but one wish , or request , and all is comprehended in this one , viz. that thou shouldst go and tell them from me , that they must be wise to consider this , to remember the dayes of old , and the years of many generations , what i have done for them in chusing them above all the nations of the world to be my treasure , portion , and peculiar people ; and because i love them , i have delivered them , wrought wonders for them in egypt , the red sea , and in the wilderness , and have kept them as tenderly as the apple of mine eye , carrying them upon eagles wings ; but yet let them know , that they have forgotten me , provoked me , and that their end is like to be miserable , for afire is kindled in mine anget , and unless , they do speedily consider , it will burn to the lowest hell . now you souls in peril , which is best ? to thwart , cross , and greive your well-wishing , dearest , best and only friend , or to please and geatifie your prosessed , deadly , implacable enemy ? your adversary the devil can't endure that you should think of death or dying ; for if satan that old serpent would permit , and suffer you to look into hell , he could neither drag nor draw you thither at his pleasure . and will you go on in the wayes of sin and death ? or bethink your selves whose you are , what you have done , whither you are going , and what is like to become of you when your breath is gone , what provision you have made for your other world , that so the great business between god and your souls may be made up . sinners ! if the infinitely holy , just , and righteous god , did desire or designe your ruine and destruction , he would not have excited you to this solemn and serious consideration of the end of sin , death , and eternity , until it were too late , and you left without remedy ; so that what is here intended hath a tendency to make you happy , if it be regarded , o that they were wise , &c. reas . 2. because a deep , serious , and heart-affecting consideration of death and the grave , will both realize it , and represent it as near , even at the door , and make it to stand in open view : whereas things looked upon at a distance , whether they be good , or whether they be evil , have but a little , if any influence : now a fixed and hearty consideration , will give as it were a being to future things , and bring them near , so that you may really converse with those things . a truly godly man , that hath a veiw of unseen things by divine contemplation here , upon the wings of faith and hope , he may ascend up into heaven , and walk a turn in the golden streets of the new jereusalem , as the prophet ezekiel was in the visions of god at jerusalem in his mind , when his body was by the river chebar among the captives in the land of the chaldeans ; so likewise those sadly wounded spirits , who through fear of death are all their life-time subject to bondage , being exercis'd with soul-conflicts , and under powerful cutting and killing convictions of sin and misery , or have such dark and dismal thoughts and apprehensions of hell and the wrath of god , which make them ever and anon to enter into the chambers of death , and visit the prisoners of the pit , and look upon that black guilt and fiery furnace to be so near , that they are on the brink of it falling down continually . this hath been the case of many of gods precious ones , who are now in heaven above all these fears and frights that were once more bitter then death . and o how many travailing with these pangs and agonies of soul are ready to cry out with holy job , chap. 6. 4. the arrowes of the almighty are within me , the poyson whereof drinketh up my spirit , the terrors of god do set themselves in array against me : such is the nature of meditation , or consideration , that it will cause future and remote things to have a real , powerful , and deep impression on our minds . as for instance . a merchant in india , by his meditation , or contemplation , may converse with his affairs , his wife , children , and friends in england , or a merchant that 's walking on the exchange in london , may have his mind and thoughts in spain , or italy , or else where ; a malefactor cast into prison for some notorious crime , may , long before the assizes , converse with all the sad circumstances of his tryal , he may ( in his thoughts ) see him self brought to the bar , standing before a terrible judge to heare his indictment read , the charge prov'd , his doom and sentence pronounced , and see ( as it were ) himself at the place of his execution , with the rope about his neck , which must immediately hang him : and if you would in good earnest set your selves to consider your latter end , you may really and heart-affectingly converse with old age weakness , sickness , your death-bed , short-breathing , cold sweats , dying pangs , and groans , winding-sheets , coffins , and see your selves ( as it were ) streched out , nail'd up , and on the shoulders of men carrying to the grave , where worms and filthy vermine must feed upon you . the servants of god , and saints of old , have done this with great success , & soul advantage , and so should you . they have reckoned or counted their lives by dayes , because they were every day liable to death , and expected it daily . teach us to number our dayes , said moses , psal . 90. 12. few and evil have the dayes of my life been , said old jacob. for man that is born of a woman , is of few dayes , job 1. 1 , 5. all the time of which ( said job ) will i wait till my change come , job 14. 14. for i know that thou wilt bring me to death , and to the house ( a dark house ) appointed for all living . and chapter the 17. 1. he said my breath is corrupt , my dayes are extinct , the graves are ready for me ; where-ever he went or came , he was looking for a grave . again , by consideration we may not only look to the grave , but beyond it , to the great transactions , and astonishing things that shall be after death . we may converse with the worlds burning , christ's coming , the trumpets sounding , the graves opening , the deads rising , the wickeds roaring , who ( as jolly as they are ) shall then cry to dead and deaf mountains and rocks to fall on them to hide them from the dreadful face of the now slighted son of god ; for in that great day of his fierce and terrible wrath , they will not be able to stand , rev. 6. 16. 17. by realizing this consideration , we may see the judge standing behind the door ; and the son of god ( as it were ) ready to break forth out of the clouds with power and great glory , as hierom did , who said , whether i eat or drink , i hear this voice in mine ears , arise ye dead and come to judgement : now if a right consideration of the great things to come be so penetrating , and heart-awakening , let death , which alwayes , doggeth you at your heels , be often upon your thoughts , your heads and hearts too should be much upon it ; every night you lye down , and every morning you arise , let there be some serious and awful thoughts of death and eternity . that which many have engraven on their rings , viz , remember to dye , let it be by the pen of a diamond written on your hearts . it 's storied of philip of macedon that he laid a charge upon one of his servants to come every morning into his chamber , and proclame this , that he was mortal ; and if a heathen were so careful of keeping the memory of his mortality , much more should a christian : we should alwayes remember the dayes of darkness , and keep life and death , heaven and hell before us , there being but a step between us and death . the neglect and want of this , was israels sin , and jerusalems too , she did not remember her last and , therefore she came down wonderfully , lam. 1. 9. and this god , who would have us remember , and consider , doth sadly complain ofby the prophet , isa . 1. 3. calling heaven and earth to witness for him , hear o heavens , and give ear o earth , the oxe knoweth his owner , and the ass his masters crib , but israel doth not know , my people do not consider . reas . 3. a serious consideration of your latter end ( through grace ) will prove an absolute and soveraign antidote to expel the greatest evil ( yea , a means to escape an infinite loss ) viz. sin , and the dreadful effects , and consequences of it . what is the cause of that inundation and sea of wickedness , and most prodigious sins , that are now in the world , and in this nation , in every city , town , and place , and in the most families , among all ranks and degrees of men , viz. magistrates , ministers , people , parents , children , masters , servants , but this , their not duly , and deeply considering their latter end ; this we find laid down in the word of god to be one main ground of all sin , and of the neglect of all duties . you careless souls ! did you beleive and remember that you must die and come to judgement , that your naked souls , and naked sins , must shortly stand before the most tremendous , direful judge of quick and dead , the reflection hereof would be as a knife at your throats , as a sword at your breast , or as a hand-writing on the wall , to retard and hinder your constant and desperate course of wickedness . o what horrid , hellish outrages are , now committed , and that deliberality , impudently , obstinately , even against the light of nature , conscience , scripture ? what cursing , lying , swearing , blaspheming . sabbath-breaking , cheating , couzening , stealing ! what wantonness , filthiness , uncleanness , swinish drunkenness , covetousness , earthly-mindedness ! what mocking , scoffing , wrath , envy , malice , pride , passion , and spiritual wickedness too , as unbeleif , a theism , impenitency , hypocrisie , apostacy , hatred of god , his people , ministers , wayes , and ordinances every where aboundeth ! men declare their sins like sodom , and are not ashamed of the unfruitful works of darkness ; and why ? but because they doe not set their minds and hearts upon their latter end . poor dying sinners ( let me ! out of tender compassion to your bleeding , and almost sinking souls ) intreat you as for the lords sake , to goe down to the grave , to go down to hell in your thoughts , and stop here , and think of the king of terrours , the worm of conscience , the approach of devils , the burning lake , the bottomless pit , the loss of god , of christ , of heaven , and your precious souls ; remember , those fiery , scorching , endless flames , the presence and company of devils , reprobates and damned spirits ; and your sweet morsels will be gall and wormwood to you : these amazing things being truly reflected on , will be as lightning in your eyes , as thunder in your ears , as thorns , darts , and swords in your flesh , as poyson in your bowels , as fire in your bones , to compel and force you speedily tocurb and check the reins of your hellish lusts , that you so might five from wrath to come . did you but view that dark and cold grave , and hot hell that is so neer , you would rather starve or dye then run to that excess of riot ; you could not sleep , and snort , dance and sport upon the pits brink under such a consideration . but forget all this banish the thoughts of god , death , and hell , and you will run and rush into sin , as the horse into battel , luk. 12. 45 , crying peace , peace , till danger , death and destruction cometh , 1 thes . 5. 3. this was that mighty sin that ripened jerusalem for ruine , and brought her down wonderfully : her filthiness is in her skirts , she remembreth not her last end . the lord complaineth by the prophet isaiab of the same thing , israil doth not know ; my people doth not consider ; but what follows , ah sinful nation , a people laden with iniquity , a seed of evil doers , they have forsaken the lord , they have provoked the holy one of israel ; compare lam. 1. 9. isa . 1. 3. 4 : but he that doth that which is lawful and right , shall save his soul alive ; who is that ? he that considereth and turneth away from all his transgressions that he hath committed , he shall save his soul , whosoever doth perish , that man shall never perish , ezek. 18. 14. 28. reas . 4. the consideration of your latter and , will be a powerful incentive to make you exert and put forth the greatest industry in a way of duty , yea , it will certainly have an influence upon all our duties , and upon all our graces ; for considering and doing are frequently joyn'd together , psal . 41. 1. prov. 31. 16. she considereth a field , and buyeth it : i thought on my wayes , or considered my wayes , and turned my feet unto thy testimonies , psal . 119. 59. lam. 3. 40. heb. 10 : this , if any thing , will make you serious , diligent , and constant in any duty , and to work while it is day , before the night cometh wherein no man can work . the apostle exhorts to consider one another , to provoke to love and good works , and so much the more as ye see the day approaching , heb. 10. 24 , 25. the remembrance of the day of our death , and of our passing into eternity , with a deep impression of it upon the heart , will be as a voice of thunder , speaking to the secure sensless sinner , awake , awake thou that sleepest , open thine eys , stand upon thy feet , and behold and see what a sea of blood and wrath is here . see and beleive , beleive and consider , consider and fear , fear and fly , and make hast in thy work : thy work is great and weighty , diversions are many , adversaries are strong , thy strength is small , thy time is short , thy account is great , death and judgement are at the door , therefore up and be doing , now , or never . you slow and slothful souls ! let your apparent and inevitable danger suddenly provoke and spur you unto your duty , to seek the lord in a time accepted , before the door of life beshut , god with-drawn , and mercy quite gone . the prophanest sea-man , will sigh , mourn , pray , promise , vow , if death and danger looks him in the face ; when the ship was like to be broken , and death threatned immediately to surprize them , the marriners were sore afraid , and cryed every one to his god. and this , the very light of nature dictated to the ship-master ( though a heathen ) that then it was no season to sleep , what meanest thou o sleeper ? arise and call upon thy god , if so be that god will think upon us that we perish not , joneh 1. 6. and the most notorious thieves and murderers will pray in prison , or when they come to the gallows , the place of execution . when the most righteous judge sent his destroying angels to the city of london , and other places in the year 65. for the dreadful fear of which many thousands did flye , and many thousands did fall , viz. the carkases of men like dung upon the ground , and as handfuls after the harvest man. when death did knock at a thousand doors in one night , owhat confessing of sin , fastings , crying , and importunate knocking was there at the throne of grace ( and it may be by many persons & families , that prayed but little before or since ) that god would pity , pardon , and remove that amazing , sweeping judgement , which is now almost forgotten . upon an unwakening apprehension of ninevehs fatal ruine , the king and his nobles decreed and proclaimed a fast , and injoyned every one to cry mightily to god , jonah 3. 7. sinners , were you but truly sensible of your peril , you would pray to purpose , viz. more ardently , more in wardly , more deeply , more affectionately then ever you have done . it was a supposed danger , and that of death , that caused jacob to weep and make supplication , for esau hated jacob , and said in his heart , the dayes of mourning for my father are at hand , then will i stay my brother jacob , gen. 27. 42. and jacob was greatly afraid and distressed , gen. 31. 7. which made him so importunate with god for deliverance , and he prevailed , gen. 31. 11. hos . 12. 4. poor sinners ! your case is dangerous ( i will not say desperate ) but you are ignorant of it ; you do not know that you are poor , miserable , blind , and naked ; were you but sensible that you are liable to the wrath of god , the stroke and sting of death every moment , it would constrain you to cry mightily to god for pardon . holy job , when he considered of death and judgement , set prayer to work , and said , why dost thou not pardon my transgression , and take away mine iniquity for now shall i sleep in the dust : o that thou wouldest hide me in the grave , that thou wouldest keep me secret until thy wrath be past , that thou wouldest appoint me a set time , and remember me , job 7 , 21. & . 14. 13. this also made those two gracious kings hezekiah and david , to weep and pray in the bitterness of their souls : in those dayes was hezekiah sick unto death , and isaiah the prophet came unto him , and said , thus saith the lord , set thine house in order , for thou shalt dye , and not live ; then hezekiah turned his face to the wall , and wept sore , and prayed to the lord , isa . 28. 1 , 2 , 3. david , when the sorrows of death compassed him , and paines of hell got hold of him , then ( said he ) i called upon the lord , o lord , i beseech thee deliver my soul , psal . 116. 3 , 4. jonah that could sleep in the ship , prayed in the whales belly , out of the belly of hell i cryed , and thou heardest my voice , jonah 2. 2. the apostle peter , and christ himself presseth prayer from the consideration of the end of the world . the end of all things is at hand , be ye therefore sober , and watch unto prayer , 1 pet. 4. 7. and pray ( saith christ ) that you may escape all these things , and stand before the son of man , luk. 21. 36. neither doth our dear lord jesus press that on us , which he did not practice ; for being sensible of the bitter and most dreadful cup of his fathers wrath , prayed , father , if it be possible , let this cup pass , matth , 26. 39. sinners ! let me tell you , as secure and sensless as you are , an awakning impression of approaching death and judgement upon your souls ; would be as the cry at midnight , to excite and stir you up , to get in your oyle , and to trim your lamp . the virgins , both wise and foolish , were all asleep and secure enough , until that sudden and amazing cry was heard , behold the bridegroom cometh , go you forth to meet him , math. 26. 6. then they all arose , and trimmed their lamps . 't is the storm and rain that hastens the bee into the hive , that brings the traveller into his inn , the ship into the hare bour ; so likewise the sense of death , the dead and drousie professor unto his prayer ; in their afflictions they will seek me early , hos . 5. 15. anh eart-affecting meditation of unchangeable eternity , will be as a voice from the clouds , crying , hast sinner hast , post hast , hast as for thy life in the work of faith and repentance , in parting with sin , and closing with jesus christ , without which there will be no hope . noah was moved with fear , and prepared and got into the ark , to the saving of his house , when the secure deluded world died by the deluge , heb. 11. 7. knowing the terrour of the lord we perswade men , 2 cor. 5. 11. you wretched sinners , that will not beleive or consider until you are just dropping into the pit , if you had but a little cranny to look into the other world , how violent and resolute would you be in the speedy prosecution of your known duty ; you would examine , prove , and try your selves ; you would read , hear , meditate , watch , pray , repent , fear , love , obey more then ever . did you see , the night will come , is coming , and that the dayes of darkness shall be many , whatsoever you do , you would do it with your might , eccl. 9. 10. now before the decree bring forth , before the day pass as the chaff , before the fierce anger of the lord come upon you , seek ye the lord ; for how shall you escape if you neglect so great salvation , zeph. 2. 23. heb. 2. 3. reas . 5. you are to consider your latter and , because there lyeth your highest wisdom . o that they were wise , &c. if you would be so wise as to exceed all the wise men ; great statists and polititians in the world , it must be in considering of , and preparing for your end . sirs , in this you are most concerned , because hereby you will promote your own interest , for it will make a man profitable to himself , wise for himself , job . 22. 2. prov. 9. 12. 't is true wisdome to understand this , viz. to be wise to that which is good , rom. 16. 19. to be wise in christ ; to secure the cheifest good , is the best wisdom . there are many worldly wise men , who while they live provide for every thing but death , and they are often ready to dye , before they begin to live ( in a spiritual sense ) and is it not a very unfit and sad season , to prepare for death when it s a burden to live ? and indeed such are the many evils attending old age , that men can have no pleasure in them , eccl. 12. 1 , and shall these be accounted the only wise men , that are but wise in their generation to get the world , to pursue lying vanities , and forsake their own mercies , to hew out cisterns , broken cisterns rhat can hold no water , and forsake the fountain of living water ? this is to prefer pebbles before pearls , to gain larth , and to lose heaven , jer. 2. 13. jonah 2. 8. math. 16. 26. to be happy for a time , and miserable to eternity . true wisdom , and serious consideration , is exercised about things good & evil , yea it is conversant about the best good , how it may attain it , and about the worst evil , how it may impede , avoid and escape it , chusing the most adequate and effectual means to bring it to pass . this excellent divine wisdom is proper and profitable to direct , prov. 10. 10. and so it doth every considering godly man while he lives , firstly and firmly to secure that which he hath of greatest value , viz. a precious soul , more worth then any thing he stands possessed of : if all the rocks were pearls , all the earth and heaven gold , or if all the water in the vast ocean were converted into crystal , or the most precious stones in the world , and put all into one scale , and the soul into the other scale , the soul would weigh it all down . our dear lord tells us , that the gaining of the whole world is an invaluable consideration to the loss of our soul , math. 16. so that he must be wise indeed , that hath gotten a cabinet for this rare incomparable jewel , where it will be for ever safe . he that winneth souls is wise , saith the wisest of a meer man , prov. 11. 30 , and sure then he is so that saves his own . again , he that considereth his end , is in the very way to procure and make the best friend , that will certainly stand him in stead to purpose , and in the greatest peril , viz. god , christ , angels , saints , conscience , scripture , his real friends . when once the breach is made up between god and the poor soul , who can harm or hurt it ? if god be for us , who can be against us ? rom. 8. i will lay me down and sleep in peace , psa . 14. 8. moreover , he provideth against the greatest wants , by the laying up for a spending time . there was not a man to be found in all egypt so wise as joseph , who fore-seeing their want , filled the store-houses against the years of famine . he that gathereth his meat in the summer , saith solomon , is wise , prov. 10. 5. consider the time of youth is your summer ; old-age , a sick-bed , is not a gathering , but a spending time , and you are not wise , wise towards god , wise for your precious soules , that do not make it your business to trade , and lay up a stock and store against that time . many a silly soul like the wanton grashopper , leaps and ckips , chirps and sings all the summer , and when the winter cometh perisheth for want : but the truly serious and considering soul , like the laborious bee or ant , toils and labours in the summer : and that man might put off sloth , and learn his duty , and so provide for time to come , solomen sends him to the ant , go to the ant thou sluggard , consider her wayes , and be wise , which provideth her meat in the summer , and gathereth her food in harvest ; prov. 6. 6 , 8. and so the wise in heart , that trade for eternity , lay up , the best supplies against the evil day which are the favour of god , an interest in christ , pardon of sin , peace of conscience , a stock of prayers , rich and choice experiences , and love-tokens of their fathers favour , the evidences for their heavenly country . this is the hidden and heavenly treasure of the godly man , who only is called the man of wisdom , micah 6. 9. besides , he preventeth the worst evils , viz. the guilt of sin , the sting of death , sorrows of hell , terrours of conscience ; the wrath of god , the loss of god , his soul , and heaven . this infinite and irreparable evil or loss he shall never sustain , because this timely consideration of death and judgement , will be a means to fit him for it . they that were ready went in to the marriage , matth. 25. 10. but for you that are careless of your immortal souls , that think not of death , that will not consider your latter end ( if infinite mercy doth not speedily prevent ) you will certainly dye without wisdom ; if you do not seasonably secure your souls , make god and christ your friends ( while the poor people of god lay up a treasure in heaven , a good foundation against the time to come . ) you will treasure up wrath against the day of wrath , and revelation of the righteous judgement of god , rom. 2. 5. and this is the doleful case of many worldly wise men , & of those too whose office and imployment is to keep ( if it might be ) others alive , viz. to cure diseases and prevent death . it is observed concerning paracelsus , a great physitian , a man very skilful in chymical experiments , that he bragged and boasted , that he had attained to such wisdom in discerning the constitutions of men , and in studying remedies , that whosoever did follow his rules , and keep his directions , should never dye by any disease , casually he might , and of age he must , but he would undertake to secure his health against diseases . a bold and most presumptuous undertaking : but he who by art promised to protect others , could not by his art make himself a protection in the prime of his age , who died before , or when he had lived but thirty years . poor mortals ! sith that thou cant prevent death , it is your wisdome to prepare for it , and forasmuch as you cannot by any means , power or skill , keep off the stroak of death , get while you may a remedy or antidote against the sting of death , that when you dye you may not dye unpreparedly , or dye without wisdom . for man in honour that understandeth not , is like the beast that perisheth , psal . 49. 20. so died that miserably mistaken rich man , who ( though by himself or others judged wise ) in the account of the only wise god was a very fool : who providing only for the time of life , and not for death , did deserve the name of thou fool , this night shall thy soul be requir'd , lu. 12. 20. a dark and dreadful night indeed , in which he lost both worlds at once , earth and heaven too . and will you say , that you are wise , and not consider what your end will be . the five virgins are called foolish virgins ; but why ? because they did not make provision for the bridegroom 's coming , and when they came to the door it was shut upon them ; ah ! sad and dreadful disappointment , mat. 25. 10. but the diligent and prepared soul , that hath gotten in his oyl , and made all ready , is in a capacity to look upon death with a smiling aspect , because the deadly poyson and sting is out , and it can but kill the body , 't is not able to hurt the soul : but the sleepy secure sinner will be dreadfully surprized as belshazzar was by the hand writing that appeared on the wall , the terrifying and amazing sight of which changed his countenance , and troubled his thoughts , so that neither his wine , his wives , or concubines could comfort him : who had lifted up himself against the lord of heaven , dan. 5. sinners ! consider the king of terrours is a terrible sight , and none more , then to those that have their heaven here , it will be to such as the tearing their caul from their very hearts , worse then cutting off a member from the body ; for many have suffered the loss of members , to save their lives ; o death , death , death , how bitter , bitter , is the remembrance of thee to the man that is at ease in his possession . and let me tell you , evils and dangers , by how much the more sudden and unexpected they are , by so much the more dreadful and astonishing they are . what a sad and hidious cry was there in egygt , when at midnight god smote their first-born , and also when the earth opened her mouth and swallowed up korah and his cursed company , that went down alive into the pit , insomuch that all israel fled at the cry of them , for they said , lest the earth swallow us up also , numb . 16. 31 , 32 , 34. and how terrible was that sudden shower of fire and brimstone upon filthy sodom , after a bright sun-shine morning , gen. 19. 23 , 34 so when grim and ghashly . death cometh in a black night , and draweth the curtain , and looketh upon the secure sinnet , it will be very formidable , for who can look death in the face , that dare not look god or his own conscience in the face ? but the sincerely godly man , fitted for death , may look and live above the fear of death , and hell , and welcome death , as old jacob did the waggons , that his son joseph sent to fetch him down to egypt ; when he saw the waggons the spirit of jacob their father revived , gen. 46. 27. death , though a grim porter , will open the gate of glory to every beleiver , and let them into their fathers house , for both life and death are theirs , 1 cor. 3. 22. blessed are the dead , that dye in the lord , rev. 14. 13. to me to live is christ , and to dye is gain , phil. 1. 11. whoso is wise will observe these things . these are the reasons why your latter end must be considered . the application . if it be a duty so necessary to mind your end , i shall descend to improve it by way of ; application . vse . this calls aloud unto all you unconverted sinners that have made no preparation for death and judgement , to stand and wonder , or to sit down and admire at the unwearied patience , the matchless and amazing mercy of the infinitely gracious and glorious god. hath the most righteous judge , and sin-revenging god , held your souls in life , and kept you from death and hell to this very day ? and will you not , even to astonishment , adore the unsearchable riches of grace ? men commonly wonder at things above their reach , or that for which they can give no reason , and especially at rare , singular and unmerited mercy . now stop a little , and spend a few serious thoughts , and consider what reason can be given that you should be numbred among the living , when so many are dead ; that you should be in the world , and so many thousands of men , women , and children in their graves , and their precious souls you know not where . now that your bodies are not laid up in that dark and dismal prison of the grave , and your dear never-dying souls , bound , fettered , and chained in that direful , painful , prison of hell , is matter of the greatest wonder in all the world . have you not cause to doubt , that many of your neighbours , relations , and sinful companions & accquaintance are gone down thither , & it may be some of those you least suspect . and you know not how many are now in flames for the very same sins that you stand guilty of , if not less sinners then your selves . o admire and bless god with your whole souls , that you are yet on this side the grave , and not gone down into that place of torment ; you enjoy many opportunities for your souls , and are still exhorted to part with sin , to turn to god , to accept of christ , to think of death and hell , that so you might never see it or feel it , for there is much more in the paines of hell , and wrath of god , then ever you heard , or can imagine . according to thy fear said moses , so is thy wrath , psal . 90. 11. poor sinners ! you are still the living monuments of infinite kindness , and therefore let not the living man complain . suppose you had dyed when death seemed neer , when you were sick and weak , ready to give up the ghost , or when those many thousands dyed by the plague or sword , in what a miserable condition had your souls been , to be shut up with devils and damned spirits in that lake that burneth with fire and brimstone . and will you still maintain your enmity , encrease iniquity , and even dare god to damn you . sinners , are you not besides your selves , yea stark mad , to make god that should be your best friend your worst fo , for if his anger be kindled but a little , it will burn to the lowest hell , and none can quench it or stand before it . can thine heart endure , or thine hands be strong in the day that i shall deal with thee ? ezek. 22. 14. who can dwell with devouring fire , who would ( saith the lord ) set the bryars and thorns against me in battel ? i would go through them , i would burn them up together , isa . 27. 4. o when will you come to your selves , and throw away your arms , and consider your souls ; or will you not be saved ? when shall it once be ? why will you dye ? let these cords of love draw you , and cause you to say , behold we come unto thee , for thou art the lord our god. consider , others dreadful ruine hath been your warning , that are now lockt up in that dark dungeon , and shall come up no more , and whom the devils are now tormenting , the worm biting , and the fire burning . you are at present free from that boyling chaldron , and in the land of the living , o praise , praise the lord for his long-suffering , you being but as it were under a repreive ; o prize , and improve your life , and timely prepare for death , for if thy life were ended , thy soul seperated , and not peace with god made , thou wert an undone soul : there 's no place for repentance in the grave , no christ or pardon to be obtained in hell . bless god , your glass runeth , your lamp burneth , the day of grace is yet continued , your dear lord is upon the mercy-seat , therefore there is hope . vse 2. this justly reprehendeth all that flight or neglect this great duty , but especially these three sorts : neither of which do seriously consider their latter end : viz. 1. the insolent atheistical sensualists . 2. the ignorant and considerate : 3. the self confident & presumptuous . 1. it condemneth atheistical sensualists , that put the evil day far from them , amos 6. 3. and who drown or banish the awful thoughts of god , death and eternity out of our minds and hearts ? they take the timbrel and harp , and rejoyce at the sound of the organ , and say unto god , depart from us , for we desire not the knowledg of thy wayes , job 21. 12 , 24. god is not in all their thoughts , psal . 10. 14. they are resolved for a short life and a merry , what ever the dreadful issue . they chant to the sound of the viol , and drink wine in bowls , and eat the lambs out of the flock , and stretch themselves upon their couches , saying , in their hearts , as that wretch , luk. 12. 19. take thine ease , eat , drink and be merry : they will satisfie their lusts , injoy the pleasures of the flesh , walk in the wayes of their heart , and in the sight of their eyes , and hereby they make the breach wider , and themselves seven times more the children of the devil , though at last they sit down in everlasting sorrow . let us eat and drink , for to morrow we dye . you poor desperately deluded souls ! did you beleive what you have read and heard of the other world , or what the scripture of infalilble verity speaketh of the infinitely holy , great , and terrible god ( who will in no wise clear the guilty ) you would quickly change your course ; did you now consider you must dye , and be judged , that in a very little time you which hear me this day , must stand before the dreadful god ; would you sin so freely , love the world so immoderately , mock at a deity , jeer at serious piety , neglect your duty , trifle away your time , forget eternity , and hazard those your precious souls as you have done and do ? such rake hels and devils incarnate the apostle speaketh of , 2 pet. 3. 10. know this first , i. e. before the end of the world : there shall come in the last dayes scoffers , walking after their own lasts , and saying where is the promise of his coming ? nevertheless these vipers , vile miscreants , and , monsters in mens shape , think that they are wise , when indeed they have no understanding . wise they are , but it is to do evil , to cavil against the truth , dispute against the life of holiness , but to do good they have no knowledg , jer. 4. 22. this was jerusalems great sin immediately before the fierce anger of the lord came upon them ; and this is the sad and dreadful case of many , yea thousands in the world , and in these nations ; notwithstanding all those awakening desolating providences , and amazing spectacles of mortality their eyes have seen . there are but a few that look upon themselves as concerned at all , just like a company of simple sheep in a fat pasture . the butcher cometh and fetcheth one to day , another to morrow , the rest feed on , and take no notice of what is become of their lost companions . 't is as if a company of condemned persons ( reprievd for a time ) should be appointed to be executed one after another , within the space of so many dayes . this day the first in order is brought forth and executed , the day following a second , yet all the rest that are to take their turnes , fall a drinking , carding , singing , swearing , and so continue to the very last , until they be all hang'd , dead , and damn'd . we may compare this mad deluded world , to a company of poor blind men dancing about the brink of a very dangerous deep pit , but do not perceive it , or see how each falleth in one after the other ; a first , second , and third drops down , the rest not discerning the danger runs the round : i shall thus apply it . this day or hour a swearer tumbleth down to hell . the next a drunkard . this evening or morning the pale horse mounteth one , it may be a cursed atheist , or a malitious bloody persecutor , or a filthy adulterer , or an idolatrous worldling , and carrieth him to the place of darkness . the next day he receiveth his commission to fetch some more of them ; those their brethren in iniquity that are lest behinde , keep and continue their course , and dance about the pit , not considering they so must die , and come to judgement . how little do the living lay to heart this great business of their mortality , insomuch that when they would deny a thing with greatest confidence , they will commonly say they thought no more of it then of their dying day , as if death were not a matter of any moment , but rather a meer toy , or trifle , not to be regarded . she remembred not her last end . lam. 1. 9. you self destroying sinners ! do you know that you must dye and leave the world for ever , and are you so stupified , and mad , as not to think of death in many dayes together , yea , hardly to entertain a serious thought of death and judgment at a house of mourning ; in the very sight of the dead you can be vain , frothy , jest , pot , pipe , feast , discourse of the world ; a sad proof that men do not consider their latter end . some at that solemn and sad season , seem a little serious , but as soon as the dead corps is removed , and the grave and coffin out of sight , death is no more remembred . to make you sensible of this folly , let me reason with you in a few plain hints . what , no thoughts of death , you that have been under a sentence of death , and brought to the very pits brink , looking into eternity ! oh how sad is it to think how quickly those thoughts and impressions of your mortallity have worn out and past away ! sinner , remember and forget not those secret vows , promises , and engagements you then made to god , ( viz. ) that you would part with sin , leave your wicked company , set loose to the world , live godly , and make it your business to be religious , and loose no more of your precious time and opportunities for your soul . if you have forgotten it , the all-seeing and heart-searching god remembers it . know and consider in thy heart , that death that did but warn thee then , by sending his summons , will shortly come himself . forgetful of death ! and made of dust , born of a woman , and under a decree not to be revoked by men or angels ! heb. 6. 27. job 14. 3. as for man , his dayes are determined , the number of his months are with thee , thou hast appointed his bounds , that he cannot pass . not mind your death ! you that have sickly , weak , diseased bodies , full of paines and aches , that are so many partial quotidian deaths ; yea a dying daily ? what , put off the thoughts of death ! thou that hast been at so many funerals , heard so many passing bells or knells , seen so many graves , skuls , and coffins before thine eyes ! forget your death ! and yet sinners , and sinning daily , carrying the cause and sting of death in your bosoms ! mors in corpore , the body is dead because of sin , rom. 8. 11. thy body is but a body of death , sin hath kill'd it , the sentence is past , gen. 3. the wages of sin is death , rom. 6. 1. the soul that sins must dye , ezek. 18. 20. what put off this evil day ! and dead in part , old and cold , having one foot in the grave , viz. feeble knees , trembling hands , wrinkled faces , gray or bald heads , the grave being ready , for you ? what , no more serious thoughts of death ! and so many pieces and parcels of your selves gone before to this long home ; so many relations and children now a sleep in the dust of death ? are they buried in perpetual oblivion , never to be remembred any more ? what sinner ! what not think of death ! and death at thy very heels , and before thine eyes , whither can you direct your eyes ; and not see that which preacheth or representeth death ? all the winter death is on the trees , in our gardens , in every flower ; at your table every day you feed on the flesh of dead creatures , to tell you that you must die ; and is not death in your beds every night ? what is sleep but the picture and image of cold death ? and your beds but the representation of your dark graves ? o careless besotted sinners ! not consider of death ! and have precious souls , that must live or die , be saved or damnted to heaven or hell , to bliss or burning , to god or devils , to saints or cursed reprobates , as soon as the breath is gon , which may be the next day or hour ? this pale horse death , hath the red horse hell following him , rev. 6. 8. lastly , what not think of , and prepare for death ! and called christians , that profess you beleive the resurrection of the body , and life everlasting , a happiness beyond the grave , for in this life only ( saith paul ) wt have hope in christ , we are of all men most miserable , 1 cor. 15. 19. poor hardned sinners ! that now forget god , and this great and mighty concern of your eternal souls , what will you do in the day of visitation ? when your iniquities shall compass you about , and no friend in heaven above , or in earth beneath , that can stand you in stead ; and when conscience , like a bold sturdy sergeant , shall take you by the throat , and summon you in the name of the great judge , to come and stand at or before the judgement seat . vnderstand ye brutish among the people , and ye fools , when will ye be wise ? psal . 94 8. to understand this , to provide for your latter end . 2. this blames the ignorant pettish and considerate soul , who in an angry fit or passion wisheth for death out of a base end , viz. as a writ of ease , or out-let to present pain , poverty , sickness , and other worldly troubles and perplexities , not rightly considering how terrible death is , or what are the dreadful consequences of it . now that we may be convinced of this sin and folly , give me leave to tell you , that between the worst , longest , and deepest miseries and calamities of this life , and those after death , there is no proportion , but an exceeding distance . poor deluded souls ! what is the bite of a flea , to the sting of a serpent ? or a scratch on the hand , to a stab at the heart ? what 's the heat and smart of a little candle , to a hot fiery furnace , or a devouring flame ? what 's a drop of gall , to a sea , or ocean of poyson ? or what is pain , forture or anguish for an hour , to intollerable misery time without end , into which to the unconverted death will certainly be the door ? and are you so mad to imagine that there is nothing in the other world to be feared , or felt worse then outward pressures , perils , pains , which are but bodily miseries , and that but for a moment ? this sin not only the prophane world are guilty of , but some of those that profess the name of god. rebecah said to isaac , i am weary of my life because of the daughters of heth , gen 27. 46. rachel cryes out , give me children , or else i dye , gen. 30. 1. elisha being threatned by jezabel said , o lord , take away my life , 1 kings 19. 4. jonah for the loss of a poor gourd , said , it s better for me to dye then to live , and told god to his very face , that he did well to be angry , even unto death , jonah 4. 9. the israelites when they wanted water wisht they had died in the wilderness . these and the like wicked wishes are in the mouths of many poor ignorant , discontented persons , who long to be out of this wretched world . now by way of conviction , i shall lay down these following particulars . 1. what think you of these inward , and soul-straits , and conflicts with which gods poor afflicted people are sadly exercis'd . and were you but sensible of the guilt and weight of sin , a wounded spirit , the wrath of god , and those everlasting burnings ; it would quickly swallow up your outward miseries , though never so many . this is evident in the example of the jaylor , who for the loss of his prisoners was so tormented , that he would have kill'd himself before he was convinced of the dreadful state of his soul that was in danger of ruin , act. 16. 27 , 28 , 29 , 30. then he fell , and cried out , sirs , what shall i do to be saved ? 2. to wish for death , because of the evils attending this life , is very wicked , and dangerous , interpretatively , and in effect it is to wish your souls in hell . consider and mind this also , that your present sorrowes , crosses , troubles , of what kind or degree soever they be , are the fruits of your ill-doings , and fatless then you deserve , for its a wonder you are not in hell ! and will you dare to be so audacious , as to flye in the face of your faithful creator , when you should be deeply sensible of your horrible wickedness , and humble under gods hand , and accepting of the punishment of your sinye should repent and turn to god ; take away the cause , and the effect will cease . 3. you can please and gratifie the devil your deadly adversaty in nothing more ; you wish for death , so doth the devil too ; if you are his now , you must be his then ; his here , and his for ever : he waits , and longs that your breath were gone , your souls separated , therefore he would have you poyson , hang drown , starve , or stob your selves that you might be dead , damn'd and burn'd with him in hell . 4. moreover , if you were dead you would suddenly repent , and change your mind , and , if it might be , give the world to be alive again , with all the wants , pains , and greif you now endure . had you but a peeping hole into hell , to see and here what they endure , you would confess your sins , judge your selves , and close with christ before you dye , that so you might not come into that dreadful place of torment . now that you may hear , and fear , and do no more so wickedly , let me ask you . 1. what think you of the sting and bitterness of death , when a man comes to dye , conscience being awakened , roaring like a lyon , death the king of terrours standing by , when the guilt of past-sins and loss of precious time , will be as so many fiery darts , and stinging scorpions , biting and gnawing on the heart ? what think you it will be to dye unconverted , to dye in a state of sin , and wrath , a trator to god , in a state of unbelief and impenitency ( the soul-damning sins ) to dye with an evil heart , an accusing conscience , self condemn'd , cast in your own breast , to dye , which is worst of all . 2. what think you of the sadness and amazing terrour of approaching judgment , the second death , when a man comes to take a dreadful view of the other world , and begins to reflect and think . wherefore was i born , what have i been doing , are all these my sins ? o where shall i leave them ? or how shall i be rid of them , now i am dying ? whither am i going ? what will be my company ? where shall be the place ? and how near am i to it ? what must i endure ? and how long ? how long ? and conscience will answer , to all eternity , misery without end . this will amaze , confound and overwhelm the soul with fear , and perturbation , when it sees that heaven is lost , and that it must down , down to the region of darkness , and company of devils , in that state of everlasting wo. the killing thoughts of which made a great man wish , that he might live , though bur the life of a toad . 3. what think you of the impartiality of the judge , that will not spare the guilty , must and will judge and sentence according to the fact , and reward every man according to his works ? he would not spare the angels that sinn'd , but cast them down to hell , 2 pet. 2. 4. not adam , but cast him out of paradise , and set a flaming ( word against him , neither will he spare any impenitent sinner in the day of his wrath ; justice obliges him to justifie the righteous , and condemn the wicked . 4. what think you of the impossibility of having any appeal ? there will be no moses to mediate , no mediator to plead , no daniel , noah , or job to intercede or to stand in the gap , not an intercessor in earth or heaven to be found to speak a word . there can be no appeal to god , his calls and councels have been refused , his interest opposed , his enemies countenanced , his laws violated , his anger will burn like fire . no appeal to jesus christ , his government hath been slighted , his grace and person rejected or to the , holy ghost , he hath been quencht and greived : or to angels or saints ; all will be against you . 5. whar think you of the resignation of soul and body to the executioner and tormentor , the red dragon ? 't is sad to see a poor malefactor committed to the jaylor or hangman , but o how much more dreadful will it be for ever-living souls in the face of men and angels , to be delivered into the hands of that raging , roaring lyon , the devil ? when god the righteous judge shall say in sight of the whole world , here are the men that brak my statutes , prophaned my sabbaths , that hated my saints , that served the devil , in the satisfying their lusts , the open and professed adversaries to my name and interest , that would not , though i often intreated them , come at my call , accept of my love , receive my son , or endure a life of holiness , or by any means be drawn and perswaded to think of and prepare for death and judgement , though they had time and opportunity enough : now take them devil , and away to hell with them ; for my soul abhors them . thy covenant servants and voluntary slaves they were in time , and thy prisoners in chains of darkness they shall be eternity , to be tormented day and night for ever . rev. 20. 10. 6. what think you of eternal banishment and separation from god , christ , angels , saints , heaven ? this is the punishment of loss , and the worst of hell , matth. 25. 41. then shall he say unto them on the left hand , depart from me ye cursed into everlasting fire prepared for the devil and his angels : o terrible , terrible ! to be doom'd or sentenc'd to lye under the wrath and hatred of the infinitely great and dreadful god for ever and ever , as long as god shall live , whose being is to eternity , as long as there is a devil to torment , or to be tormented , shall their plagues last . the fearful and unbeleiving , and the abominable , murderers , whoremongers , lyars , dogs , sorcerers , carry all their sins down to hell with them , the fuel that feeds the wrath of god , so that the oyl of sin causes the lamp of wrath to burn & flame everlastingly . the debt of sin can never be paid , justice never satisfied , for the damn'd soul remains impenitent , and god implacable , so that there can be no hope of pardon . the sentence is strict , unchangeable , irreversable , eternal . o eternity ! eternity ! this stings , plagues , and augments , and aggravates the most intollerable punishment of the damn'd . after an innumerable thousands of years they shall think it but the beginning of their sorrows , and shall be so far from an end , as if they had been in hell but an hour . it will be everlasting destruction from the presence of the lord , and the glory of his power , 2 thes . 1. 9. in comparison of which , all the rendings , rackings , tearings , torturings of mens bodies here , by the most exquisite torments upon racks , gibbets , wheels grid-irons , boyling lead , boyling oyl , and other bloudily invented engines and instruments of amazing cruelty , are but a flea-biting . sinners ! 't is hell , hell , that will make the sadly tormented soul seek death , wish , and long for that which shall never be , rev. 9. 6. and will you desire and wish for the woeful day ? god forbid ! now your condition may be changed , then it will be stated . wo , wo unto you that desire the day of the lord , to what end is it for you ? the day of the lord is darkness , and not light , amos 5. 18. a day of glosminess , a day of clouds , and of thick darkness , at which the people shall be much pained , and all faces shall gather blackness , the inhabitants of the land shall tremble , for the day of the lord is very terrible , joel 2. now therefore do not wickedly wish it , but wisely consider and prepare for it : and blessed is that servant whom when his lord cometh , findeth so doing . 3. it reproves the selfc-onfident and presumptuous , who conclude upon a fitness and preparedness for death and judgment upon very slight and unwarrantable grounds , namely , because they separate from the notoriously wicked , are not prophane , make a profession , shew some legal sorrow for sin , run the round of duty , though carnal and heartless enough in those duties , from hence they easily perswade themselves that all is well , viz. that they are the children of god , in a state of grace , and going to heaven , and as fit to dye as the very best . how many thousands are there in the christian world , that securely sleep and dream of an interest in christ , that hope and promise themselves a future and glorious felicity , who are but meet moral men , and worse , or rotten painted hypocrites at the best , having only a form of godliness , restraining , counterfeit , or common grace ? such were the scribes and pharisees , & the foolish virgins , & yet confident to the very last ; they came to the door with a lord , lord , open unto us . they had blazing lamps , but no oil in their lamps or vessels , no real union with jesus christ , no precious faith , no sincere love or evangelical repentance , the root of the matter was not in them . you that have a name to live , take heed you be not deceived ; if you are not truly united unto jesus christ , he will certainly disown you . the lord jesus tells us of such sadly deluded souls , that shall stand up at the last day , and challenge a reward in heaven , to whom he will protest , i know you not , matth. 7. 23. they never savingly knew him , had never any union or communion with christ in the world . many are called , but few chosen , the children of the kingdome ( saith christ ) shall be cast out . and i must tell you , who-ever comes to heaven , will miss many there which they thought to find , and find others there they little expected . the sinners in sion are more then a few , the goates more then the sheep , the tares more then the wheat , more reprobate silver then pure tryed gold . the pure in heart and truly godly man that mourns and bleeds for sin , that loves god , and prizes christ above the world , is many times full of feares and doubts about his soul , and the eternal condition of it : o what would he not give to be assured that all is well between god and him ? to know that god and christ is his , that he is fit to live or die , because a mistake here is very dreadful , and of an infinite consequence ? but on the contrary , the foolish , disobedient , and that are deceived , serving divers lusts and pleasures , living in sin , and alienated from the life of god , having no hope , and without god in the world , are highly confident , and strongly perswaded that it shall go well with them in the world to come . i knew a poor ignorant prophane wretch , being told on his death bed ( and but a little before he entred into eternity ) that death was come ; replied , where is it , i 'le go forth and meet it ? putting his legs over the beds side , in a little time gave up the ghost . therefore in this great soul-affair , let none be so fool-hardy , as to trust without tryal . but let every man prove his own work , and then shall he have rejoycing in himself , and not in another , for every man shall bear his own burthen , gal. 6. 4 , 5. quest . if the consideration of our latter end is a matter of such moment , why do men and women that have immortal souls think no more of it ? answ . 1. the great cause is from that horrid cursed atheism and unbeleif , which is deeply rooted and riveted in mens minds and hearts . they do not credit that wonderful and astonishing doctrin of the other world , according to the beleif of which they must live or die to all eternity . if we should take a serious prospect of endless eternity , & of those great things men seem to beleive , namely , that they must dye , that in every mans body there is a never dying soul , that there will be a different and unchangeable estate of men after death , and that without holiness , real holiness of heart & life , no man shall see the lord ; and compare the lives and practises of those that pretend to beleive these things , & we may see them as busie as a company of ants in a sunny day ; and that the general course of men , hath no tendency towards this end , but indeed a sad and woeful incongruity . 2. the second cause is want of spiritual and divine wisdom . it was for want of that wisdom which is from above that the israelites did not consider , o that they were wise ! said god. they are a nation void of counsel , neither is there any understanding in them , deut. 32. 28. if men were wise for their precious and eternal souls , they would consider what is here to be done , and what is like to be their condition in the other world . the prudent man fore-seeth the evil , or considereth the evil , and hideth himself . when god by the mouth of moses , threatned to plague the egyptians by the pestilence , haile , and fire , he that beleived and feared the word of the lord , amongst the servants of pharoah , made his servants and cattel flee into the house , and were preserved , exod. 9. 20. so the soul that is truly wise to consider of the danger of beingdestroyed by the grievous hail and fire of gods wrath , will flee into the hiding place viz. under the wing of the great and glorious mediator , where alone there is true succour . but he that did not fear or consider of the danger , left his servants and cattle in th● field , and were destroyed , exod. 9. 21 , 25. 3. the third hindrance is sensuality , worldly pleasures , and cares , these carry away the heart from the true consideration . the israelites confluence of creature-comforts , caused them to forsake and to forget god , deut. 32. 14. 15 , 16 , 17 18. the old world was eating , drinking , marrying , and giving in marriage , not considering of their danger till the flood came and took them all away , matth. 24. 38 , 39. the men of the earth do so mind earthly things , that their hearts are surfeited and drunken with the care of it , luke 21. 34. and while mens minds and thoughts are carri'd so vehemently after the world to make provision for their life , they can think but little of their death , luk 12. 15 , 16 , 17 , 18. 4. the fourth obstruction , is a plague upon the heart , and desperate security proceeding from it . no bonds next to death are so strong to keep men under , as security and senslesness of spirit . so dead a sleep possesseth more of the ungodly world , that they are past feeling , and become so stark dead , that the voice of god in the dreadful threatnings of his word , and the alarum of his amazing tremendous judgement , and desolating providences prevail not to awaken them . the lord hath poured out upon them the spirit of a deep sleep , and hath ( in judgement ) closed their eyes that they can sin in the very face of the judge , at the very brink of hell , at the very mouth and entrance into that great gulf of eternity . 5. a fifth hindrance to mens consideration of their latter end , is a strong delusion of heart , or satanical suggestions . the old serpent , and desperatively deluded hearts , make them dream that god is all love , that they shall have a long life , that preparation for death and eternity is a short work ; and that it may be done at any time , namely , when they have done with the world , when they are old , or lying on a sick bed . they say in their hearts , 't is but beleiving or repenting , and saying , lord have mercy upon me , let me die the death of the righteous . under this deadly delusion they dream of heaven , and go laughing to hell , 1 thes . 5. 3. and that which doth much encrease this stupidity , may be the want of , or neglect of a powerful and soul searching ministry , whose office , as watchmen , is to foresee the danger , and to warn and awaken secure sinners , crying aloud to them in the name of the lord , awake thou that sleepest , arise from the dead , and christ shall give thee light , ephes . 5. 14. but som cannot endure that ministers should be so severe , plain and peircing in their doctrin , so as to thunder and lighten in the eyes and ears of sleepy souls ; they are well contented to sit under those that daub with untempered mortar , and who sow pillows for their arm holes , under whose ministry they may take a nap and sleep it out . but they hate him that reproveth in the gate , that galls , cuts , and wounds their consciences , just like the gall'd-backt horse , that bites and kicks at him that would heal him . a person of no mean quality speaking his opinion of several ministers , said , such a man i can hear , and such a one i can hear very well , but for the third he mentioned , that was wont to lay the ax to the root of the tree , and grapple with the heart ; i cannot endure to hear him , for he alwayes grates upon my conscience . 6. men do not consider their latter end , because they are afraid to do it , 1. first , to wanton sinners , the remembrance of death is a bitter pill that will not suffer the pleasures of sin to go down so sweetly . therefore they say to the thoughts of death , as the governour to paul , go thy way for this time , when i have a convenient season i will send for thee . serious thoughts of death and judgement to come , as the hand-writing on the wall , will damp the spirits , and mar the mirth of the greatest prince or gallant in the world . 2. they fear to think of death , because they have made no preparation for it , ( viz ) they have not believed , repented , liv'd a life of holiness , so as to make god their friend . a bankrupt that oweth many hundred pounds more then he is worth , is afraid to cast up his accompts ; so poor and impenitent sinners , that are indebted to god , that owe him ten thousand talents , are unwilling to think of death , because death will say unto them , come give an account of your stewardship , for you must pay the utmost farthing . 3. they are afraid to think of death , by reason of the dreadful consequences of death , as it relates to both worlds . the change that death makes as to this present world , is very amazing . 1. it brings unavoidable dissolution or separation of soul and body ; these two dear companions , that have lived and converst together , and sin'd together for many years , must then part , and a living man will become a dead carcase , fit for nothing but a grave , and the soul must have another habitation , job 17. 13 , 14. job 19. 26. well might death be called the king of terrours . 2. it is matter of fear to leave this world that hath been so pleasing and delightsom , and for which we have toyl'd and labour'd so many years , in one night to loose it all ! for when the departing hour cometh , you may take a view of all your comforts which you have had under the sun , and helps for heaven , ( viz. ) husbands , wives , parents , children , kinsfolk friends jolly companions , gold , silver , houses , lands , sweet and delicate banquets , pleasing bargains , and say , we must now part , farewell for ever : we shall never see or enjoy you more , we shall never eat , drink , or converse more , buy or sell more : all our fleshly and sensual delights are ended ; our joy , our mirth is ceased , and all the blessed advantages for our salvation now will terminate . farewel the means of grace , and all the golden opportunities for our souls , farewell all those faithful ministers that we have heard , farewel all those powerful awakening sermons that have sounded in our ears , farewell all the blessed sabbaths , farewell all the counsels , examples , reproofs , prayers of our serious and religious friends and relations , we shall never see the face of a minister more , or hear a sermon more , never have the door of grace and life opened to us any more for ever . and what remains , but a doleful remembrance of those good things that are past and gone , and a severe strict account that is yet behind ? o dreadful change and loss indeed to them that make the world their home , that have their heaven on this side heaven , and no provision or portion beyond the grave . the thoughts of which made a wicked young man ( very thriving in the world ) to utter these words , if i live i shall be a rich man , but this is the plague of it i must die ; which accordingly came to pass not long after . 3 , no wonder death is so terrible , for after death the judgement . death is a purservant that summons guilty souls to comend give an account at gods dreadful bar . and what more terrible to the malesactorthen the sight and presence of an angry judge . while paul reasoned of judgment , felix trembled , and bid him be gone ; that doctrine did so gall him that he could not endure it , acts 24. 25. vse 2. the second use is to exhort , perswade , and stir you up , to put this duty of so great and infinite concernment into practice . o sirs , i beseech you to entertain some timely thoughts of your dying hour , that death and you may be more familiar . the best friend you have in heaven and earth longs to see it done , o that therewere such an heart in them : now if you would do any thing in this blessed work , ( viz. ) to prepare for death and judgement , it must be done , 1. suddenly . 2. seriously . 3. effectually . 1. it must be done suddenly , it s a business of that importance that must not be neglected or delay'd for a moment of time did you but see that you are upon the confines of eternity , and in danger every day of being undone for ever , you would quickly come to a resolution : to further and encourage you , consider , 1. life ( as dear and precious as it is ) is very uncertain . what a nothing is this life ? a wind , a vapour , a dream , a breath , a bubble . how soon may the thread be cut , the glass run , or this bright burning lamp be dim and out ; when , how or where this short dying life will terminate thou dost not know ? whether at home or abroad , among they friends or strangers , in the field or house , at thy table or in thy bed , who can tell ? 2. death may come suddenly . when the pase horse will set forth , whether in the morning , or at mid-day , or midnight , no man can tell thee . there is a fatal hour which none can pass , luk. 12. 20. psal . 73. 18. 19. psal . 64. 7. 1 thes . 5. 3. 3. when death comes it strikes sure . this king of terrors on the pale horse always rides the circuit , and doth execution where-ever he cometh , no shield , or buckler , or armour of proof can defend us , no not an army of guard of men or angels . if dreadful death finds a king on , his throne , or a beggar on the dunghil , it 's all a case . the strength of man , though a sampson , this great leviathan death counts but a straw ; death doth his work speedily , easily , witness the last plague . i shall adde here . 1. death , calls warnings and alarums are very frequent , not one of you , but have had many a call and knock to mind you of death . 2. deaths commands are peremptory he brings his warrant a long with him . death coms in the name of the terrible judge , & takes his commission out of the court of heaven in order to the accomplishment and execution of an eternal & irrevocable decree , so that he must doe his work , will have his errand : if a man had mines of gold and silver to give , it cannot deliver from the arrest of this inexorable serjeant . 3. deaths conquest is great . i know thou wilt bring me to death , and the place appointed for all living . what man is he that liveth , and shall not see death ? thou hast set his bounds that he cannot pass . they that have conquer'd kingdoms and countries , and carried all before them have been subjected by death : when death comes and takes a man by the throat , though the proudest , stoutest , strongest in the world , he must go , willing or unwilling , 't is all one to death . 't is observable , that of bad men , their souls are not resign'd , but taken away . what is the hope of the hypocrite , though he hath gained , when god taketh away his soul , job 27. 8 , 20. a tempest stealeth him away in the night . this night shall thy soul be required , death will not stay a night . t is in vain for them that are strong and lively , to say to death , go to the wrinkled faces , to the gray heads to the pile cheeks , to the naked backs , the dry bons , to the dry breasts , meddle not with this young man , strike not this comely beautiful woman , that is in the flower and prime in nature . go to yonder consumptive , declining decaying , dying old man , go to that weak wither'd old woman . let me alone or be excus'd : o but death regards it not . for this great conquerour death , knocks as often at the young mans door , as at the door of the old woman . death arrests and carrieth away the strong , the healthy , the rich , the honourable , the learned , prisoners to the grave , as often as the weak the sickly , the poor , the base and ignorant . 2 you are to do it seriously , with thy soul : the living will lay it to heart , eccl. 7. 2. the dead cannot , there 's no device in the grave ; then go about it now in good earnest , before old age and death cometh . 3. do it effectually , go thorow with the work , leave it not undone , or but done to halves ; let every lust be mortified , every duty performed , every grace exercis'd . as good never a whit , as never the near . now you have opportunity before you , the day of grace is continued , christ is at the door , open to him , and make all sure ; for if ever thou be justified , pardoned , sanctified , it must be now . the considerations to perswade you are these following . motive 1. consider there 's an absolute and indispensible necessity for the doing of it , a present necessity , an infinite and eternal necessity , other things may be done this must be done , and its more then time this great work were done and finished 't is the grand business of your life timely and truly to prepare for death and judgment . it were better that all your concerns in the world were wholly neglected namely , husband , wife , children , buying , selling , seed-time , harvest omitted , & let all run to ruine , then to hazard , lose and undo your souls , for this will certainly ruine body and soul for ever . o seriously mind how little you have done in the time of your life past , and how uncapable you will be to do any thing at the end of time , when you come to take up your lodging in a grave . o remember the dayes of darkness , they will be many , eccl. 1. 18. they that have been in the grave a thousand years have done nothing , neither can you when you come there , eccl. now for you that have lived some twenty , thirty , forty , fifty , or threescore years , and done nothing in order to a preparation for your everlasting state , it is high time to begin the work . the most of you are so sensless , as not to consider , or entertain a thought of death , till you hear the bell , or see a grave or coffin or till death comes within your walls and knocks at your beds head ; when you see a friend , a child , a brother , a husband or wife , gasping and dying , till you see him bedewed with his cold sweats , and groaning with dying pangs ; till your eyes thus affect your hearts , your hearts are seldom affected with the sence of your mortality : now sith it must be done and done suddenly , resolve in spight of men and devils , and all the world to set about the work . motive 2. consid . it may be done , you are in a capacity to do it adored for ever be free grace . 1. time and opportunity is yet before you . the torch burns , the sun shines , yet it is day , though not morning , some sands are behind , though not a whole glass . some of you are old , lame , deaf , but not dead ; others weak , sick , langishing , but alive : if the sun were set , the candle out ; the glass run , farewell all hope of heaven , or of altering your condition for ever . they that are gone down to the dead and among the damned , may and do reflect with torment upon the opportunitiesonce offered to make them happy , but can call back none : that 's impossible . 2. god is willing to help if you go to him ; thine is the power , and he gives it to them that have no strength , isa . 40. duty is ours , assistance and success is gods. that god who hath given you a considering season , can also give a considering soul ; go to him upon thy knees , and beg as for thy life his a speedy aid , say as the woman to david , help o king , or as the father for the distressed son , mark 9. 22. if thou cansts do any thing , help us ; christ did help ; 't is his promise , seek and you shall find . but it cannot be said so of separated souls , because time and meanes from them is gone for ever . then in the name of the lord , quit your selves like men , wisemen , that are endued with precious , rational , considering souls , that difference you from bruits . let that noble faculty of reason be exerted in considering your latter end . for consideration is a serious , eager , & lively act or exercise of the understanding about things to be done , or not to be done , furthering or impeding the execution of them as it sees good . it is the exercise of the mind and heart , these are at work in this divine consideration . contemplatio● ( as one observes ) looks upon things as the eye upon the object . judicium discerneth things whether good or bad ; but meditation or consideration is a further inquisition into the truth . set consideration at work , and not like bruits , suffer your eyes , ears , lusts and senses to be your guides , but commune with your heares , consider your wayes , reflect upon your actions , look to your end ; which if you did , you would not be so sensual , so sinful , as you have been and are , isa . 1. 3. motive 3. consider the omitting or neglect of it , will render you the worst of fools . if the doing of it be your highest wisdom , the not doing must needs be the greatest folly ; this will make you like ephraim , a silly dove without an heart . do you know that you must die , and die but once ? and will you not indeavour to do that well which cannot be done the second time ? as luther said to his adversaries , you can kill me but once , ye are not able to raise me to life again , and kill me the second time : so say i to thee , o thou seeuer , sinner when thy breath is gone , it will return no more . o consider with a trembling heart , how much depends upon this dying once , namely the gaining or losing of thy dear precious soul , the gainingor loosing of the favour of god , the fruition of god , the joyes of heaven , or the torments of hell hangs upon it . when death comes , your eternity is cast , the very next moment after you have shot the black & a mazing gulf , you shall see & know what you shall be , and where you shall be to all eternity . and will you judg the men of the earth , or worldly wise men , the wisest men , who take care for the body , and neglect the soul ? that make provision for time , but none for eternity ? o sirs , if you would but trace them to a sick bed , a death-bed , from thence into eternity , and to gods dreadful tribunal , you might easily determine , ier. 17. 11 luke 12. 19 , 20. luke 16. 22 , 23. rev. 6. 25. mot. 4. in a every little time you present , powerful and awakening helps and advantages , to excite and put you in mind of the other world ; will be past and gone . and these are cheifly three , viz. 1. awakening ordinances . 2. awakening providences . 3. awakening convictions . 1 awakening ordinances will have an end . the faithful , powerful ministers of the gospel that watch for your souls , and whose office it is to fire the beacons , and give the alarum , will , we know not how soon , finish their work . these boauergeses and embassadours of the lord , that preach the dreadful and amazing doctrine of death and judgement , and that with loud and earnest cries , tears and fervour of spirit , to make you sensible of your sin and danger , will shortly be called home . moses that great prophet , after he had compos'd this excellent song ( of which my text is a part ) was gathered to his fathers . noah that preacher of righteousness , after he had for many years together warned the old world , was called into the ark and they had never a sermon more , till the wrath of god came upon them , and there was no remedy ; 2 pet. 2. 5. be not therefore as your fathers , unto whom the former prophers , have cryed . saying , turn ye from your evil wayes , for they have not long to cry : the prophets do not live for ever , zech. 1. 4 , 5. you cannot rationally expect alwayes to hear the pleasant noise of aarons bells , or the sound of the silver trumpet , the sun will go down over the prophets ; therefore while the watchmen are upon the walls take warning , and finish your work while you have the light : o sirs , improve for your eternal advantage those plain and powerful sermons which you hear and read , and let it not be accounted legal preaching . who were more severe in their preaching then our lord and his fore-runner ? whom we ought to imitate , otherwise we draw the horrible sin of bloud-guiltiness upon our souls ; ezek. 3. 18 , 9. 't is observ'd , that there are more dreadful doctrines scatter'd up and down in the new testament then in the old , the powerful application of which is very necessary both for secure sinners and drowsie saints , holy david , after his fall , fell into a deep sleep and did not awake until nathan came and told him plainly and particularlly of his sin . and of the virgins we read , while the bridegroom tarri'd they all slumbred : and slept , mat. 25. o how many sleepy souls are there in the world , and in many cities , towns and parishes in this nation that will either living , dying or after death , sadly bewail the not improving the labours of their faithful pastors . 2. all your awakening providences , by which god warns and calls , will have an end . the great and glorious god for a long time together hath been speaking and calling to us by his word , and of late year she hath spoken by his dreadful rod , and that very terribly . the sword , the plague , the fire , the decay of trade and other judgements , are the loud voice of an angry god. those afflictions on our families , relations , estates , persons , are in order to awakening us out of sleep , and so for our profit . when manassch was among the thorns , & bound with fetters , & carried into babylon , he be sought the lord and humbled himself greatly , 2 chron. 33. 11 , 12 , 13. after ephraim was chastised , he awaked , turned and repented , for the bonds and cords of affliction do open the car to instruction ; then he sheweth them their work , and their transgression , and commandeth that they turn from iniquity , jab 6. 9 , 10. jer. 13 , 18 , 19. now to have a deaf ear to the rod and word , to be hardned and secure , and go on in sin under awaking and amazing providences , is a dreadful judgement , & that which ripens men for ruine , 2 chron. 28. 22. this is that king ahaz , who in the time of his distress did trespass yet more against the lord , jer. 5. 3. 3. your awakening convictions will have an end too . those secret and powerful workings , strivings and struglings of the spirit of god under the rod and in the word will be suspended . christ will not always be at the door calling , knocking , and his spirit that is so much greived and oppos'd , will not alwayes strive and struggle with your hearts and conciences , gen. 6. 3. now sinners , if you have any love or regard to your immortal souls , before all these helps be taken away , be wise to consider , and prepare for your end : lest god should speedily resolve , and say to you as to the jews , isa . 1. 5. why should ye be striken any more ; or as hosea : 4. 17. ephraim is joyned to idels , let him alone . they will have their lusts , and they shall have them : as i live , saith saith the lord this iniquity shall not be purged till youdie : sith nothing will prevail , i am resolved , saith god , they shall never hear an awakening soul-searching sermon more , never have a correction or conviction more till they go down to hell . motive 5. consider that the earnest cries tear , prayers of unbeleivers , when they comes to die , it will be in vain , fruitless and unsuccesful : though you speak in the anguish of your souls , and complain in the bitterness of your spirits ; when your flesh upon you shall have pain , and your souls within you shall mourn , it will be to no purpose . you that will not seek god betimes , and make supplication to the almighty , that will not pray while you have time to pray , helps to pray , health to pray , encouragements to pray . now god invites , you may have audience , and find acceptance ; your prayers in a dying hour , will be but the expressions of your fears and terrors , arising from the sence and nearness of your danger , when there will be but a step between your departing souls and the state of devils . god seldom hears from some men unless trouble , sickness , fear , distress and anguish cometh upon them ; then pain will make them pray and how upon their beds ; and 't is but howling , not praying , hos . 7. 14. but will god hear his cry when trouble cometh upon him ? saith job 27. 9. no , saith the lord , i will not be enquired of by you , ezek. 20. 3. because it cometh from an evil mind , or stinking breath , proceeding from a corrupt , rotten , cursed heart , and then it must needs be abominable , prov. 21. 27 , 15. 8. i will ( saith david ) wash mine hands in innocency , and then compass thine altar ; for if i regard iniquity in my heart , the lord will not hear my prayer , psal . 66. 18. if god would not hear a davids prayer , a man after gods own heart , he will not hear a devils prayer , nor the prayer of a swearer , sabbath-breaker , drunkard ; he heareth not sinners that like and love their lusts . no , saith the holy god , though they seek me early , they shall not find me . here note , that there is a two fold early , namely , gods early , and mans early . gods early is in the morning of our life , in the time of youth , then god cals and invites to come , prov. 1. 24. eccl. 12. 1. mans early is in the evening , or at the end of life , or when man is high unto death , when pain , sorrow and anguish cometh upon him . in their afflictions they will seek me early , hos . 5. last when fear cometh as desolation , and destruction cometh as a whirlwind , then shall they call upon me , but i will not answer , they shall seek me early but shal not find me , prov. 1. 27 , 28. god will say to all such sinners , remember it , as isaac to abimelech , gen. 26. 27. wherefore come ye to me seeing you hate me , and have sent me away from you : or he will say , as once to the children of israel , that cryed to him in their sore distress ; go cry to the gods which ye have chosen , let them deliver you in the time of your tribulation ; as for me , i will not deliver you , judg. 10. 14. you have served the devil , embrac'd the world , satisfied your lusts , joyn'd with mine enemies , go to the devil , go to your lusts , to your wicked company , let them deliver , you in your distress : now death and devilsare come for you , i will not own you , nor your prayers , your soul abhorred me & my soul abhors you , and your prayers , depart from me , i know you not . motive 6. it s the great comfort of the godly mans life to hope , and know that he is fit for death . whatever be their lot and portion in this world , be assured it shall go well with them in the other world . art thou in astate of grace , at odds with fin , and truly in love with christ and holiness ? be of good chear , go thy way , and eat thy bread with joy , and drink thy wine with a merry heart , for the bitterness of death is past . the king of terrors that had the power of death is conquered by the lord of life . terrible death that rides on the pale horse , is dismounted by thy dear lord that rides on the white horse , under whose bloody cross thou mayest see him disarmed , wounded and dead ; death that raigned from adam to moses , is now swallowed up in victory , isa . 25. 8. i will ransoms thee from the power of the grave , i will redeem thee from death ; o death i will be thy plagues . o grave i will be thy destruction . the beleiving soul is dead with christ while he lives , rom. 6. 8 , and is delivered , not only from the damnation of sin , but the dominion of sin , and there is hope in his death : when he dyeth he shall die in the lord , rev. 14. 13. he shall sleep in jesus , 1 thes . 4. 14. his end shall be peace , psal . 37. 37. this made the apostle after his sad conflict rom. 7. to triumph over the last enemy death , 1 cor. 15. 55. motive 7. if you should not prepare for death yet you will wish you had ( as many do when it is to late . ) you that are for making provision for the flesh , and so eagerly pursuing the world . when you shall be cast upon the bad of languishing , you will wish in the very torment of your minds and flames of horrour , that i had parted with my sin : o that i had been careful to please and honour god , and to get an interest in jesus christ ! then should i have now dyed the death of the righteous ; but this i wholly slighted . i prosecuted the world with might and main , and got so many thousands for my posterity & i liv'd a merry and jovial life , but for my soul , for my eternity , things of infinite worth , i have done nothing , i forgat my soul . now here 's the messenger of death come for me , to imprison my body in the grave , the chambers of darkness , and to carry my soul i know not whither , i fear to hell : o that i had been wise to under stand this , to consider my latter end ! what would i now give to live but a few years more , to make provision for this soul , that must now enter the gulf of endless eternity . motive 8. consider the gaines will be exceeding great : as will appear by these following particulars . would you haue sin as hell , and be more truly holy , consider your latter end . this is most certain that all the evil antecedents , and dreadful consequences of death , spring and grow out of this bitter root ; what is it that wounds , stings , paines and kills ? what is it that brings diseases & threatens death ? that murders the body , and that damns and burnes the soul ? what is that doth necessitate the to make use of physick & physicians whilst alive ? and bringeth thee to a coffin and grave when thou art dead ? is it not sin which thou embracest in thy bosom ? you poor , blind , deluded souls , as little and as lovely as sin looks in your wanton eyes , it is the mother and nurse of all your miseries , hacht in hell , the devils spawn or excrement . he that committeth sin is of the devil , 1 joh. 3. 8. this is that evil thing and bitter that hales death and hell at the heels of it , yea , that arms death , devils and hell against us . were it not for this black , ugly , fierce , ouer and bloudy adversary , law or justice could not condemn us , death could not kill us , devils could not torment us , hell could not burn us . sin is the traitor and murderer of your immortal souls , and those nails that will shortly dig your graves : & will you hug , hide and hold it fast ? will a woman put that knife into her bosom , that hath kill'd or murder'd her dear child or husband ? no by no means , it must be broken and cast away for ever . now sirs , if sin be the enemy , use it as an enemy or murderer , kill it , take the sacrificing knife and cut the throat of it , or strike the heart vein , and let it bleed until it dies . deal by it as samuel by agag , cut it in pieces . did you think seriously of death and hell , you would hate it to purpose , and say , away to hell with it , from whence it came ; and it would put you upon a desire and earnest endeavour after holiness : being expos'd to a dissolution , what manner of persons ought ye to be in all holy conversation and godliness , 2 pet. 3. 11. but if you forget death , you will make dreadful work ; namely , your accounts greater , and hell the hotter ; you will increase your sin , and god will heap up wrath against the day of wrath . and if ever god sh●w mercy it will cost you dear , your souls must mourn , your hearts must break and bleed for sin ; for unless you repent , you will certainly be damned , luk. 13. 5. 2. would you speedily call off your hearts from the world , & lay up treasure in heaven , remember your latter end : in the greatest affluence of worldly prosperity alwayes consider that you must die . poor worldlings ! that make gold your hope , whose plottings and ploddings are for earth . if death and eternity were more in your thoughts , you would let go that in your affections which you cannot hold in your possession , and love that but a little that will be lost , and which you cannot love long ; riches have wings , and they will be gone . consider how little the things of the world will stand you in stead in the evil day : your gold and silver cannot keep you from diseases while you live , nor from hell after you are dead , prov 11. 4. psal . 49. 6 , 7. it falleth out with many of the great storers of this world , as it doth with a sumpter horse , who all the day carrieth a great treasure on his back , but at night it is taken from him , and he thrust into a foul stable . so many wealthy worldlings that tire them selves to get and carry worldly treasure , when death cometh , it s taken , from them and they for their ill getting or ill using of it , are thrust down to hell : the rich man dyed , and in hell lift up his eyes . and if you would deaden your hearts to this empty earth , and look after a treasure above , a happiness beyond the grave , that shall last as long as your souls shall last ; think often of death , this would divert your worldly cares and projects . remember from this day to your last day cannot be long , your journey or voyage is short , and a little provision is enough ; neither poverty nor riches , but food convenient , is the desire and choice of a citizen of sion . converse more with death , and be often looking into eternity , and thou mayest here ( as it were ) a voice speaking to thee , as god to baruch , jer. 45. 4 , 5. i will break down , and pluck up , and seekest thou great things , seek them not . death is the great leveller that will make all equal , and you that grasp the world most greedily , will find it but vanity , for all is vanity , is the language of experience , eccl. 1. 2. 1 john 2. 17. when samuel was to anoint saul , he brought or directed him to rachels sepulcher , and to this end ( as is suppos'd ) namely , to suppress or prevent haughty , proud thoughts that might arise from that new and great preferment . and if the supposition be true , it is as if he had spoken thus . saul , god hath highly honoured you , and i annoint you king : but remember , here lies the dust of that beautiful rachel , and though you are , now king in israel , yet you must be as rachel , viz. laid in a grave or sepulcher , the thoughts of which is a very mortifying meditation . you that have the waters of a full cup , that wallow in wealth , and swim in worldly glory , to wean you from the world ( that your hearts may not be turned into earth , and buryed before you are buryed ) keep fresh in your thoughts death and eternity , job 14. 14. 3. would you be deeply sensible of the sad and doleful condition of unbeleivers when they come to dye ? think seriously of your latter end . what will you do in the hour of distress , when god shall call for your breath , change your countenance , and require your souls , if you have made no preparation for death and judgement ? poor souls ! i would pity you with my very heart , to think how ignorant you are of your great concernment ; you eat , drink , sleep , buy , sell , and get gain ; but slight your souls , and do not consider of the evil day . we be unto him that is alone , that is alone in life , and alone in death , that hath no christ to befriend him , or stand by him in that woeful day , that cometh to lye down in the death-bed without peace or pardon , who shall go into a grave , and stand before the ba without an advocate to plead for him . it is most probable , you may have dife ferent apprehensions of yout selves and others in your dying hour ; so the nearer the object , the clearer the sight ; o sinners ! when the door of eternity begins to open ( as usually it doth to men dying ) you will have other thoughts of your selves , and other men . here you ruffle it out , thinking your selves above , and better then others ; behold great babel , said that proud person in his princely palace ; but when pale death appears , it will pull down those peacocks feathers , and cause their crests to fall . now the world shines and sparkles in your eyes , which makes you judge and think that nothing but riches , honor , and greatness can make you happy , then it wil appear ( the pant being off ) to be an empty nothing . as for the pure ●n heart , who mourn for sin , and mind itheir soules above the world , who are scorn'd , jeer'd hated , being look'd upon as a company of poor , pensive , sneaking , besotted fools , will then be adjudged the best , wisest , and happiest men on earth . now sin is excused , and called a light and little thing , for trick of youth , but then it will have at black and dreadful face and feel more heavy then lead , taste more bitter then death it self . now the damned and cursed crue , are your brave boon companions , and bosom friends ? but when you are come to your dying groanes , and cold sweats , away with them , their sight is terrible : but know , that you who have been companions in sin , must be companions in sufferings , and lye down together in everlasting chaines and flames ; you shall be fettered and bound together and never part any more for ever . now an interest in christ , and a life of holiness is little valued , and every lust and triffle preferred , then a world , a world for a christ ; forty thousand pound for a good conscience , cryed out a wicked wealthy worldling , when dying and passing into eternity . 4. would you expedite your repentance , try your state , and make all ready for the other world ; think upon this last enemy , the king of terrors , that will ere long terminate your dayes , and then all your opportunities will be gone for e if the thoughts of death , especially the second death , did but influence your hearts , and penitrate npon your consciences , you would easily be perswaded to cast away your sins : namely , to cut off a right hand , or pluck out a right eye , and to rent your hearts to mourn in secret , to afflict your souls and to put your mouths in the dust if so be there may be hope , lam. 3. 28. 29. we see that men in a journey if they think they have daly enough , they are slack and slow enough ; but if they see but a little time , they will make speed . if a man must do the work of a whole day in half a day he will make hast : repentance is not a work for a day , though a daly work , our whole life is little enough to compleat and perfect it . as long as we sin , we must mourn , while we provoke the judge ; we must plead guilty and sue our out pardon with ropes a bout our necks , and smiting on our breasts ( and if it might be ) with tears of blood . and the great things of death and judment will prepare and prompt you to do it suddenly ; for when the day is gone , the night comes , and the grave and hell have shut their mouths upon you , what can be done ? eccles . 9. 10. 5. would you pray more frequently ? more fervently then ever you have done , remember you must dye . the monuments and statues of the dead ( as one notes ) are made in a praying posture , viz. kneeling , and with hands lifted up to heaven ( as if the remembrance of them now dead ) should teach us our duty , what we must do whilst living . one that was wont to pray often in a day , being asked why he spent so much time in prayer , gave no other answer , but this , i must dye , i must dye , an awakening apprehension of a mans entrance upon an endless state , and a speedy approach before the holy god , will make him pray , and that importunately . if there be in the family a husband , wife , or child near unto death , almost every one that cometh about the bed will be lifting up hands , and putting up of prayers , and then you cry out , send speedily for some sober , serious minister , or for some solid , savoury , praying christian , to commend his sad case to god ; the young man that lately suffered for murder , who came into newgate as ignorant of god , as the horse or the mule , and as sensless of his soul as a stock or a stone , was by the acxcess and application of ministers to him , convinced of his desperate case , and through the grace and blessing of god upon his appointed means he seemed so deeply sensible of the dreadful hazzard of his precious soul , that he did with so much brokeness of heart confess his sins , pray , and plead with god in christ for pardon , even to the wonder and amazement of those ministers and christians who where present . and he being asked how often he prayed , answered five or six times a day , and it was with such meltings , and multitudes of teares , that did move the very bowels of the auditors ( and as they said ) turned them into tears . thus you see how a powerful conviction of death and judgement may prevail upon the heart , to make them cry to god , that never prayed before . as for you that can lye down at night , rise up in the morning and go about the world without secret or family prayer : i must tell you that you have but slight , if any thoughts of death and eternity and no sence of , or regard of your everlasting condition , which is a sad symptom of a christless state . 6. would you do good to others , to their bodies and to their souls , consider you must dye , for after death you will be utterly incapacitated of doing any thing . the wise man speaking of the season of doing , and of the vicissitudes of mans life , namely , that there is a time to be born , and a time to dye : and he having observed the issues and changes of providence that hath made every thing beautiful in its season , concludes that it is best for a man to do good in his life , eccles . 3. 12. as we have therefore opportunity ( saith the apostle ) let us do good to all men , gal. 6. 10. when it is in the power of thine hand to to do it , prov. 3. 27. sirs , the real thoughts of death will prompt you to give a portion to six and also to seven , and that in season ; for when death comes , all is gone , then it s no more in power of thine hand to do . did you now beleive and consider , that you must dye , and give an account to god , the great landlord and donor of all your good things ( great reciepts , having great accounts ) you would not contract your hearts , and shut up your bowels against those many miserable objects , who are so often in your view . now , that you may be like sheep , and not like swine , be good in your life ; and let your acts of mercy be distributed in the morning , the fittest season to sow this seed ; therefore speedily draw out thy soul to the hungry , before death separate thy soul and body , for with such sacrifices god is well pleased , isa . 58. 10. heb. 13. 14. 7. would you get and keep sincerity ( a precious pearl indeed ) think often of death and judgement . then it will be tryed , then it will stand you in stead . sincerity ( the scripture persection ) is the best of a christian , the grace of every grace , for faith unfeigned , and love in sincerity , are the very nerves & sinews of christianity , the next best to the precious blood and righteous of our glorified redeemer , ( to plead for us at the hour of death , and in the court of heaven ) is truth in the in ward parts , isa . 38. 3. to be a mourner in sion is matter of solace , and real comfort , but to be a sinner in sion is sad , and it will be a matter of torment . a judas among the apostles , a devil in samuel's mantle , is a devil indeed . the sinners in sion are afraid , and cause enough ; for to live and dye a hypocrite is most dreadful , because hypocrisie will certainly bring you down to hell ; yea , the hottest place of that devouring fire , and everlasting burning , shall be the hypocrites portion , isa . 33. 14. mat. 24. 5. 8. lastly , would you redeem your time , and be greedy of getting grace in the day of grace , for the present , spiritual , and eternal salvation of your souls ; think seriously of your end . you sleepy secure souls ! did you consider that the night of death will come certainly , and may come suddenly , you would work while it is day , and not be so mad as to put off beleiving , repenting and soul afflicting-work , self-trying and approving work , until the evil day of old age , a sick bed , or dying pangs seize upon you . consider , a death-bed repentance is seldom had , and seldom good , or a sick-bed repentance is seldom a sound , but often a sick repentance . now if you would imitate your lord , to work while it is day , remember you must dye , john 9. 4. directions and helps to consider of your latter end . direct . 1. search diligently to find out what it is that keeps you , and the serious thoughts of death and eternity , at so great a distance , and cry mightily to god and speedily to remove it : if it be either ignorance , atheisme , unbeleif , sensuality , earthly-mindedness , or security , be deeply sensible of it , and set prayer to work , pour out thy very soul to god with greatest fervour and importunity . say as meses , who knoweth the power of thine anger ? even according to thy fear , so is thy wrath : so teach us to number our dayes that we may apply our hearts unto wisdom , psa . 96. 11 , 12. sirs , 't is spiritual wisdom will cause you to consider ; then cry after knowledg , and lift up thy voice for understanding , prov. 2. 3 , 4. for she is thy life , prov. 4. 13 , it s as much as thy life and soul is worth . then enter into thy closet , and fall down upon thy knees , and pray to god in the name of christ for spiritual wisdome : we must seek it . ezek , 36. 37. and god will give it , james 1. 5. beg more then for thy life , for a truly wise and awakened heart , withou which the great concerns of god , and thine immortal soul be for ever neglected . direct . 2. diligently and faithfully use and improve the most awakening means which have a tendency hereunto . 1. set your selves under a powerful , faithful and soul-searching ministry , who make the conversion of souls their main business : a lazy sleepy minister is nor like to waken a secure sinner , the conviction and conversion of souls is , not the mark they shoot at . resolve to hear , have countenance , and encourage those that grapple most with the conscience , and earnestly endeavour to drive and draw soules to jesus christ , by setting the blessing and the curse , life and death before them . conviction leads the way to conversion , as the needle to the thread : what 's a plaist●r worth , where there is no wound ? 't is the broken bones cry out for help , the whole need not the physitian : general , overly preaching , is like the sword in the scabbard , that doth not cut or wound , or like physick in the bottel that doth not penetrate or work ; but plain , particular , convincing preaching ( such as nathans to david , or peters to the jews 2 sam. 12. 7. acts 2. 36. ) is like the sword in the bowels , or physick in the body that will pain to purpose . those preachers that have no faculty of reproving , and convincing sleepy secure sinners , are like a company of drone bees , that have lost their sting , being good for nothing . but they that have the charge of so many golden fleeces should sever the wheat from the chaff , the sheep from the goats , the precious from the vile and in so doing we shall be as god's mouth , and free from the blood of all men . o then , let this dreadful and amazing doctrine of death and judgement , be more frequently and effectually preached , that souls in peril , near run , may see their sin and danger , and flye to christ as the only refuge ; knowing the terrour of god we perswade men , 2 cor. 5. 11. mat. 3 , 7. 2. converse with the best christians , viz. them that are grave , sober , solid , savoury and sound in faith : such as make religion their great business , who love to speak of god , and of the world to come , and by whose counsel and example you may be stir'd up , and perswaded to repentance and holiness , to consider of death and judgement , these were davids excellent ones in whom he did delight , and made his companions , psal . 16. 3 119. 63. 3. read the best books , and those that treat of death and judgement , but especially the word of god. there are the pure , chrystal streams and richest mines ; in this field you will find the pearl . let the word of god dwell in you richly , be not ignorant of any part of it , but be sure to accquaint thy self with those scriptures that speak of the shortness of life , the certainty of death and judgement , heaven and hell : read the book of job , and the twelfth chapter of ecclesiastes , psal : 39. psal . 90. and let me desire you to be often urging upon your hearts some of those scriptures that set forth the dreadfulness of that place of torment , that will be the portion of all that forget god , and make no provision for their precious souls : some few i have here set down , which i desire you would all consider , and apply . vpon the wicked he shall rain fire and brimstone , and a horrible tempest , this shall be the portion of their cup , psal . 11. 6. we be unto the wicked , it shall go ill with them , isa . 3. 10. he shall cast them into a furnace of fire , there shall be weeping , wailing and gnashing of teeth , matth. 13 42. isa . 33. 14. 66. 15. matth. 25. 41. luk. 16. 25 , 26. 2 thes . 1. 8 , 9. rev. 6. 8 , 16 , 17. direct . 3. make conscience of setting apart a little time every day on purpose to think of your latter end . do it so frequently , until death and you become familar ; ever and anon put thy self into a posture of dying , converse with thy winding sheet , coffin , grave , let thy great change be so upon thy heart , that thou may'st every morning or evening walk a turn or two with death : remember , however it be with thee now , thou mustere long be gasping and groaning for breath upon thy dying bed , and grapple with the king of terrours , and in a moment go down to the grave , and shall come up no more , job 10. 21. if thou shouldst affect thy heart with thoughts of thy latter end , go down to golgotha , and think upon those dry bones , & putrified bodies , and there revive the memory of your departed relations husbands , wives , children , friends , neighbours , and look beyond the chambers of the grave , converse with those miserable departed souls , give the prisoners of the pit a visit . meditate on the raging furious flames , that dismal darkness , smoak and stink of the botomless pit , the screeking of the damn'd and roaring of the devils , the heart piercing complaints for water to cool their scorching tongues . and when thou dost think upon those millions of souls that are hanging up in hell , reflect upon thy sels ; and expect thy turn speedily . suppose every day thy last , every meal thy last , every journey thy last , every duty , sacrament , sermon , thy last . and when the lords day cometh , think with thy self this will be the last spiritual market , that i shall have to buy the spiritual oyl of grace and to provide for the bridegrooms coming ; after this day is ended , i may never more hear the lord jesus speak to me by the mouths of his faithful ministers , never be invited to come to christ , or to beleive , repent , part with sin , and accept of a pardon more , and so demean thy self every day , and in every duty , as if thou should'st be called to gods bar , and give up thine account at night . in all thy thoughts , words and actions , say to thy self , would i do thus , and thus , viz. would i eat , drink , sleep , converse , buy , sell , preach , hear , pray ; or worse , if i certainly knew this day would be my last . o let that motto , memento mori , which some carry in their rings , be engraven on your hearts , it being the great concernment of our lives . this is that which god people , and some of the heathen too , have been careful to remember : king asia made his sepulcher in his life time , 2 cron. 16. 14. and some in their gardens , and places of solace and delight , as joseph of arimathea , john 19. 41. and some of the heathen were wont to walk among the graves , to put them in mind of death ; some have had their graves alwayes before their gates , other a dead mans skul presented every day at their tables ; and shall we that beleive the doctrine of the other world , put off the serious thoughts of death ? solomon adviseth us to go to the house of mourning , telling us it is better because the living will lay it to heart . when you hear the tidings of the death of your friends , relations , or neighbours , go thither , though not personally , yet contemplatively , in your minds & thoughts , go , and put your selves in their stead . and think thus , a living man or woman is become a dead corps , or cold clay , the soul is gone to its everlasting habitation ; but to what place whether to be comforted or tormented , who can tell ? if he were a godly man , he is certainly gone to heaven , if thou art such a one , thy soul will shortly be with him : but if an ungodly man he is certainly gone to hell , and now among the devils : and if thou art such a one , thou shalt erelong be there too . 't is true the dead can have no thoughts of the living : but the living ( saith solomon ) know that they must die . and you that are young , when you hear of the death of a lively lusty young man , or alovely beautiful young woman , stop , reflect , and consider , may not this be thy case o man , woman , or child , in a very little space . i shall say no more by way of direction , only desire you to review the particulars before mentioned ; and you that are parents and masters of families , who make conscience of looking to the souls of those committed to your charge , may cause your children and servants to learn by heart the particulars i here set down . 1. that it is most certain an end will be . 2. at our latter end all things in this world will be gone for ever . 3. all the pleasures of sin will be gone , and leave nothing but a sting . 4. that only which is eternal wil stand us instead . 5. consider which of the two eternities are you going towards . 6. we are all near our everlasting habitation . 7. you know not how suddenly , or unexpected your end may be . 8. when death comes , your souls are stated , your eternity is cast . 9. 't is a dreadful and amazing fight , to see a christless soul breathing out his last . 4. vse may be of comfort to the poor people of god , who through fear of death are all their life-time subject to bondage . let not you hearts be trobnled , fear not , neither be terrified because of this king of fears : but cheer up your spirits , and comfort up your hearts with this , that death as terrible as it is to the wicked , cannot hurt you . the day of your death will be better then the day of your birth , and thereffore death is put into the beleivers inventory , and reckoned amongst his priviledges , 1 gor. 3. 22. death will be gain to the godly man , viz. an out-let to all his present misery , and an in-let to endless glory , then the truely penitent , perplexed wearied soul shall be perfectly free from the power of satan the firy darts , and dreadful temptations of that unclean spirit . then the old serpent for ever will be under their feet . then the body of death shall be put off , and the in dwelling of sin , that natural fountain of corruption will be perfectly dryed up . you shall never complain of vain thoughts , or hard hearts any more : never doubt of the truth of grace or favour of god more ; the beleiver shall then be with jesus christ ; the day of his dissolution will be the day of his coronation , he shall then receive the crown , and sit down on the throne , and enter into his masters joy , which is fulness of joy , and pleasures for evermore . object . i sometimes think of death , but the thoughts of death and judgement are very terrible ; i fear i am not fit to die , how shall it be known ? answ . there is a habitual fitness for death and an actual fitness for death . every graciously upright man or woman in the world that fears god in truth , is habitually fit to dye , so prepared for his great change , that the sting of death , or second death shall not hurt him , having past the the strait gate , shot the gulf , he is out of danger . as soon as a man is in a state of grace born again , made a new creature , and by faith united unto the lord jesus christ ; god is reconciled , his person justified , his sins pardoned , and recorded in the court of heaven , though his pardon is not brought down , transcrib'd and seal'd in the court of his own conscience . the truly converted soul is gods special favourite , and shall lodge in his bosom , and never more be out of his favour : 't is true , heaven may be out of sight , god may frown , but will never condemn . there is now no condemnation to them that are in christ , rom. 8 1. if any man sin , we have an advocate with the father , jesus christ , the righteous , 1 john 2. 1. who shall lay any thing to the charge of gods elect , it is god that justifieth , it is christ that dyed , rom. 8. 33. 34. quest . when is the godly man actually prepared for death ? answ . when his spiritual estate is well setled , viz. all made sure between god and his soul : particularly , 1. when a man is truly conscious to himself that he hath sincerely , and with much brokeness of heart repented of all his known sins committed before or after conversion , so that there is no fresh or former guilt remaining on him . this godly sorrow , is the godly mans pleasure , he delights to be sowing in tears , loves with his soul a wet seed-time ; for they that sow in tears , shall reap a harvest of joy , which is a time of refreshing rom the presence of god , compare , psal . 126. 5 , 6. and acts 3. 19. 2. when sin is so great a bur den , that he is weary of this body of death , and willing the infected house should be pulled down , that the leprosie might be cured , that so he might never sin or offend his father more . the serious thoughts , and sence of which is a heavy burden , and matter of greif , that makes him groan and complain . we in this tabernacle do groan , being burthened : and o how , bitterly did st. paul. complain rom. 7. 24. o wretched man that i am who shall deliver me from the body of this death ? he had been in deaths often for the sake of his dear lord , but this death , his body of sin , troubled him more then any : it was so great a burden to holy david , that he felt it in his very bones , psal . 38. 3. 3. the godly man is fit to dye , when the work of grace is perfected , and his generation work ended . when the beleiving soul hath his vessel full of oyl , and the wedding garments of the glorious righteousness of christ about him , then he is a vessel of honour prepared unto glory , rom. 9. 23. wrought for the self same thing , 2 cor. 4. 5. and made meet , or fit for the inheritance of the saints in light , col. 1. 12. the ship that 's laden or fraugthed , is fit to put to sea , and to sail from hence , or for it s appointed port. the labourer is fit to receive his wages when he hath done his work ; so when the heaven born soul hath faithfully served his generation , and done the work in his place , calling , and relations , for which god sent him and intrusted him ( though the best fall short , being in some degrees unprofitable servants ) then is he fit to welcome death , though to the flesh it s the kings of terrours . when the godly man , liveing or dying , can apeal to the heart-fearching god , as hezekiah did , isa . 38. and say , i have finished the work which thou gavest me to do , john 17. i have finish'd my course , and there is laid up for me a crown of righteousness 2 tim. 4. 8. this makes him fit and willing to depart to be with christ . when sin is pardoned , and the pardon sealed , i e when the clamorous noise of the guilt of sin in the conscience , is calmed and silenced , by the blood of sprinkling , and his evidences for heaven , bright and clear , so that his better country is within view , and the gate of glory wide open , namely abundant entrance into the everlasting kingdom of our lord and saviour jesus christ , 2 pet. 1. 11. lot had a mind to prolong his time in sodom , it was , a goodly city and he was not well assured wither to go , when he had lest it . but when the gracious soul his assured of a better state , a better life , that 's hid with christ in god , so that he can say , as once an eminent godly man dying : i shall but change my place : i shall not change my company : he may then ( being seal'd to the day of redemption ) long for his dissolution . 5. when the heart is weaned from , and weary of this evil world and so enflam'd with love to christ , that it cannot live without him , or be absent from him : having tasted of the grapes of eshcol , he must go to canaan to see the good land , that goodly mountain . a foresight or glimps of the sweetness , beauty and glory of the lord jesus , will cause most vehement longing to be with him . now let thy servant depart in peace for mine eyes have seen thy salvation . for this we groan earnestly . and o how confidently , quietly , and comfortably may such a soul entertain the thoughts of death , that hath sincerely repented of all sin , and to whom sin is so greivous a burden , that he would dye to be rid of it . and whose soul is ●●l'd and fraughted with grace , and assured of glory , and his heart sent as a harbinger to heaven before him . and indeed a serious and hearty consideration of our eternal state would provoke us to press earnestly after all this . to close up all , let me ask you ( as in the presence of the great judg of quick and dead , at whose dreadful tribunal you must all shortly stand ) these following queries . quer. 1. first , whether a seasonable preparation for death and judgement , viz. how you may escape hell , and come safe to heaven , be not the most urgent and important business , that you have in all the world ? let your conscience judge and determine . quer. 2. are not they in a very happy condition , that do believe , repent and turn to god with their whole heart ? who by living a life of grace , are truly prepared for death , and out of the dreadful hazzard of loosing heaven ? rom. 8. 1. psal . 37. 37. quer. 3. is it not possible that you being yet on this side the grave and hell , may prepare for this evil day ? were you resolv'd upon it , would be done : you have often intended it , promised it ; when shall it be ? none but the devil , and your flesh will stop and hinder you . quer. 4. do you firmly beleive the things here will fail , that death will come , that sin that accursed thing will sting , and that the impenitent sinners case at the hour of death wil be sad , and very desperate : let me say to all such , there is not a night you lye down upon your beds , but you run a very great hazzard : if death should call and you not ready , you must go , though you be ruin'd to eternity , matth. 25. 10 , 11 , 12 , 16 , 22 , 23. quer. 5. have you so liv'd , as to be fit to lye down in a grave , to rise again , and stand before god who is a consuming fire ? do you know your selves in a state of grace , that you are new born , that your evidences for heaven are clear and certain ? is your work done ? do your lamps burn ? and have you a well-grounded assurance , that you are in the number of those , to whom death will be a priviledge ? phil. 21. quer. 6. can you chearfully , and without dread , entertain the thoughts of a dissolution , and of leaving all your earthly and sensual delightes ? suppose the dreadful judge should at this instant send death into this place , with the names of five or six of you in his writ or forehead ; and death should say , you , and you , this man , and that woman , must go along with me . i have received a comand from the great and terrible god , ( who hath the power of death and of hell ) to bring you young man , young woman , this day or night before the judgement seats i have often warned you by sending my deputies , and and that this ten , twenty or forty yeares , every coffin , every , dead corps or grave you have seene , was so many intimations of my coming . now ( saith death ) i am come , look here upon my commission , see my dart , and my sting . this dart must kill the body , and send thy soul unto eternity . i command thee this moment to bid adieu to and take thy leave of friends , relations , houses , lands , pleasures of sin , once for all . thou shalt never see or jnjoy them more , luke 12. 19. 20. o how can you think of your dying , the worlds burning , the trumpers sounding , the deads rising and staunding at the bar , and not fear and tremble ? you sons and daughters of pleasures ! did you consider what horror and astonishment dogs you as the heels , which will inevitable come upon you , as travel on a woman with child , you would not say unto god , depart and treasure up wrath , lay up scoorges and scorpions for your distressed souls against the last day . quer. 7. let me ask you that pass for saints , and hope for heaven whether your consciences in secret do not tell you that you have made poor preparation for it ; yea , it may have done less for heaven then many that are now in hell . you say you must dye and come to judgement ; but how stands the case as to the other world ? if you look downward to this world , it s well ; but how is it within with your precious soul ? do you beleive that atheists , unbeleivers , drunkards , swearers , murderers , thieves , persecutors , lyars sabbath-breakers , adulterers , worldlings , are going swiftly to hell ? do you beleive that christs flock is little , and not fear your selves ? do you think that esau , judas , ahab , agrippa , herod , simon magus , the foolish virgins are in hell , and yet confident of your going to heaven ? these have out done many of you , esau wept and cryed for the blessing , heb. 12. 17. ahab humbled himself 1 kings 12 , 29. herod did many things , and heard john joyfully , mark 16. 20. agrippa was almost a christian , acts 6. 28. the scribe was not far from the kingdom of god , mark 12. 34. the foolish virgins were not prophane , they took care to trim their lamps , and knock at the door . now what sins have you lest ? what grace have you exercis'd what duties have you performed ? and how ? take heed you be not deceived ; strive to enter in at the strait gate , for many will seek to enter in , and shall not be able , luk. 13. 24. quer. 8. 4. you having so many warnings , time and means to prepare for death & judgment , and will not , who will pity you when you perish ? god will not , prov. 1. 26 , 27. christ will not , luke 19. 27. angels , saints , ministers will not , all will say , away with them , let them be damn'd . and o what a killing and amazing sight will christs coming in the clouds be to all that either denied his coming , or who would not prepare for it . his incarnation was terrible , matth. 2. 3. his crucifixion was more terrible , luk. 23. 44. 45 , 47. 48 , but his being on the tribunal , will be most terrible . then shall the tribes of the earth mourn , math. 24. 3. and men cry to the rocks and mountaines to fall on them , rev. 6. 15 , 16. when they shall see so many thousands and millions of men and women dragged down with all the devils of hell , to that burning lake of fire and brimstone . how will they then mourn for sorrow of heart , and howl for vexation of spirit , and with bitterness of soul wish they had never heard of christ , that they had been born among the heathen or never had a being or enjoy'd a life of pleasure upon the earth ! how will the wretched sinner beat his breast , pluck off his hair , tear his bowels , crying out ( when he sees all hope is gone ) o that i had now no soul ! or that this immortal soul were mortal ! that i might now dye and breath no more ! or that my sentence might be but to lodge with devils in this burning lake ten thosand years , that so i might not remain in a state of banishment from the face and presence of god to all eternity . o then pray ! that serious thoughts of death may be alwayes upon thine heart , and whethere thou goest let them go , and where thou lodgest let them lodg that thou mayest speak of it to thy children , and family , when thou sitttest in thine house , and when thou walkest by the way , and when thou lyest down , and when thou risest up . o let these great things of death and judgment , be bound as a signe upon thine hand , and write them upon the posts of thine house and on thy gates : that they may be always before thine eyes and for thy good alwayes ; that thou may'st beware least thou forget the lord thy god , and the everlasting concernments of thine immortal soul and gods anger be kindled against thee , and destroy thee suddenly with a mighty destruction . consider now what i have spoken , and the lord give thee understanding in all things , 2 tim. 2. 7. which is that god wisheth in the text : o that they were wise , that they understood this , that they would consider thrir latter end , finis . notes, typically marginal, from the original text notes for div a40356-e240 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempus , spatium temporis : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est opportunitas . qui quid atotiis retro est , mors tenet : sen. in . epist . prov. 22. 6. luke 13. 24. 1 cor. 9 24. 25. eph. 6. 12. 1 tim. 6. 12. schola crucis est schola lucis . luth. ps . 94. 12. math. 4. 16. 2 tim. 1. 10. ezek. 13. 8. rom. 5. 8. isa . 61. 1. john 6. 16. tempus acceptum , or tempus acceptabile : bez. in loc . quodoffertur gratia ex gratia dei est , qui sua contuit rebus omnibus momenta , ut oblatam occasionum arripiamus . the youth that lately was hang'd for murdering his fellom servant , confess'd that his sabbath breaking made way for all his other prodigious sins . tempus non potest deo consecrari , nisi quo modo redemptum . calvin in loc . * punctum est quod vivimus , & puncto minus . nonexignum temporis habemus , sed multum perdimus . sen. enigua pars est vitae quem nos vivimus . scripture-redemption freed from men's restrictions: being an answer to a book lately published by mr. william troughton (who stiles himself a minister of the gospel at onlep in leicester-shire) intituled, scripture-redemption restrained and limited: as also the substance of several conferences and disputes had in england, wales, and scotland, with mr. heath, mr. bartley, mr. powel, mr. sam. rutherford, and mr. james wood, two rectors of the university of s. andrews, and many others, about the death of our most dear redeemer, and the controversies which are the constant concomitants of it. together with a brief reply to mr. troughton's rayling accusations in his introduction. by j. brown, sometimes of orial coll. in oxford, afterwards a priest of the church of england, and vicar of tenbury in worcester-shire; but now through mercy a preacher of the faith which once he destroyed. browne, james, 1616-1685. 1653 approx. 359 kb of xml-encoded text transcribed from 70 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a77642 wing b5022b estc r230501 99896389 99896389 154114 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a77642) transcribed from: (early english books online ; image set 154114) images scanned from microfilm: (early english books, 1641-1700 ; 2399:3) scripture-redemption freed from men's restrictions: being an answer to a book lately published by mr. william troughton (who stiles himself a minister of the gospel at onlep in leicester-shire) intituled, scripture-redemption restrained and limited: as also the substance of several conferences and disputes had in england, wales, and scotland, with mr. heath, mr. bartley, mr. powel, mr. sam. rutherford, and mr. james wood, two rectors of the university of s. andrews, and many others, about the death of our most dear redeemer, and the controversies which are the constant concomitants of it. together with a brief reply to mr. troughton's rayling accusations in his introduction. by j. brown, sometimes of orial coll. in oxford, afterwards a priest of the church of england, and vicar of tenbury in worcester-shire; but now through mercy a preacher of the faith which once he destroyed. browne, james, 1616-1685. [16], 119, [1] p. printed by j.c. for will: larnar, at the signe of the blackmoor neer fleet-bridge, london : 1653. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng troughton, william, 1614?-1677? -early works to 1800. redemption -biblical teaching -early works to 1800. dissenters, religious -controversial literature -england -early works to 1800. 2007-07 tcp assigned for keying and markup 2007-07 aptara keyed and coded from proquest page images 2008-07 john latta sampled and proofread 2008-07 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion scripture-redemption freed from men's restrictions : being an answer to a book lately published by mr. william troughton ( who stiles himself a minister of the gospel at onlep in leicester-shire ) intituled , scripture-redemption restrained and limited : as also the substance of several conferences and disputes had in england , wales , and scotland , with mr. heath , mr. bartley , mr. powel , mr. sam. rutherford , and mr. james wood , two rectors of the university of s. andrews , and many others , about the death of our most dear redeemer , and the controversies which are the constant concomitants of it . together with a brief reply to mr. troughton's rayling accusations in his introduction . by j. brown , sometimes of oriel coll. in oxford , afterwards a priest of the church of england , and vicar of tenbury in worcester-shire ; but now through mercy a preacher of the faith which once he destroyed . ye are my witnesses , and my servant whom i have chosen , that ye may know and believe me . isai . 43. 10. london , printed by j. c. for will : larnar , at the signe of the blackmoor neer fleet-bridge , 1653. to all those precious souls who receive the gospel , and follow the lord jesus in the way of righteousness , to whose view this small treatise shall by providence be presented , increase of all spiritual riches from the father of mercies , are unfeignedly desired . it is no new thing ( blessed souls ) for the god and men of this world to call the sweet , saving , and most soul refreshing doctrines of the gospel * heretical opinions : and the way of god ( even that way of worship which christ and his apostles walked in ) heresie ; that so , by raising foul ( though false ) reports against the truths of the true and eternal god , they and their false merchandise ( corrupt doctrines , i mean ) may seem fair in the eyes of their followers . let it not then seem strange to you , neither be discouraged , if it be so in our generation : but as our god hath imparted to you a great measure of the knowledge of his love in the lord jesus , let it be your care , i beseech you by the mercies of god , to walk worthy of the lords love in all well pleasing , and abounding in every good work ; that you may shine as lights in this world , and ( in the world to come ) as the sun in the kingdom of our father , for ever and ever . you have known and believed the love of god to your souls ; you know and are assured by the scriptures , that christ died for you ; when other poor creatures going about to prove it by their qualifications ( a most inconstant and crooked rule ) are ( oft-times at least ) very uncertain whether christ died for them ; and so through the instability of their sad minds , either hurried away by dangerous presumption , or hurled into deep despair , and other soul-distracting distempers . their condition i much commiserate , having my self been somewhat buffeted by satan under it : for at best , they are frequently tossed to and fro by doubts and fears , whether ever god gave his son to lay down his life for them , and so are kept from the enjoyment of that abiding consolation which you partake of , by believing what is plainly written in the word of truth , and rejecting the dark consequences and deductions of men . oh pity those that are ignorant of that truth which you are acquainted with , endeavour to impart it to them ; but despise them not , in that you know christ died for them . be not weary of well doing . the lord is at hand : and if you persist in holiness , he will requite your short pains with everlasting pleasures , and your work in the day of grace with an eternal and exceeding weight of glory . and now ( brethren ) i commend you to god , and to the word of his grace , which is able to build you up , to make you wise unto salvation , to make you perfect , and throughly furnished to every good work ; desiring the lord of glory to preserve you blamless in body , soul , and spirit , till he appears the second time without sin unto salvation ; that you may be presented faul●lest before the throne of his glory with exceeding joy , and be made partakers and possessors of that rich and glorious crown , and those precious promises which now by saith and patience we inherit : in which most blessed state , i trust on the lords day to meet you ; and in the mean space , whilst the lord holdeth my soul in life here , shall remain , your faithful servant and brother ( though unworthy ) in the way and work of christ , j. brown. to all the people in the world who shall peruse this plain discourse , especially such as setting their faces towards sion , have their souls sadned through the uncertainty that is in them , about christs dying for them ; the author sincerely wisheth those cordial consolations which which flow from the knowledge and acknowledgment of the truth in this point , according to the scriptures . knowing by sad experience what a miserable condition they are in , who are ignorant of the love of god ; and how chearfully they are drawn out to serve him , who know and are assured that he gave his son to be a propitiation for them ; i have here presented to each impartial reader a familiar discourse concerning the death of our redeemer ; wherein i shall , by the help of jehovah , prove , 1. that jesus christ did die for all and every man. 2. how far this extends to all , or what he hath done for all men dying for them : and this i shall do by the express word of the lord , as it is ministred to us by his own spirit , without sophistical syllogisms , dark deductions , consequences , and inferences , ( the onely proofs of those who assert the contrary . ) 3. i shall also , by the assistance of the lord , produce the reasons which i have found in the scripture , confirming this truth . 4. i shall ( as i have met with them ) answer the objections brought against it . 5. i shall make some application of the whole ; wherein i shall take opportunity to shew the soundness and profitableness of this doctrine , the sad consequences and absurdities of the contrary , and endeavour to discover some reasons why so few receive it , and why there is so great opposition made against it . i confess they lie deep ; but the lord in time will help us to a more full manifestation . the occasion of my undertaking of this work , was partly from a nameless paper received from some parish ministers living about bishops castle in shrop-shire ; to which because i knew not to whom to write , i was not careful to return any reply . but especially from the reading of ten printed arguments set out by one m. troughton , ( though suckt from others ) together with several conferences had providentially with many learned men ( as they are accounted ) in england and scotland , about the death of christ , and the controversies which are the constant concomitants of it . my resolution is to be plain , without rhetorical flourishes , and the wisdom which man teacheth . the glory of god is that which i chiefly aim at , ( my conscience bearing me witness ) and next that , the comfort of doubting , and convincing of obdurate spirits . i would intreat the reader to survey this work twice , before he censure once ; to try what is here laid down by the word of god , and hold fast what is good : for that blessing thou findest in it , let jehovah have the glory ; which i again assure thee is the earnest desire of him who is a servant of jesus christ , and his saints in him , and of all his fellow-creatures as he may in the lord , j. b. the answer to mr. troughton's introduction . what the wonder-working jehovah hath spoken of old by his servants the prophets is in these our daies fulfilled : he doth his work , his strange work , and bringeth to pass his act , his strange act . the wisdome of the wise-men doth perish , and the undering of the prudent is hid . it is a marvellous work , and a wonder to see , how they who teach the precepts of the lord by the precepts of men , are taken in their owne craftiness , and have their wisdome taken from them , or turn'd into foolishness ; to behold how they that darken counsel by words without knowledge , who speak wickedly for god and talk deceitfully for him , are snared in their philosophy and vain deceits ▪ in their sophisticated syllogismes and arguments , which they produce against the truth of the eternal god , whilst they seem to take part with it . a strange and eminent manifestation of the hand of god against such , was lately in a most evident manner seen , against one mr. william troughton a minister of the gospel ( as he stiles himself ) at onlep in leicester-shire ; who hath put forth a small treatise intituled scriptvre-redemption restrained and limited . i confess when i first cast mine eye upon this title , i was amazed with admiration , that any should so forget themselves as to restrain and limit the redemption that the scripture holds forth ; that any should set bounds unto ( or imprison ) such a soul-satisfying , soul-sanctifying , soul-saving doctrine as is scripture-redemption . o you that call your selves the ministers of the gospel ! is the spirit of the lord straitened ? are these his doings ? did the spirit of the lord ever say that christ dyed not for all , or that he dyed but for some ? is there any scripture from the beginning of genesis to the end of the revelation that speaks thus ? yet if we should grant that christ laid downe his life onely for a few , and bought onely his saints : i say , if this were scripture-redemption ( as it is not ) mr. troughton hath restrained and limited it . scripture-redemption be it what it will , is by him confin'd and restrain'd ; insomuch that i could scarcely be perswaded in my spirit , but that it was rather the error of the press , then of his pen , or at least that it was rather a slip of his pen , then the error of his minde ; but when i considered ( in the reading of his book ) with what virulency of spirit he opposed such as suffer scripture-redemption to have its due liberty , and how vigorously he bends his hand and head ( at least ) to make good his purpose , even turning aside the texts of scripture which say plainly christ dyed for all , for every man , &c. to make way for his dark consequences and logical conclusions , i ceased to wonder at the presupmtuous folly which therein palpably appeared , and admired the just and signal severity of god against such as in this illustrious sun-shine of gospel-light , oppose his waies , accuse his saints , and bring up an evil report upon that good will of god , which he hath by men and angels manifested in all ages towards mankinde . i have seen in darker daies , that men have usher'd in their fond conceits and saint-reviling pamphlets , with glorious names and soul-blinding inscriptions ; but god so took away his wisdome , that he could not give his book a title that might in the least palliate the perversness of his opinion . the times of ignorance god winked at ; but if after full and fair warning , by the bright appearance of eternal truth , men will not beware , he will leave them to themselves , to foam out their owne shame , and ( as that of jannes and jambres ) so shall their folly be made manifest to all men . oh where was the wisdome of that poor creature who restrained and limited scripture-redemption ? the desire of my soul is , that he may see the error of his way , and repent of his daring presumption . as the name of his book savours of ignorance , so his introduction to it is filled with malice ; as the judicious reader may perceive by those black calumnies and aspersions cast upon my self and others * . as far as they relate to me , i do willingly bear them , and freely forgive ( my lord and master suffered more for my sake ) but for that they intrench upon the truth of god , and reflect upon some pretious saints , i shall endeavour the removal of them , yet freely acknowledging that truth which he upbraids us with , and shewing where he misreports us and misrepresents our words to the world . in the first place , he accuseth us for accounting the dipping or sprinkling of infants an antichristian idol : it 's true , and we have good reason so to judge , when men have set it up as a part of gods worship , without a command from jesus christ ; who would certainly have spoken something of it , if it had been of god , for he was faithful as a son , heb. 3. 6. and kept not back any of his fathers counsel from the sons of men . but whereas he sayes we exclude all infants from the covenant of grace , it s utterly false ; for it s by the grace of god in christ that they live ; and we know that to little infants belongs the kingdome of heaven ; and that they who become not as little children , cannot enter into the kingdome of heaven , matthew 18. 30. but that they are members of the visible church we deny , and so doth master troughton too , in the third page of his epistle to the reader ; where he hath these very words , visible title to , and interest in the covenant of grace ( consisting in a serious profession of the christian faith , accompanied with a sutable conversation ) is that which constitutes a member of the visible church of christ . if any spiritual soul ever look on mr. troughtons book , i desire they would take notice of this passage , and see how he condemnes us for that which he himself allowes and ownes ; and indeed 't is the purest position of truth drawn up by himselfe , which i have seen in all his book . but that being true ( as indeed it is ) how can infants be visible church-members ? what profession of the faith of christ can they make , and what good or evil can they do ? so that you see mr. troughton contradicts himself ( which is a usual thing , as you shall perceive in the prosecution of this work . ) but fearing lest he should retract his acknowledgment of the truth ( to which he is sometimes very a verse , through the darkness that is in him ) when he perceives it will make to his disadvantage , and stick to that grand error that infants are visible church-members ; i shall onely add this ; 1. that they who were such in the apostles daies gladly received the word , and were baptized , act. 2. 41. 2. that to every church-member every ordinance of christ doth belong , as breaking of bread , act. 2. 42. preaching of the word , col. 3. 16. reproof , mat. 18. 15 , 16 , 17. judging of points of difference among brethren , 1 cor. 6. 4. &c. i wonder why mr. troughton doth not preach to them , break bread with them , reprove them , and set them to judge at least in the things of this life , which are the smallest matters ! for we would gladly know who dares add to , diminish from , or alter , the practice of jesus christ and his apostles , in the constituting of the church of god , or hinder any of his members of their priviledge ? secondly , he saith ( but he saith falsly ) that we hold none to be saints , disciples , or believers , but such as are grown persons , and rebaptiz'd . here he misrepresents our expressions . for first , we are not so silly as to lay down such negative propositions : we say indeed , that as in the dayes of christ , they that did repent and believe the gospel , were baptiz'd and added to the church ; so we are sure they who thus walk now , are visible saints , church-members and disciples , in that they follow the precepts and practice of christ and his apostles ; we account them sheep of christ , or christians , who continue in the word of christ , and keep the ordinances as they were delivered to the churches by the son of god , when they may so enjoy them ; and that they who neglect and despise them when they so may be had , and practise baby-sprinkling , are disobedient to christ , and followers of the pope . in a word , they which faithfully follow that light which god layes before them ; are the beloved of his soul , and pretious in his sight . as for his tearm rebaptize , we neither know nor do we practice any such thing , neither can he prove his accusation against us ; except he can prove that the sprinkling of babes in the face with a little water , be the ordinance of baptisme appointed for us by the lord jesus in his word of truth ; and then we shall owne it , and mr. troughton also in it . thirdly , he accuseth us for baptizing believers into this faith , that christ died for all , &c. to which i answer , if the scriptures say christ dyed for all , i hope mr. troughton hath no just cause to finde fault with us for believing it , except he can prove it to be a crime to believe as the scripture saith ; which kinde of beleiving christ hath made a pretious promise to , joh. 7. 38 , 39. and whereas he taxeth us for not joyning with others , which he calls in derision anabaptists ; i wish mr. troughton not to speak evil of what he knows not ; mr. jessey , mr. kiffin , mr. patience , so far as they practice gospel-ordinances , do as closely follow jesus christ , as mr. troughton and others in their baby-sprinkling do antichrist : in a word , we are to joyn with the lord jesus the head of the body , not with men , nor follow them further then they follow christ . fourthly , he accuseth us , saying , that we owne such as christs disciples , who are baptiz'd into our opinion be they never so ignorant and vain , &c. this is a meer scandal : for first , we baptize none but such as in some good measure know their miserable state by sin , the love of god by a saviour ; &c. and as for such as walk in a vain conversation , they are cast off , if they refuse to hear the church . and whereas he saies , we unchurch all that differ from us though never so spiritual , heavenly , experienced christians ; i say , first , as before , that they that walk up to the light which god allows them are his congregation . 2. that they who have the word of god , and follow christ and his apostles in gospel-obedience , are the church of christ , his disciples and experienced christians , according to the scripture computation , see joh. 8. 31. to the fifth accusation ( where he saith , we refuse to hear the ablest and most approved ministers of the gospel , except it be to cavil against them ) i answer , it is not so ; for those that are approved ministers of the gospel ( i mean such as yeeld obedience to to jesus christ in his commands , and follow him in life and doctrine ) we freely hear . but we do not judge them who reject the counsel of god , and teach otherwise then christ and his apostles taught , able and approved ministers of the gospel ; though they talk long and loud , yea though they could speak with the tongue of angels . as for tithe-takers , baby-sprinklers , and parish-ministers , their practice declareth them to be at least in some things popish levitical priests , acting contrary to the precepts and practice of jesus christ , and so antichristian . by the word cavil , i judge he means reason out of the scriptures , and in this we desire to do as we would be done by ; for we never deliver any doctrine publickly , but we are willing publickly to give an account of what we declare to them . and for the serviceableness of those ( whom mr. troughton counts ) able ministers , to the state ; i shall at present be silent , onely adding , that most of us whom mr. troughton traduceth in the margin of his book , have adventured our lives in the service of the commonwealth , and shall again , when thereunto called . sixthly , he accuseth us , as overthrowers of magistracy , and for accounting the parish-priests antichristian persecutors , when they call for the civil power to punish such as would publickly dispute their doctrine and ministery ( he calls it the keeping of order and peace in the congregation , whilst they are about the worship of god , and to prevent cumbustions , &c. ) i answer , this is a meer fiction ; they are sure the magistrates most faithful friends , who desire them to wait on that office which god hath called them to ; and they are enemies to the civil powers , who call to them to do that which is not appertaining to their duty . now we desire the magistrate as a magistrate , to exercise his power in its proper place : as for example , if any had been at odeby , or are elsewhere stickers , or breakers of the peace by any means , god hath ordained the powers that are , for the punishment of such evil doers . but if any do desire to reason out of the scriptures about the worship of the most high god ; they that call to the magistrate to punish such , or by the civil sword to stop their mouths , are antichristian persecutors , yea tyrants over the consciences of their fellow creatures ; and those magistrates who shall ( at the request of such tyrants ) exercise their authority against such as seek to finde out the truth by disputing , with the false ministery ( if they take not heed betimes ) will be overthrown by the might of the lord , as they have been before them , who were acted by the popish , prelatical , and classical clergy , and executed their designes . sure it was not evil in christ and his apostles , to dispute with the doctors and learned men in the temple and synagouges , to hear them and ask them questions . and i doubt not but many of our magistrates are so wise , as not to judge it a contempt of authority to discuss things wherein we differ in matters of religion : if they shall , how differs our condition from what it was under the bishops ? if i , or any of those teachers whom mr. trough . opposeth and reproacheth as anabaptists , should call to the arm of flesh to hinder any sober man from asking us a question about our doctrine ( even in the midst of an exercise ) we should act contrary to our lord christ , for he never did so ; and let mr. troug . or the learnedst doctor in this island , try and see whether we shall be troubled at his so doing . but it s the property of false teachers to shun disputes , for falshood hath need of corners . seventhly , he accuseth us for suffering ignorant men ( as he calls them ) to teach and baptize , &c. and for accounting these the faithful ministers of christ . this is very untrue , for there are none admitted into any congregation that i know , ( amongst those whom mr. through . professeth himself to oppose ) as members ( much less as teachers ) but such as give a faithful account of the principles of the doctrine of christ ( the orderly walking in which , mr. trough . and many of his tribe call heresie . ) but i perceive he is much troubled because some of his neighbors , who are husbandmen or tradesmen , do sometimes preach the gospel ; and blots the margine of his book with the infamy which he thinks to cast on them . why may not husbandmen preach aswel as an excise-mans clark , &c. however they know , and can prove by the scriptures , that christ is their redeemer , and that 's more then mr. trough . can do , by all his qualifications and consequences . eightly , he accuseth us for holding that there is no true and lawful minister of christ in england , &c. here first he belyes us , for we say with the scriptures , that christ is to the end of the world with all those who observe and teach others to observe what he hath commanded , mat. 28. ult . and whosoever abideth in the doctrine of christ , the same hath both the father and the son , 2 joh. vers . 9. 2. he mistakes us , for we onely say that the ministers of the church of england ( alias parish priests ) are not the ministers of christ gifted or called according to the rule of the new testament , for they take tithes , sprinkle babes , preach before they are baptized , stand praying in the synagogues , &c. which christ never required , but rather prohibited ; and cry down the baptism of believers , separation in worship , &c. as heretical ; though both of them by practise and precept from jesus christ . 3. he contradicts himself ( as in his usual manner ) for in his former accusation , he says , we hold them ( whom he calls ignorant ) to be christs faithful ministers ( and indeed he is not far from truth . ) and here he sayes , we hold there is no true ministry according to the rule of the new testament . what he would say truly , is this , we hold there are none so excellently qualified and furnished as the apostles were , for the work of the lord in the ministration of gospel-light ; if there be , let us know where they are . ninthly , he sayes , we publish our corrupt doctrines and opinions in the places where the saints abide , and invade the pulpit , &c. it seems then we are willing to be tryed by the light of truth , and are not ashamed of the gospel of christ , which mr. trough . calls corrupt doctrines , &c. ( i wish him to be more wary in his words . ) if to affirm that christ dyed for all , and that believers are the only capable subjects of baptisme , be corrupt opinions , then we promote corrupt opinions ; but if this be the counsel of god , and the words of the holy ghost , mr. trough . railes not on us , but the living god , whose service we desire to profess and abide in . but if i declared any corrupt doctrine at mount-sorrel and odeby , why did not mr. trough . shew wherein , as i desired him , being then present ? and as for invading the pulpit , he might have left that out , for when at the request of some in mountsorrel i stood up to declare the gospel ( hearing that he who was expected that day could not come , as mr. trough . knows ) i came down and gave mr. trough . the pulpit , upon his promise , that he would afterwards grant me there a conference ; which promise of his he most shamefully brake , and would not stay to give an account of any thing that he had spoken . tenthly , he chargeth us with usual disturbing the faithful ministers of christ , by putting on our hats in time of prayer ▪ &c. and by procuring some of the common souldiery to guard us with their swords , &c. in answer to which , i have told mr. trough . both by word and writing , that if he can prove himself a minister of christ according to the rule of the new testament , and that mixt multitude a society of saints , or that ever christ or his apostles did pray in the synagogues before and after sermon . i shall acknowledge a fault , and give publike satisfaction ; if not , i shall persist in so doing , till he or some other that findes fault with me can do it . and whereas he says , i brought some of the common souldiery , &c. there 's not a tittle of truth in it , indeed there were many civil gentlemen there out of captaine glyns and captains johnsons troopes ( being then quartered at leicester ) and when some of them were revil'd and stricken , they did neither revile nor strike againe ; and it may easily be proved that if they had not been there , we had had more fists about our ears then our own . the eleventh charge he brings against us , is , that we daringly challenge the ministers of christ to dispute , &c. will observe no order . &c. this is a thing that we know not : for my part , i never challenged any minister of christ to dispute , but once as i remember , and that was when i was a parish-priest and minister of antichrist ( as many now are ) and the lord in mercy made that man an instrument to reveal to me the principles of the doctrine of christ ; and the beginings of that blessed gospel-light , which i now through grace walk in . i could wish that all the parish-ministers would seek to dispute with those they count hereticks ( i mean such as walk in obedience to the commands of christ ) till they sped no worse then i did . but it seems we dare dispute , so doth not mr. trough . nor his brethren the parish-ministers ; and for order , we shall observe any that the scripture approves of , onely popish formalities we are utterly against . in the twelth place , he complaines , that we quarrel with them for praying before and after sermon . to this i have given satisfaction in my answer to his tenth charge . in his thirteenth are many gross slanders together , for ( whereas mr. trough . chargeth us with an absolute denyal of original sin ) we teach that adams offence in the garden was the first sin , and that we being all in his loines who sinned , became subject to corruption ; yea judgement came thereby on all men to condemnation . and as for gods absolute decree ( which he most falsly sayes we scoffe at ) we hold that god hath from the beginning chosen to salvation such as obey the truth through the spirit , and of old ordained to condemnation ungodly men turning the grace of god into wantonness ; even all such as by the goodness of god are not led to repentance . what he means by free-will , i know not ; but we hold that god hath given to his creatures , out of the riches of his free mercy , ability and liberty , one time or , other to performe whatsoever he requires them to believe and do . and whereas he sayes , we preach for falling away ( to use mr. trough . own tearms ) it is most untrue , for we preach for holding fast by jesus christ , and warn , admonish , and beseech the saints to take heed lest any of them fall from the grace of god , or by an evil heart of unbelief depart from him , heb. 12. 15. to the fourteenth ( where he taxeth us for bringing the saints into bondage , by disswading them from frequenting the parish-assemblies and exercises ; ) i answer . most of those whom he in derision calls our followers , have heard him and other parish-preachers , till they were weary of their soul-distracting and self-contradicting doctrines . neither is it we , but the lord who commands both us and them , to come out from babel , to be separate , and to avoid , and turn away from them that cause divisions contrary to the doctrine delivered by christ and his apostles ; not to receive to house , nor bid such god speed , ( yea and though he were an apostle or an angel from heaven ) to hold such accursed as bring any other gospel or doctrine , then what hath been preached by the lord jesus . and such i am sure are our tithe-taking , mercenary parish-ministers , who teach men to sprinkle babes , and to believe that christ dyed not for all , &c. gospel and doctrine , which never came out of the mouth of our blessed redeemer ; yet we will hear you , if you will but give a reason of what you say to dissatisfied spirits ; otherwise we should bring our selves into bondage , if you will neither answer us nor let us go . blessed be our god , we can hear christ and his apostles preach , search the scriptures , prove their doctrine , and receive satisfaction , and they are not offended at us . the fifteenth article of mr. troughtons charge against us , is a meer cavil and groundless surmise upon his own mistake , for he using some vilifying and contemptful language to one that had been a souldier and commander in the states service , after long silence and bearing his imperious checks , the party told him he had shewed his face in the defence of his country , where mr. trough . durst not appear . but if ever i finde mr. trough . charging an enemy for his nations just liberty , i shall assure him of all submissive satisfaction . but upon this he chargeth us of giving out threatning language . and by this you may see the weight of mr. troughtons complaints . his sixteenth accusation is a gross falsity : for , he saith , that we are ready to make insurrection upon them , when they fight against our opinions with scripture-weapons , and that some of us have beaten some of their hearers ; which till mr. trough . prove , and bring the offender to condign punishment , i shall only say this , that the religion of that man who bridleth not his tongue , is but vain , jam. 1. 26. the contrary to mr. trough . 17 accusation is true , for whereas he sayes , our design is to pull down the powerful ministry of christ ) our desires and endeavours are and shall be by the lords assistance , to set it up , even such ministers as are obedient to every command of christ , keep the ordinances as they were delivered by him , and are enabled by the spirit of god through the scriptures to preach the gospel , without stealing the word from their neighbors , and scraping and scribling their sermons out of popish postillers , ancient fathers , ( as they call them ) and commentators ; but as for all national , parochial tithe-taking , hireling , baby-sprinkling-ministers , we know they are plants which our heavenly father hath not planted , and will be rooted up . the lord is mercy by his word , root them up out of the dunghil of their errors , that they may be rooted and built up in jesus christ . in the last place , mr. trough . accuseth us for holding the truth in love , though he alter our expressions ; for t is true , we do deny , that any can infallibly prove that christ dyed for him or her in particular , but by the testimony of the spirit of god in the scriptures : if they can let them bring forth their witnesses . i am sure that 's an infallible evidence , being the witness of god ; and all other spirits , qualifications , and witnesses are fallible , false , without foundation , and are built upon the bottomless pit . and we do affirme that they who can and do by the scriptures prove that christ dyed for them , are built upon a sure foundation ( even the doctrine of the prophets and apostles . ) they may by such a testimony , if profane , come to be convinced and converted , if of a sadned spirit , to be comforted : some come thus to be delivered out of the bondage of sin , others out of the bands of sorrow . it puts a check to the presumptuous sinner , and lifts up the head of the despairing soul ; and though cain , pharaoh , judas , and millions of men deny the lord that bought them , and bring upon themselves swift destruction yet that no whit abateth the comfort of the saints , who know and believe the love that the father hath to them . i'ts but a fleeting inconstant comfort for a man to believ that which he hath no assurance of , to believe that christ dyed for him before he know it beyond the reach of doubting ; for of necessity it must be , that he believes he knows not what . when we say that men cannot certainly and comfortably conclude that christ dyed for them , but by the word of the living god , ( which says christ dyed for all ) and for want of this proof , are in any kinde of bondage and trepidation of spirit , we do it not to upbraid them , but in love and tenderness of soul to free and refresh them ; and therefore mr. trough . did very ill ( as i judge ) to bring in this as a crime against us : but hatred for goodwill is the portion of such as follow christ . and withall you may see the spirits of men , how they seek a knot in a rush , any thing to make the persons of men odious . surely they that shew their teeth against those that love them , would ( if they had power ) bite , yea devour such as they hate , and count enemies for telling them the truth . and if mr. trough . did not hate us , he would never cry out so to the magistrates , and bring railing accusations against us , and shun conference with us , but would endeavour to debate soberly the points in difference , render a reason of his hope , and hear ours . but i leave this to the lord , and the impartial readers consideration ▪ because i hasten to the work , only i shall add a saying of solomons , he that is first in his own cause seemeth just , but his neighbour cometh and searcheth him , prov. 18. 17. pag. 41. ( through a mistake called pag. 40. ) lin . 7. for justification read sanctification . the literal or figural faults i desire the readers to pass by or correct with their pens . scripture-redemption freed from restraint . i have heard and read some conferences and controversies concerning the death of christ and the effects of it : but remaining dis-satisfied in part with what men have said and written on both sides , i have put forth this to publike view , that so they who have any thing to say for or against what i have held forth , may publish also their approbation or dislike , in order to the investigation of the clear and soul-establishing truth in this point . for my part , i am satisfied that we shall be judged at the last day by the word that christ hath spoken , which some call the letter of the scriptures , and which i say are able to make us wise to salvation , 2 tim. 3. 15. and not according to the comments and glosses which men have put upon them . i know also , that christ died for our sins , according to be scriptures , 1 cor. 15. 3. and therefore , by the conduct of that spirit which gave them to us , shall begin to prove by these , that christ died , or tasted death , for all and every man ; and after , give my reasons why i so judge . yet before i come to lay down these . i shall shew you how i hold this point , and what christ dying hath done for every man. the first scripture which i shall present to your consideration , is isai . 53. 6. all we like sheep have gone astray ; we have turned every one to his own way : and the lord hath laid on him the iniquity of us all . now indeed , if there be any that have not gone astray , or any that have not turned to their own way , then christ bare not their iniquity : but if the contrary be true , and all men , yea all mankinde , have gone out of the way , it will undoubtedly follow , that the burden of their iniquity was laid on jesus christ . a second text of scripture is joh. 1. 29. behold the lamb of god , which taketh ( or beareth ) away the sin of the world . by iniquity of us all , and sin of the world , in these two texts mentioned , i understand the sins against the first testament , sins of ignorance , sins committed before conversion , or before we knew good or evil , the one or first offence of adam , which some call original sin ; as i shall in this ensuing discourse by the lords assistance endeavour to make plain to each impartial and humble soul . another text for the proof of this , is joh. 3. 16. god so loved the world , that he gave his onely begotten son , that whosoever believeth on him should not perish , but have eternal life . compare this with acts 10. 34. a fourth plain and positive proof of this truth , is joh. 6. 51. latter part : and the bread that i will give , is my flesh , which i will give for the life of the world . sutable to this , is that , 1 joh. 4. 9. the next place of scripture to be considered , is 2 cor. 5. 14. 15. the love of christ constraineth us , because we thus judge , that if one died for all , then were all dead ; and that he died for all , that they which live should not henceforth live unto themselves , but to him that died for them ▪ and rose again . where it is evident , that the great love of jesus christ constrained the apostle to judge two things , viz. that all were dead , and that he died for all . the apostle paul , 1 tim. 2. 5. 6. says thus : there is one god , and one mediator between god and man , the man christ jesus ; who gave himself a ransome for all , to be testified in due time . the seventh place of scripture plainly proving the truth of this glad tidings , is tit. 2. 11. for the grace of god that bringeth salvation to all men , hath appeared . a clear proof of this we have also , heb. 2. 9. later part : that he by the grace of god should taste death for every man , or every one . in the ninth place , you have an evident testimony to this truth , 1 joh. 2. 2. who is the propitiation for our sins , and not for ours onely , but for the sins of the whole world . the tenth and last positive proof of this great love of god in christ , lies in two texts , viz. joh. 10. 15. i lay down my life for the sheep : and 2. pet. 2. 1. but there were false prophets among the people , as there shall be false teachers among you , who shall privily bring in damnable heresies , even denying the lord that bought them , and bring upon themselves swift destruction . and thus ( in stead of fallible arguments which men make by mis-understanding the scriptures ) i have produced ten positive proofs which we finde written in the word of truth , in express terms declaring that christ died , laid down his life , tasted death for , and bought all and every man , the world , the whole world , the sheep , and those that deny him , and shall be destroyed . and whether you that read these things will believe mr. troughton's ten arguments , or the express word of the eternal god , chuse ye . but perchance some may say , though these scriptures say that christ died for all , &c. yet they mean otherwise . i answer , first , by a querie , whether we shall be judged by the word as it speaks , or as men say it means ? secondly , if the word in this means otherwise then it speaks , we make god like the worst of men ; which god forbid : and withal , men are to blame for reading it to us otherwise then it means . object . but all and every man do not always signifie every individual . answ . although the words all and every man do not everywhere intend every individual , yet in many places it doth : and that it so signifies when the death of christ is treated of , i shall hereafter ( by the assistance of jehovah ) prove by undeniable reasons . secondly , although all and every , and the word world are sometimes taken for a part of the whole ; yet the whole world is never taken but for all sinners ; as 1 joh. 2. 2. and 1 joh. 5. 19. but how comes it to pass , ( may some say ) if this be so clear a truth , that so many godly learned men are of another opinion , and maintain that christ did not die for all ? answ . letting alone their godliness and learning , i answer , that they who hold the truth in righteousness , are , and ever were , the smaller number . secondly , some have taken up their judgements on trust , without searching the scriptures : others have searched them partially , to maintain an opinion before taken up from others . and some few searching seriously and sincerely , have been mistaken , in that they have not rightly divided the word of truth , neither distinguished betwixt the first and second man , the first and second testament ; the offence of adam , and our actual sins ; the first and second death : but affirm , that by adam's one offence the second death came on him and all mankinde : they divide not betwixt life and life , justification and justification , sanctification and sanctification ; nor have they opened the nature of election , redemption , reconciliation , and salvation , according to the scriptures . i shall therefore , by the help of god , endeavour ( as briefly as possibly i can ) to discover what death came through adam's offence ) and to handle these scripture-terms , election , redemption , &c. so as that men may come clearly to see the foundation of that darkness , ignorance and errour that hath been amongst the sons of men about the death of christ : for most men following the steps of their fellow-creatures , have jogged on in the common road of tradition ; not weighing well what the word of truth speaks , concerning these most weighty matters . and that i may the more profitably clear up these things , and make the way to them the more plain , i shall desire the reader to consider what by all is acknowledged who truely confess the deity , that there is a twofold manifestation of the love of god to and amongst men ; the one universal , and the other particular or special , ( answerable to his general and special presence and providence : ) the former is called the good will of god. sutable to this , is that , luk. 2. 14. good will towards men ; and that , psal . 145. 9. the lord is good to all , &c. not willing that any should perish . 2 pet. 3. 9. the other is that love by which he is said to delight and take pleasure in some ; as prov. 11. 20. the upright in their way are his delight ; and psal . 147. 11. the lord taketh pleasure in them that fear him , and such as hope in mercy . the first is called the good will , or his love of good will ; the later his delight , or love of delight . the former is every way free , and every man and woman ( as the scripture and experience shews ) are partakers of it : the latter is conditional ; and onely they that fear the lord have interest in it . according to the former , there is election , creation , redemption , reconciliation , justification , sanctification , vocation , and salvation , of and to every man and woman : according to the latter , onely of and to a part of the sons and daughters of adam . and let me desire the reader to forbear rash censures and prejudice , till he hath considerately perused and pondered what i shall here present concerning these things . but before i come to treat of these precious words , i shall endeavour , according to that light and strength which the lord hath lent to me , to remove one grand obstruction which doth hinder many from understanding how christ died for all ; and that is that conceit and received opinion , that for the first offence god condemned adam and all his posterity to the second death , which is the lake of fire and brimstone . for the doing whereof , i shall lay before you the principal proofs that men produce for their judgement in this point : secondly , their mis-interpretations of those proofs , contrary to scripture and sound reason . thirdly what the word of the eternal god saith concerning the sin of adam in eating , and the punishment that was inflicted for eating the forbidden fruit . the first testimony they bring forth , is eph. 2. 1 , 2 , 3. you hath he quickned , who were dead in trespasses and sins , wherein in time past ye walked , according to the course of this world , according to the prince of the power of the air , the spirit that now worketh in the children of disobedience : among whom also we all had our conversation in time past , in the lusts of our flesh fulfilling the desires of the flesh and of the minde ; and were by nature children of wrath even as others . from whence some conclude ( as formerly i have done ) that adam and all his posterity , through his eating of the forbidden tree , were condemned to the second death . and to confirm this their conclusion , they say that by nature is meant nativity or birth , and by wrath the second death ; not considering that wrath is often taken for the anger of god denounced and inflicted here against sin and sinners ; as psal . 78. 49. and so 't is used above fourty times in scripture : or that nature is never taken for nativity : neither is it mentioned as a thing that is evil , vile , or sinful of it self , but a help to the doing of things contained in the law , rom. 2. 14. a teacher of good things , 1 cor. 11. 14. i confess , men do corrupt and abuse nature , sin against it , and transgress her laws : so they do the word of god , 2 cor. 2. 17. yet the word of god is not therefore evil , because it is corrupted by men . and truely if nature had been so vile a wicked thing as some say , christ would never have taken our natures upon him . take briefly what i judge the scriptures hold forth clearly for the opening of this text , which in the least props not up their opinion . by wrath , i understand gods anger or displeasure against sin : so heb. 3. 11. and by nature , i understand partly the substance or the matter of which god hath made us , and the members of which are written in his book ; which , though through adam's sin they are subject to corruption , death , or perishing in the grave ; yet they are not vile and wicked in themselves : for even the matter and form of them ( being from god by way of creation and appointment ) are good . but principally , by nature the scriptures hold forth the light which god hath placed in man , as it 's clear from rom. 1. 26. they did things against nature ; and rom. 2. 14. when they do by nature the things contained in the law ; that is , by that light or law which is written in their hearts . and withal , considering that the text now under consideration speaks of some dead in trespasses and sins , wherein they had walked , following the devil , and fulfilling their lusts ; we may conclude , that by nature is not meant birth : neither can it comprehend all mankinde , forasmuch as infants have not so walked . but this may be evidently seen in the text , that whilst paul , or the ephesians , or any others walked in sins , followed the course and counsel of the devil , fulfilled the desires of the flesh and of the minde , they were dead in trespasses and sins , children of disobedience , and by nature children of wrath even as others . nature ( or the light set up in their hearts by the lord ) did accuse them , and present to their understandings the anger and displeasure of god , and speak wrath to them , even as it did and still doth to others : so that as the law worketh wrath ( rom. 4. 15. ) to them that transgress it ; so nature worketh wrath to those that do things against her , and maketh their consciences to accuse them , rom. 2. 15 , 16. yea doth not your own experience tell you that when you do evil , there is a light within that discovers it into you , yea that chides and checks you , yea that terrifies you , and flasheth wrath in your faces ? this is nature : and when you find it is thus with you , know that ye are by nature children of wrath . thus you see how the first text which they produce to prove that all men were condemn'd to the second death for adam's sin ( called the one offence ) speaks no such thing . the second text which i have heard alleadged for their opinion , is , rom. 6. 23. for the wages of sin is death : whence i and others have concluded ( but very absurdly ) that for adams one offence he and all his posterity were adjudg'd to the second death . but consider what is written in the 16 verse , as ye have yeelded your members servants to unrighteousness ; and in the 21 verse , what fruit had ye of those things whereof ye are now ashamed ? for the end of those things is death ; and then let any sober soul , that is not wise above what is written , judge whether the apostle doth in the least mind the romans of adam's offence , or whether he doth not wholly treat of the sin done in their own bodies , and thence conclude that the wages of sin is death ; and implies , that if they had gone on in such sins , they should have had eternal death their wages . object . but if it be yet objected , that the wages of any sin is death ; answ . i grant it : but the wages of any sin is not every kind of death ; for by adam's offence comes the first death , or mortality over all , ( for adam by his offence becoming mortal , could not beget an immortal creature ; for he begat a son in his own likeness , gen. 5. 3. mortal , mutable , and the sins which men commit against that gracious god ( who giveth life , and breath , and all things ( through his son ) not confessed and forsaken , bring the second death . so you see also how this text of eternal truth ( wrested of men , and forced to speak what they would have it ) doth not prove what they affirm ( viz. ) that adam and all mankind were for his own offence condemn'd to the lake of fire and brimstone , which is the second death ; but speaketh wholly of that which we usually call actual sins . the third and last text which hath been alleadged for this conceit , is rom. 5. 18. as by the offence of one , judgement came upon all men to condemnation ; even so by the righteousness of one came the free gift upon all men to the justification of life . whence they conclude ( as i have done in the dayes of ignorance ) that adam and all his sons and daughters that ever were , are , or shall be , for the eating of the forbidden fruit , were condemned to the lake of fire &c. but very falsly , as you shall soon see : for , 1. if condemnation here be to the second death , and justification of life , endless glory , as they say it is , then none shall be damned at the appearing of jesus christ : for the text says , as by the offence of one &c. condemnation ; even so by the righteousness of one ▪ &c. life . but to avoyd this , they have devised this shift , that though all men in the former part of the verse signifies the whole lump of mankind , yet all in the latter part of the verse intends only some of them . but how they found out this witty speculation , i do not know ; for-the words are plain , and clear as the sun in the brightest noon-day , as by the offence of one , all men to condemnation ; even so , &c. all men to the justification of life ; i judge therefore that the ground of their mistake is the same which once was the cause of mine , in this point , even the want of skill rightly to divide the word of truth , and to distinguish between justification by blood , and justification through faith ; and betwixt the life that now is , and that which is to come ( as i shall plainly demonstrate , when i come to treat of justification according to the scriptures , and as i have before promised . ) in the mean space i confess i cannot but admire how i was , and some yet are , so besotted as to say that all in one part of the text is shorter then in the other , when the spirit of god says even so &c. surely to make that odde ( i mean longer or shorter ) which god hath made even ; to add to , or diminish from his word , is dangerous presumption . what i understand by this scripture , i shall therefore breifly lay before you , thus : as by adams offence all men were condemn'd to dye , so by jesus christ ( being justified from that offence ) they do all live , and shall rise againe from the grave : and this agreeth with other scriptures ; col. 1. 17. by him all things consist ; compared with 1 john 4. 9. 1 cor. 15. 21 , 22. for since by man [ came ] death , by man [ came ] the resurrection of the dead : for as in adam all dye , even so by christ shall all be made alive . rom. 5. 19. as by one mans disobedience many were made sinners ; so by the obedience of one shall many be made righteous : by which i understand , that many ( even all mankinde ) were made sinners by the imputation of adams sin ; and by christ's obedience ( even to death on the cross , phil. 2. 8. ) many ( even all mankinde ) were made righteous , ( i. e. cleared and acquitted from that which was imputed to them in adam ) and this shall be testified in due time , when all men shall rise again from the dust , freed from their sin , and stand before the lord , to give an account for the things done in their own bodies . i do believe , that if we had not had a ransome , the whole lump of mankinde had perished for ever in the first death : but there is not one text of scripture that speaks any thing of punishment in the second death for adam's fault : men may endeavour to prove such a thing by dark consequences ; but there can be found no plain text or sound reason for it : for first of all , god did not threaten it , gen. 2. 17. speaking thus : in the day that thou eatest thereof , thou shalt surely die ; or , dying thou shalt die . secondly , god when he came to give sentence upon disobedient adam , makes no mention of it , ( certainly he pronounced that judgement which he threatned ) gen. 3. 17. to the 19. onely thus : because thou hast hearkned to the voice of thy wife , and hast eaten , &c. dust thou art , and to dust thou shalt return . when a judge shall condemn a man to be burnt in the hand for some offence , if the standers by shall go away and report that he condemned him to be burnt at a stake to ashes , it would be both bold and ridiculous , yea perhaps punishable : and if so to mis-report the judgement of a man that must die , how much more to mis-interpret or mis-represent the sentence of a righteous and immortal god ? thirdly , we read , rom. 14. 12. every man shall give an account of himself to god ; and 2 cor. 5. 10. all must appear before the judgement-seat of christ , and receive according to the things done in their own body , according to what they have done , whether good or bad . read and consider joh. 5. 29. 1 pet. 1. 17. rev. 20. 12 , 13. fourthly , the lord hath sworn that the childe shall not die for the iniquity of the father , jer. 31. 29. 30. ezek. 18. 4. in the resurrection we all believe that infants , even dying a day old , shall have their part ; who cannot be said by any sober spirit to have any sin to answer for , but what was through adam imputed to them : and if they shall then die the second time , or second death , for that sin , then the lords oath is in vain , which god forbid : i had rather believe the lords oath , then mans vain words ; yea , let god be true , and every man a lyer , who by their ignorance hold forth as if god doth condemn infants twice for adam's sin : first , to the grave ; then , to the second death . fifthly , from the second death there is no redemption or deliverance : see luke 16. 26. between us and you there is a great gulf fixed so that they who would pass from hence to you , cannot ; neither can they pass to us , that would come from thence : which quite crosseth that fond opinion of some , who think that at the day of judgement men shall come out of the place of torments , to stand in the presence of god to receive their doom . i know that hell , i. e. the grave , shall then give up her dead , and the dead shall rise and stand before the throne ; but it 's not said they shall come out of the second death to be judged . sixthly if adam and all his posterity were for the first offence ( by some called original sin ) condemned to the second death , then , to redeem him from it , christ must die the second death , or by his death prevent something that adam brought upon himself and his posterity . the one he could not ; the other he did not : and i challenge the whole world to prove either of them by scripture ; though i know there be that boldly affirm such things , viz. that christ , to save the world endured the torments which the damned shall for ever endure in hell . lastly , the scripture doth nowhere make mention of any other death for eating of the prohibited tree , but the first death ; and therefore the second death comes not for that transgression . that which is written , is for our learning ; but men not content with this , have sought out many arguments to prove their judgements , and so have clouded up the truth from themselves and others , and have affirmed that adam was a spiritual man , his paradise spiritual , his state spiritual and a state of salvation , the tree spiritual , and many such unwritten things , contrary to the scriptures , which affirm that the first man was natural , or earthly , 1 cor. 15. 46 , 47. and that there is no salvation in any other but christ . acts 4. 14. who was not promised when adam fell ; with many other places directly opposing their fancies . however , some that would fain be wise above what is written , have raised so much dust and darkness , that they cannot see how it 's possible that christ should die for all men , seeing all receive not spiritual life and eternal salvation ( by his death ) which they think adam lost : and indeed , i see not how they can , until they see what adam was , ( a natural man ) and what he lost , ( a precious pleasant garden ) and whither he was condemned , ( viz. to the dust . ) and if they would but open their eyes to see these things , they might easily discern the truth of the other , although spiritual life and eternal glory be not enjoyed by all adam's posterity . and for the further clearing up of this , i proceed ( by the help of god , to shew you , as before resolved , what the word of truth holds forth concerning election , creation , &c. under a twofold consideration ; universal , and special . ( cast not away these things because strange , but prove them whether they be true . ) i begin first with election , which is god's loving , regarding , or setting his heart upon lost mankinde , and ordaining or appointing them to serve him ; and such as serve him , to be saved : and is general , or particular . general , thus : when angels and men were fallen from their first estate , he chose neither the disobedient angels , in whom folly was found , nor any other creature ; but he set his heart upon man , job 7. 17. and psal . 144. 3. what is man , that thou takest knowledge of him ; or the son of man , that thou makest account of him ? now what account did he make of man ? why thus : he so regarded that poor lost creature , that he chose or appointed him to live in this world , to stand in his sight , and serve him : but withal mark this , that the affection he bare to him , and the account he made of him , was by and through christ ( the lamb slain from the foundation of the world ) in ( or by ) whom he chose man to be holy and without blame before him in love . if any shall say , that that 's spoken of the apostle paul , and the saints at ephesus ; i grant it : but withal , i would willingly know whether he hath chosen , appointed or ordained any man to be unholy , and blameable &c. or whether there be a middle choice or appointment of god ? if there be , shew it . sure i think there is no man that hath not parted with his reason that will so far dishonour him that gave it to him as to say that god hath fore-ordained , chosen , or appointed any to be unholy or unclean , as they were men and women ; onely when they reject his counsel , he gives them up to their own hearts lusts , and leaves them many times to themselves , having waited long to be gracious , yea upon some a very long time . but some have i heard affirm most confidently , that god did appoint men to be disobedient : that as he appointed some to the means of salvation , so he appointed others to the means of damnation , which is sin : and that all the unbelief and disobedience of men is committed by the decree and appointment of god , as well as foreknown to him . to whom i answer : surely these are some of those hard speeches and ungodly words spoken of , jude vers . 15. which god will one day come to convince men of , and punish for , if they repent not . for , first , i querie , whether unbelief and disobedience be simply sins ? if they be , then god hath appointed , decreed , and ordained men to that which is simply sin . oh horrid blasphemy , and impudent impiety ! secondly , it will follow ▪ that men shall be damned for doing of that which god hath appointed them to do . or else , thirdly , they must with the ranters say , that nothing is sin or evil . or lastly , they must hold that none shall be damned : for he that doth the will of god , must enter into the kingdom of heaven . now all conclude , that they who believe and obey , do the will of god : and if such as refuse and rebel do the will of god also , ( as these men say ) then they shall enter into the kingdom of heaven . this is fine doctrine for ranters , atheists , and all ungodly men . but ( say some ) the appointment , decree , or ordination of god , are twofold ; preceptive , and permissive : it 's not the preceptive decree of god that men should sin , but it is his permissive decree . although the distinction be groundless , yet i answer , first , we are not speaking about what god doth permit or suffer wicked men to do , but what he foreordain'd or appointed them to do . secondly , a permissive decree , appointment , or ordination , is neither grammatical nor rhetorical sense . thirdly , if by permitting , you mean that god suffers men to live , or doth not destroy men whilest they are committing sin . i grant it ; and that such as shimei , ahab , the sabeans , judas , &c. men of belial , which despising the spirit of grace , have followed the devil , are justly by jehovah left to be carried captive by him at his will , so that they do the will of their father the prince of darkness i also grant it : but doth it therefore follow , that he did thus appoint or ordain them to such wicked actions , as if a man having several imployments , and many servants , should chuse some for this service , and others for that ? if any shall affirm that god did appoint , ordain , or chuse some to obey , and some to disobey , i utterly deny it . object . but is it not so said , 1 pet. 2. 8. that they were appointed to be disobedient ? answ . no ; neither can any humble , spiritual , or rational man gather up such a thing from that pretious text of truth ; which sayes thus , that christ is a stone of stumbling , and a rock of offence to such as stumble at the word being disobedient , whereunto also they were appointed . now i would know whether they were appointed to be obedient or disobedient ? to the word , or to disobedience ? i see clearly in the text , that they were appointed , set , or put to the word , and they stumbled at it , being disobedient ; and for this they were discommended : whenas rather had they been appointed or chosen to be disobedient , they ought to be commended for doing that to which they were chosen . godly tindal , in his translation of the bible , comes nearer the original thus , being disobedient to that whereon they were set , or , whereto they were put : they were set upon , and put to christ and the word , as to the rock of ages ▪ and teacher of truth ; but they stumbled at christ and the word , being imperswasible to what they were even put , saies the original . object . but some will say , that god foreknew all the wickednesses that ever were , are , or shall be . answ . i grant it : but will any be so void of reason as to say , therefore he appointed it , and chose out or ordained one man to adultery , another to murther ? &c. for be it from any sober spirit thus to imagine . christ foreknew ( and so did the father ) that judas would betray jesus ; doth it follow that god appointed judas hereunto ? is it not said , ioh. 13. 2. that the devil put in the heart of iudas to betray iesus ? and that iudas by transgression fell , acts 1. 25. surely it could not be a transgression , if god chose or foreappointed him to do it , except you will say that god preordain'd men to transgress and do wickedly . object . but it is sayed , acts 4. 27 , 28. if a truth , lord , against thy child iesus both herod and pontius pilate , with the gentiles and people of israel , were gathered together , for to do whatsoever thy hand and thy counsel determin'd before to be done . first , i ask , what was it that the hand and counsel of the lord determin'd to be done or brought to pass ? that the iews and gentiles should betray and murther christ , say some . but if there be no scripture that saith so , we must not believe mens sayings , and expositions : for as touching the treason you heard before , ioh. 13. 2. and as touching the murder , read i beseech you ioh. 8. from 39. to 44. ye seek to kill me , says christ , &c. vers . 40. ye are of your father the devil , he was a murderer from the beginning &c. therefore , say i , that which the hand and counsel of the lord determin'd , was the redemption and salvation of mankinde , the revelation of his will : see ioh. 3. 16 , 17. 1 ioh. 4. 9. and 14. ioh. 3. 34. the 12. 49. and 50. chap. and 18. 37. with many others . but secondly , i answer , this in act. 4. 27 , 28 , 26. is clearly expounded in act. 2. 23. where the holy ghost holds forth gods counsel and their sin in a most plain manner : first , his love , in delivering or giving his son ; secondly , their sin in that they took him , and with wicked hands crucified and slew him . object . but were not these things prophesied of ? answ . this is the same with the former ; i shall onely add this , that the foretelling of mens wicked actings is nowhere called the decreeing of them ; it shews that god , who foreknowes all things , foreknew them : and if any shall say that his foreknowledg and decree is all one they make god the full , perfect and absolute author of sin ; for he fully , and perfectly , and absolutely foreknew all the sins that ever were , are , or shall be committed by the sons of men . to say therefore that he predetermin'd them , is not only ignorantly to confound his foreknowledge and decrees , but presumptuously to belch out high blasphemy against the highest mercy , justice , and majesty . object . but yet , say some , did not he bid shimei curse david ? answ . that doth not say that god did decree or fore-appoint him to it : so david sayes , i shall one day perish by the hand of saul , 1 sam. 27. 1. this was his infirmity . 2. shimei it seemes , was a man of a perverse spirit , 2 sam. 19. 19. and the lord left him to himself : so he is said to harden pharaohs heart ; and men have often ascribed that to god as bidding , which he did not hinder men from doing : which is a very sad state , when ephraim , or any soul , is let alone , and for sin forsaken . 3. david being sensible of his great sins , saw a chastisement from god by shimei's malicious tongue ; and that which was of punishment or correction for sin , either to shimei cursing , or david cursed , was from god : but if you read 2 sam. 24. 1. and compare it with 1 chron. 21. 1. you may see the more clearly how to open such texts . lastly , i answer , if we shall understand this place otherwise then of gods giving up the perverse man to the perversness of his owne counsel , we must say that it's gods preceptive decree that men should curse ; which the objector would seem to shun , and yet content to have granted , although it be contrary to his owne distinction . but if still any shall argue that god did decree his cursing , by permitting of it , i say he did no otherwise permit it then david did , in not cutting him off ; and that 's far from decreeing it . object . one objection more i shall answer , which is this : some say that god cannot be denied to be the author of sin in every sense , because it 's say'd , amos 3. 6. shall there be evill in the city , and the lord hath not done it ? and isa . 45. 7. i form the light and create darkness . i make peace and create evill : i the lord do all these things . answ . he that will read ier. 18. 8. chap. 21. 10. and 28. 8. with many other places , may easily see that the evil that god bringeth on a city is war , famine , pestilence , &c. but if wicked men could bring god to be the decreer , commander , and actor of sin , they were then safe enough ; but all such will be found lyers in the day of the lord jesus . these objections are the pillars of atheism and ranterism : and if such as say that christ never dyed for all , and that he decreed the disobedience of the creatures , follow their principles up to the height , they will in time either be reconciled to such , or die in despaire . these things ( being seriously considered by humble hearts ) will let them see that god never ordain'd , appointed , or chose men to unbeliefe and disobedience , nor ever left them to themselves ( which they call permitting of sin ) till their perverse hearts resisted his spirit , and departed from him ; but leaving or passing by the fallen angels , he set his heart upon lost man , he chose or appointed that creature to live in the world , to serve him in holiness and righteousness : and this is that which i call the general election , appointment , or pre-ordination of god , through and in christ , to live here , to the means of grace , to do well &c. but , will some say , general election is a contradiction , election being a taking a part out of the whole . answ . election is so indeed ; and that which i affirm in this point , is the same ; for out of the whole of what was fallen , he chose a part ( viz ) mankind , to stand before him : as when a heap of gold and a heap of silver is before a man , and he having power or liberty to make his choise , takes one of the heaps , chuseth all the gold or the silver as he pleaseth ; so it was the pleasure of jehovah ( angels and men being fallen , and both before him ) to regard or set his heart upon , or chuse poor undone man. but i beseech you to consider , that i never said that he chose or appointed all men ( as men ) to eternal life : for there is a special election ( as well as a special salvation ) of such as believe . that there is a special election or appointment of some to eternal life , is agreed on by all ; and that this election was from the foundation of the world , is denyed by none that owne the gospel : and that this election or appointment to eternal happiness is of such men and women who believe and obey him , following that holy rule and light which he hath given them , is as true ; for no rational man is so absurd , as to say that he chose any others amongst grown persons to everlasting glory . yet some affirm , that he chose to salvation a certain number of persons , personally considered onely as creatures . of whom i would first demand , whether election be not according to the foreknowledge of god , sutable to rom. 8. 29. whom he did foreknow , them he did predestinate ; and that in 1 pet. 1. 2. elect according to the foreknowledge of god. if it be ( as without controversie it is ) then i affirm that god foreknew their obedience as well as their persons ; or else you maim and bound the infinite and unlimited foreknowledge of the most high , to whom not onely all his own , but all our works were known from the beginning . but the great question is , whether the creatures obedience foreknown , did move god to give him eternal life ? to which i answer , first , that eternal life is the gift of god , rom. 6 : last secondly , that election to eternal life is onely according to the purpose and counsel of his own will ; and what that is , the scriptures do evidently manifest ( viz. ) that the purpose and will of god before the world began , was to make christ the author of eternal salvation to those that obey him ; that such as believe should not perish , but have eternal life , joh. 3. 15 , 16. and 6. 40. that such as do well , and by patient continuing in wel-doing seek for glory , honour , and immortality , should have eternal life : read joh. 5. 29. with rom. 2. 7. thirdly , election to eternal life is through sanctification of the spirit and beliefe of the truth , 2 thes . 2. 13. he hath chosen to himself the man that is godly , psal . 4. though not for being godly , yet it was his pleasure to chuse such . object . but they are godly and believe , by vertue of their election preceding . i grant it , understanding it of chusing or appointing all men to live here , and to live to him , as i have before shew'd ; for had there not been such an election by the free unsought-for mercy of jehovah , no man had ever believed , no nor had life or breath . still therefore it will be our wisdome to divide a right the word of truth , and to distinguish between election before calling , and election after caling ; the former , of all mankinde , to live here , to hear the call of god , and answer it , ( both which priviledges were lost through disobedience ) the latter , of such as live to him ( whilest they live here ) to eternal bliss . election before calling every one will grant : of the other the scripture speaks , mat. 20. 19. and 22. 14. many are called , but few are chosen , see rev. 17. 14. object . but if any say , the order of words prove nothing , answ . search the scriptures , and you shall see exemplary testimonies to confirm this : consider act. 9. 15. after paul was called and come in , the lord saies to ananias , go thy waies ; for he is a chosen vessel to me , &c. he doth say he was : and compare this with the same apostles saying , rom. 16. 7. salute andronicus and junia my kinsman , who are of note among the apostles , who also were in christ before me . now every soul that knows any thing , knows that there is no election out of christ ; and it is a mans being in christ , that entitles him to that eternal life which god hath given to his son , to give to whom he will ( and he will give it to such as hear his voice and follow him ) so that it is plain to me , and many thousands more , that there was before time an election or appointment of all men to the means of grace , and also of such as in time do believe through the spirit , to everlasting glory . object . but faith is the gift of god ; and men cannot believe , except god give faith. answ . in this poor souls lye sadly in the dark ; because their teachers have not rightly divided the word of truth to them . that i may therefore shew you how faith is the gift of god. i must desire you to consider that faith is taken chiefly two wayes in the scripture . first , for the doctrine of christ , the gospel ; so 't is taken jud. 3. ver . contend earnestly for the faith once delivered to the saints : so t is taken , gal. 1. 23. so also gal. 3. 23. before faith came , we were kept under the law , shut up unto the faith that was afterwards to be reveal'd , rom. 10. 8. the apostle speaking of the gospel , sayes , this is the word of faith. so it is taken , eph. 2. 8. by grace are ye saved , through faith , and that not of your selves ; it is the gift of god ; not of works , &c. as if he had say'd , our salvation is not by the law of works : but by the gospel , which is the gift of god ; and is called the gospel of our salvation , eph. 1. 13. and salvation . act. 28. 28. god hath given three great gifts to men : christ , faith , and life ; and these three are as fully and freely the gifts of god , one as the other ; onely by faith , so taken as a gift , i understand the truth or gospel of god. secondly , faith is taken for the duty of believing ; as heb. 11. throughout ; rom. 10. 17. jam. 3. 2. with many other places ; and it imports the act of the creature enabled by the lord to believe . obj. is it not said , to you it is given on the behalf of christ not onely to believe , but also to suffer for his sake ? answ . i know god doth give or grant men to believe and suffer : he gives the power or ability to believe or suffer , or else it were impossible that men should do either : all our sufficiency is of god ; he gives the object of faith , christ , or the word of truth ; and he gives power or ability to believe this truth . but to say that god gives the duty or act of faith , is not common sense ; for that were all one as to say that god believes and obeys : for he that acts a thing , is said to do it ; and he that acts faith , is the believer : he worketh in his creatures to will and to do ; and then it 's their duty to work out their salvation with fear , &c. ( not with fear lest god should fail them , but ) lest they should come short , &c. for the fuller discovery of this , consider seriously what is said , isai . 43. 9 , 10. let all the nations be gathered together , let all the people be assembled ; who amongst them can declare this , and shew us former things ? let them bring for their witnesses , that they may be justified ; or let them hear , and say , it is truth . ye are my witnesses , saith the lord , and my servant whom i have chosen ; that ye may know and believe me , and understand that i am he . before me there was no god formed , neither shall there be after me . whence i see , first , when men hear truth , they may and must acknowledge it . secondly , that all nations may know and believe god , and that there is none but he , &c. thirdly , that all people are and shall be witnesses against themselves , and christ is and shall be witness that they may know and believe god : and indeed , nothing hinders men from doing these things , but self-will , the devil , and false teachers , who say that god hath not given all men ability and understanding to know and believe god ; and people are very glad of such doctrine , that they may lye in their sins , and yet lay the fault upon god , and say that he doth not give them power to do what he requires of them ; and if he would give them more grace , then they would do better : and so blessing themseves in their hearts , go on in their wickedness , hoping to finde an excuse in the last day , that god was wanting to them , contrary to isa . 5. 4. where the lord enquires , what could have been done more to his vineyard which he had not done for it ? to which mr. troughton and the rest which hold such principles , might reply , that god might have done more , for he might have brought forth good grapes for them , or force them to bring forth good grapes , by an unresistable power ; which he never did , nor ever will , though poor ignorant creatures have so taught and believed , contrary to rom. 1. 19 , 20. and chap. 2. 15 , 16. where it's clear that god hath furnished every man with so much means for the knowledge and obeying of him , as will leave them without excuse ; which is granted by all . object . but , say they , though it may leave them without excuse , yet it may not be sufficient to salvation . answ . this is most unbeseeming the mouth of a sober man : for if the means of grace extended by the lord to men , be sufficient for the glorifying of him , it is not too little for the glorifying of them . againe , those means which men afford their servants for the doing of their work , will not leave them without excuse , if not sufficient to effect that which is expected from them through those means : and will men still make god an austere master , reaping where he did not sow ? god forbid ! he was called a wicked and slethful servant , mat. 25. 26 , 27. that taxed the most high with such dealings . and the hard speeches of men who say that god expects more from men then he gives them ability to do , and that he will punish them with eternal damnation to whom he gives not means sufficient to salvation , will one day be rewarded as that servant was , matth. 25. 28 , 30. if they repent not . shall not the judge of all the earth do right ? gen. 18. 25. i beseech the reader to weigh well that which the spirit of god speaks , job 34. 23. for he will not lay upon man more then right , that should enter into judgement with god. surely if all men shall be left without excuse , it shall be by having sufficient means for the doing of that which god expected from them in their generation , and for not doing whereof they shall be damn'd . read matth. 25. 45 46. and 2 thes . 1. 8. chap. 2. 10. 11 , 12. but if they had not what was sufficient for enabling them to know god , and believe the truth unto salvation ; they will have an excuse ( viz. ) that now they must be damn'd , but it is because god gave them not sufficient means to know him , and believe his truth , that so they might be saved : but let god be true , and every man a lyar ; all such mouths shall be stopt , and god shall be clear when he judgeth , psal . 51. 4. object . but all have not the truth held forth to them , may some say . answ . first , though all men have not the same measure of light or truth manifested to them , or in the same manner ; yet they have so much light of truth as god hath appointed them to follow ; for not following which , they shall be condemn'd , joh. 3. 19. secondly , let us consider , that by light which i here speak of , i understand the law written in the heart , which when men do evil , speaks truth to them , telling them it is evil , and accuseth them for it , and again discovereth unto them the goodness of god : yea , when they do well , it assureth their hearts of it , praiseth them for it , and in this speaketh truth : which light or law if men believed , shunning that which it shewes to be evil , and practising that which it declareth to be good ( they having no other teachings from god here ) their consciences would excuse them in the day when god shall judge the secrets , of all men by jesus christ , rom. 2. 16. thirdly , that every man shall be judged according to what they have , and not according to what they have not . object . but god is not bound to give to every man sufficient means of grace . answ . first , he hath done it already ; the works were finish'd from the foundation of the world ; yet such as believe not , shall never enter into his rest . read and consider heb. 4. 2 , 3. secondly , he hath bound it by an oath , that he desires not the death of a sinner , ezek. 33. 11. thus you see how true the lord my strength is ; and he never did nor will require any more of his poor creatures , but what he of his owne mercy and goodness hath given them ability to perform . object . how comes it to pass then that all do not walk up to that light which god hath manifested to them , believing and obeying the truth ? and how comes it to pass that some do believe and obey , and others do not ? answ . to the first part of the objection , all will agree , that it is because they follow the counsel of the devil and false doctors , the pleasures , profits , and promotions of the world , which choke the seed : they seek the honour that cometh from men , &c. joh 5. 44. and love the praise of men more then the praise of god : they are not the sheep of christ , for such hear his voice , joh. 10. 26 , 27. let him that readeth consider who are christs sheep , and then he will see the reason why men believe not ; it is not because they are not elected , but because they hearken not to the words of the lord. secondly , some are rul'd by the counsel of god ; they receive the word into an honest and good heart ; for faith comes by hearing and hearkening to the truth : he calls , and some come ; he invites , and some haste to the feast ; whilest others frame excuses : god sets light before them , as he doth before others , and they rejoyce in it : he presents life and death , perswading them to chuse life , deut. 30. 15 , 16 , 17 , 18 , 19. and some by the lords perswasions , do chuse life : and all praise , glory , and honour , is due to his glorious majesty ▪ for his gratious calls , his loving invitations and sweet perswasions ; for he might have left us without all these means : they who come , do but their duty , and no thanks is due to men for doing their duty ; it is god that furnisheth them with understanding , means , power , and opportunity ; yea he calleth them to it by the light , which maketh all things manifest , and shews to man his duty ; and what it is that is most sutable to him who is goodness it self . thus you have heard concerning the election or ordination of god ; that he chose or appointed fallen man , and not the angels , to serve him ; and how he , of his owne free mercy in christ , chose or pre-ordain'd such as faithfully serve him , to life eternal through christ ; though there be many who would bear the world in hand that we deny election and reprobation , because we are not so sensless as to say that god from all eternity chose a certain number to life , without reference to any obedience to his will , and appointed the rest to sin , and so to damnation , as some say ; or at least , as others hold , left the greatest part of men to be damn'd in the second death , because of adams eating the forbidden fruit , without any real tender of mercy through christ : expressions , which an holy heart , not deluby corrupt doctrine , will abhor to meditate . surely the lord will do nothing , but he revealeth his secrets to his servants the prophets , amos 3. 7. and if god hath revealed any such thing that hath appointed men to disobedience and unbeliefe , left them without any mercy through a crucified christ ( and yet without excuse ) i would intreat those that finde it to shew it to us : but in the mean space , i beseech you consider what hath been evinced to you ; that god hath appointed all men to serve , honour , and obey him , as throughout the whole book of god is reveal'd to us , and which i shall endeavour further to discover to you in the next word , creation . concerning which also , as of the former , i shall treat , first , generally ; secondly , particularly . as touching that which i call general creation , we are to consider who is the author of it , and by whom . the scripture will give answer thereunto , thus : first , that god created all men . secondly , that this was through christ . for the first , we see what the apostle saith , he that made all things is god. see also act. 17. 24. and that this was through christ , is clear , eph. 3. 9. god who created all things by jesus , &c. by whom all things consist , col. 1. 17. object . but not as a mediator , sayes one . answ . 1. how to distinguish between christ and the mediator , the scriptures never yet taught us ; for he by whom all subsist , is the mediator . 2. for the fuller explication of this , consider seriously , acts 17. 26 , 27. where you shall finde who created all things , by whom , to what end , thus : and hath made of one blood ( or blood of one ) all nations of men , to dwel on the face of the whole earth ; and hath determined the time before appointed , and the bounds of their habitations , that they should seek him , &c. where many things are considerable : first , that one blood ( or , blood of one ) there spoken of , i think none will deny to be the blood of jesus christ , the lamb slain from the foundation of the world ; by whose death we have life , john 6. 51. through him we live , move , and have our being . by that blood adam had his life granted him , after he had transgressed the command of god : by the same , do all nations of men consist . and i thinke that none will gainesay this , that adam had his life continued through a crucified christ or lamb slain , &c. secondly , see the end why god created or made all nations by , through , or of one blood ( or blood of one ) not that they should be disobedient , or to damn any ( as some say ) but , that they should seek him ; which doth further illustrate what i lately wrote concerning gods chusing of mankinde when they were all lost in one to serve him ; so in this case , when mankinde might have been banished for ever to the dust , he found a ransome to keep him from going down to the pit , and by that ransome granted life to adam and all his posterity , 1 john 4. 9. but as there is a special election of such as obey to eternal salvation ; so is there a special creation in christ of such as seek him ; of which i come next to speak . this you may read in many places of scripture , where mention is made of the new creature , the new man , &c. especially 2 cor. 5. 17. if any man be in christ , he is a new creature , &c. now the depth of this point lies in this , to finde how a man comes to be a new creature . some hold , that a man is meerly passive in this work , as he was in the universal creation ; and some say that there are others who teach that man makes himself a new creature : if there be any such , i am sure that they are both in extreams , and far from the truth of god. that which i have found true in the scripture , and by experience , is this , that god ( having appointed or chosen , and created or made man to seek or serve him , when his creatures become able to understand the difference between good and evil , and to be cheer'd in the doing of one , and checkt in the committing of the other ) comes to instruct and teach them ; even when they are dead in sins and trespasses , stretcheth forth his hands to them , inviteth them , beseecheth them , and sheweth them his love ; convinceth them of sin by the light of the lord manifest in the heart , or by his word : and they who learn of the father , lay to heart his love , consider their misery , see the filthiness of sin , follow the light , hearken to his voice , and so receive his son. to these ( who were his off-spring before in the first or general creation ) doth he grant power to become the children of god , even to such as believe on his name , john 1. 12. and so become the workmanship of god , created unto christ jesus in good works , they are begotten and borne againe by the gospel , that immortal seed of the word , which liveth and abideth for ever . they that hear his voice and hearken to it , do live , and then christ gives them life : hear , and your soul shall live , isa . 55. 2. such as receive the truth in the love of it , ( the seed into an honest and good heart ) become thereby quickened , and in time to be born again of water and the spirit , and so are ingraffed into christ , or added to the church , old things ( errors in judgement and life ) pass away ; all things become new , they being conformed to christ the new man in all obedience . and thus the new creature is formed , and the new creation framed , and fitly compact , to be an habitation of god through the spirit . i confess that these things , to a carnal heart , and a poor deluded soul , will seem strange : yet do but consider whether this work of special creation ( in which only some share ) hath not alwayes been thus carried on : first , the lord called , and spake , presented light to the soul , by which he discovered his love , and mans enmity : his purity , and the creatures iniquity ; his goodness , and sins sinfulness ; yet still some turned away the ear , pull'd away the shoulder , despised his reproof , set at naught his counsel , vexed his holy spirit , believed not his report , but delighted in sin , and so remained dead in sins and trespasses : but such as hearkned and heard , rejoyced in the light , consider'd the word , and entertain'd it , though before carnal ( and so not discerning spiritual things ) became thereby spiritual , as the apostle paul cleerly demonstrates , gal. 3. and whereas some have a fond conceit , that a man must be spiritual before he can receive the word , it 's a gross mistake : for there was never yet a spiritual man , but before he received the teachings of the lord was carnal ; and by receiving the instructions of the almighty , became spiritual . but their mistake is grounded upon a worse foundation , even their low thoughts of the scriptures ; and they reason to this effect : the word ( say such ) may be preached a thousand times , but except god come by the power of his spirit to over-power our hearts , we cannot receive his words ; not considering that the word is spirit and life , john 6. 63. and the power of god to salvation to them that believe , rom. 1. 16. secondly , upon a conceit they have , that a man is like a stock or a stone , in and under the work of the new creation : not considering that although god in the first creation did the worke wholly and absolutely himself , yet in the second or new creation , he comes to a creature that he hath furnished with abilities to do what he requires ; and then gives it his commands according to that ability ; requires them to hear , know , and receive his truth : and they that obey him in these things , live ; they are quickened , and so the new creation is begun . object . if any aske why all do not receive the truth , i answer , they resist the spirit of god , act. 7. 51. but lest i should leave this obscure , i desire the reader to weigh these things : first , that the new creation hath not it's compleatness at once . secondly , that the lord doth ever so begin the work and every part of it , that what is by us to be done , he leaves very plain and easie before us . first , it is not at once compleated : for first , the lord commands to hear , isa . 55. 3. secondly , to seek , vers . 6. thirdly , to know , act. 2. 36. job 5. ult . fourthly , to believe , 1 joh. 3. 23. fifthly , to repent , act. 17. 30. sixthly , to be baptized , act. 2. 38. and so they are planted into christ , gal. 3. 27. rom. 6. 3 , 4. added to the church , act. 2. 41. ( which is christs body , eph. 1. 22. 23. ) to the apostles fellowship . act. 2. 42. thus souls are joyned to the lord. and this word or doctrine which was from the beginning , remaining in them , they remain in the son and in the father , 1 joh. 2. 24. and abiding in the doctrine of christ , they have both the father and the son , joh. 2 ep. v. 6. he doth not first command men to enter into church-fellowship , as the papists , prelates , presbyterians , and some others doe : for the first thing that these practice , is , to put all those that are born in their church ( as they call it ) into church-membership , as soon as they are born and sprinkled with water in the face , though they be but a day old . neither doth he command men and women first of all to be baptized , nay he doth not expect men to repent , till they are warned by his light or word discovering sin to them ; nor to believe , before they know what ; nor to know , any more then he declares : but , first hear , then know , after that , believe , repent , and be baptized ; and by this they come out from babel , are separated and distinguished from the world , and made manifest to be professors of truth , and members of the body of christ ( for men are not fitted for church-membership , according to the primitive pattern and scripture-account , till they are baptiz●● consider acts 2. 41 , 42. neither are they fit to be buried with christ in baptisme , till they repent ( i. e. ) turn to god from errors in judgement and practice , yea are dead to them ; neither will men ever do this rightly , till they believe that which is written in the law and in the prophets , apply it to their own souls , and cast themselves upon god for life and salvation through christ alone . neither can they ever thus believe , till they know by an infallable testimony what god hath done for them by christ : and till men come to search the scriptures , and hear the spirit there speaking to their souls , and give up themselves to that eternal truth and perfect teaching of the spirit , which only is for our learning , they will never know that certainly . qu. what shall they do that have not the scriptures ? i answer , as christ did to peter in another case , yet much like this , joh. 21. 22. what is that to thee ? follow thou christ in the light that is given thee : he knows what he laid down , and what to require , and how to reward every man according to his works . thus , as by the steps of jacobs ladder , men ascend to the lord , attaine to the measure of the stature of christ , come to have fellowship with the father , and with his son jesus , and to walk with god ; who ( as i hinted but even now ) doth begin the work and every part of the work of the new creation , leaving man to do nothing but what he hath enabled him to do , and so without all excuse in case of neglect : yet many do neglect their duty which god hath left them to do ; which , together with the committing of that which god hath declared to be evil , is counted sin , and shall be the onely cause of mens condemnation in the last day . read mat. 25. 45. & 2 thes . 1. 8 , 9. doth god command men to hear ? ( which is the first duty required of us in order to the new creation ) he gives ears , psal . 94. 9. ( neither doth he call upon little infants to hear , deut. 11. 2. to 8. ) doth he command men to see , consider , and understand ? he gives eyes , heart , and understanding . obj. but is it not said , deut. 29. 4. that god had not give them eyes to see , a heart to perceive , and ears to hear , unto this day ? it is so said , and it is true as it is written ; onely men consider not where the sound and force of that saying is : for most place it in these words [ the lord hath not given ] and i finde by the scriptures that it is to be placed in these words , vnto this day ; for once they did see the lords wonders , and sang his praises , as you may prove , deut. 11. 5 6 7 , 8. compared with exod. 15. & psal . 106. 12. but they forgat his works , and god withdrew his light ; they rebelled and vexed his holy spirit ; so he turned to be their enemy , isa . 63. 10. they once knew and understood that it was the lord that delivered them ; but for their rebellion he forsook them , and continued not that light with them : ye have seen the wonders that god did before their eyes , &c. deut. 29. 2 , 3. yet the lord hath not given you an heart to perceive , &c. vnto this day , v. 4. and indeed , god hath nowhere promised that he will continue light and understanding to a people that still disobey him ; the lord is with us , while we are with him : if we forsake him , he will forsake us , 2 chron. 15. 2. there have been many in our age , who neglecting to follow the light which they saw , have been left in darkness ; and though god did once give them a heart to perceive , and eyes to see , &c. yet he hath not given these to them vnto this day . by this you may perceive that god is not wanting on his part to carry on the new or special creation , but men are wanting to do their duty : when the lord calls them from sin , they refuse to come , and delight still in their carnal state , till the lord forsakes them , and will no longer wait on them , nor suffer his spirit to strive with them . you may also see that the reason why there are no more new creatures , is this , they hearken not to the teachings of him that gave them their being in the general creation , but reject the counsel of god against themselves , as the scribes and pharisees did , mat. 21. 31. luk. 7. 30. and by this , lastly , you may see , that creation is general and special : general , of all men by jesus christ ; special , of such as receive the word and obey it , in jesus christ . in the former , is nothing required of the creature ; in the latter , so much is justly expected as the lord enables him to do . obj. but is it not said , 1 cor. 2. 14. the natural man receiveth ( or comprehendeth ) not the things of the spirit of god , for they are foolishness unto him ; neither can he knew them , because they are spiritually discern'd ? answ . for the better understanding of the minde of god in this place , we must first consider what is meant here by the things of the spirit of god ; which the apostle shews us in the 9 and 10 verses to be those things which god hath prepared for them that love him , even the spiritual treasures of grace and glory which shall be brought to the saints at the revelation of jesus christ , 1 pet. 7. 13. secondly , what is meant by the natural man ; which also the same apostle explains , in the 15 chapter of this same epistle , vers . 44 45 46. there is a natural body , and there is a spiritual body ; as it is written , the first adam was made a living soul , the last adam was made a quickning spirit : howbeit that it is not first that be spiritual , but that which is natural &c. adam , or man , as man by general creation , is this natural man ( beware then lest you affirme that adam was created a spiritual man. ) thirdly , what god hath prepared ; and that is a kingdome , matth. 25. 34. a place or mansion , john 14. 3. a city , heb. 11. 16. an inheritance undefiled , 1 pet. 1. 4 , &c. fourthly , who they are that love him ; such as keep his commandments , joh. 14. 21. ( i. e. ) such as observe all christs commands , and his commands onely , in the worship of god. and from all these things i conclude , that adam , with all his knowledge before his fall , and all his posterity , as they are living souls , do not , neither can they , perceive with the eye , or contain in their understandings the nature , glory , and excellency of that kingdome , mansion , city , and inheritance which is prepared for such as obey god. nay , there are many pretious saints in our generation , that apprehend little or nothing of them . the corinthians were very ignorant of these ; insomuch that there were some among them said there was no resurrection . paul prays for the ephesians , that they might know this , eph. 1. 18 , 19 , 20. nay , paul himself did not fully apprehend or receive it , phil. 3. 12 , 13 , 14. but there is a time when this natural man shall be raised up a spiritual man , 1 cor. 15. 43. and then shall we know as we are known , and see him as he is , 1 john 3. 2. tell the most of men of the reign of christ , the restitution of all things , the kingdome of the saints , the paradise of god , the tree of life , the new heavens and earth , the new jerusalem , with its height , bredth , length , and glory , &c. they will either turne it to a hidden mystery and an empty allegory , or look on it as a foolish carnal conceit ; though god by his spirit in the word hath revealed these things to us for our comfort . secondly , i answer , that by the things of the spirit are not here intended the duties of faith and repentance ; for these have been and still are received by natural men , who by the receiving of them become spiritual ; for unnatural men are far from them , and enemies to them : a natural man may hear the word , and come to believe and obey , and yet not perceive the kingdome and city which god hath prepared . thirdly , neither by the natural man is here meant simply a wicked man , except you will say that every natural man is a wicked man ; which god forbid : for adam , even as he was created by jehovah , was a natural man , as hath been proved . again , if it should be imagined that it is impossible to hear , know and believe the word , which is spirit and life , joh. 6. 63. then men will conclude , that god commands things impossible ( which is also most absurd ) for he commands both , job 5. and last . mark 1. 9. rev. 2. 7. he that hath an ear , let him hear , &c. and i would further desire any sober spirited man to consider whether it shall be reckon'd to any man as his sin , that he did not perceive that which was impossible for him to perceive ? lastly , you may see that the scope of the apostle is to prove the corinthians : for though he had in the power of the spirit declared to them the riches of the grace and glory of god , the resurrection of the dead , and the eternal judgement ; yet they were gone but very little above their natural light in these things ; were but babes in christ , and in some respect carnal , and so could not perceive the things which god had prepared for them , although by the spirit manifested in the gospel ; and to that purpose writes epistles to them , to raise them higher in spiritual light and learning , that being by the truth in christ become more spiritual , they might receive and comprehend the great things which god had prepared for such as love him . thus , after some little digression , i come to conclude this point of creation , which is general ( through one blood , even of the lamb slain from the foundation of the world ) or special , of such as believe on his name , and so receive priviledge to become the children of god by adoption , or the new creation as before shew'd . i come now to treat of redemption or buying again , which is also general or special : general , of all lost mankind , by the pouring out of the blood of the lamb slain from the beginning ; or special , of such as believe on him who was slain for them . for the unfolding of the truth of this point , i intreat the reader to consider , first , from what state , with what price , and to what end , christ bought or redeemed all mankind . for the first , they are redeemed from the suffering that came by adams sin , i mean , the first death , as i have before shew'd ; so that that punishment did not presently seize upon all mankinde and send them to the grave , in one who had sinned ; neither shall it for ever keep any one of adams posterity under its power ; but all do live by jesus christ here , and see the goodness of the lord , and all shall live hereafter ( i mean , rise from the dust ) and see his glory : onely here 's the difference ; they who saw his goodness here , yet did not imbrace it , shall see his glory hereafter , but shall not injoy it : and this will be a never-dying worm to their accusing consciences ( not that they were not redeemed , but ) that they despised the riches of his grace , when they might have had it , but would not ; and now are shut out of glory , when they would have it , but cannot . secondly , consider , the price by which we were ransomed , bought , or redeemed , is onely the blood of christ ( though some , through over-hastiness affirm the contrary ) and by this there was a reconciliation made for the whole race of adam , thus far , that whereas they were all reputed offenders in one , and justly out of favour , the lord for the sake of christ was at one with them in reference to that sin of the world which the lamb of god took away ; by whom god was so appeased , that fury is not in him , isa . 27. 4. except men set the thornes and bryers against him , &c. vers . 5. according with that , 2 cor. 5. 19. god was in christ reconciling the world to himself . objection but , say some , that 's meant of the elect onely . it s true , if you mean of mankinde ( in opposition to the fallen angels ) chosen , appointed , and ordain'd to live here and seek god ; which is the first acceptation of election . but if you mean of the elect ( i. e. ) such as were chosen to eternal life , then it seems these were once out of favour , or else what need a reconciliation ? though it be granted to be of the elect , yet it doth not follow that it is of the elect onely : for if god will judge men according to their works , and not punish the child for the father , ( as he hath sworn he will not ) then surely he is reconcil'd to more then ( such as you call ) the elect , in reference to the first sin , or one offence of adam . see how incongruous it is to say that this is meant onely of the elect , or such as shall be eternally saved ! first , in it self : for if god be reconcil'd to them ( in respect to adams offence ) then some shall ( not onely in the first death , but also in the second death ) be sufferers for that one offence ; and how contrary that is to all the reveal'd will , yea oath of god , i have already shew'd . secondly , all rational and unbyassed men that fear god , know that the world in scripture-phrase is opposite to the lords chosen ones , as john 15. 19. john 17. 9. thirdly , it is inconsistent with the tenents of mr. tro. and others with him ; for they say the lord chose a certain number of men to everlasting life , without reference to any faith and obedience ; from which election they could never fall : and if so , what need of reconciliation ? therefore it must needs be of some that were not in favour : for it 's very improper to say , that god was in christ reconciling the beloved of his soul to himself , which never did nor ever could lose his favour . but this will be more plain , when we consider into what state mankind was bought and brought by the blood of christ ; and that is , not to eternal life , for he did not buy all men or any man , that by the pouring out of his blood only ( without faith & repentance ) they or any one of them being come to yeers of discretion should be saved ; for if redemption and reconciliation had been such , and so fully absolute as to this what need the apostle have besought the corinthians so earnestly that they would be reconcil'd to god ? 2 cor. 5. 20. and if some men shall be saved in glory , onely and alone because christ dyed for them , then those many melting invitations , tender intreatings , with all the exhortations , admonitions , reprehensions , instructions and other teachings of the lord , might have been spared : but therefore i hold that men ( even all men ) were delivered , redeemed , or bought out of the hands of their enemies , that they might live through christ here in this world . secondly , that they might live to him that dyed for them and rose again , 2 cor. 5. 15. i. e. through him believe , joh. 1. 7. and serve god in holiness and righteousness before , &c. thirdly , that they who for nought had sold themselves to death and the devil , might rise again from the dead . in a word , as god through christ chose or appointed all men to serve him , and by christ created or made all nations of men to seek him , as the scriptures say ; so by the blood of his son he bought again or redeem'd lost mankinde . and if it be true , that all men without a christ were once dead , and now living by him , are bound in duty to live to him ; it 's as true , that he dyed for , or bought all . and that these things are true , you may clearly see , if you read and seriously consider 2 cor. 5. 14 , 15. where the apostle being proving that all were dead ( a thing it seems somewhat strange to the corinthians ) doth it thus ; if one dyed for all , they were all dead : and that he dyed for all , that they which live should not henceforth live unto themselves , but to him that dyed for them and rose againe . it seems that they onely are bound to live to christ , for whom he dyed and rose againe . that all are bound to live to him , none dare deny ; that all men shall be rais'd by jesus at the last day is true , as i have before shew'd . and that christ bought or redeemed all men , see john 10. 15. and 2 pet. 2. 1. now none will deny that he bought the sheep , that is , such as confess him , hear his voyce , and follow him : and peter saies , there shall be false teachers , &c. denying the lord that bought them : so that he bought them also who deny him , and are destroyed . object . but the lord that bought them is not the lord jesus , say some . answ . they that shall say so , and teach men to say so , are in this some of those false teachers , who deny the onely lord , even our lord jesus christ . if they shall say 't is the father , answ . christ and his father are one : shew another lord. object . but , saith the objector , the price wherewith they were bought , was some other price then the blood of christ . answ . 1. when he shall shew me what that other price is with which false teachers are bought , i shall believe him , and not before ; for it 's not exprest in scripture . 2. he may as well say that the saints at corinth were not redeem'd or bought by the blood of christ , because it s not mentioned . 1 cor. 6. 20. and 7. 23. object . but the word in the original signifies to buy without a price , or acquire men into the profession of gods service . i answer , first , this is utterly false ; and though it be not alwaies meant to buy or acquire with blood , yet whatsoever men purchase , buy , or acquire , they lay out study labour industry , health , friends , strength , mony , or some other means or price , by which they get or compass their desires . object but is it not sayd , come , buy , &c. without money and without price ? isa . 55. 1. answ . first we cannot buy spiritual things with mony , or silver , as some translations render it . but , secondly . he that comes to the lord to obtain any mercy , if he come without the blood of christ upon his soul , be sure he will acquire or get none . and whereas it hath been said , that christ doth acquire men into the profession of his service . i demand whether he doth acquire them to serve him , or profess his service really or seemingly ? if really , then it 's the same that i say ; christ did really buy men , that they might really serve him : and because some serve satan and others serve god in hypocrisie , they shall together have their portion with their father and master the devil in the lake of fire . if seemingly , then christ by their doctrine acquires or gets men to be hypocrites : for seeming service , or the profession of service which is not real , is all one , and both abhor'd hypocrisie . the lord in mercy yet grant men space to repent of these their hard sayings . object . it s true , say some , that christ dyed for all , and bought all in a sense ; but dyed not for all alike . i answer , the question is not in what sense christ dyed for all , or bought all ; but whether the thing be true : and if he dyed for all in any sense ( as you call it ) it is true that he ransomeed all . but say others , all were bought by christ to live by him , and shall rise by him ; but not as a mediator . these poor cavils and senseless shifts are not worth answering : i shall onely say this to them , that when the objectors can prove what they say by the scriptures ( viz. ) that christ dyed two waies , i shall heed their sayings : in the mean space such expressions are so far from the form of sound words , that i fear they flow rather from a critical then conscientious spirit , that seeketh truth in the love of it . i have shew'd you what the scriptures say , and how according to them christ dyed for all , so that all live by him , and ought to live to him : i desire not to be wise above what is written . i come next to speak in few words of redemption in a stricter acceptation , and to shew how some are in a special manner freed , ransomed , delivered , or redeem'd by jesus christ , and to that purpose shall first lay downe some scriptures , and to come to the clear understanding of this point . cast your eye then upon eph. 1. 7. in whom we have redemption through his blood , even the forgiveness of our sins ; and upon 1 pet. 1. 18 , 19. forasmuch as ye know that ye were not redeemed with corruptible things ( as silver and gold ) from your vain conversations received by tradition from your fathers ; but with the pretious blood of christ &c. the great question here to be resolved , is this ; how the saints come to be redeemed from their vain conversation , and to have remission of their sins ? for answer unto this , i beseech you that read to remember what i have in part declared already , that there was an offence ( though committed but by one ) in which all the world was reputed guilty before god , so far , as that , if adam for that offence had at the instant of his committing it gone to the grave , the whole race of mankinde had perished in him ; to take away which , the lamb without spot offer'd up himself to god , so that that sin imputed to all ( and so called the sin of the world and iniqnity of us all ) was by the pouring out of the blood of the lamb slain from the foundation of the world , taken away and remitted ; so that none shall now dye eternally for it : and herein appeared the free love of god , who by the blood of his son washed away sin , no creature seeking of it . but every individual man and woman , when they come to years , and know good and evil , do themselves commit many sins , and walk in a vain conversation by tradition , &c. and how they come to be redeem'd , or delivered from this by the blood of christ , i shall by scripture and experience briefly make manifest . first , god sends christ or the light to them , with manifestations of his grace and goodness , to lead or perswade them to turn from their sins to god ; declares to them the sufferings of his son for their sins : and they who seriously consider these manifestations of mercy , believe , and lay to heart the kindness of god ( though before prisoners to sin and satan ) are loosed , delivered , or redeemed from their sins and vain conversions , as the apostle plainly proves , acts 10. 43. to him give all the prophets witness , that through his name whosoever believeth on him shall receive remission of sins . so that through the application of the blood of the lamb to their souls by believing , they come to be delivered and have redemption from these sins of theirs , and this redemption or pardon of sin is in time , and conditional upon faith and repentance . i shall indeavour further to illustrate this , by a familiar similitude thus ; suppose the servant of some mighty emperor or general should commit an hainous offence , to both the high displeasure and dishonour of his master , and ( now conceiving in his heart that his lord was full purposed to punish him with exquisite and exemplary torments ) should secretly depart to his masters greatest enemy , and with him , with a heart full of envy , wrath , and devilish despite , contrive the destruction of him whom he had lately disobeyed : in the mean time , this mighty man ( having no such thoughts as his wicked servant imagin'd ) hearing that another potent person , for some horrid crime , had condemned his run-agate servant to dye , gives his only son to suffer death , to preserve his live ; who yet still ( not knowing his lords love ) with a perverse and inraged heart , carries on the designe of his masters ruine : but in the midst of his malice and fear , having certaine intelligence of the transcendent kindness of one whom he had so highly incensed , and of his own willingness to receive him even as a son , if he would return to him , presently his soul begins to melt , hatred le ts go the hold it had upon his heart , and admiring such unexpected and undeserved love , his bands of wickedness full off , the rage , rancour , and wicked resolutions which possess'd him , are all cast out ; the snare is broken , and he is delivered , not only from that death which his masters son quitted him of , by dying for him , but also by applying and considering his lords love , of those bloody sins and designes against his master , and begins to think of returning to him , who had done such great things for him . thus stands the case betwixt god and man : when adam had sinned , he ran away from his maker ( and what spirit he was of towards him , you may perceive by his answers to him , gen. 3. ) who yet had thoughts of love and peace towards him , and gave his onely son to ransome him from the pit ; of which ransome or redemption all his posterity , being in his loynes , are partakers : but they have all ( as i may say , one by one ) departed from their god , and rebelled against him that redeemed them , and continue long ignorant of the loving kindness of the lord : at length , the lord by his teachings ( as himself pleaseth ) makes known his goodness and riches of grace ; and as many as believe or lay to heart what he hath done for their souls , how he gave the son of his love to dye ( yea to destroy the power of death ) for them , that they might live by him , and through him rise from the grave , and that they have this redemption or deliverance through the blood of jesus shed for them , and have clear evidence of this by the spirit in the scripture of truth , they begin to loath and leave their sins ; the love of god known , casts out their base fear ; his mercy manifested , destroyes their malice , pride , lust , covetousness , &c. cuts in sunder all the cords of vanity in which they were held , carries them quite out of their prison wherein their souls were pent up ; though sin tugs hard , yet at last it is fain to remit its hold ; and though before they hug'd sin as a friend , they now let it go as an enemy ; and so in the end , through the applying of that blood which was shed for them , they are redeemed out of the hand of the enemy ; and by the application of the blood of christ , they receive remission of their sins , as they before had by the effusion of it the remission and redemption from adams sin , which , as i before hinted , was absolute , unsought for , free , and universal . this is conditional and especial . and if any shall demand , why all have not this redemption . i answer , because they believe not , they lay not the blood of christ to heart ; if they did , it were impossible that they should be so carried away with lust , pride , ignorance , lying , swearing , cheating , drunkenness , gaming , covetousness , formality , lukewarness , ildeness , and all manner of disobedience : for if men did consider the grace of god , if they knew the gift of god , and his kindness which towards man appeared , and thoughts of peace he harbours even towards them that are in rebellion against him ; yea , how he was reconciled to them who yet are enemies ; they , even they , would harbour sweet thoughts of god , no longer look upon him as an enemy ; but throwing away the weapons of wickedness ( their sins ) would consider him as the chief of friends , and so be reconcil'd to him , as the apostle speaks , 2 cor. 5. 20. and of which the prophet isaiah speaks , chapter 27. 5. this reconciliation also is special and proper to believers . thus have i , as briefly as i could ( and more briefly then the matter indeed will well allow ) spoken of redemption and reconciliation ; how general , and how special . i come in the next place , by jehovahs help , to treat of justification , which is also universal and special ; the one is by the effusion or pouring out of the blood of christ ; the other by the application of it : of the one , mention is made , rom. 5. 9. being now justified by his blood , &c. and thus god is said to justifie the ungodly rom. 4. 5. but that this may be the better understood , we must consider that there is a twofold sin or offence : that which some call original , which the scriptures call one offence , or offence of one , even adam , and the●e innumerable transgressions which every man and woman commit . from the former only i finde that all are justified , by the pouring out of the blood of the lamb slain from the foundation of the world : from the latter none is or shall be , but through the applying of that blood by believing : the former of these is absolutely free ; sutable to this is , rom. 3. 24. without any condtion ; and is universal , as you may see , rom. 5. 18. the latter is also free on gods part , but upon condition of believing , on ours , as you may find act. 13. 39. for the further clearing of this thing . i desire the reader with me to reveiw that lately-recited text , rom. 5. 18. and i shall lay it down according to the original : therefore as by one offence ( or sin ) condemnation came upon all men ; even so by one , justification to life came upon all men . but having handled this point partly before , upon another occasion , i shall only reminde the reader that these tex●s hold forth this cleerly to us , that as sin came upon ( or was imputed to ) all men by adam ; so righteousness came upon ( or was imputed to ) all men by christ : and as for that sin all men were condemned to dye ; so from that death all shall through christ be made alive : and this is agreeable to the scriptures , 1 cor. 15. 22. and all divine justice and reason ; for had not christ justified mankind from that offence . adam and all his posterity had been banished from god for ever , as you may plainly perceive by that which is written , 2 sam. 14. 14. i would gladly know , whether any man hath life here , or can rise from the grave , but by christ by whom are all things ; or whether we could by any means enjoy these , if we were not justified from that which deprived us of it , and so quitted from that prison the grave , which without a christ dying and rising again , would have kept adam , and in him all his posterity , under its power ; but the day shall come , when all that sleep in the dust shall rise , and shall give an account before the lord ( not of adams sin , but ) of the things done in their own bodies : so that it seems that when every creature shall stand before the judge of the world they shall not be look'd upon as unrighteous persons , because adam did offend . if any affirme they shall , let them prove it by the scriptures , and i shall willingly assent to them : in the mean space , i propound this to my self and others , that either men shall at the day of judgement be damned for adams sin , or they shall not ; if they shall , then god hath somwhere revealed it in his word ( for he will do nothing , but he revealeth his secrets to his servants the prophets ) if they shall not , then they shall be considered righteous , and justified from it ; which is cleerly sutable to rom. 5. 19. as by one mans disobedience many were made sinners , so by the obedience of one shall many be made righteous . and this is that which i understand by the justification of all men , even gods acquitting of them from adams sin , ( and the suffering which came by it ) at the day of judgement ; then which , nothing is more cleer to me ( and thousands more ) in all the holy scriptures , and agreeable to all the revealed will of god in this case , declaring that every soul shall bear his own burden , and dye for his own offence . but now a word or two of special justification , and so i shall conclude this point . that which i call special justification , or the justification of some particular persons , is , when god is pleased to look upon his poor creatures which through believing in jesus christ turn from sin to serve him , as righteous in his son : which i desire further to explaine , thus : god having in the purpose of his own will , freely justified mankind from that sin of adam , and granted them to live in this world , they all commit many grievous offences against that loving god that gave them life , breath , and all things , by lying , swearing , drunkenness theft murder , adultery , fornication , pride , ambition , coveteousness , idleness , cozening , envy , by evil thoughts and evil words from which the law of moses is too weak to justifie them ; for let poor creatures annoyed , imcumbred , and compass'd about with these sins , read the law of moses , or offer up sacrifices according to that law , yet that will not drive sin out of the soul : but t●● blood of christ applyed by faith , the blood of christ sprinkled upon the conscience , will purge out sin . when a poor soul doth know and believe that jesus christ shed his blood for him or her , they begin to hate iniquity , and abhor every sin ; and at length , through faith ( i. e. ) the constant application of the blood of christ to their hearts , they who formerly were servants of sin , and free from righteousness , become quit , justified , freed from sin , and servants of righteousness : for with the heart man believes unto righteousness , rom. 10. 10. so that by believing they become justified ( righteous , and cleered ) from those sins from which they could not be justified by the law of moses , as that before i hinted from the mouth of the apostle paul , acts 13. 39. so that which i find in the scripture , concerning this is ▪ that though god hath freely through the pouring out of the lambes blood taken away the sin of the world ( i understand adams sin ) yet none ever did or can get free or justified from the sins which they themselves have committed in their own bodies , but through believing or laying to heart the goodness , kindness , grace , mercy , or love of god , which towards man appeared in christ jesus before the world began ; and in some measure of light or other , hath been , is , or shall be manifest to all men . of this justification by faith , the scriptures of truth speak much ; as rom. 5. 1. being justified by faith , we have peace with god ; from whence i gather , that ( though god be at peace with us in relation to the first transgression ) yet no man can have peace with him in their own souls in reference to those many sins that themselves have committed but by believing or laying hold of his strength , as you may see , if you will but considerately weigh isa . 27. 4 , 5. of this justification ( which believers onely are sharers in , ) mention is also made in many other places ; as gal. 2. 16 , 3. 8. & 24 , &c. as for justification by works , as the papists plead for it , the scriptures own no such thing : only as they serve to justifie our saith before men , shewing it to be such a faith as worketh by love , and is agreeable to the word of the lord. the next in order to be spoken of , is justification : in treating of i● , i shall first , with the aide of god , shew you by the scriptures how all are sanctified , and then how onely some are sanctified by the blood of jesus . first , there is a sanctification of all men , and that is by the blood of the lambe slain from the foundation of the world , poured out , or shed for them . for the full discovery of this , i would desire the reader to consider , what sanctification is according to the scripture , and he shall finde that it is either a cleansing , purging , or a separating somthing to an holy use , and this is either by blood , or by the word of truth or spirit of god. a word or two of the former of these : when all mankinde were polluted and unclean through the offence of one , and in him banished from the presence of god , and condemn'd to the dust , our dear redeemer by his blood freely purged away that spot or filthiness , ( which would have kept men out of the presence of god for ever ) that so all men and women are through him separated or sanctified to serve the living god : and for proof hereof , search the scriptures , and see heb. 13. 12. wherefore jesus also that he might sanctifie the people with his own ●lood , suffered without the gate . and if any shall say that the text proves not that he sanctified all men with his blood , answ . first , there are none excluded . secondly , his suffering without the gate , argues that his blood was shed to sanctifie both jews and gentiles , which are all the people that the scripture makes mention of . thirdly , if christ had not by his blood sanctified whole mankind from the filth of adams fault , they had never had life or liberty to serve god. and if any shall say , that god hath not through his son given all men liberty to serve him : then it seems that they who shall be damn'd perish , because god would not give them liberty , or leave to obey him ; or else because adam did eat the forbidden fruit ; either of which is absurd , yea horrid to a knowing spiritual heart . but more clearly is the evidence given by the same apostle , heb. 10. 29. of how much sorer punishment suppose ye shall he be thought worthy , who hath troden under foot the son of god , and counted the blood of the covenant , wherewith he was sanctified , an unholy thing , and hath done dispite to the spirit of grace ! whence , without violent wresting of the scripture ( a thing that many use , to serve their turnes ) we may clearly conclude , that they who trample under foot the son of god , and do despite to the spirit of grace , and count the blood of the covenant as an unclean or unholy thing , were sanctified by that blood which they so lightly regard . now all will grant , that they who prize christ , obey the teachings of the spirit , and highly esteem the blood of the son of god , were sanctified by it : and the scripture here evidently testifies , as before mention'd , that others , even the worst of men ( as i may so say ) were likewise sanctified ; who then is excluded ? or are there any more sorts of men and women , but such as obey the spirit , and such as resist it ? is it not most evident that all were sanctified by the blood of christ ? even they that trod it under foot , and flight it , and despise the spirit of grace , and son of god ? i am not ignorant of the many poor shifts which i and others have had to evade the truth of god so plainly revealed in this pretious place of scripture ; but i judge they are not worth the taking notice of . object . but some may enquire happily , what is my end , in endeavouring to prove that ungodly men , who tread under foot the son of god , &c , were sanctified , justified , reconciled , and redeemed by his blood ? answ . that when i meet with such , i may declare unto them the righteousness , kindeness , and goodwill of god , convince them of their ingratitude ; perswade them to love christ , and believe on him ; to leave their evil , learne to do well ; demanding of them how they can have the heart to live so wickedly , and abuse the mercy of god in jesus christ , by whose blood they were justified from that one offence , and sanctified or set apart to serve god ? how they can be so unkind to their saviour , and to tread him under foot that bought and sanctified them with his dearest heart-blood ? that in case they refuse , they be left without excuse , so as they shall not be able to say in the last day , lord , when did we hear of thy love , or that thou didst redeem and sanctifie us by thy blood ? and so it being manifest that their destruction is of themselves , the lord may be clear when he judgeth . and whereas it may be demanded , how it comes to pass that all serve not god in holiness ? i answer , first , negatively ; it is not because god did appoint them to unholiness and disobedience , as some blasphemously say ; but because they resist the holy spirit , or the teachings of truth , or light of christ , shewing good and evil ; excusing them in doing the of one , and accusing them for the other : for they who receive the instructions of the holy god , and turn at his reproof , shall have his spirit poured out to them : prov. 1. 23. turn you at my reproof , i will pour my spirit unto you , i will make known my words unto you ; and so the lord giving out his word and spirit , and they receiving it , become partakers of that special or peculiar sanctification of which i made mention but even now ; of which a word or two in the last place . when the posterity of adam , once sanctified , as i have shew'd you , by blood , or set apart to serve jehovah ( which priviledge had all lost in one ) come to know good and evil , to receive vain thoughts to lodge in their hearts , and so vain words proceed from their lips ; and vain traditions from their teachers and fellow-creatures , with all which their minds and consciences , yea their lives and conversations become defiled ; and as many of these as ●●ke notice of the goodness of god , entertain the true light , that lighteth every man that cometh into the world ; embrace the counsel of god , apply the blood of the lamb , believe on the lord jesus , and take heed to their waies according to his word , these are led to repentance ( or a change ) come to see the sinfulness of sin , turn from it , have their consciences purged from dead works , and their waies cleansed ; so that at length they come to be holy in heart , and all manner of conversation , and so are partakers of that special sanctification which i am here treating of ( viz. ) by the word and spirit . for the declaring of this more fully , i shall lay down this querie ; what is the reason that men dye in their sins , and are not purged from their filthiness ? if i should as many do , say , that it was gods appointment , he so ordain'd it , or that god did not shew them his light of truth , or that he did not do this really , or that he did not give them ability to receive it as it was manifested , and so follow it , or else for that he gave not his son to dye for them ; neither was it his will that they should repent and be sanctified , but that they should dye in disobedience , and so be damn'd . sure if i should say thus , all good men would abhor me for such speeches ( and well they might : ) yet these are the tenents and sayings of those men , against whose opinions i have appeared : and surely i judge , that as a man said to joab in another case , i may positively conclude in this , that themselvs would set themselves against me , if i should go about and preach that god did appoint men to disobedience and to sin , and not willing that all should come to repentance but that some men ( even as they are men ) should despise the riches of his grace and perish . these hard speeches i have heard some men to utter . others are more moderate , that god did onely leave men to themselves . whereto i say , first , that god never left any man in that state whereunto adam brought them ; for he brought them to the earth , and was not able to shew them any means of grace , or so much as a resurrection from the grave ; but god left not any man there , but afforded them such manifestations of his love , as will leave all inexcuseable before god. secondly , i answer , that god did never , nor ever will forsake any poor creature , till they reject him , 2 chron. 15. 2. but more of this elsewhere : onely i add this , that when men have and still do refuse god he leaves them , and will have nothing to do with them . this may suffice for evidence to this truth , that it is not because god would have it so , that men are still polluted in their conversations , and unsanctified in their lives ; but , as you shall hear in the next place , it is because they believe not : joh. 8. 24. i said therefore unto you , that you shall dye in your sins ; for if yee believe not that i am he , ye shall dye in your sins . secondly , because they will not be purged , ezek. 24. 13. because i have purged thee , and thou wast not purged , thou shalt not be purged from thy filthiness any more , till i have made my fury to rest upon thee . thirdly , because they receive not the word into their hearts , neither take heed to their waies according to it , psal . 119. 9 , and 11. and if any shall alleadge that when god comes to sanctifie a soul , he will do it by an unresistible power : i answer , there 's neither promise or example of such a thing ; and they who so affirme , make themselves wise above what is written . 't is true , there are many works which the lord doth absolutely of himself , without calling for the creatures duty in any respects , as in the creation , redemption , and salvation of mankinde from that misery that adam brought them ; so as in and under that free , universal , and unlimitted consideration which i have spoken of : so when god will destroy his enemies none shall deliver out of his hands ; he will work and none can let it , isa . 43. 13. and there are many works which he will bring to pass conditionally ; as the redemption justification , sanctification , &c. of creatures from their own sins ; and these he will effect upon receiving and believing the truth , as i have also shew'd you in the treating of these things under that special consideration , which i have presented to you ; and as you have heard from . act. 10. 34. acts 13. 39. and many other places ; in which you may see that the lords work , and the duty or endeavour of his creatures ( by him furnished with ability to do what he requires ) must , and ever did go together : god purifies the heart by faith : see act. 15. 9. god it is that purifies , the creatures duty is to believe . the lord doth and will ever work , according to the counsel of his owne will , which also he hath revealed in his word : and he hath sanctifi'd us from the first offence by his sons blood ( which otherwise would have caused our eternal banishment from the lord ; ) yet will not sanctifie us from our vain courses , but through belief of the truth , which cleanseth the souls that receive it in the love of it : for when a poor creature , who long hath serv'd sin and satan , comes to know the love of god in christ , and believe it , his heart is so purified , and his conversation cleansed , that he cannot indure sin , but hates every false way , denies ungodliness and worldly lusts , and lives soberly righteously , and godly , in this present world . and thus having treated of sanctification also under a twofold consideration , i shall ( by the gratious assistance of god ) next speak something of vocation ; which is the call of god , or god's calling of his poor creatures to believe in the light which he gives them , and leave off their sins : it is his inviting or perswading men to do well , the stretching out of his hands , as it were , to beseech men to come to him ( i. e. ) to conform to his light or revealed will. and this is universal : for as he chose , or appointed , created , deliver'd , justified , and sanctified mankinde , to seek and serve him ; so he calleth all men everywhere to know him , obey him , and glorifie him , according to that power or ability that he hath given them , or the light or commands which he holds forth to them . he calleth the stubborn and rebellious , isa . 65. 2. the refusers , prov. 1. 24. them that perish , and put from them the word of god , and eternal life , act. 13. 41 , 46. such as spend mony for that which is not bread , and their labour for that which satisfieth not ; who thirst after unprofitable things : isa . 55. 1. ho● every one that thirsteth , come ; and the spirit and the bride say , come ; and let him that heareth , say , come ; and he that is a thirst come ; and whosoever will , let him come , and take of the water of life freely , rev. 22. 27. and if any shall say that the people who are here called upon , are such as thirst after christ and his righteousness . i answer that it is a gross mistake ( though by most lookt upon as clear truth ) for had they thirsted after christ , who is the true bread , and his righteousness , which filleth and satisfieth the souls of such as seek him , they had never been so reproved : isa . 55. 2. why will ye spend your money for that which is not bread , and your labour for that which satisfieth not ? but do not we see dayly some thirst after blood and revenge , some after honour , some the praise of men , others through luxuriant pleasure melt even as to water the very sinews of their strength , and some for gain , gold , and profit , adventure estate , fame , health , and life , yea body and soul , that they may compass their end ? yet riches profit not in the day of wrath , prov. 11. 4. who then is excluded from the call of god , and to whom hath not his light shined ? to come to some instances : when adam ( and all mankinde being yet in him ) was fallen from god , it pleased jehovah to call him , to preach the gospel , that is , declare his goodness to him , all his posterity , being yet in his loines ( for i thinke every fober man will acknowledge that we were as much in adam when he was restored , as when he fell ; and were as much partakers of his mercies from god , as we were of his sin ) consider the words of david , psal . 90. 3. thou turnest man to destruction , again thou sayest , come againe ye children of men . and from that very day wherein the lord was graciously pleas'd to seek out and call back all mankind lost and fled from him in one , to this hour , he hath called and cryed out aloud in manifestations of love , one way or other , to every man and woman . see his gracious call to cain , gen. 4. 7. if thou dost well , shalt thou not be accepted ? by henoch , noah , and others , his glory and righteousness was revealed and preached to the old world . in the ark , there was neither man nor woman , but was experimentally acquainted with the love and will of god ; and that cain , cham , or any others declined the way and truth of god , was not because the lord called them not , or left himself without witness towards them , but because they came not , neither received that testimony of his love which he gave to them . and if any shall say , that many nations had not or have not , any discovery of the minde of god , the apostle evinceth the contrary , and proveth that the obedience of the heathens or gentiles did declare the law of god written in their hearts . rom. 2. 15. and the word of truth tells us of abraham amongst the caldeans , melchizedek amongst the jebusites , lot amongst the sodomites , joseph and moses amongst the egyptians , jethro amongst the ethiopians , job , elihu , and others , amongst the children the east . there was rahab , ruth , vriah , ittai , amongst the cananites . moabites , hittites , and philistims , besides the constant appearances of the grace , goodness , or love of god , which called and should have led them to repentance . how evident it is that the queen of sheba , nebuchadnezzar , darius , artaxerxes , the ninevites , yea all nations had the word and will of the lord made known to them by the servants and prophets of the lord , they that read the scriptures of the old testament will quickly perceive . when there seemed to be ( through their rejecting the light ) an almost universal deluge of darkeness or ignorance over the inhabited parts of the earth ; the lord lifted up his church of the jews to such an eminent height upon the pillars of truth , and gave them the glory and the oracles in such an illustrious manner , that all nations had notice of it , and some out of every nation under heaven proselyted themselves unto it , as you may gather out of act. 2. 5. to 10. afterward , our blessed saviour sent his apostles , and they by his order the disciples , to preach the gospel in all the world , that so the goodness of god to and in every creature might be more fully made known : and have not men heard ? surely the sound is gone out into all the earth ; and the mercy of the lord ( which is over all his works ) who is good to all , hath been declared before the faces of all men and women . and god hath so called to every one , either by the law in the heart , the light of the lord , by moses , the prophets , and christ ( all demonstrating his rich love ) that ( though all have not been led to a change ) yet they all shall be left without excuse in the great day . in a word , what nation was there , to whom he sent not his messengers ? what man or woman is there , to whom he hath not shew'd and offered favour , in whom he hath not shin'd with ●●ght and with whom he hath not strived with his spirit , even in such a fulness or sufficiency , as to performance of those works to which they were appointed , as faith , repentance ? &c. as for example , when the wild indians defile their neighbours wives or daughters , or steal any thing &c. there 's a light set up by the lord in their hearts , which perswades them of the evil of their wayes ( as you see by their endeavors to conceal their sins ) and what i beseech you hinders them from believing that light or dictate of the spirit and from turning to that which the means is sufficient to effect ? only they reject the light , follow their lust , and are rul'd by the divel . obj. but ( will some say ) doth god invite all men , and offer grace to all men really and in good earnest ? i answer he doth , though there be that affirme the contrary , and say that god doth not really and in good earnest , or without hypocrisie , offer grace to all : but this is one of those hard speeches which men have ungodly spoken against god , and for which he will one day call them to account , as the apostle jude intimates to us , vers . 15. object . but he holds not forth his grace alike to all , nor hath he given power alike to all to come to him , that is , to conform to his will revealed . ans . this , though it be a frequent yet it 's a frivolous objection . i only say this to it : first , that all men have not the same measure of discretion , understanding , or capacity , nor the will of god revealed in the same manner and cleerness . yet , secondly , every one hath some portion or talent at least ; some favour is shewed to the wicked : they that slew the kings servants , were invited to the wedding : and that really , mat. 22 : 6 , &c. neither indeed doth jehovah expect the same proportion of acting from every one in the world ; he doth not require every man to act as a general ; but to what ever he calls forth any soul , he furnisheth that creature with every thing necessary for the doing of what he expects from him . for the better understanding of this , consider , that for the enabling of creatures to act , there is a twofold power requisite , yet both from god through christ . the first is , that he hath given to men and women , as they are his creatures : for as such , they can hear , see , know , understand , walk , &c. and the second comes forth from him to them when they are able to discerne betwixt good and evil ; and this is the law , light , or motions of the spirit of god presenting his goodness , love , or grace to them , by this to lead them towards him ; forbidding them to do evil , and bidding them do well . the former fits us to do or act ; the latter to do well : and till this latter , i mean , the law , light , or teachings of god , come in some dispensation or other , the creature cannot , neither is it required to act according to the rule of obedience to god : but when this is come , and the lord layes truth before them , they may know and believe him ; cease from evil , and learn to do well , according to the light , law , or power appearing , as i have before shewed , from isa . 43. 9 , 10. but some perhaps may say , that i detract from the free grace of the creator , and attribute something to the creature , as if he could contribute somthing towards his coming to god , and his eternal happiness . i hear there are many that talk much of free grace , understanding neither what they say , neither what they affirme : for though the love , grace , mercy , goodness , or kindness of jehovah ( being all but one and the same ) be ever free , yet it is not alwayes without a conditian ; for gods appointing of creating , redeeming , justifying , sanctifying , and calling of all men to live here , to seek and serve him , be so free , that god required nothing of the creature to do these things for him ; he ask't no price , made no bargain , no man sought to him in the business ; but he alone moved by his own love towards a miserable lost creature , finished the fore-mentioned works from the foundation of the world for all mankind : yet they that believe not , shall not enter into rest . for the lords sake , read and consider heb. 4. 1 , 2 , 3. so that now if men will injoy further manifestations of the love of god , they must fulfill the conditions which god requires of all such as would have such enjoyments : for therefore hath the great jehovah done all those things for men freely , that men through consideration had of his love , might love him that loved them first : and hereupon he will yet love them , and shew more of his kindness to them . weigh the words of our saviour well , joh. 14. 21. he that hath my commandments , and keepeth them , he it is that loveth me ; and my father will love him , and i will love him , and will manifest my self to him . it is not to be doubted but the father and christ did love those that keep his commands , before their obedience , yea , before they were born , yea so well , as to redeem , sanctifie , and justifie them by the blood of the lamb , from the power or extent of suffering that came by adams sin ; or else they had never been born , and so could never have been obedient : yet here he says , my father will love him , and i will love him , &c. according to that , psal . 147. 11. his delight is in them that fear him . this further manifestation of love is upon condition ; and this was the way and purpose of god from the beginning : if thou dost well , thou shalt be accepted . the lord is with you , whilst ye are with him ; and if seek ye him , he will be found of you , 2 chr. 15. 2. he that confesseth and forsaketh his sin , shall finde mercy , pro. 18. 13. hear , and your soul shall live , isa . 55. 3. see vers . 7. he that believeth and is baptized shall be saved mark. 16. 16. behold i stand at the door and knock : if any man hear my voice , and open unto me , i will come in to him and sup with him and he with me , rev. 3. 20. and if any man doth his will he shall know the doctrine , shall be the mother , brethren , and sisters of christ , god will hear him , and he shall enter into the kingdome of heaven . joh. 7. mark. 3. 35. joh. 9. 31. mat. 7. 21. but can the grace of god be said to be free , when there is a condition of something to be done by us for the obtaining of it ? i answer : very well it may be free , though it be our duty to receive and obey the giver . for first , god shews man what he would have done , mica . 6. 8. and made all the promises of grace , freely , none moving him thereto , nor any , as men , excluded from them . secondly , it is he that gives all the ability by which we do what he layes before us . thirdly , he might require us to do more then he hath , yet have made no promises of further grace , or of eternal life , which is the gift of god ; and if this last were well understood and explained ▪ it would overthrow all the popish doctrines of merits , both of condignity and congruity : for without controversie , all the obedience of the whole race of mankind is not able to conterpoise ( much less deserve ) the least of the mercies which we enjoy as to this life : and if god had laid more labour upon us , and yet given us only what is here below , we could not have said he had been a hard master . if he had not pleased to have declared unto us by his spirit the grace that shall be brought at the revelation of jesus christ , we should never have heard or thought of it . it must of necessity be then , that the mercy of god to eternal life , and his continued manifestation of grace in order thereunto , are most free : for , fourthly , hearing the word of god , faith , repentance , baptism , prayer , praising of god , and other works of gospel-obedience , which god enables us to do , stand us in nothing ; they are not like the costly and burdensom ceremonies of the jews : the lord onely requires that we should worship him in spirit and in truth ( that is , as the word of christ , which is spirit , and truth , and life , teacheth us . ) lastly , our receiving or believing of light , truth , love , and mercyes of god , is so far from making it not to be a free gift , that this makes it to be so to each particular : for though god gave his son , the gospel , and eternal life freely , yet no man hath either of these to himself , as his proper right to his everlasting happiness , except he receive it ; if a man leave as a legacie two hundred pound to be divided equally by his steward between twenty persons by him named , the steward sending for those persons , declares his lords love and gift , offers it to them : and to their benefit who reject what was bequeathed , it becomes a free gift ; but to such as accept it , it is not so : their refusal of it , keeps it from being a gift or free benefit to them , though it still be free on gods part , who tenders it by his instruments to them . and thus you see , that mans doing his duty in believing and obeying according to the gospel , doth not frustrate the grace of god , no more then a mans stretching out of his hand to receive any thing , doth cause it to cease from being a gift . secondly , i am so far from detracting from the grace of god , when i affirm that god hath of his rich and free mercy given to every man and woman power to do what he expects of them , that the desire of my soul is to advance that alone ; and to cleer up this , i desire the impartial reader to judge , who doth most advance the riches of grace , they who affirme , with the scriptures , that christ by the grace of god tasted death for every man , and that all nations of men are furnished by the lord with every thing necessary for the knowing of him , and obeying of his commands layd on them ; or they that say ( contrary to the scriptures ) that christ did not dye for all , but only for a few ; and that god hath not given all men ability to performe what he commands them to do , that he hath appointed some to disobedience , and so to damnation ? who is it that speaks most to the praise of the glory of jehovah's grace , he that sayes that god doth faithfully offer his grace , and call all men to him ( i. e. ) to conform to his will or law manifested , giving them liberty and ability to accept his love , to perform his precepts ; or they that say that god doth only externally call all men , and not really ; and seemingly offer grace to all men , yet hath beforehand absolutely decreed the unbelief and disobedience of many of them ? for my part , i am fully satisfied with those sayings do most advance the exceeding riches of grace , which hold forth the free and unfeigned tenders of mercy to every man , so as that all are left without excuse , and the justice of god ( who is no respecter of persons ) cleared in the sight of all men . what you would in words say of such a master as would bind his servant hand and foot , yet beat him for not coming to him when he calls him , or command him to ride a hundred miles in one hour , and buy two hundred penny-worth of ware with one peny , threatning him with tortures upon his not-performing such uncompassable commands ; those men who oppose that truth which i plead for do in effect say of our most gracious and righteous god , when they affirm that he hath decreed the unbelief and sins of men , and yet will condemne them eternally for these things ; and that he hath required them to believe and follow him according to the light he reveales , yet hath not enabled them so to do : which in plain english is , that god exacts more of his creatures then they are able to do . the lord in mercy yet grant these men time and space to repent of these doctrines . object . but we do not say god is a hard master to us , taking up where he laid not down , &c. answ . then what have you to do to say that he is so to others ? you cannot deny but he giveth strength to his saints to do what he requires of them ; and i beseech you consider whether others have not ability from jehovah to do by him what is expected from them in their several stations . gladly would i demand two or three questions of any sober humble soul , that prefers the faithfulness and glory of god before their own fancies . first , whether every man and woman have not ability to act something ? secondly , whether that power or ability be not from god alone through christ ? thirdly , whether god did indue them with that ability to do well , or to do ill , or to do nothing ? surely , you will say , not to do ill , not to be idle ; then undoubtedly it was to serve , seek , and glorifie him . and if any shall ask how men come to commit sin then ? i answer , as adam did they being men , heaken to the old serpent , reject the counsel of god , resist his spirit or teachings , deny the lord that bought them with his pretious blood , and bring upon themselves swift destruction . object . but surely , if god did call all men really , they would sure come to him ; and if he did invite and offer his grace in good earnest , they could not but receive it : if god open the heart , it cannot but be opened ; if he purge , men must unresistibly be purg'd ; if god freely give faith and repentance , men cannot chuse but repent and believe . to which i answer , first , if god , in calling men , and giving out his love , did make use of an unresistible power ( as some fondly dream ) all this were true : but , secondly , to say that god doth not really intend that grace to men which in the means he extends to them , is a doctrine which i know makes the hearts of many pretious saints sad , considering how the god of heaven is by such sayings highly dishonour'd , and abus'd , by saying or implying at least that men shall be damn'd because god did not really and in good earnest call them , and offer mercy to them ; contrary to prov. 1. 26 , 27. thirdly , as i have hinted before , god is said to give faith and repentance , &c. when he affords the means ( i. e. ) the word of faith , and doctrine of repentance to men and women come to understanding , and enabled every way by him to come to him in the duties by him enjoyed , and to open the heart ; when he affords that key of knowledge , his word ( which is spirit and life ) and the motions or beams of his spirit to poor souls : in a word , gods work , and our endeavours , in all spiritual duties , must go together ; for god opens the heart by sending the means ; we open to him , by receiving and applying it : but as the stretching out the hand to receive a bag of gold , is not that which inricheth the receiver , but the bounty of him that gives it ; so our receiving of light and grace offered , is not that which makes us rich in knowledge and spiritual treasure , but the bounty of god that gives these to us ; yet you know these are not ours ( though extended by the lord never so freely ) if we do not imbrace and apply them which is indeed but our duty ; which god himself hath enabled us to perform ( and no thanks to us for doing that . ) fourthly , and lastly , they that heaken to the voice of god , and so come to know his love , and believe it ( or lay it to heart ) cannot but come in ; the love of god constraineth them to live to him that dyed for them and rose again ; and these are they that are in a special manner the called of god , called to be saints ; he is not asham'd to call them brethren , heb. 2. 11. but because all will confess that the saints ( i. e. ) they who receive the word ( whereunto they were appointed ) are partakers of this special calling or vocation , i shall onely add this , that as they who are called , but contemn the call of god , partake not of his choice mercies , taste not of his supper , but bring upon themselves destruction ; so , behold what manner of love the father hath shew'd us , such as receive the word , the light of christ ) that they should be called the sons or children of god! 1 joh. 3. 1. compared with john 1. 12. and so i come to the last term propounded to be treated on ( salvation ) which is a delivering of the creature from danger , death , and destruction , and is general or special , as you may see , 1 tim. 4. 10. for this cause we both labour and suffer reproach , because we trust in the living god , who is the saviour of all men , specially of them that believe . but , say some to this , ( as to what hath been spoken before ) this is not meant of christ , but of the father . i answer hereto , first ▪ consider what christ saith , john 5. 19. whatsoever things the father doth , the same doth the son likewise . 2. that the father gave christ his work to do , john 17. 4. so that the father redeemeth , reconcileth , and saveth by christ ; and christ redeemeth , reconcileth and saveth by laying down his life , and humbling himself to death . 3. jesus christ is not a dead god , but god blessed for ever rom. 9. 5. and received into glory 1 tim. 16. and one with the father ; and they that deny , it deserve to be blamed . and if any shall say that the word in the original signifies not a saviour , but a preserver , and so conclude that the father is the preserver of all men ; i answer , first , that the father doth preserve by the son , who beareth up the pillars of the earth , psal . 75. 3. and by whom all things consist , and to whom all power in heaven and earth is given , matth. 28. of him and for him are all things . for , consider god without a christ , and you cannot see safety or preservation for any creature , onely justice and swift destruction for sin . it s manifest then , that the preservation and subsistance of all men through a crucified christ , the lamb slain from the foundation of the world : so that if the gloss which men put upon this pretious truth were truth , yet it makes nothing against that holy truth of god which i desire to vindicate : but it 's as notorious an untruth and falsehood , as ever came from the mouth or pen of any man ; for wheresoever you finde the word saviour used in the new testament , relating to jesus christ , you shall finde the same word for it in the original , as is here used by the apostle , and which is used , eph. 5. tit. 2. 3. and all they that can but read greek , will testifie the same . neither is the greek word soter ever rendered preserver in the whole book of god , but alwaies saviour . lastly , it is the common practise of the enemies of the truth , when any thing crosses their tenents , to make people believe ( if they can ) that either the scriptures mean otherwise then it speaks , or that the translation ( though given by men of their owne judgements ) is not right : as for example ; where the word of truth saies that christ dyed for all , and that god would have all men to be saved , and that the free gift came unto all men to the justification of life ; they say it means otherwise , and that the text , heb. 2. 9. he by the grace of god tasted death for every man , and this word , who is the saviour of all men , &c. are not well translated ; for , say they , it should be for every son , and he is the preserver or saviour of some men , &c. but i would propound two or three questions to such men : first , if these things be not truly , but falsely translated , why have they ( many of them ) an hundred times at least read such false things to us ? secondly , why do not they read them to us according to that which they say is the true translating of the word , ( viz. ) that christ dyed but for some , and the free gift came only upon some men to the justification of life ; and that god would have some men to be saved , that christ tasted death only for every son , and that the father is the preserver of some men ? thirdly , and lastly , whether we shall be judg'd by that which some in a slight way , and through mistake , call the letter ) or by that which the papists , prelates , presbyterians , in their councels , comments , and synods , say is the meaning of the word ? but leaving to speak of the fancies of these men , i come by gods assistance to shew how god in christ , and christ through god ( for these in the great work of mans salvation must not be severed ) is the saviour of all men . and that i may perform this , i shall endeavour ( as in those things before treated ) rightly to divide the word of truth , which holds forth salvation to us under several considerations : there is salvation as to this life , as exod. 14. 13. stand still , and see the salvation of god : so acts 27. 20. and 31. all hope that we should be saved was taken away . there is salvation preached , act. 28. 28. the salvation of god is sent to the gentiles , and they will hear it , but more plainly , hebr. 2. 3. how shall we escape , if we neglect so great salvation which at first began to be spoken ( or preached ) by the lord himself . and there is salvation promised , called eternal salvation heb. 9. 5. and salvation to the uttermost , heb. 7. 25. the first is a deliverance from that death that came by adams sin ; the second is deliverance from death in sins and trespasses by reason of every mans actual sins ; the last is that great deliverance from the wrath to come , or second death . the former of these onely is universal , and hath in it two things considerable : first , what all men are delivered or saved from ; secondly , what they enjoy . first , our gratious god hath saved all mankinde from that death which came by adams offence , in that he by the ransome which himself found out delivered adam ( and so all men then in his loynes ) from present going downe to the pit ; so that by jesus christ we subsist ; and by him also he wrought our resurrection or deliverance from the grave , from which all men shall one day be freed and made alive by christ , 1 cor. 15. 22. but some ( it may be ) will say , if christ hath saved all men from the grave , how comes it to pass that any dye ? i answer , first , christ was never sent to prevent men from going to the grave , but to deliver or save them out of or from it , from the power of it . secondly , if the resurrection from death be a deliverance or saving from the power of the grave ( which i think none that fear god will deny ) and some onely partake of it , then i confess that god by christ hath not saved all men : but if all shall rise again , then he is the saviour of all men , as the scripture saith , and as i from that word of truth have declared . but some say , t is not christ but the father that raiseth them up . others say , that they rise by the power of christ , but not as a mediator . these weak objections , and many other silly shifts , men have devised , to evade the truth , and prop up an opinion : but being not worth taking notice of ( referring the reader to what hath been before said ) i come to answer one objection , with which men fly in the face of god ; which is this . t is true ( say they ) god will raise up all men in the great day by jesus christ ; but it were better they were let lye in the grave for ever : for he delivers them out of a bad to a worse condition . first , i deny that the principal end of gods raising up men from the grave , is to damn them : but that all ungodly men may see what great salvation they have neglected , and that for the neglect thereof they must now be punished . read i beseech you , 2 thes . 2. 8 , 9. heb. 2. 2. and that all godly men ( and ungodly too ) may see the clear impartial righteous judgement and pure justice of jehovah ; the one declaring it by their praises of god in their mouths , as revel . 16. 5 , 6 , 7. the other , by their speechless silence , when they shall not be able to open their mouth , or hold up their faces before him that sitteth upon the throne , and in the presence of the lamb , whose love and waies they have despised . and lastly , that after the righteous sentence is passed , every man may receive according to their works , 2 cor. 5. 10. secondly , this objection is contrary to many maximes of truth , which declare that life in it selfe is a blessing , and that annihilation or totall deprivation of a being , is one of the greatest plagues ; but especially , it vilifies the principal doctrine of the gospel , even the doctrine of the resurrection , without which no man could have any sound comfort or incouragement in any service , or sufferings for the sake of christ . thirdly , it teacheth men to reproach and upbraid god for his kindness to them . they may as well say , that god is the author of their sin , in that he through his son created them ; as that he is the author of their damnation , in that he raiseth them up by the same jesus christ . what you might truly say of that servant , who shall murder the onely son of his master , who redeemed him out of a most miserable slavery and gave him liberty to serve him in the nearest relation , that shall upbraid his lord bringing of him to a just tryal , and say it had been better for me to have abode still in slavery , then to be tormented for my wickedness ; or wish that he had not brought him out of his bondage &c. we justly say of those men who fancy the forementioned objection ; yea the damn'd themselves will not dare to speak such words before the throne of god , but shall be convinced by their owne amazed consciences , that they shall then suffer for the doing of that wickedness which they should and might have avoided , and the not doing of that good which god gave them ability and opportunity to do , and not because god made them or raised them . but ( say some ) god appointed them to be disobedient , and to commit those sins for which he will damn them . i confess , if that were true , then the poor damn'd wretches might hope to have something to plead with the great judge for an excuse : but it 's most untrue , as it hath been shew'd . i confess this is the great objection which the devil and ungodly men ever raised , which brings the greatest advantage to satan , the greatest encouragement to sinners , the greatest discomfort to the saints , and the greatest dishonour to god , of any thing that ever shall or can be uttered by the mouth of any mortal man ; being contrary to all scripture ; which declares against all the unrighteousness of men , and appearance of evil ; shews us that our god is of purer eyes then to behold vanity ; and reason , which will surely tell us that god would never appoint men to do that which he abhors , or condemn men for doing what he had appointed them , or at least for not doing that which he never gave them either ability or call to perform . but ( say some ) what if it were the pleasure of god to make a thousand worlds , and to destroy them all ? i answer , first , that is not , nor ever will be the pleasure of god , to do that which he hath not revealed ( for , he will do nothing , but he will reveal his secrets to his servants . ) &c. secondly , these are unlearned questions ; and it argues that when men are put to such shifts , they have nothing to say from the word of truth for their opinions : and therefore i shall forbear to follow them in their foolish curiosities , when they presume to be wise above what is written . lastly , god is so far from taking pleasure in destroying one whole world , that he is not willing that any should perish , 2 pet. 3 9. neither doth he willingly afflict no● grieve the children of men , lam. 3. 33. yea , he hath sworn that he hath no pleasure in the death of the wicked , but that the wicked turn from his wicked way , and live , ezek. 33. 11. object . yet the lord hath made the wicked for the day of evil , prov. 16. 4. i answer , first , but that doth not say that he hath made any men ( as they are men ) for the day of evil , neither doth it say that god made men wicked ( as many say now a dayes ) but he hath appointed and ordained that wicked men shall be destroyed ; such as refuse and rebell , isa . 1. such as turn the grace of god into wantonness , jude 4. they that believe not heb. 3. 18 , 19. neither repent of their wicked deeds , luk. 13. 3. but rejecting the gospel , not considering nor laying to heart the loving kindness of the lord , go on in their whoredome , lying , swearing , stealing , drunkenness , revilings , heresies , covetousness , and all abominations ; these shall be turned into hell , with all the nations that forget god , psal . 9. 17. but that god did ever make or appoint men to be whoremongers , lyars , theeves , or hereticks , &c. that so he might destroy them , is most abominable to imagine . in a word , god is so far from making men wicked , or destroying them as they are his creatures , that when adam had destroyed himself , and the whole world of men in him , by original or the first sin , the lord freely , through christ , forgave it , and delivered or saved him , and in him all his posterity ( for had adam at that instant dyed , all had perished for ever with him ) but they are so far saved from that destruction , that he giveth life to the world , joh. 7. 33. and though men lye down in the grave , and sleep in the dust , yet they shall all live again in the day of the lord. but , may some say , is he so the saviour of all men , that none shall be damn'd in the second death ? i answer , no : for though he be the saviour of all men , as i have proved , yet especially of them that believe , as i shall now also briefly shew you by the scriptures , prov. 3. 35. the wise shall inherit glory . dan. 12. 3. they that be wise shall 〈◊〉 as the brightness of the firmament ; and they that turn many to righteous●●ss , as the stars for ever and ever . mat. 13. 43. then shall the righteous shine 〈◊〉 as the sun in the kingdome of their father . mat. 26. 46. but the righteous 〈…〉 . luk. 12. 32. fear not , little flock , it is your fathers good pleasure to giv● you th● kingdome . whosoever believeth on him , shall not perish , but 〈…〉 joh. 3. 15 , 16 , 18 , & 36. my sheep hear my voice , and i know 〈◊〉 and they follow me , and i give unto them eternal life , and they shall not 〈◊〉 , neither shall any man pluck them out of my hand , joh. 10. 27 , 28. see joh. 5. 28 , 29 all that are in the graves shall hear his voice , and shall come forth , they that have done good , to the resurrection of life , &c. mar. 16. 16. he that believeth and 〈◊〉 baptized , shall be saved . rom. 2. 7. 10. glory , honour , peace , and eternal life , to every man that patiently continues in well doing . mat. 10. 22. he that indureth to the end , shall be saved . rev. 2. 23. be thou faithful unto the death , and i give thee the crown of life . see vers . the 11 , 17 , 26 , 27 , 28. & rev. 3. 5 , 12 , 21. he is made the author of eternal salvation to those that obey him , heb. 5. 9. if we suffer with him , we shall also reign with him , 2 tim. 2. 12. but the wicked shall be as stubble , mal. 4. 1. he that calleth on the name of the lord , shall be saved , rom. 10. blessed are all they that do his commandments , that they may have right to the tree of life , and enter in by the gates into the holy city , rev. 22. 14. with many other pertinent texts of scripture , whereby we may demonstratively evidence that there is a special salvation for some ( viz. ) such as hear , know , believe , and obey god ; and that as all men are and shall surely be saved from the first death , and all that came on them through the offence of adam ; yet they only who receive the truth in the love of it , shall be saved from the second death ; and they who are contentious , and do not obey the truth , through their neglect of so great salvation as was purchased by his blood , and preached in the word or light of jesus , though they shall be raised up at the last day from the first death , yet for their wickedness they shall be cast into the lake of fire and brimstone , which is the second death . all the objections and queries that usually men bring in here about the creatures believing and acting in all kind of obedience , i have handled in the precedent part of this treatise , where i have proved that god never requires any duty of any of his creatures , but at some time or other he furnisheth them with ability to fulfill his commands ; and all our obedience merits not eternal life in the least , seeing god might justly have deprived us of a being , or have given no more but this life , and yet have laid upon us much more work then he hath : but it was the good pleasure of his will to give eternal life , through his son , to all such as serve him in their generations according to the light manifested to them . for which free mercy , all praise , honour , service , and obedience , is due to jehovah for evermore . amen . the reasons , or arguments which illustrate the truth of christs dying for all men , together with the grand absurdities which unavoidably follow the contrary doctrine with the answer to the objections or arguments of m. trough , m. wood , and others . having thus by the scriptures proved that christ died for all men , and what he hath done for all , or what benefit all men have by him , i come in the next place , in the strength of the lord , to illustrate the truth of this assertion by reasons or arguments drawn from the scriptures , which may easily evince to sober spirits , and convince the gain-sayers of this soul-establishing fundamentall doctrine of the gospell , and they are these : first , the coming of our saviour into the world is glad tidings of great joy to all people , luk. 2. 11. which could never be , if christ had done nothing for the greatest part of mankind , but it would have been sad tidings to most men , who must therefore die eternally , because there was no saviour for them , or at least , because they obey not him , who never paid a price for them . secondly , the word that is to be preach'● , is the gospell , to every creature , mark 16. 15. the ministers of the lord jesus are to declare peace unto every house where they come , luk. 10. 5. and that can never be done , if they are not able by the scriptures to preach a saviour to them , without leaving any doubts upon their spirits . thirdly , god would have all men to be saved , and come to the knowledge of the truth , 1 tim. 2. 4. and is not willing that any should perish , but that all should come to repentance : now if christ died not for all , then god would have more men to be saved then christ died for , ( as some have said ) which is absurd to imagine , or what good will repentance do those for whom christ-never died ? fourthly , they that are damn'd , jo. 3. 18. with ver . 36. are damn'd , because they believe not in the only begotten son of god , therefore the only begotten son of god died for those , or else how shall they be damn'd because they believe not in him , except men shall be damned for not believing on him that never died for them ? fifthly , they that shall be damn'd might have been saved , if they had received the truth in the love of it , 2. thes . 2. 10 , 11 , 12 , 13. therefore christ died for them , or else they had no probability of salvation , seeing there is no name given unto men under heaven whereby they must be saved , but only the name of jesus christ , acts 4. 12. sixthly , they for whom christ died may perish and be destroyed ; see 1 cor. 8. 11. with rom. 14. 15. seventhly , some deny the lord that bought them , and bring upon themselves destruction 2 pet. 2. 1. so that if christ died for those that shall be saved , and those that shall be destroyed , he died for all . eighthly , the apostle commands , that prayers and supplications shall be made for all men , 1 tim. 2. 1. surely prayers will do but 〈◊〉 good to those for whom christ never died , or how can we pray in faith for all men , if christ died not for them ninethly , they who regard lying vanities forsake their own mercies , jonah 2. 9. i desire to know what mercies they can or do forsake , for whom christ never died . tenthly , men judge themselves unworthy of eternall life , act. 13. 46. and neglect their own salvation : i beseech you consider whether it be possible for men to put off eternall life , or neglect their salvation , if christ never died for them , so as to bring them into a possibility of enjoying everlasting happinesse . eleventhly , if christ died but for some , then the devil destroys no man , but they perish for want of a saviour , contrary to j● . 3. 17. and many other places . twelfthly , if christ died not for all , then despair of pardon and salvation in them that perish , is no sin , seeing there is nothing for those men to believe unto their everlasting peace , for whom christ shed not his bloud . thirteenthly , if christ died not for all , then it would be a sin for some men to believe that christ died for them , in that they should believe a lye , and all will grant that it is a sin for any man to believe a lye . fourteenthly , if christ died but for some ( even such as are eternally saved ) then none can be guilty of that sin of treading under foot the bloud of the covenant wherewith they were sanctified , contrary to heb. 10. 29. fifteenthly , if christ died not for all , then satan doth no evill in perswading some that christ died not for them , but perswades them to believe the truth ; if it be true that christ died but for some of the world . sixteenthly , if christ did not die for all , then the devil doth not deceive those that are damn'd when he perswades them that christ died not for them ; and the opposers of the truth affirm , that he cannot deceive them for whom christ died , and so he can deceive none , and by this ( if it be true ) the divell is no deceiver . seventeenthly , if there be some men that christ died not for , then it is a vertue for some men not to believe in christ for salvation , for in believing this they believe the truth , and it 's a vertue in any to believe every truth . eighteenthly , if christ died not for all mankind , then this unavoidably follows , that those for whom christ died not , do as well in believing that christ died not for them , as those for whom he died , do in believing that he did die for them , seeing both are true ( if the adversaries of the truth say right ) and it is as much vertue to believe one truth as another . nineteenthly , all are bound to live to him , 2 cor. 5. 15. even unto him that died for them , and rose again now i wonder what good it will do men to live to christ , or why we should perswade all men to live to him , yea tell them that they are bound to do so , if christ died not for them ? yea we know that therefore men shall be damn'd at the last day , because they live not to him that died for them , and rose again . twentiethly , he being lord of quick and dead , shall judge all men at the last day , as you may most clearly see , rom. 14. 9 , 10. for this end christ both died , and rose , and revived , that he might be lord both of the dead and the living , and he shall judge ( all men ) quick and dead at his appearing , 2 tim. 4. 1. how shall he judge those whom he never purchased with a price ? shall we think that he that reproves men for judging another mans servant , will allow that which he condemns ? god forbid , it must needs be then that christ died for all , seeing he is judge of all , except you will say that christ will judge men because they had not a redeemer . 21. there is no place of scripture sayes that christ died only for the elect , or only for his church , that he died but for a few , or but for some , therefore they that so say , speak not the language of the holy ghost , but a private interpretation , we speak what we know , and testifie what we have seen , that which we have looked on with our eys , and heard from christ and his apostles with our ears , which our hands have handled of the word of life declare we unto you . mr. tro. doth as good as confesse that there is not one plain scripture to prove his position that christ did not die for all , for if you mark the inscription of his book , he says not an antidote against universall redemption in ten positive texts of scriptures , but in ten reafons deduc'd from the scriptures : i have proved that christ d d die for all by ten witnesses proceeding every one out of the mouth of god , by the ministery of christ , the prophets and apostles through the spirit , and whether you that read will believe what these say in so many words , or the dark consequences and conclusions of men , chuse ye ; if there had been any text that had said that christ died only for some , sure mr. tro. would have cited it ; we know and acknowledge that christ died for some , for his church , for the elect , for the saints , but to say that he therefore died for none else , is contrary to scripture , reason , and sense ; we may as well argue that he died for none but paul , because he says gal. 2. 20. he loved me , and gave himself for me : and hence it is that we are perswaded to take whatsoever the scripture holds out in this point , which says , he laid down his life for the sheep ( i. e. ) such as hear his voice , and follow him , jo. 18. 15. compared with ver . ●7 . and we believe that he bought those that deny him , and bring upon themselves destruction , read 2 pet. 2. 1. and because we believe in christ , as the scripture hath said , even all that is written in the law and the prophets , for this cause we are accounted heretiques , and sectarians , as the apostles and saints of old were , acts 24. 14. with chap. 28. 22. for they did declare the love and mercy of god towards all men , and such as laid his love to heart , and were thereby led to repentance , they did baptize ; with these they did walk in church-fellowship , in breaking of bread , in prayers and praises , in holinesse of life , and waiting for the lord jesus from heaven , i also , and many more , declare the love of god in christ towards all men , such as repent and believe this kindnesse of his , do we baptize , with these we walk in church-fellowship , in breaking of bread , and in prayers , praising god , and provoking each other to holiness , and to wait for christs coming in glory ; that this is through the mercy of god our practise , as it was the practise of the apostles , our god is witnesse , and that for this , as the apostle was , we are called heretiques , is manifest to all men , even our enemies themselves being judges : and because we will not say that christ did not die for all , or that he died only for a few , that infants are to be baptized , and added to the church , before they either repent or believe , and that god doth decree the unbelief and disobedience of men , and that he will damn some eternally for adams fault , and others for not doing that , which since they came to discern betwixt good and evill , they had never ability from the lord to perform , therefore are we call'd heretiques ; and because we are willing that our doctrine should be tried by the word of truth , both publikely an privately , and desire by the same touchstone to prove what others teach for doctrine , and will not be deluded by philosophy and vain deceit , not stung with the tail of the old serpent ( i mean the prophet who teacheth lies ) isa . 9. 15. with rev. 12. 4. therefore are we counted the troublers of israel , such as turn the world upside down , ring-leaders of sects , &c. as our brethren of old were , neither are we grieved by these things for our sakes , but for theirs , even our countrymen and brethren after the flesh , who rage at us , and incense the rulers against us because we believe and speak what is written , and will not receive nor practise the doctrines and traditions which are not written , witnesse m. w. t. who though he hath not one word of scripture speaking that which he affirms , yet he raves and rails publikely and privately , because his arguments are not held authentick , accounted canonicall , and received as maxims of divine truth , when indeed they are but the thoughts of his own heart , and collections tha● he hath made from men ; that must die . if i should go from place to place , and say christ did not die for all , and he died only for a few men and women , and god commanded men to do no more then he hath enabled them to do , and that he hath appointed some even from the beginning to be disobedient to his commands , might not men say , where is this written ? might they not justly say , that here is no light in these things , and that these things ( not being written ) are not for our learning , doubtless they might . ob. but if christ died for all , then all shall be saved . all are and shall be saved or deliver'd from the first death , as i have declared , and i● shall be testified in due time , 1 tim. 2. 6. only the elect , the saints ( that is ) such as receive the light held forth , to them shall escape the second death , they that believe and obey him shall enjoy eternall salvation through him , rev. 2. 11. 1 thes . 1. 10. heb. ● . 9. ob. all prophane ignorant persons will say that christ died for them . i answer first , they speak truth , though they know not what they say ; for put such prophane persons to prove it by scripture , and to give you the text in which their evidence is contained , and they come short of assurance , then they say , they believe he died for them , and at last when they are put to shew the ground of their faith , or what their faith was built on , they will tell you , they hope he died for them , and he died for all that believe on him and serve him . secondly i answer , 't is one thing for a poor soul to say that christ died for him , and another thing to know it by an infallible testimony , and therefore we endeavour to prove this to every man by the scriptures which hold forth the dying of christ for all , that so they may know certainly that christ shed his bloud for them , and by the knowledge hereof , either be drawn to love and live to the lord jesus , or be left vvithout excuse . ob. but cannot men be left without excuse without the preaching of this doctrine to them ? ans . they cannot , when and where this doctrine may be preached and heard ; indeed where the scriptures are not , people shall not be accused for not reading , searching , and preaching them , or for their not knowing the vvords that are vvitten in them , for god will at the last day , require according to what he gave , luk. 12. 48. but vvhere this is fully made knovvn ( that christ tasted death for every man ) they vvho imbrace it , and bind it to their hearts by believing , find abundance of consolation , and they vvho receive it not , shall not at the last day be able to plead ignorance ; oh then hovv sad vvill it be at that time for such preachers as deny , preach vvrite , pray and rail against this foundation truth of the gospell ! ob. is it not said rev. 5. 9. & 14. 3. 4. thou hast redeemed us is god , and these were bought from amongst men , &c. ans . these precious texts are true , but yet they do not say that there vvere no more bought to god from amongst men ; for if vve vvill 〈◊〉 the apostle peter , there are some that d● deny the lord that bought them , 2 pet. 2. 1. & to say that because 144000. vvere redeem'd or bought from amongst men , therefore there vvere no more redeemed , is bad logick and vvorse divinity , and is 〈◊〉 one , ●s ●f a man had redeemed a thousand men out of turky , meeting vvith three or four of them , should receive an acknowledgment of their deliverance that he had redeemed them , the standers by should argue that he redeemed no more . ans . secondly , i have before shew'd that redemption is consider'd two ways , first by the effusion of the bloud of christ from the first sin or originall offence ; secondly , by the application of that bloud , by which the elect ( such as walk in gospell-obedience ) receive redemption or deliverance from their sins which they have committed in their own bodies since they knew good and evill , for no sooner is the bloud of christ closely laid to the heart of a sinner , but he presently begins to loath and leave sin , and at length by a constant application of it , becomes fully redeemed , freed , or delivered from his bondage : of these later the texts by m w. t. alledged , are especially to be understood , and so the word of truth being rightly divided is kept from clashing and seeming contradiction , all men left without excuse , and the justice and mercy of god cleared against the calumnies of imperious sinners . but there are some whose names are not written in the book of life of the lamb slain from the foundation of the world . it 's most certain that these words rev. 13. 8. are a prophecy of the great antichrist , vvho shall exercise his power for a time , times and the dividing or half of time , dan. 7. 25. two and forty moneths , or 1260. dayes , rev. 11. 2. 3. with chap. 3. 5. or three years and a half , and many shall follow his pernitious ways , idolizing him and worshipping him as a god ; and it is as certain , that such as worship him are not written in the book of life , for god hath of old ordain'd to condemnation ungodly men , turning the grace of god unto wantonnesse , and all idolat●rs ; but this proves not that christ never died for them , but rather that he did die for them , and they not obeying him , but antichrist , are condemn'd , in that they gave the honor due to him to his enemy ; none i think will doubt but these men ought to have worshipped god , but what good would that have done them , if christ had never died for them , judge ye : but if any do say that god did appoint them to serve and worship the beast , i refer to acts 17. 26 , 27. and leave them to the lord , who will take a strict account one day of all such sayings . ans . 2. that the words may be read , whose names are not written from the foundation of the world , in the book of life of the lamb slain ( as m. troughton● sayes ) is utterly false , and a great corruption of scripture ; yet that christ is the lamb slain from the foundation of the world , is clear from this text , which is that which m. tro. and others , study by all subtilty to evade . lastly , he that sinneth against god shall have his name blotted out of the book of life , exod. 33. 32. with rev. 22. 19. but god loves some with a speciall love , christ loved the church , and gave ●imself for it . it is by none that speak the truth in love denied , and it 's that which i have in this whole treatise endeavour'd to clear up , that there is a universall and speciall manifestation of love from the lord , the lord is good to all , and he so loved the world , that he gave his only begotten son , but his delight is 〈◊〉 them that fear him , psal . 147. 11. pro. 21. 20. and as for m. tro. saying , that husbands love their wives with a speciall love , it 's true , but we ought asso to love our enemies , and every creature with the love of good will , desirous still to do them any good we can , so though christ delights only in his church , that is such as obey him , yet he died for his enemies , and when the lamb was slain from the foundation of the world , we were all enemies alike , neither is any one man better then another as he is a man , but as grace is manifested and received ; neither is it the act of receiving which makes some men better then others , but the grace which appeareth to them from the lord , from whom every good gift comes , and to whom all the glory is due . but is it not said that god did hate esau and loved jacob , before they had done either good or evill ? search the scriptures diligently , and see if there be any such text , the apostle never said any such thing , rom. 9. for that which was said , was not concerning two children , as some have falsly suggested , but two nations , as you may see gen. 25. 23. compared with rom. 9. 12. and afterwards v. 13. he shews , that god hated esan , as it is written mal. 1. 2. 3. i have hated esau , and laid his mountains and heritage wast for the dragons of the wilderness , certainly this was not before he was born , for he had no mountains nor heritage to be laid wast ; again it 's very considerable , that the person of esau was never subservient to jacob , but jacob bow'd down to him , and call'd him his lord , gen. 33. and by this it will be clear , that this text speaks not of infants , but men , and not of single persons personally considered , but of a nation of evill doers , especially if you impartially consider what is written by obadiah in the 10 , 11 , 12 , 13 , & 14. verses of his prophecy , where the edomites are called esau , and the jews jacob. secondly , i answer , that they who are spirituall and impartiall , will e're long discern that these things are an allegory which the apostle paul brings in to illustrate what he had before asserted ( viz. ) that it is not the pleasure & purpose of god that men shall be justified by the law , but by grace , not by works , but by him that calleth ; and though the jews judge it an unequal thing , yet god having chosen this to be the way of justification , his choise or election shall stand ; and this you may easily and evidently see , if you will seriously weigh what follows , ro. 9. 30. 31. as the apostles collection , and the result of all which he had spoken in the precedent part of the chapter , what shall we say then ? &c. that the gentiles which followed not after righteousnesse , have attain'd to righteousnesse , even the righteousnesse which is of faith . but israel which followed after the law of righteousnesse , have not attained to the law of righteousnesse ; wherefore ? because they sought it not by faith , but as it were by the works of the law , for they stumbled at the stumbling stone ; so in all the writings of the new testament , the righteousness of faith , though not so antient , is prefer'd before the righteousness of the law , and thus the elder serves the younger ; righteousness by the law , as a servant or handmaid , doth and must follow the righteousness of faith , or the gospell , for we are to perswade men first to repent , believe , and be baptiz'd ( which things the law mention'd not ) and then to live righteously , soberly , chastly , and lovingly , as becomes such as professe the righteousness of christ in the gospell , so shewing their faith by their works , as it behoveth such as are wise unto salvation , ja. 2. 18. and 3. 13. moses was faithfull as a servant , but christ in all thi●gs hath the preheminence as a son , ismael and esau were elder then isaac and jacob , and pharaoh and the egyptians more mighty and puissant then moses and the israelites , out the lord pull'd down the mighty , and exalted the meek , the law of works bare date before the faith of the gospell , but god hath chosen the poor of this world rich in faith , heirs of the kingdome , ja. 2. 5. and this is gods purpose according to election which shall stand for ever , in isaac shall thy seed be called , and that this which i have here hinted , as the scope of the apostle , and the mind of the holy ghost , will be more apparent if you look into gal. 4. from 21. to 31. where the apostle speaking of two sons , one by hagar , the other by sarah , affirms v. 24. these things are an allegory , for these ( saith he ) are the two covenants , &c. thence look back to rom. 9. 7 , 8 , 9. where he speaks of the two sons , and shews who are the true seed , even believers , as abraham was , they that are of the promise : then , to shew that the apostle intends the very same thing by the ensuing discourse concerning esau and jacob , he goes on thus ; and not only this , as if he had said , not this of ismael , and isaac shew , that the believers are blessed with faithfull abraham , and counted for the seed , but the two sons of rebecca , as in an allegory demonstrate the same ; and if any shall yet say , but how is it said , jacob have i loved , but esau have i hated ? i answer , take but these two ( as ismael and isaac ) for the two covenants , and then you will see that he prefers mercy before sacrifice , the gospell before the law , faith before works , the believers ( or children of the promise ) before the natural seed , that he regardeth not , but hateth such as seek for righteousnesse by the law , as the jews did , and loveth or chooseth such as seek for the righteousness of the gospell of jesus christ , as the gentiles did , isa . 1. 14. saith the lord , thus , your new moons , and your appointed feasts my soul hateth , yet once these were appointed by god ; all things that were written of old concerning ismael , isaac , esau , jacob , pharoah , &c. were directly as they are written , but the apostle we see draws out the allegory , and shews what they did typifie to us , as you may see , if you diligently search this nineth to the romanes , and reso●ve and roll up all that is here written , as the apostle doth in the 30. and 31. verses ; but the time will not give me leave to treat largely of these things in this place , if god give oportunity i shall declare more of this matter in my generation , as the great god shall give opportunity and utterance either by preaching , conference , or writing , in the mean space every sober man will see that it is not proper to draw positive conclusions from allegoricall expressions , and so these words , i have hated esau ( i.e. ) refus'd righteousness by the law or covenant of works , doth not at all prove that christ did not die for all ; and withall i desire the reader to consider that m. tro. hath not yet produced one scripture that says he died only for a small number , but some few consequences which are too weak ever to overthrow the faith of gods elect. but saith m. trough . christ did not die for all , because he did not satisfie his fathers wrath and justice for the sins of every man and woman in the world ; for the reprobates go down to hell , but he made a plenary satisfaction for the sins of those for whom he died , and the holy god ( saith he ) cannot , nor will not exact double payment for the same debt , or punish twice for the same sin . answer first , that which he speaks last is true , and it is from this that i conclude , that infants shall not be cast into the lake of fire and brimstone , which is the second death , for if they should , then they must be punisht twice for one fault , viz. adams offence ( as some call it ) originall sin , and that rebrobates ( that is wicked men ) shall be cast into hell , is as true , psa . 9. 17. but what he means by plenary satisfaction to the fathers justice given for some i know nor , in that i find no such terms in the holy scriptures , if there be , why did not m. tro. produce them ? did he think that his bare word is a sufficient warrant for us to believe by ? surely it is not , and the word of truth testifies that false teachers , who bring in damnable heresies , deny christ , and bring upon themselves destruction , were bought by the lord whom they deny , and that others trample under foot the bloud of the covenant , wherewith they were sanctified , heb. 10. 29. answer secondly , if m. tro. means that christ did so satisfie for the sins of some , that none of the punishment due for that sin shall come upon them , but that it is wholly by the powring or offering of the bloud of christ prevented , i shall desire him to prove it : in the mean space , i shall desire the imparti●ll reader to remember first that the elect , the choicest 〈◊〉 must di● , ( i mean go to the dust ) the wise man as well as the fool , by reason of adams transgression ; so that the punishment which came through that fault is not plenarily satisfied for , if it had been so indeed god requires double payment , which he will never ( by m. tro. own confession ) do , for if by the death of the lamb this debt had been fully paid , the elect should never have gone to the grave ; and thus you see how m. tro. is contrary to himself , his light is darknesse , and he wearieth himself to bring others to the same condition with himself . secondly , consider that amongst all the sons of adam , none shall receive remission of their sins ( i mean which themselves have acted ) but believers , mark 16. 16. act. 10. 43. so that he did not so satisfie , as to take away mens actuall sins , whether they believe or no. thirdly , consider that if any draw back from the lord , he will take no plea●ure in them , heb. 10. 38. and the best of saints , if they sin , must confesse and forsake their sins if they will find mercy and pardon , prov. 28. 13. joh. 1. 9. but i pray read the whole verse , for m. tro. leaves out in his book the former , ( viz. ) if we confess our sins as apocriphal . pag. 21. and so deals with us as the devil did with christ , luk. 4. 10. 11. conceal that which would make against him . lastly , consider and call to mind what i have in this preceding discourse manifested , that christ hath so died , that all do live by him , and injoy light by him , jo. 1. 9. jo. 6. 33. and that whosoever believeth on him should not perish , jo. 3. 15. & 16. and that all men through him might believe , jo. 1. 7. and that as sin hath raigned unto death , even so might grace raign through righteousnesse unto eternall life by jesus christ our lord , christ hath so died , that all shall ●ise again by him , jo. 5. 28 , 29. i beseech you read and consider , that the just and unjust shall all be called out of the grave by the lord jesus , he died and rose , and revived , that he might be lord of quick and dead , rom. 14. 9. that they which live should live to him , 2 cor. 5. 15. but we never read that christ died to satisfie for sin , whilest men continue in them without repentance , but to manifest his love to all mankind , thereby to perswade them to leave sin , and love him who loved them first , he was set forth to be a prop●tiation through faith in his bloud , rom. 3. 2● , 26. and that the world through him might be saved , io. 3. 17. not by the works of the law , but the words of jesus christ , god never appointed that righteousness and salvation should be by the law , for then christ had died in vain . thus you see what the form of sound words speak concerning the death of christ , who took or bare away the sin of the world ( viz. the sin of adam , in whom the whole world of men were involv'd ) that so lost mankind through him might have liberty to serve the living god , and through believing on the light , be delivered from their actuall sins committed before conversion , and by confessing and craving pardon , might be cleansed from their infirmities after their coming into christ , by the intercession , mediation and eternall priesthood of him whose bloud speaketh better things then that of abel . but he laid down his life or the sheep . jo. 10. 14 , 15. but all and every man and woman in the world are not the sheep of christ , therefore he died only for the sheep . i bes●ech the reader to behold the fallacy of this sophisticall fillogism , by a parallell thus out of gal. 2. 20. christ loved the apostle paul , a●d gave himselfe for him , but every man and woman in the world is not the apostle paul , therefore he gave himself only for the apostle paul : whether this be good logick , let the godly reader judge , yet this is as good as m. troughtons , as any man that is not byassed by partiality may easily discern , and of this nature all his arguments are , if you search them to the bottom . but he thinks to help himself , by saying , that though christ says not his seeep only , yet he means so , and he endeavours to prove his conception , by saying , that though the scripture sayes not we are justified only by faith , yet it means so . i answer , the scripture neither ●ays so , nor means so , for then all infants must be damn'd , ( which i think m. tro. will not affirm , though i confesse he is very positive in matters of the greatest improbability ) for all those infants that shall be saved were never justified ●y faith , yet justified by the bloud of the lamb , or they shall never enter into life , and here let the wise and godly judge , whether m. troughton ( leaning to his own wisdome , and the wisdome which is from above ) hath not brought in an evidence to prov● his cause that speaks directly against him , and for the truth of god ; and besides i have before shew●d how all are justified , sanctified , and redeemed , and therefore shall here spend the lesse time to answer these reasons which he thinks impregnable , though others see they are but ropes of sand . but sayes he , those that christ died for shall live eternall life , and shall never perish , but all men have not eternall life , but many shall perish eternally , therefore he died not for all . i answer first , this sophistry is like all the rest of m. troughtons reasons , and though it be finely span , and cunningly woven , yet it 's but a spiders web , and truth will tear it in pieces ; for the scriptures say that they deny the lord that bought them , and bring upon themselves destruction , and so thy weak brother perish for whom christ died , 1 cor. 8. 11. with many other places : i know that christ layed down his life for his sheep , and for the apostle paul , and all the saints , but not as sheep , or saints , for no scripture sayes so , but for sinners , for the ungodly , for the world , which are in opposition to sheep and saints : and again , as it 's true that he died for the sheep , so it is as true that he bought those that do deny him , if the scripture may decide the controversie : secondly i answer , such fallacious consequences as these do even strike at the root of the gospell of grace , and free love of god , and quits the divell and all ungodly men of bringing destruction upon themselves , and implies that men shall be condemn'd for want of a redeemer ; neither will that thred-bare shift , ( that men shall be damned , because they fell in adam ) serve any mans turn , especially m. tro. who hath acknowledged in his sixth argument ( as he calls it ) that god will not take double payment for the same sin ; now all must once die by reason of that offence , and if after they shall be raised again , they shall be damn'd for it again , then there is a double punishment inflicted for one offence , which god will never do ; but if it be because christ never died for them , as m. tro. and thousands of deceived souls seem to say , let them produce a text of scripture , or els we shall not believe them , if they say for unbelief and disobedience ( which is most true , and sometimes these men will say so ) then there is a christ to be believed in and obeyed by them . but says m. tro. there is a higher cause why men believe not to salvation , and have not eternall life , then the stubbornesse of mens hearts ( but shews not what , only adds , ) ye believe not , because ye are not my sheep , i. e. saith he in another place , because ye are not elected ; if that be his meaning , he hath made the remedy worse then the disease , and andeavour'd to help himselfe by a text that speaks truth against errors , for christ doth not say , ye believe not , because ye are not elected , ioh. 10. 26. but because ye are not my sheep ( i. e. because ye hear not my voice ) as you may see in the next verse , and i desire to know how men can believe , if they hear not his words , as they are laid before them , seeing as the apostle sayes , faith comes by hearing , and hearing by the word of god , rom. 10. 17. but if he mean the cause is gods decreeing of their unbelief , as many hold ; i have through the lords assistance disproved such opinions before , and only here pray , that the thoughts of his heart may be forgiven him , if his day of mercy be not past . but he subjoyns another text , which he thinks also makes for his purpose , deut : 29. 2 , 3 , 4. ye have seen all that the lord did before your eys in the land of aegypt , unto pharoah , and to all his servants , and to all his land , the great temptations which thine eys have seen , the signs and those miracles , yet the lord hath not given you an heart to perceive , and eys to see , and ears to hear unto this day , from whence , as i perceive , he would perswade men to believe that there are some men to whom god did never afford ability to perceive , see , and hear his words and wonders , and this ( viz. gods not giving these things ) is a higher cause of their unbelief , then the stubbornnesse of their own hearts , and so the dirt must still be flung at gods door ; but such thoughts are all vain and abhominable , for the spirit speaks expresly twice in the second and third verses , that their eys had seen all that the lord did , the great temptations , signs and miracles , &c. i desire to know who gave them those eys , if it was not the lord who made the seeing eye , and hearing ear ? but it 's true , he continued not light to them unto that day ( viz. the time that moses spake these words to them ) but took away their wisdome , their light , their understanding , their counsell ; as a man may do many courtesies for his friend or servant , if they prove false and rebellious , he discontinues his courtesies ; so the lord dealt with the israelites , he bare them as on eagles wings , and carried them in the daies of old , and said , surely they are my people , &c. but they rebelled and vexed his spirit , so he was their enemy , and fought against them , isa . 63. 9. 10. see a further reason of their lords withdrawing his light from them , and leaving them to their own counsells , psal . 81. where the lord recounts his mercies verse 6. and 7. layes before them his law , 8 , 9 , and 10. but my people would not hearken to me , israel would none of me , so i gave them to their own hearts lusts , they walked in their own counsells , ver . 11 , 12. to this purpose read heedfully psal . 78. 10. to 54 and psal . 106. throughout , who so curseth his father , his light shall be put out in obscure darknesse , pro. 20. 20. how much more they that despise the counsell of god and murmure against him ? the candle of the wicked shall be put out , pro. 24. 20. see also job 17. 5. 6. ch . 21. 17. the spirit of man is the lords candle , searching the innermost parts of the belly , pro. 20. 27. did not the lord take away this candle light , or lamp from saul . nebuchadu●zzar , ●ea the famous asian churches , and left them who had rejected the light in obscure darknesse , and hath not given them eys to see , ears to hear , or an heart to perceive unto this day ; and here there are many in this island ( which once saw the great wonders of iebovab , and believed his words , and sung his praise as israel did , psal . 106. 12. ) who rejecting further manifestations of light , and forgetting the rich mercies of the lord , will have their light obscur'd their wisdome turned to foolishnesse , and be laid aside as unprofitable , uselesse plants , rememeber what one of your prophets hath said , men may be saved wanting many truths ▪ but rejecting any they cannot . what then ? they shall be cast one day into utter darknesse , where is weeping and gnashing of teeth . but may some say , if this be so , god is changeable , if he takes away the light he once gave . i answer it is no such thing , but clearly the contrary , for the lord hath every where in his word declared , that he will be with us whilest we are with him , if we forsake him , he will forsake us , if any draw back my soul shall have no pleasure in him , heb. 10. 38. ezek. 10. 24. 2 chron. 15. 2. with many other places . now when men rebell against god , reject his commands , and turn from righteousnesse , and the lord casts them off , it shews his great constancy to his own councell and decrees , whereas , if god should still continue light and delight to apostates , and such as still gain-say the truth presented to them , this would argue god variable from himself , in that he declares that he will desert back-sliders , and yet continues his favour and liking towards them , continuing in sin without repentance , as some would fain flatter themselves and others ; and this also leads to the tenets of the ranters , and is of all other doctrines the greatest enemy to godlinesse , and encouragement to wickednesse that can be ; but men will find it otherwise , the potter hath power over the clay to do as he pleaseth with it , and what that is , he hath shew'd us , jer. 18. 9 , 10. at what time i speak concerning a nation to build and plant it , if it do evill in my sight , that it obey not my voice , then will i repent of the good wherewith i said i will benefit them ; so he can do with the inhabitants of this island , and so he will do if they repent not ; and thus you see how fully this text witnesseth against m. tro. conceit that gods not giving men grace or light is the highest cause of their unbelief ; yea so fully , that it shews they did once see his great signs , &c. but their sins hid these things from them , and removed their lights , that it was not continued with them ; so it is said of the jews , they once saw christ and his miracles , and had the things belonging to their peace revealed to them ; but now says christ , they are hid from thine eys ; it is just with god when men will be wise in their own eys , to hide from them the mysteries of the kingdome of heaven , and reveal them to babes , turning their wisdome into foolishnesse ; 't is just with god to leave m. tro. to himself , even to limit and restrain scripture-redemption , he having fiercely set himself to oppose it ; the great and gracious god yet grant him time and space to repent ; but though he hath never a scripture , yet he hath another argument against scripture redemption , which is this : all those for whom christ died , are redeemed from the wrath to come . but all men are not redeem'd from that wrath to come . therefore he died not for all . first i desire the reader to consider , whether there be any difference between this argument and the former , and what there is between this , they shall never perish , but have eternall life , and this , they are delivered from the wrath to come . secondly i answer , his first proposition is a meer fallacy and falsity , for there is not one scripture to prove it , and the consequence that he would draw from it is , that if christ died for all , then all shall be saved , which doth not follow ; and i have answer'd this objection fully already , and shew'd by the scriptures , that though christ died for all , yet many perish , because they will not come to christ , io. 5. 40. because they believe not , and if you would know how they who were bought by christ come to perish , or fall under wrath to come , it is for denying the lord that bought them , and treading under foot the bloud of the covenant , wherewith they were sanctified , as i have shew'd from heb. 10. 24. 2 pet. 2. 1. it is for their holding the truth in unrighteousnesse , rom. 1. 18. for their uncleannesse foolish talking , covetousnesse , idolatry , whoredome ▪ lying , and all manner of disobedience , as the apostle plainly shews , ephes . 5. 3 , 4. 5 , 6. and therefore m. tro. might have spar'd this logick , except he hath a mind still to make god the author , both of the creatures sin and suffering , and turn that truth of god ( which sayes thy destruction is of thy self ) into a lye , and say , oh israel thy destruction is of me ; and indeed he may as well charge the scriptures expressions , as limit and restraine the scriptures redemption . but he objects further , christ did not die for all , because he did not pray for all ; and in this he doth so confidently triumph , calling it his strong argument , as if it were impossible to answer the fallacious deductions which he draws from the pure word , for he concludes , that because christ did not at the same time , jo. 17. 9. or in the same terms pray for all , therefore he did not die for all ; to which : answer , first , if it should be granted that christ did not pray for all , yet it doth not of necessity follow , that he did not die for all : for there is no scripture that sayes these words , christ did not die for those , for whom he did not pray ; and m. tro. bare word is no sufficient proof , yet he is very bold this way , and sayes in 34. page of his book , that christ sayes thus to his father , there is a world that i pray nor for for there is a world that is not thine , a world that then di●st not give me to die for , and therefore a world that i must not pray for . i wonder that any man who pretends tendernesse of conscience , and love to the scriptures , should dare to add to them , but they that dare to restraine the scriptures , will dare also to add to the scriptures , and in time do any thing , if they repent not . but : secondly , though christ prayed not for the world in the same words , and at that time when he prayed for his disciples ( both not being in the same capacity ) yet afterwards and elswhere he doth , and to clear up this , let us search the scriptures , job . 17. which m. tro. says is the patern of his prayer in heaven ; and to prove this , he quotes arminius , for my part i never read his works as the searcher of hearts doth know ▪ but seeing m. tro. thinks him authentique in this point , i shall desire to shew this patern to all those that shall read this work , that so we may be as well acquainted with the intercession of christ , as his oblation of himself to god for us . observe then first , that christ from the 6. ver . to the end of the 19. makes mention only of his disciples in being , as any considerate soul may see if they do but read and mind what is written , in the 20. and part of 21. he prays for all that should believe through the word of truth ; and in the later part of the 21. and in part of the 33. for the world , that they might believe and know that the father sent him . and if any shal say ( as they often do ) that by the world is meant the believers , saints , elect , or the disciples of christ , they mistake much , for christ sayes ver . the 8. they ( his disciples ) have surely knowne that i came out from thee , and have believed that thou didst send me ; and besides , all impartial spirits will confesse that the world and the saints are always oppos'd to each other . secondly , that christ made intercession for the transgressors , is● . 53. 12. and luk. 23. 34. he prays for his persecutors , romans , israelites , jews , gentiles , father forgive them , for they know not what they do , and christs precepts and practise are not contradicting one to the other , nay he commands us to pray for them that persecute us , mat. 5. 44. for all men , 1 tim. 2. 1. christ did pray for his friends , and he prayed for his enemies , for saints and for sinners , though not in the same expressions , for if he had prayed for the world ( i mean wicked men ) in the same terms as for his disciples , he had prayed rather against them then for them , when he petition'd that they might be one ( for unity in iniquity is as bad as unity in piety is good ) every one that prays with understanding is apt to pray for the saints that god would keep them in peace and unity , that they may continue in the way that they are 〈◊〉 , and for all people and nations , that god would disperse the beams of truth amongst them , that so they may know and believe , and be converted , they desire that god would preserve their friends , and pardon their persecutors , but do not usually pray that god would keep the men of the world in the way that they are , in onenesse of mind , &c. or that the saints may be converted , neither did our teacher the lord christ do thus , but that the disciples who had known and believed might be preserv'd in one , and kept from evill , and that the world might know and believe him whom the father had sent and sealed : thus you see ( if this prayer of christ in the 17. of iohn be the patern of his prayer in heaven , as m. tro. from arminius hath asserted ) that then our dear redeemer hath not left out one man or woman , for there are but two sorts of people , nor ever were there any more , believers and unbelievers , saints and sinners , the elect and the world , and for both these he prays ( though in different expression ) as you have heard before . ob. but will some say , that that if christ had ever prayed for the world that they might believe and know him , then they should have so done , because christ was alwayes heard by the father , but say they , we see that all do not believe and know christ , therefore he need not to pray . this argument is very deceitfull , and grounded upon a false supposition , that because men do not , therefore they cannot , nor ever could know the lord , and believe him ; but this supposall being false , the argument is so to , as i have largely proved before in this discourse . but secondly i answer , jesus christ did never pray in vain , but obtain'd what he prayed for ; the works of redemption and intercession &c. being finished from the foundation of the world , and all men may know and believe the lord , as the prophets and apostles have testified , and as from them i have before shew'd out of isa . 5. 4. isa . 43. 9 , 10. jo. 1. 7. rom. 1. 19. 20. with many others ; i beseech you read and consider them , and from them you will clearly see , that god hath not been wanting to reveal light and knowledge of himself through christ , but men may know and believe 't is possible for them , and nothing hinders them but the devill and themselves , their self-will and their sins , which cause god to leave them , and hide good things from them ; christ prayed that the world might believe and know him , and it 's granted , all men through him may believe , joh. 1. 7. 't is true , ( as hath been formerly shew'd ) that god doth not enable all men to know and believe with the same measure of light , but every man hath sufficient according to his ability ; neither shall all men be accountable for the same proportion of talents , yet he that had but one must reckon for that ; and they that have been faithfull in a little , shall be rulers over much . and let this be considered well by all men , that as christ died for all , yet none that are men and women shall have eternall life only by his powring out his bloud for them , without obedience to him , according to what he reveals to them , so though christ prays for all men , yet none are saved to the uttermost meerly through his intercession , except they ( being invited by the spirit ) come to god through him , as you may see heb. 7. 25. wherefore he is able to save to the uttermost them that come to god by him , seeing he ever liveth to make intercession for them , and this being true , that all men may know and believe the lord , i conclude that this ability is obtain'd for them through the intercession of christ , without whom we never had enjoyed any thing , no not a being ; and that christ in this was heard , in that he desired all men through him ( according to his request ) may know and believe , the world through him may be saved , yea they who shall be damn'd might have been saved , had they received the love of the truth , if the apostle may be believed , 2 thes . 2 , 11 , 12. ob. but ( saith m. tro. many dangerous consequences will follow , if we should grant that christ died for all , as first it riseth up against the power of god ( as m. tro. says ) that he should give his son to die for the salvation of thousands , and yet all not be saved . ans . 1. to which i answer , first by wa● of the distinction used by the apostle , 1 tim. 4. 10. he is the saviour of all men , especially of them that believe : and from hence observe , that god who gave his son , and christ who gave himself a ransome for all ▪ hath saved or delivered every man from the power of the grave , but god never gave his son to save or deliver any from the wrath to come , or to bring any to eternall glory , but such as believe and obey , as i have often proved . ans . 2. secondly , it doth not impeach the power of god in that we maintain that what god did intend to bring to passe by his own sole soveraign power through the death of his son is effected ( viz. ) the breaking of the serpents head , the continuance of life to mankind here , making way for light and salvation , and the raising up all men from the grave , but that god did ever purpose to bring men to eternall life , whether they believe or no , by an absolute power , we deny , for the saints themselves are kept by the power of god through faith unto salvation , 1 pet. 1. 5. ob. but says m. tro. it makes the salvation of the creature to depend on the contingency of his own will and naturall ability . ans . 1. answer first , that salvation ( i mean everlasting glory ) with god , or eternall life , is gods gift , as i have formerly proved by the scriptures . ans . 2. secondly , that none shall enjoy this gift of his , but such as walk as he hath injoyned them , in that law which he manifested to them , is the eternall infringeable and unresistable decree of god , and m. tro. page 45. confesseth , that though the precepts of god do not shew what god hath done for us , yet they determine mans duty , and the rule of his obedience , what god approves as good in it self , and what is our duty to do , there being a sweet harmony and connexion between the end and the means , which is fully as much as i hold in this point , ( viz. ) that they who would be saved , which is the end , they must believe and obey as god hath enabled them , which is the means , or at least one means . but says m. tro. it s contrary to the wisdom , justice and love of god , that he should give his son to die for all , and not give them faith and repentance , &c. ans . 1. to which i answer as before , that indeed if god had given his son to die for all , with an intent to save all , ( that is give eternall life to all , or any ) without faith and obedience , then if any had come short of it , it might have seemed to reflect on the wisdom , justice , and mercy of jehovah ; but the scriptures never reveal any such purpose in god , as you may see by joh. 3. 16. h●b . 5. 9. with many other places . ans . 2. secondly , so far as god did intend by his sons death to save or deliver men , he did , doth , and will fully effect ●t ; and whether men believe it or no , they shall one day be saved from the grave by him that died and rose again . ans . 3. thirdly , that god so put men in a sav●●ble condition , that if any come short of eternal life , their destruction is of themselves , their rejecting light , and loving darknesse , will be their condemnation . ans . 4. god doth not give faith and repentance as m. tro. dreams , viz. make men to believe by an irresistable power , for i have shew'd before , that god is said to give faith and repentance when by his word or spirit he perswadeth men to believe and repent , or depart from evill , when he gives the gospell , which is the word of faith ( and frequently in the scriptures is called faith ) thus faith is the gift of god ; and so when by the gospel or goodnesse of god any soul is led to repentance , god is said to give repentance ; yet the act or duty of believing and repenting is never call'd gods gift , work , or act , for then they that shall be damn'd for unbelief and impenitency , shall perish , because god gave them not the means , yea because god did not perform his act or work in the creatures , contrary to all the revealed will of god , so that it appears to me and thousands besides , that m. tro. doctrine doth highly scandalize , and impeach , and restrain the power , wisdom , justice , and love of god. for if christ did not die for all , or redeem all ( from the power of the grave at least , which is that i hold , and which m. tro. cries down under the name of universall redemption ) it was either because he could not , or because he would not , i am certain it is not the later , for he will raise up all men at the last day , 1 cor. 15. 20 , 21 : if m. tro. says it is because he could not , wise men will a●hor such savings , both therefore are true , he is willing and able , and also will do it , all mankind are and shall be freed in due time from whatsoever adam brought on them , and whosoever affirms the contrary , debaseth the power of the omnipotent god , seen ●sp●cially in raising up iesus from the dead , eph. 1. 20. that so he might be lord of the quick and dead , ( as hath before been manifelled ) of which dom●nion , lordship , or power , m. iro . and others ( though i hope not knowingly ) have endeavoured to devest jesus christ , except they will say that our lord will exercise authority over those whom he never purchased , the very thought whereof is abominable to every knowing sincere h●aits , seeing the scriptures ●re so p●ain , that to this 〈◊〉 christ both died and rose again , and revived , that he might be lord both of the dead and the living , & they that oppose this , disparage the power of christ , scandalize his scepter , which is a scepter of righteousness , and make christ an arbitrary usurper , the name whereof 〈◊〉 amongst all , and ( at least in words ) exploded by us in this island . and as for the wisdome of the lord , which is infinite , mr. troughtons doctrine detracts from it , for he confesseth , that the tenders of mercy by the lords commands , are , and must be to all where the gospel comes ( though not really and in good earnest , as one saith ) yet christ dyed not for all ( saith mr. troughton . ) now i beseech thee o impartiall soul that readest this , judge what is right , and see whether it suits with the wisdome of god , to invite , perswade , beseech , and stretch out his hands unto stubborn gain-saying wretches , having never given christ for them , nor christ any right to them ? would christ ever have been grieved for the hardnesse of the jewes hearts , had he not laid down his life for them ? we account it folly to grieve for that which cannot be helpt , so men ignorantly tax christ of no lesse , when they say , god had appointed them to be har hearted and disobedient , and yet christ grieved for it . object . oh but god could have softned their hearts if he would have had it so . answ . but i say god never did purpose to soften any hearts , otherwise then by the teachings of his spirit , and prophets , and his son ; these being rejected , he leaves men to themselves , and they bring upon themselves destruction : doth it suit with the wisdom , justice , and love of a man to command his servants to do that which he knows they cannot , or are not able to performe ? mr. troughton confesseth that god commands all to repent and believe , and 't is certain many shall be damn'd for unbeliefe ; yet he sayes , that its impossible that all should believe : nay , he saies , that god appointed them to be disobedient , if this were true ( as it is most false ) where were the wisdome , justice , and goodnesse of god , when he shall command them to believe whom he had appointed to unbelief ; yea damn men for being such , ( viz. disobedient ) as he had appointed them to be ; but especially doth not this traduce the unfathom'd boundlesse love of god , when men shall say ( as mr. troughton doth ) that christ did not die for all , and yet the greatest number of men and women shall be damned for not believing on him who payed no ransome for them ; and doth not this highly impeach the power and truth of god , the holy word of the glorious gospell , when men shall so andaciously affirme that christ dyed onely for some , and but for a few ; and that he dyed not for all . and whereas the word of faith saith plainly that christ dyed for all , gave himselfe a ransome for all , for every man , for the sheep , and those that deny him , for the living and for the dead , for the world , yea the whole world. when men i say denyes these plain texs , and like the papists , suffer not poor souls to read them but by their gloss ; what do they but vilifie and falsifie the scriptures , and give the truth of god the lie ? the good lord judge between us for his own truth sake . let mr. troughton produce but one text of scripture for all his assertions and wee 'l believe him , but the reader may see he hath not one , but instead of scriptures , brings his own reasons and sophisticall arguments . object . but sayes mr. troughton , if christ dyed for all , then christ is but halfe a saviour , and man must actually save himselfe , &c. i answer first , i have proved already that he is the saviour of all men , and how he is so , in that he hath saved and delivered all men by his death and resurrection from the grave , so as that none shall die there eternally for adams sin . secondly , he hath prepared and propounded eternall life or salvation freely , when none desired it of him , and hath provided and given lawes for every soul that will be saved to walk in , ( as the ministers about b. castles in their namelesse paper confesse ) and through christ bestowed light to walke and work by , and what could god do more ? except you would have him repent and believe , or force some to obey , and decree others to disobey , and to be a respecter of persons , which he will never be , i mean to respect persons personally considered ; the lord is good to all , and extends his goodnesse to all , and thereby they who turn to him shall be built up . of a truth god is no respecter of persons , saith peter , act. 10. but in every nation he that feareth him and worketh righteousnesse is accepted of him . cornelius never heard of christ as some heard of him , yet he was accepted with god ( serving him according to the light he had ) which was not without christ ( though as yet he knew him not ) for none are accepted without him ; but mr troughton finds fault with us , that we should ever thinke that christ shed his blood for those that never heard the gospel . to which i answer , if by the gospell he meanes those precious sayings and writings of christ and his apostles , as he doth , for he calls it the voice of the gospel and word of faith ; i think he hath no reason to except against us , for none of the patriaks , prophets , and holy men of old so heard it ; much lesse did jethro , ruth , the eunuch , and many more mentioned in the scriptures ; yet i hope mr. troughton will confesse that he dyed for them . i doubt not but that servant who imployes his one talent well shall receive the reward of one talent . thirdly , the scripture sayes , save your selves from this untowardly generation , act. 2. 40. and worke out your salvation with fear and trembling , phil. 2. 12. which i understand to be but thus , repent , believe , obey , or use the meanes which god hath appointed you for salvation , and this no sober man will deny to be our duty ; yet when we have done that ( and if it were possible ten thousand times more ) we are but unprofitable servants , and do no more merit or procure salvation then a poor begger stretching out his hand to receive a purse of money ( if any were so free as to give it ) doth merit , procure , or coyne that gold or silver which is given him , as i have before shewed ; god might have required all dutifull obedience from us , and yet at last have sent us to the grave for ever : and as for universall salvation , which mr. troughton terrifies himselfe and others with ; i have often shewed how i hold it , to wit , that all were saved or delivered by christ , dying & rising , from the miseries that came by adam , so that they shall not for ever lye under them ; and for any other universall salvation of fallen angels and reprobates i know nothing , for christ dyed not for angels ; and as for reprobates that deny the lord that bought , and resist the spirit of god , and violate the law of nature , that know not god , and obey not the gospel , they shall be destroyed for ever : yet i beleeve , that for want of a right dividing , and so of a right understanding of the word of truth , in the things by me insisted upon ; many have runne into grosse absurdities about universall salvation , not being able to distinguish between salvation or deliverance , which is by the death of christ from adams sin and sufferings for it , and salvation which is through believing on him , or comming to him , heb. 7. 25. from our sins , which without repentance will damne man eternally in the second death : they thought ( and that rightly ) that all are and shall be saved or delivered from something ; but not seriously weighing the word , and distinguishing , concluded that none shall be damned or consumed forever , at the last day of judgement , which is most absurd , and such a doctrine of universal salvation ( viz. that none shall be punished or perish in the lake of fire ) my soul abhors , as also mr troughtons doctrine , that any shall be punished or perish there , meerly because it is the pleasure of the lord so to have it , or because they were by jehovah appointed to be disobedient , and to be damned , or because there was never a saviour that dyed for them , or because adam eat of the forbidden tree , my soul also abominates ; and it is the griefe of thousands to heare that god is dishonoured by such declarations . though once i confeffe it was my judgement , but the lord hath had mercy upon my soul , and now i see that every mans destruction is of himselfe , and that the vengeance of eternall fire comes on men through their omitting some good that they might have done , or their committing some evill that they might have avoided , for rejecting some light that they might have received , or turning from what they had received , for trampllng under foot the blood of the covenant wherewith they were sanctified , and denying the lord that bought them , &c. object . but saies mr. troughton , if it we should preach that christ dyed for all , this would bolster up men in a prophane course , or at best in a generall dead faith . answ . the contrary to which is true , for one constant use that we make of this doctrine , is to diswade , deter , and dehort sinners from prophanenesse and all manner of sinne , and to perswade them therefore to hate that which is evill , to die to sinne , to live to righteousnesse , to love and live to the lord jesus , because he dyed for them and rose againe ; and we declare unto all men , that if they do not leave sinne , repent , and live to christ , but deny his word , despise his spirit , and slight his blood , they shall be sure to be damned for ever , because they live not to him that dyed for them and rose againe ; and that although christ bought them , or layed down a sufficient price for them , yea though they professe that truth , yet if in their works they deny him and follow not those further manifestations of light , which he appeares to them in , but refuse his words , and so receive him not , they shall be destroyed at the last day . secondly , this doctrine cannot be the nurse of a dead faith , if truly preached and received ; for this teaches men to know first by the scriptures , that christ dyed for them , and what a man knows infallibly he may believe comfortably , undoubtedly , and without wavering ; yea all faith that is not groundupon knowledge , is but a meere fancy and very uncertaine , when men believe they know not what . but one the contrary , mr. troughtons doctrine is the nursery of prophanesse and deadness of faith , or at least of sadness of soul , yea dispaire of mercy . how many poore wretches ( hearing that god did appoint a certain number of persons onely to believe , and so to be saved , and the rest to disobedience and so to be damned ) have desperately concluded , if i am appointed to believe and be saved , i shall be saved live how i will : and others , when they commit sinne , sooth up themselves with this conceit , it is gods will that they should commit such sinnes , god did decree and appoint them to be disobedient , and it could not be avoided , with many such devillish conclusions , tending to all lewdness , loosnesse , and prophaneness that can be imagined : and hence it is there is so much bitternesse , wrath , hatred , revenge and strife amongst men ; for did they but know and seriously lay to heart , that christ shed his blood for those poore creatures , that injure them , and which they so maligne , their heart would melt towards them , they would not hate their persons , nor seeke to ruine their estates , onely abhor their vices , and seek to draw them out of the sinck of their sins . it must of necessity also be the root of a dead faith , for what life can that faith have , which is grounded upon our own qualifications ? for thus mr. troughton teaches men to argue , christ dyed for beleevers , sheep , saints ; but i am a beleever , a sheep , a saint , therefore christ dyed for me ; but the scripture proves neither of his propositions , but teaches us better logick thus ; christ dyed for sinners , for the ungodly , for all , for the whole world , and those that deny him , therefore for me , and this shews gracious humility , the other vaine ostentations ; this gives sweet and certaine assurance of gods love to any poore soul : the other when his qualifications are absent ( as often they are ) leaves the creature in a doubtfull dispaire , whether god loved it at all ; this engageth the soul to love god who loved him first , and gave his sonne to dye for him ; the other saddens the heart with feare , shakes the foundation , causing a distressed soul to question , whether ever christ dyed for him , or her . if a faithfull gospel preacher should perswade a prophane wretch to repent and turn to god , and the sinner should aske ; what should move him to change his life ? the messenger of the lord must answer , that the goodnesse of the lord should lead them to repentance ; if the other should reply , wherein god shewed his goodness towards him ? the embassador of the lord must rejoyne , in that he gave his sonne to dye for him a miserable wretched sinner , and that there is a doore of salvation open for him upon his repentance , through the blood of jesus , or he sayes nothing ; for if he should onely tell him of the goodness of god as to this life , or tell him of some wild uncertain hopes of mercy , without assuring him that christ was curcified for him , it would leave but a slender impression upon his spirits ; and to perswade , exhort , require , and beseech a company of exorbitant sinners to amend their lives and love the lord jesus , is but a lost labour , if we declare not unto them the certainty of his kindness and love to them first , according to the scriptures ; for a soul will never truly love christ except he be assured that the lord christ first loved him ; or at best if by a preaching of the gospel at randome , ( as many do ) any poor soules are fallen in love with christ , yet their spirits are full of feare and perplexing anxieties , till they know and are assured of his love to them , and wherein that consists the apostle paul shews us , rom. 5. 8. & 1 joh. 4. 9. 10 , 19. herein is love , not that we loved god , but he loved us first , and sent his sonne to be a propitiation for us . you would blame that man exceedingly , who should use his utmost endeavour by all means to perswade his neighbour being ( but a mean man ) to set his affections upon some great lady , admired for vertue , beauty , birth , and riches , being not able to assure his friend first , that she loves him , and desires to bestow her selfe upon him ; but if he heare it from her mouth , or have it made under her hand that she loves such a man , and desires to be joyned to him in marriage , he may boldly and withall earnestness , stirre up his friend to affect her , and seeke her love , who is every way so worthy , and withall so loving to him , that is to far below her : of no lesse folly are they guilty , that spend their spirits in calling and crying unto sinners to love the lord jesus , and seeke his face , and yet either cannot or will not assure them , that christ loved them , and layed down his life for them , thereby to move them to place their affections upon him : nay it s impossible they should know it ( and much more impossible they should make others know it ) that say christ dyed onely for a small number . if a wicked prophane wretch should meet a man , and were about to offer some injury to him , if another should come and make it evident that this man whom he is about to wrong , ransomed him with a great summe out of captivity ; or when he was condemned to dye ( by giving his own onely child to dye for him ) delivered him from death ; this might allay his fury after the resolution , and melt the heart of the most cruel hard-hearted and injurious person ; or if it did not , it would render him the most odious of creatures , the most ungrateful of men , and unworthy of any further pitty : and therefore it is that where-ever we meet with prophane persons that are treading under foot the sonne of god , and crucifying the lord of life afresh , by swearing , lying , drunkenness , persecuting the saints , &c. and so injuring and denying the lord that bought them ; we acquaint them that he whom they wrong and persecute is jesus the saviour of the world , the redeemer of mankind , that gave himselfe a ransome for all , bought them with his precious blood , and dyed for their sinnes according to the scriptures , that thereby we may perswade them from their impious persecuting principles , and prophane practises , or else leave them without excuse , but whilest men continue ignorant of this great love of christ , and do not certainly know by the scriptures that christ dyed for them , they are seldome restrained from prophanenesse and all sorts of impiety , or at least are filled with frequent doubtings and tremblings of heat , not knowing whether the lamb was slaine for them , yet knowing that forsaking of sin and following of righteousnesse , can doe no good to that soul for whom christ dyed not , no precepts can be available , or promises applicable to those for whom the blood of christ jesus was not shed , and so they stand staggering at both ; and though sometimes through the mercy of a long suffering god , they have some sweet tasts of mercy ; yet by attending to false teachers , and satans temptations , they begin to question whether christ dyed for them , and then all their unstable hopes vanish , and their unsettled hearts are hurried into a labyrinth of soul dstempering confusions ; the lord pitty these poor creatures , and deliver them from all self contradicting ; yea god contradicting teachers , who hold the truth in unrighteousness . and whereas mr. troughton sayes , that men will argue , that if christ dyed for all men , then for me , i shall be saved though i go on and injoy my lusts , &c. it s nothing so , and they that hold that christ dyed for all men according to the scriptures , raise no such arguments , knowing that they that deny to serve him that bought them shal be destroyed ; but they argue thus , christ dyed for me among the rest of men , therefore i ought to live to him , love , serve , and obey him , to forsake my lusts , pride , swearing , coveteousnesse and prophanenesse to dye to sinne and live to righteousnesse because he dyed for me and rose againe . but mr. troughton saies , that christs dying for all is a ground of dispaire to many , to which i answer . first , here mr. troughton miserably contradiccts himselfe , for he holds that they whom christ dyed for can never dye in dispaire ; and for others there was never any hopes of eternall life layed up : but here it seemes that there was something to be enjoyed even by them who dispaire of it , but i shall not dwell upon any advantages , but secondly i answer , that mr. troughtons suggestions is very false , for seeing that christ dyed for all , seeing he so loved the world as to give his life for man-kind , much more will he be found willing to receive and save poor sinners that come to him : but satan hath subtilly circumvented men by a great sleight , in perswading them through the doctrine of the false ministers ( who are transformed as the ministers of christ ) that god will save some men that live and dye in sinne ; and that others who so live and dye , shall be damned ; that one lyar shall be saved , and another be damned ; one swearer shall be saved , and another damned ; one adulerer shall be saved , and another damned : that god is angry with one drunkard , murtherer , whoremonger , and not with another , though neither of them repent ; for they hold , that it is christ's w●rk to act faith and repentance ; in the creature , they hold that god was never angry with his elect ; and hence it , that some say , god was no more angry with david after he had perpetrated those horrid sinnes of murther and adultery , then he was at any other time : others hold , ( which is all one in effect ) that he forceth some to beleeve and be saved , and appointeth others to sinne and be damned , and this they call the distinguishing love of god , which makes m. troughton ask , page 56. where is the distinguishing love of god , if christ dyed for all ? i answer first , in that he gave christ to dye for all men , and not for the fallen angels . secondly , in that he will delight in , abide with , and save such as repent and obey him , as you may see , psal . 147. 11. jo. 14. 21 , 13. heb. 5. 9. and not others , when he might have required men to have done an hundred times as much as he hath , and yet have made no such promise of further manifestations of love or life eternall , he gave himselfe a ransome for all , yet he giveth more ( or a further addition of ) grace ; he resisteth the proud ( who deny the lord that bought them ) and giveth grace to the humble , isai . 4. 9. so here is distinguishing grace . first , he manifests his goodnesse , grace , or favour to men ; yea all men , yea to the wicked men , and they who humbly receive his mercy and truth , shall have more even an increase every way , as i have in the foregoing part of this treatise prov●d from jo. 14. 21. an other railing accusation that mr. troughton brings against the truth is this , if ( saith he ) we shall hold that christ dyed for all , this will be a ready way to reconcile us to rome : i conceive he meanes the papists , but the papists generally hold that christ dyed sufficiently , but not efficiently for all ; and they hold directly as mr. troughton doth in this point ; that is , that his blood in respect of the intrinsicall merit of it , was sufficient for ten thousand worlds ; but it was not the intention of the father , that all should have any benefit by it ; we are very unlikely then to be reconciled to rome in this point , although mr. troughton ( who closes much more with them in this point then we ) about originall sinne , and sprinkling infants , &c. would so perswade people , that he might render the truth of god odious . and as for conditionall election , i know not what the papists maintain ; but as before manifested , we hold that god did appoint or choose all men to be holy , and those that are so to happy . but that the naturall man hath power of himself without spirituall grace to believe in christ to eternall life ( as mr. troughton sayes we hold ) is most notoriously false ; nay weare so farre from thinking any such thing , that we know and teach every where , that the best of men have not power of themselves to make one haire white or black . but that we have all our sufficiencie of god , and that of his own free mercy through christ he hath given power to every man and woman , to do what he requires of them ; and that every good and perfect gift is from god , jam. 1. 17. &c. as i have before shewed : neither doe we say there is no original sinne , for adams sinne was the originall or first sinne ; but we are not so silly , as to think there are two originall sinnes , neither are we so foolish as with the papists , mr. troughton , and all false teachers in the world , as to say that children bring so much sinne with them into the world , as will ( or at least may ) damne them eternally in the second death , or that baptisme doth cleanse away originall sinne , as some besides the papists & prelates , hold , or that men shall be damned eternally after the resurrection for adams ●inne : but we say , that through originall sinne all dye or returne to the dust , as is before declared at large . and although we thus hold ●hat infants bring not with them into the world so much sin as will or may cast them into the second death , yet this is no way inconsistent with the antipaedobaptists ; neither doth it follow , that because children may and shall be saved , therefore they may and must be baptized ; for god hath declared that unto little infants belongs the kingdom of god , mat. 19. 14. but he hath no where commanded , or declared that they may or ought to be sprinkled with water ; for they having done neither good nor evill , have no need of repentance , faith and baptisme , or any other externally or internally-purifying ordinances , until they sinne against light , and so their consciences are defiled , which without applying the blood of jesus , and obedience to his precepts , will never be purged againe ; when men come to know what 's good , yet commit that which is evill . there is no peace of conscience to be had , without conformity to the will of god revealed to men and women : but doubtless its the greatest piece of folly in the world , to sprinkle little babes under a colour of a promise belonging to them , baptisme is a precept that followes repentance , and is of equal duration with it , even till the comming of our lord ; so that the sanctification of infants by the blood of christ , doth neither help the paedobaptists nor hurt the antipaedobaptists : for whatsoever god hath done for little ones , yet we must do no more for them , then the lord who gives the fruit of the womb , requires of us . it s very improbable then , that ever we shall be reconciled to rome ( as mr. troughhton sayes ) whilst we disavow the infalibility of men , the sprinkling of babes , the taking of tythes , or a forced maintenance , and national churches , in all which ( being the foundation and main building of the papacy ) mr. troughton , and the parish ministers are already reconciled to rome . object . but sayes mr. troughton , if christ dyed for all , then some men may fall away from a state of grace and salvation . ans . it followes not any way , but rather it argues they may not ; but may and ought to hold fast that state of grace and salvation which christ hath brought them to . secondly , we never say that men may fall away from grace , but that many have so done , and therefore admonish the saints who are in a state of grace , to take heed lest they fall from the grace of god , heb. 12. 15. and lest there be in any of them an evill heart of unbeliefe to depart from the living god : and we are sure that taking heed , never made any man to fall : but we remember how adam being in the favour of god , and a good state fell , how the israelites fell , row. 11. 22. how hymeneus and alexander put away , and make ship-wrack of faith and a good conscience , 1 tim. 1. 19. and how all they in asia were turned away from paul , 2 tim. 1. 15. yea all the famous churches of rome , corinth , galatia , colosse , thessalonia , with the seven churches of asia , long since fell from the faith once given to the saints , and are buried in oblivion . ans . 3. by grace i mean the gospell , we are not under the law but under grace , rom. 6. 14. now many have profest the gospel or grace of god , and have fallen from it , whereas had they continued in it , they had beene safe , even our enemies themselves being judger . but they did but seem to professe the truth . i answer , then they did well to fall from a seeming profession which is hypocrisie ; t is a vertue to forsake an evill way , but many have forsaken the right way , 2 pet. 2. 15. and concerning the faith have erred and put away a good conscience . object . oh but that was but seeming faith and a bad conscience ; to which i answer , answ . 1. then paul bids tim. hold fast seeming faith and a good conscience , for the apostle bids him hold fast that which some had put away , 1 tim. 1. 19. ans . 2. it seems also that hymeneus and alexander were delivered to satan , for putting away seeming faith and a bad conscience , whereas they should rather have been commended and highly praised . ans . 3. the scriptures say , faith and a good conscience , men ●y , it was seeming faith and a seeming good ( other say a ●ad ) conscience , believe the scriptures or men , which you ●●ease . but men cannot endure to heare that there is any possibility of falling from the favour of god , for this would check them in their full career of sinning ; but they would fain have pillowes sown under their arm-holes , and heare that whatever sinnes they commit , yet god is not displeased with them ; and that whatsoever they do , god is not angry with them , contrary to mal. 2. 17. of whom i demand what they think if david had dyed in the act of adultery , or before his repentance ? i know what some have said , that david was as fully in the favour of god in the time of his sinning as ever he was ; but for my part i think such doctrine is most horrid and dismall , the sinck of sinne , and the enemy to all close walking with god , the decay and ruine of the power of godlinesse ; and a little will reconcile the brochers of it to the ranters . i am of christ's mind , except ye repent ye shall likewise perish , luk. 13. 3. and of the prophet ezekiel's , when a righteous man tnrneth away from his righteousnesse , and committeth iniquity , &c. all his righteousnesse which he hath done shall not be mentioned ; in his tresp●sse that he hath trespassed , and his sin which he hath sinned in them shall he die , ezek. 18. 24. and of pauls mind , if any man draw back , the lord will have no pleasure in them , heb. 10. 38. lastly , i do not say that mr. troughton may fall from a state of grace , but i pray with all my soul that he may come up to it , and continue in it ; therefore he need not be offended , and i am certaine no soule that truly feares god will dislike that doctrine which perswades to perseverance , and disswades from carelessenesse and apostacy . object . lastly , sayes mr. troughton , if we hold that christ dyed for all , this may be an occasion to vilifie and debase the scriptures , for they that so hold , do affirme that the sun , moon , and stars , and fruitfull seasons , reveale christ as a mediator savingly , &c. ans . 1. god hath given unto men three principall wayes of teaching , nature teacheth , 1 cor. 11. the heavens declare ( or preach ) psal . 19. 1. and his written word declared by moses and the prophets , christ and his apostles . now there are no men upon the face of the earth but have the two former , and where the lord affords those onely , he expects obedience accordingly ; these leave men without excuse , for mans eternall wel-fare stands not upon how much light or truth is manifested , but how that which is manifested is obeyed and followed . ans . 2. where these are , if the word of truth and peace preached by jesus christ may be enjoyed , and is rejected , then the others will not suffice . ans . 3. as under the law there was a dark discovery of jesus , yet sufficient as to that dispensation , so in the teachings of nature and the creatures ; there is some discoveries of mercy and goodnesse in and from god which is not without christ , and will be found sufficient to those who have no other means , for god accepts where there is a willing mind , not according to what men have not , but ac●rding to what they have , 2 cor. 8. 12. and will require according to what he gives , if christ may be judge , luk. 12. 43. i see some very inquisitive , what shall become of heathens , turks , and jewes &c. others insulting over them , judging and censuring them as a people of whom god hath no regard : but who art thou that judgest another mans servant , look not how little they have , and what shall become of them , but how much thou hast , and what is required of thee ; and know that god will expect of thee a suitable improvement , taking this withall for the debellation of thy haughty thoughts of thy riches , that as he that hid his one talent is condemned , and he that imployed well his ten talents commended ; so whoever makes his own talent two shall be rewarded , when thou that boastest with thy great light and many talents , ( if not improved according to the doners will and bounty ) maist be receive the greater condemnation ; it shall be easier for tyre , sidon , sodom and gomerrha , at the great day of the lord , then for chorazin , bethsayda and capernaum . neither let any man think that anothers improvement will excuse him , or that he may build his faith , or what men have written in these things of which i have treated , but on the rock of ages , and the doctrine of the prophets and apostles , whose pure rule and perfect prophesies , discover to us the truth of these things wherein men differ . mr , troughton would perswade men , that it s but a fiction to say that christ dyed for all , because it is not said in the scripture that christ dyed by name for thee john , thomas , robert , &c. their is no such particular scripture revelation . i grant there is no such particular revelation , and therefore we affirme with the scripture that christ dyed for all , that to john , thomas , robert , or any other man may have a ground to believe that christ dyed for every one of them ; 't is true if christ did not dye for all , then no man can certainly know that christ layed down his life for him , except he could finde both his names written in the scpriptures . and i appeal to every wise and impartial man , whether mr. troughtons argument doth not evidently conclude against himselfe ; for what need is there that every mans name should be recorded in scripture , seeing christ gave himselfe a ransome for all : but if that were true that christ bought only a small number , then its requisite that their names should be expressed , or else no man can positively conclude , that christ dyed for him : as for example , if a pardon should be sent to all the prisoners in a prison , there is no need of nominating them ; but if it be onely for two or three amongst many , their names being not mentioned in the pardon , the bringer of the pardon cannot tell who to call for , nor the keeper of the prison whom to release , nor the prisoners to whom it relates : for if a man should come to a place where a thousand prisoners lay bound , and should pretend that he comes with joyfull tydings to them , and then at last tell them that two or three of them are onely redeemed , though every one of them may have some hopes , yet no man can know who it is till their names are manifested , but if the act of grace be sealed to them all , every one hath a certaine ground of serious rejoycing ; by this you that love the truth and peace , may see the bottome of mr. troughtous errors , and depth of his wisdome . who teacheth men in the next place to argue thus , whosoever beleeveth on christ shall be saved : but i beleeve in christ , therefore i shall be saved . for answer hereto , consider how improper it is for men to tell men they must beleeve in christ before they know who he is , and what he hath done for their soules , except you would have men beleeve they know not what , and to walk by an implicit faith , as mr. trovghton doth ; and then you will soon be reconciled to rome . the scriptures teach us another doctrine , ye may know and believe , isai . 43. 10. they that know thy name will put their trust in thee , psal . 9. 10. we have knowne and believed the love that the father hath to us , jo. 4. 16. let all the house of israel know assuredly , &c. act. 2. 36. after they have escaped the pullutiont of the world through the knowledge of our lord and saviour , 2 pet. 2 20. i know whom i have believed ; i know that my redeemer liveth , &c. men will hardly give credit to , much lesse rely upon him they never knew ; and therefore when christ askt the blind man whether he did believe on the sonne of god , he answered and ●aid , who is he that i might believe on him ? jo. 9. 35. 36. he must know him before he could believe on him . object . but sayes mr. troughton , 't is the will of gods purpose who christ dyed for in particular ; and therefore thou canst not fetch the ground of thy faith from thence , but looke to the generality of the offer of grace , and command to believe . ans . 1. i grant it , and its that which i ever say that no man hath a ground to believe that christ dyed for him , if he dyed for some particular persons only . ans . 2. it seems then , there is a generall offer of grace , and a precept of god , commanding and encouraging to believe . i intreat the discreet reader to consider what clear truth mr. tronghton professeth , and how he hath with one hand ruined that great building of the doctrine of restrained redemption ; which he and many more with all their hands , heads and hearts have labou●ed ( almost these two hundred years ) to raise up : for seeing there is a generall tender of grace and manifestation of goodnesse from the most high god , that offer is reall or not . mr. troughton i thinke dare not say that it is not reall ( though i feare dares say any thing , or else would never have restrained and limited scripture redemption ) for then he makes god like the worst of men : if it be reall , then i have ail that granted which largue for , as fully as my soul can desire . for if there be a generall and reall offer of grace from god : ( as most certainly there is ) surely then christ dyed for all , or else god offers grace to them , and commandeth and encourageth them to believe for whom his sonne never dyed , and consequently to whom that grace could never have done any good . object . but god fore-knew they would not receive it . ans . but he fore-knew as well that by those abilities by him given them , they could and might have received it ; and therefore he offers it that they may be left without excuse , which could not have beene if the tender had never been made , and that in good earnest too : though mr. sympson in halfe sayes the contrary . and wherein is the first act of grace manifested , but in gods giving of christ to be a propitiation for the sinnes of the whole world . that then which is the first and principall manifestation of grace or love ( which are all one ) is gods giving his sonne to dye for sinners , and doubtlesse is first and principally to be made knowne to the world , that they may know and believe the love of god , and so come to turn from idols to serve him that so loved them , or else we shall make a preposterous preaching of the gospel . what mr. troughton sayes , that we are not to looke at christs dying for us , but to the precept of god for our encouragement to believe , is utterly false , and meerly legal ; for all obedience that is not grounded upon love to him , whom we obey is little worth : but selfe contradictions breake no square in mr. troughtons doctrine , as you shall see in the next place , where he saith , the command to believe and come to christ is open and revealed , but who christ dyed for , is secret and hid ; neither is gods call and command , that thou shouldst repent and believe , grounded upon christs dying for thee in particular . i answer , 1. this last clause is in part true , for it s grounded upon his dying for all in generall , see joh. 3. 16. and so is the f●rst ( viz ) that the command to believe is open and rev●aled ; but that it is a secret thing who christ dyed for , is untrue ; for there is not any one thing in all the scriptures morefully and plainly revealed , then this , as i have clearly proved . but if it be a secret , how came mr. troughton to know any thing of its in reference to himselfe or others . ans . 2. if a man have a conceit at large that christ dyed for him , or a certain knowledge that he dyed for all ; yet if a man apply it not to his own souls in particular , his faith wil be but ill founded : for if certaine knowledge of every truth be the sure ground of every act of saving faith , how can i beléeve that christ dyed for me in particular , except i f●rst know that he dyed for me in particuler ? and how any man can know that but by confessing that he dyed for all , let any soul judge : but many that would be thought christians , are growne just like the jews ; yea the pharisees , that have high thoughts of themselves , and despise others , and that christ never bought wicked men and hereticks , but onely seemed so to doe . if i could see the man that hath not been a wicked man , or a heretick , i should ( it may be ) say so too ; but there is not that man on the face of the earth , that hath not beene one or both of these , as every humble heart will ingenuously confesse ; and that it was the knowledge of the love of god in christ , that drew them out of the sinck of sinne , superstition and error , led them to repentance and obedience , and so to peace of conscience and joy in the lord , the spirit of god in the word , and their owne experience can and will testifie with many thousands . obj. but ( sayes mr. troughton ) there are many thousands of precious saints , some yet alive , and other at rest with the lord , who had true faith and peace of conscience , and yet were stranger to the doctrine of christs dying for all men . i answer first , so there are that never knew that christ suffered at jerusalem ; yea many thousands that never heard of christ , as infants and others , who dye before they have done or known good or evill ; and others that were ignorant of many pure divine truths in all ages and places of the world . answer , 2. suppose it be so , doth that argue that when we may have more and clearer light and knowledge in the love of god and matters of salvation , that we should neglect and oppose it , though they who are invincibly and inevitably ignorant of many heavenly truths may be happy , yet they who resist them cannot be so . answer , 3. if they had true faith and joy in the holy ghost , who did not certainly know whether christ dyed for them or no , ( they living under such ministers onely , that held that christ dyed onely for some ) what strength of faith , peace of conscience and rejoycing in the lord may they have , who know , and can prove by many plaine text of scriptute , that christ dyed for them ? how may such souls exult and leap for joy through the love of god , who know and believe the love of god to them . a man who desires such a one to wife , may sometimes be at peace and quiet in his minde , and have some hopes of attaining his desires ; but when he knows that he is beloved by her whom he loves , his joy is more solid , and his minde more setled . answer , 4. i , and many more ( who have knowne both states ) can testifie that our joy , peace , love to god , faith and knowledge &c. were very weak , low and mercenary , when we the doctrine of christs dying for all : ( although some of us profited above many our equals , set a good face upon the businesse , and were able to say much against the truth ) and for my owne part , i disputed so long against christs dying for all , that at last i could not tell whether he dyed for me , and would have given a thousand worlds if it had been possible to have knowne it by the scriptures , wel knowing that no other evidence can po●sibly satisfie a doubting heart , except we shall decline them , and incline to enthustasmes , and spirits that are to be accursed : for if any brings glad tydings to us , any otherwise then the scriptures declare them , he is so to be accounted , gal. 1. 8. 9. what he sayes about christs meriting faith for men , is a wild popish-assertion , no where found in the scriptures ; having no savour of the forme of sound word , is very inconsiderable and contrary to what he sayes in page 45. of his book , that the commands of god ( of which , that we should beleeve , is one of the chiefest , 1 joh. 3. 23 ) shew not what god or christ hath done for us , but what is our duty to do . ( but for m. trough . and all men of his judgement , to contradict themselves is is no new thing , as i know by sad experience in my former ignorance . ) but i shall through gods helpe answer his question : which is this , let me aske our adveasaries this question , what men a●e bound to believe for the peace of their consciences , when they take it for granted already , that christ dyed for them , being comprehended in the world of man-kind ? i answer , 1. that he is raised and ascended up , without which we had been in our sins , 1 thes . 4. 14. jo. 20. 17. act. answer , 2. they ought to believe that he is the sonne of god , the christ , ( i. e. ) the onely anointed king , priest , and prophet , who alone is to mediate , gives lawes , and teach the feare of the lord , who ( and none else ) is to be heard in matters appertaining to gods worship , and the gathering and govering the church or congregation of the lord , jo. 6. 66. act. 2. 36. 1 tim. 2. 5. isai . 9. 6. with 33. 22. heb. 7. 17 , jo. 6. 14. answer , 3. we must beliive all the commandements , psal . 119. 66. yea , all things that are written in the law and the prophets , act. 24. 14. now by beleeving his precepts ; i doe not meane that we should onely believe that they are his , and that they are true and righteous , &c. although this be truth , and must be first believed , and relates to that which some call faith of assurance , ( in that we beleeve and are sure that they are the commands of christ ) but we must adhere to them , apply them to our hearts , and apply our bodyes and soules to the practise of them . and hence it is that all gospel obedience is sometimes concluded under the name faith , as rom. 16. 26. and all disobedience of times , is comprehended under unbeliefe , as heb. 3. 19. compared faithfully with rom. 10. 16. and without this obedience of faith , or faithfull obedience to the gospel , or will of god , or light revealed to us ; there is no peace of conscience to any man or woman in the world . disobedient persons may close their eyes , stoppe their ears , and harden their necks , and yet blesse themselves in their hearts , saying they say shall have peace ; they may for a space be a sleep in sin , insensible of wrath , yea perswaded that they are children of the most high , and in favour with the almighty ; that they are disciples , saints christians , and the chosen of god ; but ere long again , their consciences being awakened , considering how far they differ and stand at a distance from the commands of jesus , their hearts condemne them , or at least are full of doubts , feares and flashings of terrour ; they question their present and future state , and are amazed at the wrath which the light or law of nature presents to their soules : the turth they oppose , the errors they maintaine and practise , their bosome , darling , closet sinnes , stare them in the face ; but above all , their continuall incertainty about christs dying for them , and their election , &c. do so perplex their spirits , that there is no peace to them ; whereas they who know and so believe , that christ dyed for for them , are by that love of his constrained to love him , compelled to come i●to his wayes , and obey his commands , and thereby they have the answer of a good conscience before the lord , 1 pet. 3. 21. 4thly . they are to believe all the promises of the lord both in this life and that which is to come , luk. 11. 13. such as these , act. 2. 38. repent and be baptised , &c. and ye shall receive the gift of the holy ghost , act. 10. 43. whosoever beleeveth on him shall receive remission of sinnes , mark 16. 16. he that beleeveth and is baptized shal be saved , 10. 22. he that endureth to the end shall be saved , 1 jo. 1. 9. that if the saints confesse their sinnes he will forgive them , and the blood of christ shall clense them , &c. that the lord jesus shall come the second time , heb. 9. 28. that he shall raise up the just and unjust , act 24. 14. yet toe dead in christ shall rise first ; this is the first resurrection , 1 thes . 4. 16. rev. 20. 5. that christ shall raigne and prosper , and execute judgement and justice in the earth , jer. 23. 5. yea he shall reigne till he hath put all his enemies under his feet , 1 cor. 15. 25. that he will give the kingdome to the saints of the most high the little flocke , that heare his voice and follow him , luk , 12 32. that they who do his commandements shall have right to the tree of life , and enter in by the gates into the holy city , rev. 22. 14. where they shall see his face , behold his glory , be like him and with him for ever , where they shall know as they are knowne , see him as he is , and rest with him under the crown of everlasting peace , joy and righteousnesse to all eternity . in a word , they are to believe that he who dyed for them , hath so justified and delivered them from the one offence of adam , and the miseries that came by it , that they shall not for ever lye under them ; and that they shall never be acco●●able or punished for that sinne , after they are raised from the grave . 2dly . that if they repent and turn from their sinnes ( be they never so many , great , open , secret , old , festred sinnes ) god will pardon them through christ , according to the promise , isai . 1. 16. 17. and that isai . 55. 7. let the righteous forsake his way , and the wicked man his thoughts , and turne to the lord , for he will have mercy on him , and our god , for he will abundantly pardon . the lord is not wanting to convert us , or to doe whatsoever he hath promised for the turning of us to himselfe they that come to the lord must beleeve that he is , and that he is a bountifully rewarder of them that diligently secke him , heb. 11. 6. they must constantly apply the sufferings of christ to their hearts , and their hearts and mindes , bodyes and soules to his statutes , alwaies believe their resurrection from the dust , and those glorious joyes and songs of triumph and peace , which are in the mansions of blisse ; this will purifie the saints , 1 jo. 3. 3. 2 cor. 7. 1. thus believing they become eighteous through christ , and are justified , from what they could not be justified by the law of moses , act. 13. 39. and being justified by beleeving , they have peace with god through jesus christ our lord , rom. 5. 1. exercising themselves in these things , as the apostle paul did himselfe , act. 24. 14. 15. 16. they come to have a conscience void of offence toward god and men . they are to believe that god hath freely redeemed , justified , sanctified , and saved them through the blood of his dear , onely spotlesse son , from that destruction which adam brought on all man-kind by his sinne , that fury is not in god ( in reference to that offence ) and the believing of this great and infinite love with the heart , will so cleanse and sanctifie poore soules , that they will thereby come to deny all ungodlinesse and worldly lusts , and to live soberly , righteously , and godly in this present world , for with the heart men believeth unto righteousnesse : yea , this love known and believed , will constraine sinners to confesse the lord that bought them , and so with the mouth confession is made unto salvation , rom. 10. 10. which salvation also they are to believe and wait for , knowing certainly that our redeemer jesus christ will come and will not tarry . thus have i answered mr. troughtons question , and shewed what men who know that christ dyed for them are to believe for the peace of their consciences . much more might be added , but i proceed to speak a word or two , to the conclusion of mr. troughtons book , that i may also draw towards the conclusion of this worke . we declare unto you in our mimistry ( saith he ) that christ dyed for all , for all the world , for every man and woman that shall believe on him , and accept of him upon the termes of the gospel ; and is not here encouragement to poore sinners , be their sinnes never so great ? thou art not excluded by name , and why shouldst thou exclude thy self through unbeliefe ? this mr. troughton calls the conclusion , ( he might rather call it the confusion ) of his small tract ( as he termes it . ) for as i shewed you before he pul'd downe the maine building of his opinion , in his 61. page , by confessing that there is a generall offer of grace ; and page 62. where he confesseth there it an umversalit●ie of the offer of christ , ( which offer none that regard the honour of god , will doubt to be reall ) and here he razes the very foundation of his contradictious doctrine , in that he acknowledgeth , that they who misse of mercy , exclude themselves through unbeliefe , and ( like men refusing helpe when they are almost drowned ) bring destruction to themselves through their neglect or refusall , not striving to lay hold of mercy that they might be saved , but questioning whether christ were offered them with an intent to save them . from whence these coclusions do very freely flow . 1. that there was mercy for them to lay hold on by faith , who perish through unbeliefe . 2. that they who enjoy not this mercy , exclude themselves from it . 3. that it is beyond doubt and question , that gods offer of christ to men , is with a purpose of his part to save them . 4. that they who would be saved by christ , must strive to lay hold on him ; all which are pure heavenly and eternall truth , and comes from mr. troughton as blessings from balaam , his heart dissenting from his hand and tongue . for another while you shall find mr. troughton peremptorily concluding , that god never intended his sonne , or mercy by him to all , as page 52. of his booke , where he speakes these very words in effect ; that it was not the purpose of god to give his sonne to dye for all , and that his death should be a sufficient price for all , was never intended by god. now how should god send down his sonne to save that which was lost , and yet not give him to dye for them , or that he should offer his sonne to more then he gave him to dye for is senslesse to imagine , except we should make god a mocker of his poore undone creatures , ( as mr. tronghton and others sometimes do ) in another place you shall heare him say , that god appointed or decreed men to be disobedient ; how then can their destruction be of themselves ? yea how can their sin be of themselves , if god appointed them to be disobedient ? another while that christ meriteth faith for the saints , and that he worketh or acteth faith in the creatures , how then can that be true which he sayes here , that men must strive to lay hold on christ , and they that do not , perish through unbeliefe ? can there be any possibility that they should believe , for whom christ meirteth not faith , seeing all that do believe had faith merited for them ? and it was not they that believed , but christ in them , or that they believed at least by an unresistable power : sure then they laid not hold of the rope , as mr. troughton sayes , drawing men out to doe , not asking questions ; much lesse did they strive so to doe : but the rope laid hold on them , and pluckt them up whether they would or no. and thus you see that mr. troughtons doctrine is but like ropes of sand , it holds not together , none can lay any sure hold of it , it wil not hold his own weight , for what he fastens in one place he breaks in another ; and what truth he speaks in one leaf o● his book , he leaves , yea denyes in another ; what he buildes in a moneth , he throwes downe in a minute . for how is it possible that any soule can beleeve in god or christ through his teaching , for he sayes that god did not give his sonne to dye for all , yet he offers grace to all , that redemption is not universall , but the tenders of christ are universal : that god did let or send downe christ to save lost man , and they are not to question it ; but yet he appointed the greatest part of men to be disobedient : that men exclude themselves by unbeliefe ; yet there was never a christ for them to believe , ( except they would believe on one , that never dyed for them . ) that god decreed both the sinne and suffering of the creature ; yet their destruction is of themselves . with a hundred more of such contradictions which may be found in his , and other mens books which maintaine his opinion , which leaves many poore soules in the darke , many in despaire , more in prophanness ; and builds up the rest as i have shewed , upon an uncertaine sandy foundation . this he calls his or their ministery , and well he may , for it 's not the ministery of christ , or ministration of the spirit , for where doth the spirit of god say , christ died for all and every man that accepts of him : ( this doctrine sets a soul to accept of christ before they know what he hath done for them ) the ministration of the spirit speaks thus , that he di●d for all , for every man , for the whole world , sinners , heretikes which deny him , and they that receive , accept , or believe on him shall not perish , &c. and this is the doctrine which we teach , which the lord hath blest , blessed be his name , to the conversion and consolation of mine and many thousand souls within these seven years . thus you see the conclusion of m. troughtons little tract put forth to lesse purpose , which though some may judge legitimate , yet such as have seen what men have formerly writ on this subject , will discerne that it 's but borrowed out of other mens works of this kind , yet he begs a blessing on his babe , but if ever his wisdome returne to him , and his eyes are opened to see the deformity of the self contradiction and soul-distraction that is in it , he will fly from it as moses from his changed rod , and rather curse the day that this mishapen monster came to light , to restrain and limit scripture redemption . i wonder what use m. tro. can put his doctrine to , it affords no encouragement to the rebellious to come in , for if they should be of that number which christ died not for , ( which is far the greater , if m. tro. doctrine were true ) it will not benefit them at ill as to their eternall state , it can yeeld no solid or certain comfort to a drooping heart ; for if christ did not die for all , still he doubts , whether he died for him : and if god appointed men to be disobedient , how dares m. tro. reprove them for being so ? no sound exhortation to repent and believe arises from his tenets , for he sayes , god hath not enabled his creatures to do either , but it must be done in them by an irresistable power ; he can never convince a soul of the riches of the grace and love of god to him , for nothing will do that , but the unerring evidence of the spi●it in the word of god , and where that sayes christ died for all , he denies it , and sayes the scripture means no such thing : it sends forth no dehortations from vice , for he sayes , that they who are partakers of the grace , the state ( to use his expression ) can never fall finally from it , nor they that christ died not for , shall never come to it ; and what need m. tro. disswade any man from an evill way be this doctrine ? and how can he inform any poor soul of the great kindnesse of god and christ to him or her , when he cannot clearly prove by expresse texts of scripture , that christ died for them ? h● may say thus , seeing christ did not die for all ( which is his doctrine ) then this serves to reprove them that say he did , and that is ●saiah , christ , paul , peter and john ; and seeing god hath appointed most men to be disobedient , this may encourage and comfort them in their disobedience , in that they do what god appointed them to do ; and seeing god commands all to believe and accept of christ , yet hath not given power or ability to any so to do , ( as he says ) it shewes what a hard master god is , who requires of his creatures that which they can never , yea that which at least he never intended the greatest part should perform : and seeing those that he calls saints can never fall away from that state , this may incourage men to go on in sin , and cry peace and safety , till suddain destruction hurles them into endlesse misery . and though m. tro. will not in words make such uses of his doctrine , yet satan hath and doth prevail upon thousands , ( the more 's the pity ) to make such uses of it , they so naturally arising form those positions which he maintains , i know that such uses are wicked , much more is the doctrine that yeelds them ; if such fruit be to be abhor'd , ( as sure it is ) much more the tree that bears it , a good tree cannot yeeld such corrupt fruit ; the great god lay his axe to the root of it , and pluck up every plant that his hand hath not planted ; not by might , nor by power , but by the spirit of the lord. but if mr. tro. hath better uses , which clearly come from his doctrine , i wonder he did not produce them ; for my part i shall as briefly as i can shew you that read these things , what uses the lord hath taught me by his spirit in the word to make of the doctrine that i hold forth , and which m. tro. calls hereticall , erroneous , and corrupt opinions , a corrupt tree cannot bring forth good fruit : search therefore courteous reader , and see whether the uses i am by the strength of the lord about to lay down be good , and then whether they be not the naturall and genuine issue of those doctrines which men call hereticall . 1. if christ died for all ( which is pauls doctrine and mine ) for the world , for the whole world , for every man , as the scriptures say , &c. it may serve to convince m. tro. and every man and woman that he died for him , and her that hears this glad tidings , and that there is good news , or gospell for them , and also to convince them of sin who believe not on him , which could not be , if he died not for them . 2. it serves to reprove them that continue in sin , and act contrary to him that gave his only son to die for them . 3. it informs us of the great and infinite love of the father , that gave his only son , & he his dearest hearts bloud ( first virtually in the promise , then actually in person ) rather then lost man should want a redeemer , and withall to inform men of the horrid and odious nature of sin , which nothing can fully take away without the bloud of the son of god. 4. this may serve to perswade , yea constrain sinners , who do all live through jesus christ , to love him that loved them first , and gave his son to be a propitiation for them , and to keep his commandements , that is , to live to him that died for them and rose again . 5. this may encourage the greatest sinner that groaneth under sin , to forsake sin , and come to christ , who ( seeing he lov'd him so well as to die for him ) will in no wise cast him out , when by the word or teachings of god ( which are his drawings ) he comes to him . 6. to reprove obstinate proud rebells , who deny the lord that bought , and dare sin against such grace and kindnesse , as is seen by the fathers giving his son for them . 7. this serves to leave all men without excuse , they cannot say that god hath not commended his love to them , seeing he hath written it in legible characters of his sons bloud . 8. here is consolation for the saints , who through the knowledge of such love have been drawn to obey god , they know whom , and in whom they have believed , and are as sure that christ died for them , as if he had told them with his own mouth , in that they believe the scriptures affirming that he ransomed all . 9. this may serve to them as an antidote against sin and errors , in that christ died for their sins , according to the scriptures . 10. it may serve to incite us to love every creature with the love of good will or pity at least , when we remember that christ died for them as well as for us ; oh if this doctrine were fully known , it would so increase love , and quench hatred , discord , and debate , peace , justice and mercy would florish , and wars , oppression , and cruelty would be banished ; some beams of this universall love of god beginning to shine forth upon the hearts of our commanders , rulers , judges , &c. have inclin'd them to more clemency , righteousnesse and pity then some former time● have afforded , and as it is more manifested , we shall doubtlesse see more of god ( who is love , and lov'd us when enemies ) appearings . 't is true , a man that truly fears god cannot delight in an ungodly person , neither can our heavenly father , yet he doth them good , and the saints desire the conversion of their enemies , and will do good unto all , according to their ability , and their fellow creatures capacity , and though they hate the vices of men , yet they love their persons , so as that they will exhort , intreat , and admonish them to come in to the lord that bought them , and not seek the ruine of their bodies , states , reputations , and souls , as i fear too many , who deny the death of christ for all , would if it were in their power , and could wish that there were something in force like that popish statute de haereticis comburendis , as appears by their continuall appeals to the civill , yea and military powers , their complaints and petitions against such as hold the truth in love , by all means labouring to perswade the magistrates to unsheath their swords , to cut off , banish , or silence by might of men those who are full of might by the spirit of the lord to declare against their corrupt principles and practise , they have a zeal , but not according to knowledge , for did they know what love the father hath shewed those whom they maligne , and what sweet communion they have with god , and that god lov'd those whom they hate , so as to give his son to die for them , they would never suffer that cursed root that beareth gall and wormwood to spring up in their hearts , but would endeavour to instruct them with meeknesse , or contend against them , at least with the sword of the spirit : but this they do not , but by all meanes seek their impoverishment and ruine , and will not speak to them , though they bring the same doctrine which christ and his apostles taught , they shun disputing with them , under pretext that they are heretiques , and reject them , not knowing that that advise is proper to those that are members together of the church of christ , and not those that are of different churches , for what authority hath any church to cast out or reject one that is not immembred with them ; but the truth is , these men are afraid of the light , and have no love to such as are of pauls opinion , that christ died for all , and therefore they incense authority , gnash their teeth against them . but we know that christ died for them , and desire that they also may know it , and by that goodnesse be led to repent of all their evills , and in particular of their envy and consultations against the saints of the most high , who believe , as the scripture saith , and will not receive the corrupt glosses which men put on them , or the sad and dark conclusions and consequences which they draw from them . in a word , if christ died for all , this may serve to keep the poor sin-sick sinner from despair , and the proud transgressor from presumption , to reprove such as give the scripture , yea the spirit of god the lye , who in so many place● hath clearly evidenced it , yet they deny what is there written , and would have us rather adhere to their expositions , which are all darker then the text . again , if god hath of his free mercy in christ appointed and ordain'd all men to serve him , and furnished them with every thing necessary for so doing , so that all nations may know and believe him , through that light which lighteth every man which cometh into the world , according to that manifestation of it which shines forth to them ; ( as undoubtedly he hath ) then this serves to reprove such as say god did appoint some men , as men to be disobedient , that is to serve sin and satan . 2. such as teach ▪ that god hath not enabled all his creatures to do what he requires of them , but that he exacts more of his creatures then he hath given ability to perform , and so make god is an austere man , as the wicked servant did , yea as bad as pharoah . 3. this may serve fully to convince every sober spi●i● of the reall truth of those sayings , thy destruction is of thy self , a●d that the damned bring upon themselves swift destruction . 4. it serves to clear the pure justice of god , and leave all without excuse , when they hear that god through his sons blood hath made all nations of the earth to seek him , and in order thereto , hath done what could be done for his vineyard . 5. this may serve to stir up poor creatures to be thankfull , and admire the riches of grace , and speak good of the name of the lord so mercifull and bountifull , and to incite them to arise and be doing , ( 1 chron. 22. 16. ) and god will be with them , some to hear , search , read , inquire , that they may know and believe the lord , and them that come to know and apply his love , to repent and be baptized , to separate from the world , and such again to continue in the grace of god , in the fellowship and doctrine of the apostles , in breaking of bread and prayers , in praising of god , in holinesse of life , watching against sin , and for the coming of their lord and master jesus christ ; 't is true , all are not capable of the same exhortation , for to exhort a wicked man that never yet believ'd the gospel , to pray and break bread with the saints , & wait for the day of christ , is preposterous ; but to exhort such to hear , to seek , or inquire after god , hear , read , and search the scriptures ( that so they may come to know , believe and repent ) is suteable to the direction of the spirit through the whole book of god , who hath enabled men and women come to years of discretion , ( so as to discern betweene good and evil ) thus to do . to call them to baptism , and so make them members of a visible church , who never heard of god , is ridiculous , and m. tro. himself ( in his epistle to the reader ) confesseth it under his own hand , that visible title to , and interest in the covenant of grace , consisting in a s●rious profession of the christian faith , accompanied with a suteable conversation , is that which constitutes a member of the visible church of christ ; whence two things are considerable : 1. that infants are not , whilest infants , visible members of the church of christ , in that they make no profession of the christian faith , neither is their conversation suteable to the holy precepts of the most high , ( for they speak and act as children ) neither doth god require that it should be so , for he speaks not to children . 2. this discovers the folly of baby-sprinklers , who require more of poor creatures then they are able to perform , which shews that their ministery in this , as in other things , is not of god , who never exacts that of any , which he of his own free mercy and goodnesse hath not given them ability to bring to passe ; yea they are contrary to god , and palpably contradict themselves . after this short digression , a sixth use that may be made of this doctrine is this , that seeing god hath appointed , set apart , or chosen all men to serve him , and enabled them so to do , this should teach ministers to take heed that they add not to , neither diminish from the precepts which god hath given to mankind , by laying more or lesse upon persons then they are able to perform , which is a usuall thing ; for they say of infants , that they must be baptized , and be church-members , ( though they have done neither good nor evil , nay know not their right hand from their less , and tell men that are 20. 40. 50. years of age , that they cannot believe nor repent , nay that they must not be baptized , &c. lastly , this may serve for a triall and examination to every man , whether he hath done all that good which god enabled him to do , and avoided that evill , which he by the light manife-fested from god might have shunned , that so he may through a certain knowledge of his actings in these things , be comforted in his obedience through christ , the strength and arm of the lord , or repent of his non-performance of that which through that light or power he might have performed . and now let the judicious reader judge , whether these things being very profitable , do not freely flow from that doctrine which men call heresie . thirdly , seeing some departed from the faith , hymeneus and alexander put away faith and a good conscience , all they in asia turned away from paul , others deny the lord that bought them , and some tread under foot the son of god , and count the bloud of the covenant , wherewith they were sanctified , an unholy thing , and doing despight to the spirit of grace , and seeing the holy ghost sayes , it is impossible to renew them again by repentance , who fall away after they are inlightened , and are partakers of the holy ghost , and have tasted the good word of god , and the powers of the world to come ; therefore we admonish the saints in the language of the lord , nay the lord warns them by us to beware , and take heed lest they fall , and le●t there be in any of the brethren an evill heart of unbelief to depart from the living god , and to beware lest any man deceive them , and lest any of them fall from the grace of god , as some did , gal. 5. 4. to beware of false prophets , and take heed lest they fall away from their own sted●astnesse , &c. which precious words of the eternall god were of no use , if the saints were not in danger , even in their best estate here below : we exhort them to watch and pray , and stand fast in the liberty wherewith christ hath made them free , and to beg of god that he would hold up their go●ngs in his paths , that their footsteps may not slide , and to keep them from falling , and turning back from him , and knit their hearts to him , pray one for another to him that is able to build them up , that he would preserve them blamelesse in body soul , and spirit , to the coming of jesus christ , all which , and thousand such like petitions were frivolous , if there were no danger , and all those ●recepts and promises , he that endureth , — be th●u faithfull — he that overcometh . 't is true , we do not exhort any to beware , but such as walk in that way , as those saints of old did , to whom those words we use were written and spoken , that were improper , and one means it hath been to deceive the poor ●ouls in this island , and make them think they were all saints , according to the scripture account , when they were exhorted not to fall away from their present s●ate , whereas it had been happy for many thousand if they had fallen from it , so they had fallen down and worshipped god according to his word . we do not exhort the parish-ministers of great britain ( much leste those poor bl●nd creatures who follow them , idolize them , and are led by an implicite faith ) to hold fast their profession , for it 's very bad , and antichristian , or to continue in the way where they are , for it is not good , nor to take heed that they depart not from the way of god , for they are not in it , or from the living god , for they are not with him : but we bese●ch them to repent , and turn to god , that so they may be baptized , and added to the church , and enjoy the precious priviledges that pertain to such as worship g●d in spirit and truth i. e. according to his word , which is spirit and truth , well knowing that men may as well ●e destroyed for resisting the power of god , and putting from them the word of god and eternall life , as for deserting the way of righteousnesse , add turning from the holy commandement delivered unto them , and therefore they have no just cause to be angry against us , ( as they are ) for the searcher of hearts is witnesse , that we de●ire earnestly their conversion and salvation ; and therefore for my part i shall in love tell them this , that if they shall still oppose christ , and call his way heresie , take part with the pope and prelates in their nationall churches , baby-sprinkling , forced maintenance , &c. none of which are according to the testimony of jesus , within few years they will be driven to darknesse ; but as many of them as imbrace the gospell , and walk in the way of righteousnesse , which men call heresie , whether they have little or much , life or death , they shall rejoyce in the god of their salvation , say to the righteous , it shall be well with them : and if any shall say , that if they should quit their forced maintenance , peoples hearts would be so hard , that they would allow them nothing : i answer , 1. through the power of the word many would be converted , and then they cannot withhold their carnall things from those , who minister spiritualls to them , then the love of christ would constrain them to do willingly , that at least , which before the law of men compell'd them to by that uncouth force of treble damages : and 2. they shall find that a little which the righteous hath , is better then the grrat revenues that come with hatred , strife , and contention ; 't was the saying of elies sons , thou shalt give it us , or we will take it by force , and they were sons of belial , who knew not the lord. i hope the ministers of england and scotland , who term themselves the ministers of christ , will not conforme to such ministers , if they do , and resolve so to do , god will cut them off , as he did them : and let not any ask what became of our forefathers , for god who causeth the light to shine out of darknesse , hath appeared in far more translucent brightnesse of gospell purity then they knew , and therefore more is expected of us ; they were precious instruments in the hand of god , but few years ●ince many of them , and others yet are alive , who were such , their labours successeful , and persons acceptable , who neglecting to follow , yea opposing another , or more discoveries of divine light , have been laid aside , are grown dull and dead , and some taken off short by the hand of divine justice . oh therefore you who are the parish teachers in this isle , consider that christ died for you , as well as for the rest of the sons and daughters of adam , therefore love him , and shew your love by keeping his commandements , and his only , do not do any more in gods worship then christ hath commanded you ; he requires you to believe , or do no more then what is written , do not add to your task and christs yoke , consider how the lord will deal with such as add to , or diminish from his will ; beware of stumbling at the word , being disobedient where unto you were appointed ( or set ; ) they that stumble at the rock shall be broken in pieces , and they upon whom that rock or stone shall fall , shall be ground ●o powder ; god is not willing that you should perish , but rather that you should turne from your own way and live : i know this to be truth , for he hath spoken it , and christ hath sealed it with his bloud he shed for you , which he would never have done , if he had not desired your welfare . and thus you see how usefull the doctrine we preach is , and therefore no way to be despised , or disparaged , as it is by many in our generation , who speak evill of the things they understand not . but i come in the last place , by the blessed assistance of god , to shew you by whom and why this doctrine is opposed , and then i shall conclude this work . 1. this doctrine is opposed by satan , who knows that if it should be evinced that christ died for all , then men would come to see the love of god to them , and would every where begin to love god , and so obey his voice ; and if it should be published and proved , that god hath of his own free mercy ord●in'd that all men may and ought to serve him , and hath furnished them with ability to know and believe him , and to do whatsoever he requires of them , and that if they perish it 's their own fault , then they would blesse his name , and be doing his work , and listen to his word , all which things destroy satans kingdome . and if it should be manifested , that there is very great danger of departure from god , and of being deceived , then he knows that the saints would be more heedfull and watchfull ; they would be fearfull of falling into sin , and of back s●●ding from truth , which things are contrary to satans projects and profit , for he strives more to train aside one poor soul from the way of righteousnesse , then to keep twenty in the way of wickednesse , knowing that he can make the enemies of the truth ●riumph , and blaspheme more by the fall of one that is called to be a saint , then by a thousand sins done by others . 2. this doctrine is opposed by false teachers , such as deny scriptures , order , ordinances , or such as rage and raile against the way of christ , and practise contrary to him , worshipping the true god falsly , yea all sorts of false teachers ; as for example , christ sayes , disciple all nations , baptizing them , but saith the world baptize them , and disciple them afterwards , for infants as infants cannot be disciples , for he that taketh not up his crosse , and followeth christ , cannot be his disciple , and that infants cannot do ; the spirit of god sayes , repent and be baptized , the men of the world say , be baptized , and repent after ; yet they say , they bring sin enough into the world to damn them eternally , and they baptize them before they repent of it ; the spirit sayes , if thou believest thou mayest ; the world sayes , they may be baptized who believe not , the spirit of god sayes , who can forbid water that they should not be baptized , who have received the holy ghost ? some men say , that they who are baptized with the spirit , need not , nay ought not to be baptized with water , though they know not who they are . in a word , they who eit●●r in judgment or practise continue contrary to light revealed , oppose the doctrine and light held forth by christ , his word , and spirit , and walk by the light of their own fires ( fancies i may say ) oppose that doctrine by me , and thousands received from the scriptures . 1. because if it should be declared that christ died for all , then people would begin to love him , and to repent of sin , and enquire after him and his wayes , and forsake all false teachers , and every false way , then they would so love jesus christ , that they will cry out , lord what wilt thou have me to do ? and more or lesse they would not willingly do in his worship then he hath required , not more , because he hath given enough , and works of supererogation , and to be wise above what 's written , are abominable in the sight of god ; not lesse , because that which he requires of us , is but little , in comparison of the great things he hath done and suffered for us . 2. if it should be published that christ died for all , then the greatest part of the scripture must be taken as it is written , and that is contrary to the profit of the papists , and all false prophets , who would fain have people believe that the scriptures are very obscure , that so they may deter the people from studying them , and give them money according to their demands , for to expound them by their corrupt glosses , and the● also great would be the company of the publishers of the gospell , for the love of god would so fill their hearts , as with new wine , that they could not but declare what god hath done for their souls ; and this would make false teachers , fill'd with the wisdome of this world fret , when the mysteries of the love of god should be revealed to and by babes in the gospell . 3. self is much an enemy to it , for most men , yea all those many thousands which now own this truth of christs dying for all , do well know , that not only satan and false teachers did secretly and openly incite them against it , but their own heart corrupt through custome in fin did rise against it ; and that for this reason , if they should acknowledge that christ died for all , and that god through him hath appointed and enabled them to do his will , then they should have no liberty or leisure to linger and loiter in fin , but they must appear in love to jesus christ , to be doing his work which he calls them to , there must be no sleeping nor slumbring , nor folding their hands to sleep , but up and be doing , and as in the bodily , so in this spirituall labour , the creature deluded by satan cannot endure to do his duty which the gospell calls for and this self ( i mean self-love , self-will , self-interests and ends &c. ) till it be subdued by the appearing and receiving the light from the lord , cannot endure to hear that there is any possibility of falling from the favour of god , for this would be a mighty check to their pleasure , profit , and delight they have in sin , fain would self , even the fleshly mind root out all such thoughts , that it may feed it self with lusts , and take its ful swindge in sin without controule . and whatever specious pretences men may cover their conceits with , and cry out against this doctrine as uncomfortable , &c. yet the serpents head lies hid beneath them , who prompts them to decry it , that so he may keep them from that godly feare and trembling , with which they ought to work our their owne salvation . i know we must serve god without fear of displeasing men by obeying him , and without fear of his deceiving of us of any thing he ha●● promised , yet continually fearing to offend him who loved us , and fearing lest we should come short of what is promised through our own unbelief . the apostle paul was as eminent a saint as most , yet he kept his body in subjection , lest by any means when he had preached to others , he himself should be a east-away . in a word , if this doctrine should be faithfully published , it would wonderfully draw out mens soules after christ , drive out the power of sin , carry forth mens spirits to propagate the gospell , hurle down the kingdome of satan and antichrist by the mighty increase of knowledge , faith , and love , advance holinesse , sobriety , and righteousnesse , stir up men to diligence , godly fear , and watchfullnesse , at least leave men without any encouragement to live in sin one moment , take away all those cob-web cloaks with which men palliate their impieties , remove all excuses , and even force men to confesse their destruction is of themselves , and therefore is it oppos'd by satan , selfe , and false teachers , who would all suffer losse by the fire of gods word , if their deceits and doctrines come to be discovered by the glorious light of these truths which men call heresie and erroneous opinions . i am not unacquainted with the tossings and torments of mind which they are subject to that hold the doctrines contrary to these in the foregoing treatise insisted on , their dejections of spirit , and dubiousnesse of heart , one while even drownes them in black despair , another while their foundationlesse faith , and groundlesse confidence through the exceeding subtilty of satan , makes them to dare to adventure upon a sin , upon this score , that if they are elected , they cannot hereby fall finally , and if they are not , it will not be any impairing of their irrecoverable hopelesse condition . i know satan will provoke men to fret exceedingly against these things with the highest risings and liftings up of spirit . but it being my owne experience in former times , and of hundreds who have communicated theirs with mine since the daies of their conversion , i cannot , neither will i conceal the counsells and cunning of so great an enemy , but speak truth to his , ( yea to my own ) shame ; neither am i ignorant of the strong consolation in obedience , the strength against temptations , the heedfull diligence , care , and watchfullnesse against sin , which they are possest with , who knowingly and cordially hold and lay to heart that christ died for all , for thereby they are so sure that he died for them , that it 's a hard matter for the devill and world to drive his love out of their hearts , and draw them into disobedience ; but they that hold the contrary , call the truth of many , and so at length of all the scriptures into question , as the shropshire ministers confesse , pag● 1. of their namelesse paper . and i am confident , that as the lord hath , so he will blesse this doctrine , with those that professe it , and practise that holinesse , righteousnesse , and sobriety , which that grace of god which ●ringeth salvation to all men teacheth , and by his owne spirit , ( not the word and arme of flesh ) will signally appeare , to the overturning of that great mountain of false doctrine , that hath kept poore creatures from beholding the face of the son of righteousnesse in the truth of the gospell , and that they who say christ did not die for all ( so giving the lye to the spirit of god ) and that god did absolutely appoint the greatest part of men to be disobedient , not giving them ability to do what he requires , and yet will damne them for not doing it ; that god commands men to do that which he will work in them by an irresistable power , and to make as though god contradicts himselfe , that the lord that bought false teachers was not christ , &c. shall be convinced , or covered with the cloak of confusion . for my part , if any maligne me for the pu●●ishing of this plaine downe-right discourse , i desire the lord to forgive them , and turne their hearts , and yet graciously wait to manifest to them that prec●ous ●r●th which they oppose , that by it they may be comfo●ted and established in their minds , encouraged to take up the crosse of jesus , and follow him in all gospell-obedience . i desire no lesse for the greatest of my adversaries , then that they may come out of babilon ( the false church ) and worship one god in spirit and truth amongst such as keep the commands of jesus , as he hath given them out to us by his spirit in the word of truth , that so we may walk in the light of the lord whilest we are here , and ( being accounted worthy to escape all those things which shall come upon this generation ) may hereafter sit downe with abraham , isaac ; and jacob , in the everlasting kingdome of god our saviour . amen . finis . notes, typically marginal, from the original text notes for div a77642-e310 * master trough . p. 1. notes for div a77642-e660 isa . 28. 21. isa . 29. 14. job 38. 2 , 13 , 7. * cap. ever . sam. oates benj. morley mr. prior wil. kendal re. f●ilding , &c. mr. troug . in his introduct . pag. 1. notes for div a77642-e2510 m. james wood. m. james wood. m. james wood. m. james wood. m. powel m. wood , & others . m. powel ma. butler of col berye's regim . mr. rutherford . mr. prideaux . mr. rutherford . m. prideaux . mr. rutherford . mr. resbury . m. wood. mr. tro. mr. wood. mr. j. t. mr. wood mr. j. t. mr. wood notes for div a77642-e13150 m. grant m. tro. m. wood. m. wood. m. tro. m. tro. m. wood. m. tro. m. wood. m. tro. and m. jam. wood. m. tro. and m. ia. wood. m. tro. and m. ia. wood. m. syd . simpson . a. m. m. tro. m. tro. m. wood. m. batty , &c. the shropshire ministers . m. john symson . simil. mr. deiamain . mr. powel . simil. m. trough . argument . m. trough . simil. m. trough . conclusion m. resb●ry . m. owen . m. rutherford . m. staltham . doct. 1. doct. 2. doct. 3. the glorious lover a divine poem upon the adorable mystery of sinners redemption / by b.k., author of war with the devil. keach, benjamin, 1640-1704. 1679 approx. 426 kb of xml-encoded text transcribed from 147 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47509 wing k64 estc r18445 12349753 ocm 12349753 59945 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47509) transcribed from: (early english books online ; image set 59945) images scanned from microfilm: (early english books, 1641-1700 ; 213:9) the glorious lover a divine poem upon the adorable mystery of sinners redemption / by b.k., author of war with the devil. keach, benjamin, 1640-1704. [5], 266 p. printed by j.d. for christopher hussey ..., london : 1679. attributed to b.k. [i.e. b. keach]. cf. bm. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -early works to 1800. redemption -early works to 1800. 2005-04 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-06 rachel losh sampled and proofread 2005-06 rachel losh text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion front y title . i. oliver● scu● the pirgin drest vp in her gallant●● the glorious state e'th soul doth 〈◊〉 before the fall. her outward robes 〈◊〉 her inward beauty was beyond compa● but naked stri●● , when satan did deceive her and hells wide jaws stood read● to receive 〈◊〉 frout y title . i. oliver scu● the glorious lover . a divine poem , upon the adorable mystery of sinners redemption . by b. k. author of war with the devil . psalm 45. 1. my heart is inditing a good matter . london , printed by j. d. for christopher hussey , at the flower-de-luce in little britain . 1679. the proem . yov gentle youths , whose chaster breasts do beat with pleasing raptures , & love's generous heat ; and virgins kind ! from whose unguarded eyes passion oft steals your hearts by fond surprize ; all you who amorous stories gladly hear , and feed your wand'ring fancies by the ear ; those treacherous delights a while lay by , and lend attention to our history : a history with love and wonders fill'd , such as nor greece nor rome could ever yield . so great the subject , lofty the design , each part is sacred , and the whole divine . if you its worth and nature well shall weigh , 't will charm your ear , your best affections sway , and in dark minds spring an eternal day . my muse is rais'd beyond a vulgar flight : for cherubs boast to sing of what i write . i write — but 't is , alas , with trembling hand : for who those boundless depths can understand ? those mysteries unvail , which angels do with dread amaze desire to look into ? thou glorious being ! from whose bounty flows all good that man , or does , or speaks , or knows ; whose altars once mean turtles entertain'd , and from the mouths of babes hast strength ordain'd ; purge with thy beams my over-clouded mind ; direct my pen , my intellect refine , that i thy matchless triumphs may indite , and live in a due sense of what i write . and you , dear sirs , , that shall vouchsafe to read , charity 's mantle o're my failings spread . high is my theme , but weak and short my sight ; my eyes oft dazled with excess of light. yet something here perhaps may please each guest ; 't is heavenly manna , though but homely drest . paul became all to all : and i would try by this essay of mystick poesy , to win their fancies , whose harmonious brains are bettrr pleas'd with soft and measur'd strains . a verse may catch a wandring soul , that flies profounder tracts , and by a blest surprize — convert delight into a sacrifice . — how many do their precious time abuse on cursed products of a wanton muse ; on trifling fables , and romances vain , the poisoned froth of some infected brain ? which only tend to nourish rampant vice , and to prophaneness easie youth entice , gilt o're with wit , black venom in they take , and ' midst gay flowers hug the lurking snake . here 's no such danger , but all pure and chast ; a love most fit by saints to be imbrac'd : a love 'bove that of women : beauty , such , as none can be enamour'd on too much . read then , and learn to love truly by this , vntil thy soul can sing ( raptur'd in bliss ) my well-beloved's mine , and i am his . book i. chap. i. the excellencies and perfections of the glorious king , the lord jehovah , discovered : shewing how he had but one son , the express image of the father , the delight and joy of his heart ; and of the glorious and eternal design of this most high and everlasting jehovah to dispose of his son in marriage . moreover , how the matter was propounded by the father , and whom he had chose to be the intended spouse . shewing also how the prince readily consented to the proposal ; and of his first grand and glorious atchievements in order to the accomplishment of this happy design . in the fair regions of approachless light , where unmixt joys with perfect love unite ; where youth n'ere wasts , nor beauty ever fades , where no disease , nor paining-grief , invades ; there reigns , and long hath reign'd , a mighty king , from whom all honours , and all riches spring ; his vast dominions reach from pole to pole , no realm nor nation but he could controul ; so great his pow'r , there never yet could be , an absolute monarch in the world but he . what e're seem'd good to him , he freely did , and nothing from his piercing eye was hid . to him the mighty nimrods all did bow , and none durst boldly question , what dost thou ▪ justice and wisdom waited on his throne , and through the world his clemency was know ▪ his glory so illustrious and bright , it sparkled forth , and dazled mortals sight . immense his being ; for in every land he present was , and by each soul did stand . no spies he needed for intelligence in foreign parts , to bring him tydings thence . and vain to him was court-dissemblers art , he saw each corner of the subtlest heart , view'd acts unborn , and plain discoveries wrough ▪ e're labouring fancy once could mould a though ▪ beheld mens minds clearly , as were their faces , and uncontain'd , at once did fill all places ; his awful frown could make the mountains shak ▪ and stoutest hearts of haughty princes quake . all things were his , who did them first compose , and by his wisdom doth them still dispose ; to serve his friends , and to destroy his foes . his azure throne with holiness is spread , the pure in heart alone his court may tread ; no vitious gallant , proud , imperious , vain , in court , nor kingdom will he entertain . he 's th' essence of true vertue , spotless , pure , and no ungodly one can he endure . no wicked person to him dares draw nigh , though ne're so rich , so mighty , or so high ; 't is righteousness his blessed throne maintains , who all injustice utterly disdains ; nay , holiness doth this great soveraigne cloath , and such as weare it not , his soul doth loath . but above all the glories which did wait upon this high and peerless potentate : his pity did the most transcendent prove , matchless his power , but greater still his love ; such bowels of compassion ne're were known , nor e're such proofs of vast affection shown ; his kindness beyond all that pen can write , or heart conceive , or nimblest brain indite . this sovereign love our wond'rous subject brings , our hist'ry from those melting ardours springs . for this great king had a most lovely son , and had indeed no more save only one , who was begotten by him , and brought forth e're heav'ns blew curtains did surround the earth ; before the world's foundations yet were laid , times glass turn'd up , or the sun's course displaid , this prince was brought up with him , and did lye , in his dear bosom from eternity . he was his only joy , and hearts delight , who ever did behold him in his sight . and as he made his father's heart most glad , he was sole heir to all the father had ; who freely gave all things into his hand , and made him ruler over every land , designing still to raise his dignity above each earthly prince , or monarchy , and him intitle with a glorious name , which none of all the heav'nly host dare claim . what glory is there in each seraphim ! yet must they all do homage unto him ; the cherubims likewise must all submit , and humbly worship at his royal feet , with trembling reverence ; for he d●th bear the express image of his father dear ; and his majestick glory doth unfold , too● right for any creature to behold , untill transform'd into an heav'nly mould . the lus●re of his face , the loveliness of compleat beauty , and of holiness . his personal sweetness , and perfections rare , no tongue of men , or angels , can declare : for , 't is recorded by unerring pen , he fairer was than all the sons of men . which in its proper place will more appear : but mind at present what doth follow here . this mighty king , whose glories thus did shine , had long on foot a very great d●sign , which was , in marriage to disp●●● this son , the blessedst work that ever could be done : this secret then to him he does disclose , and whom for him he had already chose , tells him the way , and means , whereby to bring about this strange and most important thing ; what he must do ; and all things doth declare : to which the son doth lend attentive ear , who never did his father disobey , nor him displease , would not in this say nay ; but straight-way shew'd with joy & chearful mind he was that way himself long time inclin'd : for with a heav'nly smile he made reply , this creature is the jewel of mine eye . great king of kings , thy sacred sovereign will with greatest joy i 'm ready to fullfil . my heart 's inflam'd with love , and will be pain'd till she for my imbraces be obtain'd . with secret transports long have i design'd that happy match in my eternal mind , to people with a new and holy race th' immortal mansions of this glorious place . such is the love which unto her i have , 't is strong as death , and lasts beyond the grave . where e're she be ( for well i understand she 's spirited of late to a strange land ) winged with love i 'le search the world about , and leave no place unsought to find her out . if any foe doth captive her detain , i'lebe her rescue , and knock off her chain : or , if half stifled , she in prison lye , i 'le break the bars , and give her liberty . i will refuse no labour , nor no pain , thee ( dearest soul ! ) into my arms to gain . such was this prince's love , and now t is fit we tell you who the object was of it . within the limits of the holy land , whose glory once shone forth on every hand ; and near the borders of rare havelah , where creatures of each kind first breath did draw where pison's streams with euphrates did meet ; where did abound all joy and comfort sweet , without the least perplexity or wo ; where bdellium and the onyx stone did grow ; did a most choice and lovely garden lye , renowned much for its antiquity : for sacred story has proclaim●d its name , and rais'd up trophies to its lasting fame . within that garden dwelt in ancient time a very lovely creature in her prime , mirror of beauty , and the world 's chief glory , whose rare composure did out-vy all story : fair as the lilly , e're rude hands have toucht it : or snow unfal'n , before the earth hath smucht it : the perfectst work which wondring heav'n could see , of nature's volumn , blest epitome ; her glorious beauty , and admired worth , what mortal tongue is able to set forth ? true vertue was the object of her will , there was no stain in her , no feature ill , no sca●r , nor blemish , seen in any part ; her judgment uncorrupt , and pure her heart ; her thoughts were noble , words most wise , not lavish ; her natural sweetness was enough to ravish all that beheld her ; from her sparkling eye , a thousand charms , a thousand graces fly : no evill passion harbour'd in her breast , or with bold mutinies disturb●d her rest ; for what 's not borne yet , needs not be represt . her lineage noble , of such high degree , none e're could boast a greater pedigree : a dowry too she had , a fair estate , conferr'd upon her at an easy rate . in brief , in all indowments she did shine , stampt with his image , who is all divine : but that which most unto her bliss did add , was the great honour which some time she had , of the sweet presence of a glorious king , from whom alone true happiness doth spring ; he oft declar'd her his grand favourite , and that with her was his endear'd delight : for precious love to her burn'd in his heart , and nothing thought too dear for to impart , or unto her most freely to bestow , of all the treasures he had here below . this was her state at first , none can gain-say ; but then , mark what befell her on a day . she did not long in this condition stand , before a cursed and most traiterous band of rebels , who shook off allegiance , and ' gainst their sovereign did bold arms advance ; intic'd her to their party , and destroy'd all those rare priviledges she injoy'd . which grand offence did so the king displease , that she his wrath by no means could appease ; nor had she any friend to speak a word , to stay the tortures of the flaming sword. no purpose 't was , alas ! for her to plead , why sentence should not against her proceed ; who well knew in her conscience 't was but right she should thenceforth be banisht from his sight , and his most glorious face behold no more , as she with joy had seen it heretofore . the rightful sentence passed , though severe , which might strike dead the trembling soul to hear , exil●d she was from him with fearful ire , and laid obnoxious to eternal fire : turn'd out of all her glory with a curse , no state of mortal creatures could be worse . and now she 's forc'd to wander to and fro , finding no rest , nor knowing what to do . a foreign soile , alas ! she must seek out , and where to hide her self she looks about . a wretched fugitive she straight became , a shame unto her self , to all a shame . yet this vile wretched creature , so forlorn , the subject of contempt and general scorn , she , she 's the object of this prince's love , she 't is to whom his warm affections move . 't was in her fallen state he cast his eye , although he lov'd her from eternity . who wandring thus into a foreign land , far off of him : he soon did understand there was no other thing for him to do , but must a journy take , and thither go . if he 'l accomplish this his great design , of making love , a love that 's most divine . the father now doth part which his dear son , who 's all on fire , and zealous to be gone : and what though it a grievous journy be , its bitterness he is resolv'd to see . his high atchievements nothing shall prevent , his mind and purpose is so fully bent , that he in his own kingdom will not stay one minute after the appointed day . but that you may more fully yet discover the matchless flames of this most glorious lover , permit us to present unto your view , the court he left , the dungeon he went to . the kingdom , where this hi●h-born prince did dwell , all other countries vastly doth excel , its glory splendid is and infinite , it cannot be beheld with fleshly sight . ten thousand suns , ten thousand times more bright then ours is , could never give such light . none ever there beheld a cloud , nor shall ; nor ever was there any night at all . no cold or heat did ever there displease , no pain nor sorrow there , nor no disease . no thirst nor hunger there do any know , nor any foes to seek their overthrow , disturb their peace , or them i' th least annoy ; nor is there any devil to destroy . and if one would that kingdom searth about , there is no finding of one poor man out . no sooner any such do thither get , but on their heads a glorious crown is set . congratulating angels round them wait , and cloath them all in long white robes of state. they live in boundless bliss , with such content , it raises joy unto a ravishment . there 's rivers too of pleasures , fil'd to 'th brim , in which the prophets and apostles swim . there beauty fadeth not , nor strength decayes ; no weary old age , neither end of dayes . impossible it is for them to dye , whose souls have tasted immortality . all there is love , and sempiternal joys , whose sweetness neither gluts , nor fullness cloys . friends always by ; for absence is not known , their loss , or departure , none can bemoan . within the confines of this blissfull land there doth a spacious foursquare city stand , the noblest structure 't is that e're was rais'd , by men admired , or by angels prais'd . the founder of it was a mighty king ; yet without hands t' was built , amazing thing ! as for th' marterials , which did it prepare from a good author this description hear : the luke-warm blood of a dear lamb being spilt , to rubies turn'd , whereof its parts were built ; and what dropt down in a kind gellied gore , " became rich saphire , and did pave her floor . " the brighter flames that from his eyebals ray'd , " grew chrysolites , whereof her walls were made , " the milder glances sparkled on the ground , " and grounsild every door with diamond : " but dying , darted upwards , and did fix " a battlement of purest sardonix . " its streets with burnisht gold are paved round , " stars lye like pebbles scattered on the ground . " pearl mixt with onyx , and the jasper stone , " the citizens do alwayes tread upon . here he with 's father in great state did sit , whilst millions bow'd themselves unto his feet . here 't was he kept his court , here was his throne , from hence through all the world his glory shone . and if ought could unto his greatness add , mark what a rich retinue there he had . he servants kept of very high degree , who did bow down to him continually . though they were nobles all , and far more high than proudest of the roman monarchy ; and mighty great in power too are they ; for one alone did no less number slay than near two hundred thousand in one night , of valaint souldiers , trained up to fight . these troops still ready stood at his command , to execute his will in every land. of them he 'd an innumerable host , though some of them in ancient times were lost : yet the selected number millions were , who still to him do true allegiance bear : true love and zeal burn'd in their breasts , like fire ▪ to do his will 's their business and desire : 't is his gre●●●●●'rest which they wholly mind , aiding his friends , 〈◊〉 welfare they design'd : and likewise evermore to frustrate those , who did their prince's soveraignty oppose . their nature's quick and clear , as beams of light : creatures too pure for mortals grosser sight . and if we shall consider well their worth , meer empty nothings are all kings 'o th earth , when to these servants they compared be ; so much excells their glorious dignity . what of their sovereign lord then shall we say , on whom they do attend both night and day ? when they before his dazling throne appear , their heav'nly faces straight way cover'd are ; as if not able on his face to look ; or else with glorious blushings , heaven-struck . such , such his court , such his attendants were : who could with this great prince of light compare ? oh what celestial glory didst thou leave , almost beyond mans credence to believe ! that thou shouldst thus thy fathers house forsake , and such a tedious dismal journey make ! could not that charming , melody above , allure thy thoughts and , hinder thy remove ? oh no! there 's nothing can retard thy love. hark how the glorious seraphims do sing , whose warbling notes do make the heavens ring ! what mortals ever did such musick hear ? spirits made perfect , are quite ravisht there . oh! how they listen whilst the strains rise higher , and joyning gladly with th'all-charming quire , sing forth aloud , inspired with his flame , all glory , glory , glory to his name . one strain of this celestial harmony , could mortals hear , they soon would thither fly : they straight would shake off all their carnal shackles and quit these dull and loathsom tabernacles ; like towring larks , still upwards would they soar , and ravished , would think of earth no more : or like to herds of cattel , great and small , they●d leave their feedings , and run thither all . but yet could not this lovely paradise , these honours , or this melody intice the love-sick prince unto a longer stay , so much he longed for the marriage day : no thing could his design divert , or move ; so constant was he in his royal love. his travels next will you be pleas'd to hear which raises wonder in me to declare . ten thousand millions , and ten thousand more of angel-measur'd leagues from th'eastern shore : of dunghil earth this glorious prince did come . did ever lover go so far from home to seek a spouse ? what brave heroick spirit that e're did love of vertuous princess merit , would not have found his trembling heart to ake , so vast an enterprize to undertake ; such dangers to expose himself unto , such pleasure , and such glory to fore-go ! but some 't is like may ask a question here , unto what parts or region did he steer ? or whither did he travel , whither go ? a very needful thing for all to know . was 't to some goshen-land , of precious light ? or in to some elysian fields , which might with boundless pleasures thither him invite ? was it a kingdom somewhat like his own for bliss and glory ? or what kind of one was this strange land , to which this lover went ▪ to find the soul , forc'd into banishment ? alas ! dear sirs ! this may you still amaze , and to a higher pitch your wonder raise . as far as darkness differs from the light , or dolesom earth falls short of heaven so bright ; as heavens higher are than earth or seas , a thousand times , ten thousand of degrees ; so far that place where this sweet prince did dwell the other ( to which he travel'd ) did excel . as that transcends for loveliness most rare : so this in wickedness exceeds compare . egypt was once a dark and dolesom place , when no one could behold his brother's face . though there the sacred stories plainly tel 't , the darkness was so great , it might be felt . yet was that but a figure , you must know , of the black horror of this land of wo , whither the wretched wandring soul was gone , and whence her lover now must fetch her home : it was indeed an howling wilderness , a region of dispair , and all distress : where dragons , wolves , lyons , and ravenous beasts had their close dens , and birds of prey their nests . besides , throughout the ruinated land a black and fearful king had great command , who had revolted many years before from his liege lord , and to him since has bore most cruel spight and curs'd malignity , assuming to himself the soveraignty ; the greatst usurper that e're being had : sylla , nor nero never were so bad . for 't is well known he was th' original syre of tyrants all , and taught them to aspire ; ambitious through the world to spread his arms , he fill'd the earth with blood and sad alarms : and like a ravenous lyon rang'd about to seek his prey , and find new conquests out . full of state-policies , and subtil wiles : where 's force attempts in vain , his fraud beguiles . most cruel to those slaves he can betray , and yet the fools , besotted to his sway , court their own ruine , and blindly obey . his antient lord he hated most of all , and such as were his offspring , great and small , he was resolv'd to be reveng'd upon , and them for to destroy e're he had done , from whence his name was call'd apollyon . a name which doth his nature full express , and you of him thereby my further guess . this greedy dragon , hungry of his prey , with wide-stretcht jawes stood waiting for the day , when this dear prince should come ; nay for the hour , that so he might him instantly devour . oh tyrant love ! dost thou no pity take ! wilt thou the phaenix of both worlds thus make a prey to such a fiend , who by some snare hopes to entrap this long expected heir , and then to take possession , and alone rule on an undisturbed hellish throne ? see how the troops of his infernal power combine , this sacred person to devour . needs must that be a sad and dismal land , where this damn'd monster hath so great comand . what prince would come from such a mount of bliss unto a cave , where poysonous serpents hiss ? come from his father's bosom where he lay , to be the wolves and dragons chiefest prey ? to leave his glorious robes and cloth of gold , and clothed be with raggs and garments old ! from ruling men and devils , now to be tempted by both of them , scarce ever free ? to leave a paradise of all delight , and come into a land as black as night ? a glorious crown and kingdom to forsake , that he his bed might on a dunghil make ? to leave a sweet and quiet habitation , to come into a rude distracted nation ? where wars , blood , and miseries abound , where neither truth , nor faith , nor peace is found ? to leave his friends , who loved him most dear , to dwell with such as mortal hatred bear to him , and to his blessed father , and all such as do for them most faithful stand ? to come so many millions of long miles to be involv'd in troubles and sad broils ? and all this for a creature poor and vile , a traiterous vagabond , and in exile ? yea , one that still remain'd a stubborn foe , ●ating both him and his blest father too ? who ponders all in extasy , can't miss to cry out , oh! what manner of love is this ? sure this is love that may our souls amaze , and to the height our wondring spirits raise , in grateful hymns to celebrate its praise . chap. ii. shewing what entertainment the prince of light me● with at his first arrival . how there being no room for him in the inn , he was forced to lie in the stable , and make his bed in the manger . as also how he having laid aside his glorious and princely robes , was not known by the people of that country ; and how he was wronged , and abominably abused by them . awake my muse ! i hear the prince is come ; go and attend him , view the very room where he at first doth lodg : see how they treat a king , whose pow'r is so exceeding great . much rumor of his coming , i am told , was spread abroad amongst them there of old , and many waiting for him , long'd to see what kind of king and person he should be . oh! what provision now to entertain him did they make ? my soul 's in grevious pain to hear of this . doth not the trumpet sound , and joy and melody sweetly abound i' th hearts of all , who heard of this good news ? how did they carry 't to him , or how use this lovely one , whom angels do adore , and glorious seraphims fall down before ? ah! how methinks should they now look about some curious stately structure to find out , some prince's palace for his residence , or strong fair castle for his safe defence ! don't people leap for joy , whil'st angels sing , to welcome in their long expected king ? do not the conduits through all streets combine , in stead of water , wholly to run wine ? do not great swarms of people 'bout him sly , like to some strange and glorious prodigy ? what dos't thou say , my muse , art wholly mute ? doth this not with thy present purpose suit ? ah! yes , it does , but how shal't be exprest ? the grief that seizes on my panting breast , my heart into a trembling fit doth fall , to think how he contemned was of all . the savage monsters did this prince reject . and treat him with affronts and disrespect : when he for them had taken all this pain , they neither would him know nor entertain : the very inn , where first he went to lie , for to vouchsafe him lodging did deny . no room ( alas ! ) had they ; but if 't were so he would be there , to th' stable he must go . to 'th stable then goes he contentedly , without the least reflection or reply . the silly ass , and labouring ox must be companions now to sacred royalty ; expos'd by greater brutes , he must ( alas ) take up with the dull-oxe , and painful ass , who their great maker and preserver was ; and in the manger's forc'd to make his bed , without one pillow to support his head. let heav'n astonisht , earth amazed be at this ungrateful inhumanity let seas rise up in heaps , and after quit their course , these barbarous people to affright . oh! what a mighty condescention's here ! what story may with this , with this , compare ? is this the entertainment , they afford ! and this a palace for so great a lord ! is this their kindness to so dear a friend ! do they him to a filthy stable send ! is that a chamber suiting his degree ! or fit the manger should allotted be , for him to lay his glorious body in , ( of whom the prophet saith he knew no sin ? ) whose footstool's earth , and heaven is his throne , what ne're a better bed for such an one ! that has so vast a journey undertook , and for their sakes such glory too forsook ! is this great prince with such mean lodging pleas'd so that he may of love-sick pains be eas'd ! o what a lover's this ! almighty love ! how potently dost thou affections move ! what shall a prince be thus ore-come by thee , and brought into contempt to this degree ! sure this may melt an heart of hardest stone , when 't is consider'd well and thought upon . but no less worthy note is it to hear the manner how this soveraign did appear . was it in pomp and outward splendor bright ? which doth the sensual heart of man invite , to cast a view , and deep respect to show , as unto haughty monarchs here they do : like to a prince , or like himself , did he his beams display that every eye might see in his blest face most radiant majesty ? no , no , so far was he from being proud , that he thought fit his glories all to shroud ; and , like the sun , invelop'd in a cloud , did vail his heav'nly lustre , would not make himself of reputation , for the sake of that poor soul he came for to seek out : he saw 't was good , that he might work about his blest design , himself thus to deny , and shew a pattern of humility . his glorious robes he freely did lay off , though thereby made th' object of men's scoff , who viewing his despised mean condition , welcom'd him with contempt , scorn , and derision : for 't was 'i th form of a poor servant he appear'd to all , the very low'st degree , which amongst all the sons of adam are and doth not this still wondrous love declare ! the people of that country too i find to gross mistakes so readily inclin'd , they judg'd him a poor carpenters son born , and stigmatiz'd him with it in great scorn . nay , some affirm he worked at the trade , for which they did him mightily upbraid . how ever this we must to all proclaim , he that all riches had , most poor became ; that so the soul through his sad poverty might be enriched to eternity . the foxes of the earth , and birds of th' air had more ( alas ! ) than fell unto his share . in holes the one , in nests the other fed ; but he , ( poor he ! ) no where to lay his head . not one poor cottage had this precious king , although the rightful heir of every thing . the meanest man almost of adam's race seem'd to be in as good , nay better case , respecting outward wealth and glory here ; those things no price in his affections bear . silver and gold the muckworm wordling's gods ▪ he knew to be but more refined clods of that same earth , which he himself had made ripe by a sun , scarce fit to be his shade . no mony , doubtless , had this prince at all in purse or coffer : for , when some did call for cesars tribute , then , behold , must he dispatch in haste a servant to the sea in an uncertain fishes mouth to spy a piece of coyn ( oh wondrous treasury ! ) with which he straight did caesars tribute pay ▪ ( though small engagement on the children lay rather than hee 'l be disobedient thought , to raise the tax , a miracle is wrought . but here t is like some may desire to know the cause why he abas'd himself so low ? the answer to which query's very plain ; his errand so requir'd , if he 'd obtain the soul , for whom his country he did leave , he of his glory must himself bereave . 't was love that brought him into this disguise , to come incognito to haughty eyes , to lay aside awhile his robes of state , and thus in pilgrims weeds upon her wait : without this form assum'd , these raggs put on , the mighty work could never have been done . she grov'ling lay below , unable quite once to aspire unto his glorious sight . therefore must he a garb suitable take to raise her up , and his dear consort make ; he must descend , that she might mount above , and joyn in a fit entercourse of love. so the kind sun beams do the dunghil gild , that it to heaven may exalations yeild , with pregant show'rs to fertilize the field . chap. iii. shewing how upon the arrival of the glorious prince , th● vice-roy of that country contrived in a barbarous maner to take away his life . and of the horrid massacre that fell out upon it in the town of bethlehem . and how the prince escaped and fled nto egypt . also discovering how the creature he came ; to be a suiter to was preingaged by the black king to the monster o● def●rmity , a bastard of his own begetting , calle● lust . and of the great and fearful battel that fell ou● between the prince of light , and apollyon prince of darkness ; and how apollyon was over-come and , after three amazing incounters , forc'd t● fly . though goodness still 's oppos'd by envious hate ▪ vertue ( like palms ) thrives by th' oppressing weight ▪ our princes welcome is in part exprest , but what ensues is worse than all the rest . of his sad usage further i 'le declare , and the curs'd cruel foes he met with there . no sooner flutt'ring fame the news had told of his arrive ; and that some seers of old ( heralds of fate ) proclaim'd him on record to be a high-born prince , and mighty lord : but presently the voyce-roy of that land was fill'd with indignation on each hand ; fearing , 't is like , he might deposed be , or much diminisht in his dignitie ; that this great stranger might assume his crown , or quite eclipse his perishing renown . for when the sun doth rise and shine so clear , the moon and stars do all straight disappear . not knowing what strange evils might arise ; he therefore did a bloody plot devise . such was his rage and undeserved spight , he needs would butcher this sweet lamb of light ; who though to none he thought one dram of ill , yet he resolves his precious blood to spill : but failing of one treacherous design , he and his gang do in a worse combine : which was by strict inquiries for to hear , when this bright star did first to men appear ? that so he might exactly know the day when he arriv'd , and in a manger lay . which known , to make all sure he straight contrives to sacrifice a thousand harmless lives , and kill the males , yea every one of them which had been born in famous bethlehem , from two years old or under , ever since the late prediction of this new-born prince . judging this way ( 't is like ) might be the best to cut off him , unknown , amongst the rest . which horrid massacre he brought to pass , and one more bloody sure there never was : if circumstances were but weighed well , both what they were , and why that day they fell on the poor babes ; they no compassion have , but hurle them from the cradle to the grave . the weeping mothers rais'd a swelling flood of their own tears , mixt with their childrens blood ; in every street are heard most dismal cries , be wailing those untimely obsequies : as had been prophesied long before , by rachel's moans , refusing to give o're , she sighs , and weeps , and has no comfort got , because her hopeful children now are not . great was the slaughter ; yet their hopes were crost , the precious prey these raging blood-hounds lost : for th' prince of peace had notice of this thing , and fled to egypt from this wrathful king ; and there remaining , graciously was fed , until this savage murderer was dead . and when he heard what had that wretch befel , he hastned back to 'th land of israel . but news being brought of archilaus's raign , soon found it needful to remove again . so being warn'd of god , to galilee he turn'd aside ; and there at present we shall leave him , whilst we may more fully hear the great design of this his coming there . some possibly may say , was 't not to take unto himself a kingdom , and so make himself renowned , great and very high , above each prince and earthly monarchy ? 〈…〉 was 't not to take the crowns of every king , and all their glory to the dust to bring , to set their diadems on his own head , that so the nations might be better led ? was 't not to take revenge upon his foes , and grind to powder all that him oppose ? was it not to commence his glorious raign , that so he might the pride of nations stain ? herod , t is like , as you before did hear , such things might dream , and it might vainly fear : but wholly groundless : for ( alas ) he came not as a king to punish , but a lamb , to offer up in sacrifice his life , to put an end to all tormenting strife , and only gain a poor , but long'd-for wife . his sole design , i told you , it was love , 't was that alone which brought him from above , these hardships , and these pains to undergo , and many more , which yet we have to show : for these are nothing , in comparison of those which must be told e●re we have done . he in those parts had been but thirty year , and little had he don that we can he●r about obtaining of the creatures love , but gloriously did then the matter move , unto the soul , who little did it mind , for she ( alas ) was otherwise inclin●d : for the black king that had usurp'd that land , an ill shapt bastard had , of proud command , whom having drest up in a much gallantry , he did appear so pleasant in her eye , that he before had her affections won , and in her heart established his throne ; though he design'd no less than to betray and murder her in an infidious way : of which the silly soul was not aware , but fondly blind could not discern the snare . too like ( alas ) to many now a dayes , whom fawning , words and flattery betrays . this imp of darkness , and first-born of hell transform'd by witchcra●● , and a cursed spell , like a brisk gawdy gallant now appears , and still false locks , and borrowed garments wears : then boldly sets upon her , and with strong and sweet lip'd rhetorick of a courtly tongue salutes her ears , and doth each way discover the amorous language of a wanton lover . he smiles , he toyes , and now and then le ts fly imperious glances from his lustful eye ; adorns her orient neck with penly charms , and with rich bracelets decks her ivory arms : boasts the extent of his imperial power , and offers wealth and worldly pleasure to her . jocund he seem'd , and full of sprightly mirth , and the poor soul never inquir'd his birth . she lik'd his face , but dream't not of the dart wherewith he waited to transfix her heart . there is no foe to such a dalilaw , as pretends love , yet ready is to draw the poysonous spear , and with a treacherous kiss bereaves the soul of everlasting bliss . if you would know this treacherous monster 's name ( as you before have heard from whence he came ) 't is he by whom thousands deceiv'd have bin , heav'ns foe , and satan's cursed off-spring , sin . a violater of all righteous laws , and one that still to all uncleaness draws ; author of whored omes , perjuries , disorders , thefts , rapines , blood , idolatries , and murders . from whom all plagues , and all diseases flow ! and death it self to him his be'ng doth ow. this monster of pollution , the undone poor soul too long had been enamour'd on ; and by the craft his sire apollyon lent , doubted not to obtain her full consent . but when apollyon saw this prince of peace , his wrathfull spight against him did encrease : so brave a rival he could not endure , but sought all means his ruine to procure . shall i , saith he , thus lose my hop'd-for prey , see my designs all blasted in one day , which i have carried on from age to age , with deepest policy , and fiercest rage ? my utmost stratagems i first will try , and rather on the very spot i le dye . thus hellishly resolv'd , he does prepare straight to commence the bold and impious war , and now the sharp encounter does begin a fight so fierce no eye had ever seen , nor shall hereafter ere behold agen . but first be pleas'd to take a prospect here , of the two combatants as they appear : the first a person of celestial race , lovely his shape , ineffable his face ; the frown with which he struck the trembling fiend all smiles of humane beauty did transcend : his head 's with glory arm'd , and his strong hand no power of earth or hell can long withstand . he heads the mighty hosts in heav'n above , and all on earth , who do jehovah love . his camp 's so great , they many millions are , with whom no one for courage may compare , they are all chosen men , and cloath'd in white , ah! to behold them , what a lovely sight is it ! and yet more grave and lovely far to joyn and make one in this holy war. the other was a king of courage bold , but very grim and ghastly to behold ; great was his power , yet his garb did show sad symptoms of a former overthrow : but now recruited with a numerous train , arm'd with dispair , he tempts his fate again . under his banner the black regiments fight , and all the wicked troops which hate the light : his voluntiers are spread from north to south , and flaming sulphur belches from his mouth . such was the grand importance of their sight , it did all eyes on earth and heaven invite to be spectators , and attention lend : so much did ne're on any field depend ; no not pharsalia's plains , where caesar fought , and the worlds empire at one conquest caught . alas , the issue of that famous fray , may not compare with this more fatal day . should the black monstrous tyrant prince prevail , the hearts and hopes of all man-kind must fail : but above all , she who caus'd their contest would be more miserable than all the rest ; shee , she , poor soul ! for ever were undone , and never would have help from any one ; t was for her sake alone the war begun . some fabulous writers tell a wonderous story , and give i know not what st. george the glory of rescuing bravely a distressed maid from a strange dragon , by his generous aid . this i am sure our blessed captain fought with a fierce dragon , and salvation wrought for her , who else had been devoured quite by that old serpents subtility and spight . but now t is time their combate to display behold the warriers ready in array . apollyon well stor'd with crafty wit long time had waited for a season fit , that so he might some great advantage get . and knowing well the prince of light had fasted ful forty days , then presently he hasted to give him battle , and a challenge makes , which no less cheerfully christ undertakes . the king of darkness the first onset gave , thinking his foe to startle , or out-brave . he flung at him a very cruel dart , and aym'd to hit him just upon the heart . he 'd have him doubt or question , if t were so ? whether he were the son of god or no ? but the blest lord did use his sword so well , that down the others weapons straight way fell : it made him reel , and forc'd him back to stand , and beat his lance at once out of his hand . at which this disappointed wrathful king doth gnash his threatning teeth , and shews his sting ; is mad and foams , and fain the dog would bite : he swells like to a toad , enough to fright a mortal man , on him to cast an eye and then breaks out with sad and hideous cry . apollyon king of darkness . shall i be foiled thus ? or thus give o're , whom never any could yet stand before ? have not the mighty fallen by my hand , enforc'd to yeild to me in every land ? whole kingdoms ( sir ) have trucled to my pow'r ▪ if once i 'm mov'd , millions i can devour . nay , with one stroke , thou very well dost know , i all the world at once did overthrow . my very name is frightful unto all , who trembling fly , if i upon them fall . my voyce is like unto a mighty thunder ▪ and with a word i keep the nations under . see how they faint , and shrink , and shreek for fear , if of my coming once they do but hear : they quiver all , and like a leaf do shake , and dare not stand when i approaches make . besides all this , much more i have to boast : which of the champions of thy earthly host have i not overcome , and put to flight ? none ever able were with me to fight . noah that servant ( holy just ) of thine , i did o'recome by 'th juce of his own vine : and righteous lot i next may reckon up , a trophy unto my victorious cup , whereby he into incest fell two times : and these thou know'st are no inferiour crimes ▪ thy jacob too , though he could wrestle well , yet by my arm most grievously he fell : and so likewise did his most zealous mother : by lies i made him to supplant his brother . joseph for thee , although he was sincere , i quickly taught by pharoah's life to swear . and judah , from whose loins thou dost proceed , i worsted much , do but the story read . moses himself , thy captain generall , by me receiv'd a shrew'd and dismal fall , although so meek , when i did him engage , i mov'd him into passion and great rage , by which i did so vex his troubl'd mind , that he could not the land of promise find . sampson was very strong , i know , yet he was overcome by dalilah and me . and david , though a king , and most devout , sustain'd by me almost a total rout ; although he slew a lyon , and a bear , and my goliah likewise would not spare , but with his sling that champion did destroy , who did the camp of israel annoy : for all these mighty acts , when once i came to try his strength , i brought him unto shame : the people numbred , and his god forsaken , by adult'ry and murder over-taken . and solomon , a mighty king and wise , did i by force and subtilety surprize ; i planted for him such a curious net , as soon intangled his unwary feet ; strange womens charms withdrew his heart from thee to doting lust , and curs'd idolatrie . the time would fail me , should i number all the noble worthies , i have caus'd to fall . ne're any yet upon the earth did dwell , but by my conquering sword they vanquisht fell . and thinkst thou , man , that i to thee will yield , when slesht with vict'ories , basely quit the field . mistake not thus , i le have the other blow , i want no strength nor courage thou shalt know . prince of light. thy pride , apollyon , and thy hellish rage , long since thy utter downfal did presage . vain are thy boasts , these rants no good will doe , i know thou art a cowardly bragging foe . forbear with lies my servants to condemn , 't were only foils , not falls , thou gavest them . lurking in secret , thou didst treacherously at unawares sometimes upon them fly ; but rallying straight they did renew the fight , quencht all thy darts , and soon put thee to slight : and now beyond thy reach , in full renown , for their reward , enjoy an endless crown . and though on some thou hast prevail'd too far , with me thou art unable to wage war. 't is for their sakes that forth my wrath is spread ; thou bruisdst their heels , but i will bruise thy head. apollyon . stop there i pray , let 's try the other bout , and see if thou canst me so quickly rout . i am resolv'd my utmost force to try , for all my hopes i find at stake do ly : e're i 'le be baffled thus , and lose my prey , upon thy back still sharper strokes i 'le lay . prince of light. what is the cause thou art so furious now , and thus on me dost bend thy brazen brow ? what is thy fear ? why dost thou rage ? or why dost tremble thus , and look so gashfully ? why doth thy fading colour come and go ? speak , hellish fiend ! what i command thee , do . apollyon . great reason's for't ; i partly understand the cause why thou art come into this land : and having found what thy intentions are , needs must the same me terrify and scare . i do perceive what did thee chiefly move to leave the glory which thou hadst above ; 't was love that thou didst to a creature bear , which unto me in truth is very dear ; and i will make my glistering spear to bend , e're i to thee in this will condescend ; before i will her lose , i 'le tear and roar , and all infernal pow'rs i will implore , that i assistance of them may obtain , against a foe i do so much disdain . prince of light. but why should this stir up thy hellish rage , if i in love am moved to engage the precious soul , and her betroth to me , what wrong can that ( vile monster ) do to thee ? thy horrid pride hath wrought thy overthrow , and thou wouldst fain have her be damned too . but know this match in heav'n's made , & thy hand can not prevent nor break this sacred band. apollyon . she 's preingag'd to one , whom i do love , and i concern'd am ; for 't was i did move the question to her , did first the contract make , and i 'm resolv'd she never shall it break . the party too is my own offspring dear , and i to him most true affections bear : and reason there is for 't , 't was he alone founded my kingdom , and first rais'd my throne . 't is he who every where doth for me stand , yea and maintains my cause in every land. my subjects he brings in both great and small ; without his aid soon would my kingdom fall . and if this contract should be broke , i see but little service more can he do me . blame me not therefore , if i grow inrag'd , and thus in furious battel am engag'd . prince of light. thou canst not hide from me thy curst design , most horrid hatred is that love of thine . thou seek'st her life , her blood , nought else will do but her most desperate final overthrow . i likewise see how the sad game is laid , how she by treacherous loves to sin 's betraid : but i that league resolve to break asunder , dissolve your charms , & quickly bring thee under ; although i know thou art a son of thunder . i 'le spoyl all your designs , and make appear that only i that soul do love most dear . i 'le spill my dearest blood upon the ground , but your infernal plots i will confound . i am her friend , and will so faithful prove , that all shall say i 'm worthy of her love . my life is in my hand . i le lay it down e're she shall miss of the eternal crown . thou damned art , and wouldst ( i fully know ) bring her into the same eternal wo : but know , vile fiend , 't is more than thou canst do , unless thou can'st this day prevail o're me , those dreadful torments she shall never see . at this apollyon's parched lips did quiver , these words , like darts , struck through his heart and liver , he gnaw'd his very tongue for pain and wo , and stampt , and foam'd , and knew not what to do , till e're a while , like to a lyon bold , upon his spear he furiously takes hold , and doth the second time the lord engage , with greater violence and fiercer rage . as when loud thunder roars , and rends the skie , or murdering cannons let their bullets fly : so did he cause as 't were the earth to quake , when he at him the second time did make ; and by the force of his permitted power , snatches him up , as if he would devour him , like the prey which hungry lyons eat ; but not prevailing , down he did him set upon a pinacle 'o th temple high , and then again upon him does let fly : but finding he no hurt to him could do , he strives him headlong down from thence to throw pretending if he were so great an one , his foot could not be dasht against a stone . but then our prince did draw his sword again , not doubting in the least he should obtain another victory against this foe ; and did indeed give him so great a blow , that he fell down , being forced to give ore , and shamefully retreated , as before , now would one think the battel quite were done , and time for the black prince away to run : but he reviv'd , and did fresh courage take ; as men would do , when all doth ly at stake , and a third battel was resolv'd to see , what ere the fatal consequence might be . apollyon now to his last shift was driven , almost of all his magazine bereaven . but one poor weapon more he had to try ; if worsted there , resolved was to fly . and here indeed god suffer'd him once more to take him up , as he had done before . ah! t was a sight most dismal to behold , what foe was e're thus impudently bold ! that so was bafled , forced to retreat , and found his enemie too wise and great a thousand times for him , yet would essay by force of arms to carry him away . don't heaven and earth , and all amazed stand to see the prince of light in satan's hand , or rather in his arms carry'd on high , as if he would have kill'd him secretly ; but on a mighty mountain him he set , hoping he might some great advantage get ; a cunning stratagem he did devise , thinking thereby our saviour to surprize , and him 'orecome by subtile policy , and that was to present unto his eye the glory of this world , the only snare by which poor mortals often ruin'd are . this hellish prince is full of craft and wiles , and with 's inventions all the world beguiles . from him the politick achitophel , and our more modern famous machiavel , with other states-men learn't their puzling arts to plague the world , that science he imparts , to imbroil nat'ions , and cheat honest hearts . sly stratagems in war , most wise men know have oft prevail'd , where force no good could do . the walls sometimes of castles down do fall , when n'ere a bullet hath been shot at all , unless discharged from a silver gun ; thousands ( alas ! ) this way have been undone . strong citties gates ( we know ) have open'd been with golden keyes , and enemies let in , which force nor strength could ne're have made to fly , nor been broke down by fiercest battery . the maxime's true , which frequently we read , that policy doth very far exceed the strength and pow'r of great & haughty kings ; and to subjection mighty nations brings . but all the strength , nor craft , nor power either , which satan hath with all his fiends together , could with this glorious lord prevail i' th least , who hath the strength of heaven to assist , and was himself omnipotent in power : doth satan think he can a god devour ? can fading glories of vile earth intice , or break his purpose off , when paradise could not upon him any influence have , to turn his love from her he came to save ? how soon deep policy is overthrown , and crafty fraud to foolish madness come ! art thou , apollyon , such a wretched sot ? hast thou no other bait , nor weapon got ? is this thy wit , and can'st thou do no more than give him that which was his own before ? how prodigal thou seem'st ? wilt thou bestow at once on him all kingdomes here below ? what then will all thy flattered subjects do ? if thus thou rashly giv'st them all away , what wilt thou do thy self another day ? what! is poor soul worth more than all the world ? that all thou hast shall thus away be hurld , rather then thou of soul would'st be bereav'd ? 't is time for her to see she ben't deceiv'd . what! all the kingdoms of the world ! pray who did give them all , or any unto you ? ah! what a traytor 's here ! is 't not a shame before thy soveraign's face to make a claim unto those kingdoms , where thou hast no right ? thou know'st they do belong to 'th prince of light . thine if thou call'st them , 't is by usurpation , no other right hast thou to any nation . but we discourse too long : behold a sight , apollyon rallies all his scattered might . now nothing else than a full conquest will the haughty wretch his wild ambition fill . how fain would he majestick steps have trod , and worship'd be , nay worship'd by a god ? but the wise prince of light doth straight advance to check his bold and vain extravagance , declares his pow'r , and shakes the awfull rod ; thou shalt not ( what ? ) tempt ( who ? ) the lord thy god ? this well-plac'd stroak did satan quite confound ; he cannot stay , yet 's loth to quit the ground . but seeing that he needs must now be gone ; looks back , and grins , and howling , thus goes on . apollyon . although i find thou art for me too strong , yet i 'le revenged be , for all the wrong i have sustain'd , either on thee or thine ; for which the powers of hell shall all combine , t' engage thee in another sort of fight , although at present i am bafled quite . moreover , this i further have to say , so long as thou dost in this country stay , be sure of troubles thou shalt have thy fill , i 'le sett my servants on thee , and they will , by help from me , add sorrows to thy dayes , strew all thy paths with throns , and cross thy ways . i 'le render thee as odious as i can , that thou mayst be disown'd by every man. what i , and all infernal powers can do , to make thee miserable , or o'rethrow the great design , which thou art come about , we are resolved now to work it out . and though thou thinkst this soul for to obtain , i tell thee now i have her in my chain ; and doubt not but i there shall hold her fast , till tired out , thy love be over-past . nay let me tell thee further in thine ear , she unto thee doth perfect hatred bear : thee , nor thy portion doth she like at all , although for her thou dost thy self inthrall , and into troubles and afflictions bring : what wise man ever would do such a thing ? what love , where thou no love art like to have , tho thou the same a thousand times shouldst crave ? if this proves not most true , then me you shall the father of lies hereafter justly call . boast not this conquest , though i go my way , i 'le meet the better arm'd another day . a hideous clapy of thunder then was heard , and streight the cursed spirit disappeard . chap. iiii. shewing what joy there was in heaven amongst the angels , upon the great victory obtained over the black king. shewing also how affectionately in a sweet heavenly manner , the prince of light after this saluted the soul he came to save , for whose sake he had passed throw all these sorrows . and how the ungrateful blind & deluded wretch slighted and dispised him in her heart ; choosing rather to hearken to , and side with apollyon , king of darkness , and to entertain the monster of pollution , sensual lusts , than to become a spouse to so glorious a prince ; pretending she knew him not , neither would she believe he was the son of god , the blessed and eternal potentate ; demanding signs of him . shewing upon this what strange and wonderful miracles he wrought amongst the people , who notwithstanding all , went about to kill him . and how he was forc'd to fly from one country to another , to preserve his life . and what hardships and difficulties he passed through , for love he bore to the poor creature . no sooner had this overthrow been given , but troops of angels did descend from heaven , unto this prince with great congratulation , yeilding to him all humble adoration . ah! how the glorious seraphims did sing , bringing fresh bayes of triumph to their king. they come to serve him , as was just and right , because his en'emy he hath put to flight . let heaven rejoyce , and earth resound his praise , for victory or'e him , who did always disturb the earth , and whom none could withstand ; such was his strength and force in ev'ry land. now might one hope the prince from trouble 's freed and quickly will in his affairs succeed , wherein he hath such great obstructions met , since first his feet upon the earth were set . kindly he now doth the poor soul salute , and with such fervency begins his suit ; and in such sort he did himself declare , that none in woing could with him compare . no orator on earth like him could speak , so powerfully , and sweet enough to break and melt a breast of steel , or heart of stone , if well his words be weigh'd and thought upon . he to this purpose doth salute her ears some times with sighs , sometimes with bitter tears . prince of light. look unto me , dear soul ! behold 't is i , who lov'd thee deeply from eternity ; who at at thy doors do stand , oh let me in , and do not harken to that monster , sin . refuse me not , because my thoughts descend below themselves , so far to recommend my dearest love to thee ; although that i no beauty can at all in thee espy : i love not as your earthly lovers doe ; 't is beauty that engages them to woo , or the great portion , or the vertuous mind : there 's none of these in thee that i can find . yet my affections burn , and love 's so much , no mortal ever did experience such . why dost thou frown ? ah doth thy hardned brow , not made at first to wrinkle , wrinkle now ? i am a person of no mean degree , although my heart is fixt and set on thee . my father , who hath sent me , is most high ; he rules above , and all beneath the sky . all kingdoms of this world they are his own , whether inhabited , or yet unknown . to this great monarch ( soul ) i am most dear , what ere he has is mine , i am his heir , his choice delight , his joy , and only son , moreover , he and i am only one . my father is in me , in him am i , and was with him from all eternity . there 's many mansions in his house , and there of all delight thou shalt enjoy thy share . i 'le raise thee unto honour and renown , and arch thy temples with a radiant crown : in robes of state i 'le clothe thee every day , all glorious within shall thy array be wrought of finest needle-work so bright , as shall transcend and dazle mortals sight . then clear thine eyes , and purifie thy mind , accept my love , and to thy self be kind , all these advantages thou sure shalt find . but oh ! such stubborn dulness who can bear ? this soul seem'd not to mind , or lend an eare to any thing the lord did thus declare ; but lay like one a sleep or rather dead , being by other lovers falsely led . she rather entertains him with a scoff , and frames slight answers for to put him off ; would not believe he was of such descent ; his sighs , nor tears , could move her to relent , but joyns in league with other bitter foes , who did contemptuously his grace oppose . signes they demand , and tokens to be given , to make it known that he was sent from heaven . he graciously to this did condescend , that from reproach he might himself defend , to manifest he no deceiver was , strange things in sight of all he brought to pass . the miracles he wrought did all amaze , and highest wonder in the people raise . the lame and impotent he made to walk , the blind he caus'd to see , the dumb to talk ; nay , such as were born blind , he made to see ; which never any did , nor could , but he . his love was such , he daily went about to find the sick , and the distressed out all kind of sad diseases he did heal ; no friend like him unto the common-weal . the feaver , phrensy , and the leprosy , were all remov'd by him most speedily ; yea , bloody-fluxes too by him were cur'd , when all the doctors could no help afford : though all they had were on physicians spent , yet whole by him they all were gratis sent . 't was meer compassion , bowels , and sweet love , and not reward , did this physician move . by these bless'd deeds he soon obtain'd a name , and all the country eccho'd with his fame ; so that vast multitudes did daily croud after him , and implore his help aloud . poor wretches who with devils were possest ; and sorely griev'd , could see no hopes o● rest , were all deliver'd by his mighty hand . such pow'r had he hell's power to command , that if he said , satan , come out , straight-way he forced was this prince for to obey . thus as with smallest touch he heal'd their evils , he with a word cast out the foulest devils . nay , more than this , that he might quite remove all doubts from her he did so dearly love , that she might know he power had to save , he rais'd the dead to life , though in the grave the corps had buried been full four days ; this very thing must needs his glory raise . he still went on , and more strange things did do , though very few to him did kindness show . is it not plain he can do what he list , who holds the mighty winds as in his fist ? he that gave bounds unto the sea and land , what is not in his power to command ? he that doth suck the clouds out of the seas , and makes them fall again where e're he please ; he that doth brake th' amazing thunder-crack , and bid the raging frightful seas go back ; that doth the dreadful angry ocean still , and call heavn's meteors to obey his will ; that counts the sands , and doth the stars survey , and hills and mountains in a ballance weigh ; no other name for him can be assign'd , but god most high , jehovah unconfin'd . the precious name , which to this prince is given , shews who he is ; he 's call'd the lord from heaven . another title doth the same express he is jehovah , our righteousness . do not his works , and his most glorious name , his blessed nature unto all proclaim ? shall not the soul this gracious lord receive ? who worketh wonders , that she may believe . sure if the soul did doubt of his descent , she now has cause with sorrow to repent . the vilest atheist it might satisfie , touching his glorious birth and dignity ; but notwithstanding this those evil men in most base sort did this great prince contemn : him impiously they grand impostor call , and with foul blasphemies upon him fall . though in his life there was no stain nor spot , yet they would needs his conversation blot : behold , said they , a person gluttonous ! you seldom read of any charged thus . but that 's not all , drunkenness next did they unto the charge of this just person lay . they did him often a wine-bibber call , that odious they might render him to all . his holy doctrine too they did despise , and horrid things on that account devise , as if he taught all men to violate god's holy law , and thereby tolerate all kind of sin , pollution , and offence ; though of the law he had such reverence , as none had more , and daily shew'd his love unto the same , in striving to remove those false and evil glosses , whereby they its purer spiritual part had thrown away . his company and country they upbraid , yea , and the education which he had . but that which may all persons most amaze , was those reports which they of him did raise , as if that he some curs'd familiar had . they cry , he hath a devil , and is mad : when he the unclean spirits does cast out , by th' prince of devils he brings it about ; those strange and wondrous things we see are done , are all perform'd by belzebub alone . thus did apollyon shew his hellish spight , and them to coyn black-slanders still invite , against this glorious prince of peace and light. but though they did blaspheme , and him disdain ; he bore it all , reviling not again ; but still retains his kindness , hopes to find the soul hereafter in a better mind . for now he saw she was of sense bereav'd , and by the devil grievously deceiv'd . but oh ! consider what a lover's here , who all these oft-repeated wrongs would bear , and not be gone in fury and disdain , leaving her subject to eternal pain . to suffer thus in 's person , and his name , and undergo all this reproach and shame , and yet continue constant in his love , this from her breast might sure all scruple move ; nor was this all , for still he 's tost about , and malice daily finds new projects out , how to torment and grieve his tender heart , yet nothing could from her his kindness part . they now with slie temptations on him set , to draw him in , and some advantage get . this with kind anger curled his blest blood , to see how stoutly they withstood their good . it fill'd his heart with sorrow , made him grieve , they so hard-hearted were not to believe ; tho he most mighty works among them wrought , yet to ensnare him they occasions sought . their tempting him , i find did grieve him more , than all the vile affronts he met before . here might i stop , to reason with the jews , who him deny , and slight the gospel news . may not his miracles convince you quite , he was the true messias , prince of light ; how dare you to deny matter of fact , that he those great and mighty things did act ? for they were not in private corners done , but before all , in open face 'o th sun. your fathers might with ease laid o'pe the cheat , shame the imposture , and the plot defeat , if any grounds they had for to decry , the man himself , or his strange works deny . besides ( you know ) josephus he doth own , there was at that same time such a blest one , and for him had so great a veneration , that thus i find of him he makes relation : in the time of tiberius's reign ( saith he ) one jesvs liv'd , a man ( if 't lawful be to call him so ) for he strange things did do , yea mighty miracles — this records show . but you perhaps in your forefathers stead , are apt to think he by the devil did those great and wondrous things of which we read . now this is so absurd , ridiculous , and vain , 't is strange men should be cheated thus . can any think the god o' th universe would be unfaithful , as to change the course of nature , meerly to assert a lye ? what odium here is thrown on 's majesty ! could satan all these real wonders do , he all religion quickly might o're-throw : the foulest errors make the world believe ; and him for the ●ue god men would receive . this is to set the devil in god's place , and bring the holy one into disgrace ; t' ascribe his glorious attributes to one that fain would be exalted in the throne . what help or touchstone then can mortals have , their precious souls from satan's wiles to save , if real miracles perform he can ? this too would show god mindless were of man : and moses who in egypt wonders wrought , might into shame and great contempt be brought ; if this once granted be , which you would have , moses of old your fathers might deceive . why might not he by th' devil's power do those mighty miracles , which scriptures show he wrought in egypt , and at the red-sea ? against your law 't would be as strong a plea , and thus both testaments 't would throw away . to the magicians could the devil have given such power as moses had receiv'd from heaven , he would such equal works have made appears ; none should have cry'd , the singer of god is here . but now as moses did this way confute his faithless foes , who did with him dispute , by greater deeds , and all their arts o're-throw , the self-same thing did jesvs also do . the strongest arguments he then did use , for to convince the unbelieving jews , were the great signs & wonders which he wrought , and did this way refell what e're they thought , against his person , or his doctrine either , and they thereby were silenc'd all together : my works , saith he , to me do witness give , and for their sake you ought me to believe . for if that i such mighty works do'nt do , as none e're did or can pretend unto , believe me not : but if they witness give , how unexcusable then will they you leave ? he also had a witness from great john , besides his works which were divinely done ; and god himself from heaven witness bore , so great a witness ne're was heard before . the written word likewise this truth did tell , if they the same would have consider'd well : and therefore search the scriptures , sirs , saith he , for they are those which testifie of me . thus every way you see the proofs are plain , he was the true messias you have slain , therefore repent you unbelieving jews ; with fained scandals longer don't abuse● your blessed lord , nor 's gospel more refuse . the dangerous troubles of the prince of light , the scandals that he met with , and the spight ; the hatred by that soul unto him shown , whom he design'd the consort of his throne ; her weak pretences for this causeless scorn , and with what wond'rous patience it was born ! how she receiv'd him with a scornful brow , we have in part set forth , and also how by mighty signs and wonders he did prove both his divine ascent , and matchless love. but now the reader with attentive ear , and longing mind , desires ▪ 't is like , to hear how the poor blinded soul behav'd her now : does she not straight unto his scepter bow ? doth she not yield , and readily consent to close with him , and heartily repent she ever did his precious love abuse , and such a proffer wilfully refuse ? he ample proof and witness now hath given , that he was sent down to her out of heaven ; his noble birth , and sovereign dignity sure now she can't , nay dares not to deny : what can she further say , i pray what more hath she to urge , to keep him out o' th door ? or , has he left her , and will come no more ? what prince would ever put up so much wrong , or wait upon a stubborn soul so long ? or who would ever make another tryal , that has so often had such flat denyal ? ah , no! he can't his love 's so great and strong , he hopes still to obtain her love e're long . see how with tears and sighs , and melting heart , he woos , intreats , and doth his love impart , as one resolv'd he 'l no denial have : true lovers press their suit ev'n to the grave . prince of light. 't is not ungratefulness which yet can change my purpose , or my heart from thee estrange . my strong affections on thee are so fixt , that nought has them remov'd , or come betwixt my soul and thine ; but had'i lov'd thy face , and that alone , my kindness had giv'n place ; my slighted suit should long e're this have ended , and never more on thee had i attended . or , did i love thee for thine heav'nly eye , i then might court angelick majesty : or , if the smoothness of thy whiter brow could charm mine eyes , or mine affections bow to outward objects , pollisht marble might have given as much content , as much delight . no , no , 't is neither brow , nor lip , nor eye , nor any outward thing i can espy , that has or could surprize my tender heart : i know thy nature , who , and what thou art . nor is it vertue a homely case ; wherein lies hid much rich and precious grace , together rarely mixt , whose worth doth make me love the casket for the jewels sake : 't is none of this ! my eye doth pierce within , but nothing there can i behold but sin. the reason of my passion wholly lies within my self , from whence it first did rise . and though thou canst not it at present see , thou shalt , if thou wilt hearken unto me . o come , poor soul ! and give me but thy heart , and unto thee choice love i will impart . i come to call thee , and do call again : o shall i not of thee my suit obtain ! dost not perceive what i for thee endure ? and may not all this thy love to me procure ? the soul seem'd not at all to mind this friend , nor would she yet to him attention lend : she could not in him any beauty see , nor did she know her own sad misery . she bid him then depart , and said to all , he had no form nor comeliness . and shall i ' gainst my fancy foolishly admire , where i no beauty see to tempt desire ? whilst he was thus extending forth his love , and studying all obstructions to remove , that so he might the souls affections get , behold , his enemies with malice set themselves against him with such horrid rage , it seems no less than 's ruin to presage . ah! for this prince methinks my heart doth ake , to see what head against him they do make . but that which doth the greatest trouble bring , is to see th' soul combine against the king. did ever creature deal thus by a lover , or ever such inhumaneness discover ? what hurt did this dear prince unto her do . that she would seek his utter overthrow ? is this to recompence his fervent love ? what will she now a traitor to him prove ? if she his love will not accept , must she expose him thus to shame and misery ? is love to sin , and filthy lust so sweet , that jesus must be trodden under feet ? because he would that contract break asunder , this surely is earth's shame and heavens wonder . what ? he that went about still doing good , and in the gap of danger always stood them to defend from ruin , ah ! shall he the object of their rage and malice be ? he that to them no harm did do or think , and yet must he this bitter potion drink ? ah , precious lord ! how doth my spirit grieve , to think what wrong from them thou didst receive : so strange their malice , and so fierce their spight , that if god's word did not the same recite , who thereunto would any credence give , or the relation of their deeds believe ? but , how was he expos'd , what did they do ? 't is that ( say some ) that we would have you show . their hearts were fill'd with wrath , & up they rise , and thrust him out o' th city : then devise to get him up to th'brow of a great hill , and cast him headlong down , from thence they will break all his bones , and kill him out o' th way ; this they designed holy authors say . not that their cruelty performed was , for through the midst of them he free did pass . his pow'r divine did his protector stand , and rescued him from all this treacherous band. again , as he stood tendering his love , striving their vain objections to remove , that so they might not all be ruin'd quite , and blind-fold led to shades of endless night . the common rabble in a tumult got , threaten to kill him on the very spot ; with hearts more hard than stone , up stones they take , and throwing , vow they 'l his sepulcre make : by which cruel show'r of flints he now must die , unless through them he 's able to ' scape by ; which by his mighty power indeed he did , and carefully from them himself he hid : and yet all this was on no other ground , but because he their wisdom did confound : ' cause he stood up the truth to testifie , and witness to his own divinity : because he said , he was sent down from heaven , from place to place this prince was daily driven . no sooner were his feet out of one snare , but ten i' th room thereof devised were . of killing him in jury was a talk , to galilee therefore he thought fit to walk . but staid not long , for to jerusalem he quickly went to shew himself to them : and though he knew his life they daily sought , yet in the temple openly he taught , and did again his suit of love renew , yet would the soul no kindness to him shew . long had he not been here , but presently the scribes and pharisees did him espy , and straight agreed their officers to send , him without any cause to apprehend : but when they came , and did him see and hear , poor souls ! they all most strangely smitten were with awful reverence , and trembling fear ! untoucht , they leave him , and return again to tell their masters , violence was vain ; they highly spake in his just commendation , and told his wonders , worthy admiration . have you not brought him then ? the scribes do cry : no sirs , ( alas ) we see no reason why ; we never saw , nor heard the like : who can lay hands on such a blest and god-like man ? thus did the prince escape their rage that day , but other snares apollyon still did lay . chap. v. shewing how the people of that land in a base manner used john the beloved servant of jesus , the prince of light , who ( for his master's sake ) was barbarously murthered ; and how narrowly the prince himself escaped . as also shewing how he again and again tendered his indeared love to the soul , and how unkindly she denied his suit. moreover , how vicinius ( a neighbor ) hearing of this great news , enquired of theologus concerning the creature this prince in such a manner had set his affections upon . the miserable and deplorable condition of the soul discovered and laid open , being infected with a loathsome disease full of vlcers and running sores from head to foot , naked , wounded , and in her blood , her eyes also being put out ; and this the prince knew before he came from heaven , his own country : shewing , that as she was in her fallen state , she was the object of his love and desire . before this prince did in that land appear , his servant came his way for to prepare . such an ambassadour he was indeed , that we of him in sacred story read ; that of all those that born of women are , none was so great , nor with him might compare . yet was the king of that same land so bold , as on this gracious person to lay hold , and into a vile prison cast is he , for witnessing against iniquity . herod would marry one most near of kin , but john affirms that 't is an horrid sin . for him to have his brother philip's wife : and for asserting this , he lost his life . to please a wanton harlots dancing pride , the prophet's head from 's body they divide . this doubtless did his master greatly grieve , to see they should him thus of john bereave ; his servant john , whom all the people own to be a prophet , yea a mighty one ; though the chief work that he was sent about , was to describe and point this saviour out . he faithful was , and show'd his constant love , told them his prince descended from above : so great , in pow'r , the latchets of his shoes he was not worthy to unty , or loose . the loss of such a servant needs must be great ground of sorrow . but , alas ! if we with care do mind what after came to pass , we shall conclude with him much worse it was . for herod now , like to his predecessor , proceeds from sin to sin , until no lesser a crime he does attempt , than for to kill the prince of light himself ; thereby to fill his measure up , as some before had done , for seeking the dear life of this just one . but of this plot he had such information , as quite defeated their black combination . ah! to and fro , how was he daily hurld , whilst he abode in this ungrateful world. his persecutions were so great , that he was often forced for his life to flee , to flit from town to town , from place to place ; for , blood-hound like , they did him daily chase . from jury to samaria he did go , and down from thence to galilee below . from nazareth he fled to capernaum , and long he siaid not when he thither came : for he was tost about continually , and found no harbor nor security . sometimes quite beyond jordan he would get , yet even there with dangers was beset . small rest , alas , he had in full three years , his days were fill'd with sorrow , sighs and tears ▪ oft may we read he wept , but never find he laught , or was to merriment inclin'd . the prophet said , with grief he was acquainted , when long before he forth his person pointed . and few there were did him at all regard , so blinded were their eys , their hearts so hard . he was despis'd almost by every one , rejected scornfully and trod upon . and the poor soul , for love of whom he came , expos'd him daily to the greatest shame no countenance would she to him afford , although so high a prince , so great a lord. she bid him hold his peace , his suit desist , and all 's indearing proffers did resist . no more would she vouchsafe his face to see , but hid her self from him continually . far from his presence with delight she rouls in filthy puddles , and in loathsom holes : nay , did combine with his most cruel foes , to lay upon him stripes and bitter blows ; to break his heart with often saying nay ; or by surprize him bloodily to slay . object . but some may ask , why th' people of that land did rise against him thus on every hand ? why should they manifest such causeless hate , when he 'd not injure them at any rate , but sought their peace and everlasting good ? 't is pity such a prince should be withstood . answ . one reason , sirs , of this their baneful spight , was meerly ' cause he was the prince of light. 't was from that bitter enmity you read between the serpent's and the woman's seed . another cause of the contempt they show , is ' cause they neither him , nor 's father know . but that which most of all their hatred breeds , is his reproving of their evil deeds : because he did expose each horrid sin , yea , and ript up their filthiness within : through each religious mask , and trim disguise , their canker'd breasts lay open to his eys . he knew their hearts , & them he would not spare , and thence to him such malice they did bear . but 't was apollyon , ( whose deceit and lies abroad amongst the people did devise ) most of these troubles which on him did rise . no stone that monster left unturn'd , that he might bring this soveraign prince to misery , though all in vain : for he miscounts his sum , alas ! the fatal hour 's not yet come . christ still persists the stubborn soul to woo , intreats her , not her self thus to undo . he is not gone , behold , he 's at her door , and patiently admission doth implore . he knocks , he calls , and doth his suit renew , until the heavens his gracious head bedew , until his locks with drops o' th night are wet , and yet from her can no kind answer get . oh! hark i pray unto his melting words , enough to pierce ones heart , like sharpest swords . prince of light. soul ! harken to me or thou art undone , i cannot leave thee thus , nor yet be gone , i see thy state ; thy state i pity too , thy treacherous lovers seek thine overthrow . it is in vain for me to ask thy love , until thou breakst with them , and dost remove thy heart from those that thy affections have , who to vile lusts thy faculties inslave . what dost thou think i can have in mine eye ? what self-advantage will accrew thereby ? what gain i , if thou grantest my request ? all that i beg's thy greatest interest . i ever happy was , and so shall be , although at present thus distrest for thee . how can'st thou , cruel soul , thus let me stand , barr'd out of doors , whilst others do command the choicest room within thy yielding breast , lodgings too good for such destructive guests . believe me , poisonous toads and serpents lurk within thine arms , which will thy ruin work : those lovers which thou keep'st so close within are murderers . trust not that monster sin , nor any of his hellish company ; for though no harm thou dost at present spy , but wantonly presum'st to sport and play , and canst not see the fatal snares they lay : soul ! o'pe the door , and i 'le discover all the secret plots , devised for thy fall ; or , push the window back , let in some light , and i will shew thee a most dismal sight : thy self i 'le shew thee , which couldst thou behold , thou 'dst see thou art undone , betray'd and sold to slavery , from whence there 's no redemption , torments , from wch ther 's not the least exemption . then wake , look now , behold thy wretched plight , or straight thou r't seized with eternal night . the soul is deaf , or certainly she 's dead , or by some pow'rful magick charms misled : for she no answer in the least doth give : sad 't is with them whom satan doth deceive . how blind are creatures in their natural state ? oh! how insensible and desperate ! they sleep securely , and will never hear , till direful thunder bore their stupid ear : boldly they frollick on hell's smoaky brink , and never on its gaping dangers think , till swallow'd down , to endless flames they sink . but silence now ! here comes a reverend friend , a servant to the prince , pray , sirs , attend : he 's sent about the business that 's depending , oh! that it might obtain an happy ending : he is a man his master loves most dear , and he to him doth like affection bear : his int'rest he will now be sure t' improve , that all obstructions he may quite remove , which in the way of the poor soul doth lie , for whose sad state , lo ! tears stand in his eye : his heart is full , his spirit greatly griev'd , to think how she by crafty sin 's deceiv'd ; and seeing what his glorious master bears , his soul●s almost dissolved into tears . theologue . i from the great and mighty prince am sent , to see , vile soul ! if thou wilt yet repent , and o'pe thy eyes to view what thou hast done ▪ in piercing the dear heart of such an one , as is that soveraign lord thou dost abuse , and all his offers shamefully refuse . two things consider throughly : first of all , thy sad and wretched state under the fall , which thou receivedst many years ago , when eden's groves bewail'd thine overthrow . ah! didst thou know thy lost undone condition , sure it must move thee unto great contrition ; 't would make thee roar , and mightily condole thy woful state , o! thou condemned soul ! the second thing is this , o! mind with speed , the worth of him whose soul for thee doth bleed ! didst thou but know his dignity and birth , soon wouldst thou say , none's like him upon earth . nor is this all : for further i declare no other help thou hast , far off , or near ; 't is he who is thy choice and only friend ; reject him still , and sad will be thine end . shall he such grief and sorrow undergo ? and unto him wilt thou no kindness show ? would he thy guilty soul from treason free , by making of a marriage-league with thee ? shall not his love , nor thy distressed case , court thee in prudence to his safe embrace ? will nothing work upon thee to relent , nor be a means to bring thee to repent ? i pray thee , soul ! these things lay to thy heart , and unto me thy true resolve impart . soul. what mean you thus to vex and grieve my mind ? my heart●s to other lovers more inclin'd . it lies not in your power , to command against my will : and well i understand what 's best for me ; i am for present case : he suits not my conditions , doth not please my curious fancy ; i●le content mine eye . will you the liberty of choice deny ? you must indeed have some mysterious arts , to change the secret sympathies of hearts : if that you ever make me to comply , so as to loath the jewel of mine eye . what! force affection ? who can violate the law of nature ? weigh my present state : can earth forget her burthen , and ascend ? or yet , can flames aspiring downward bend ? for if fire should descend , and earth aspire ; earth were no longer earth , nor fire , fire . even so , dear sir ! i find it is with me ; consenting , i no more my self shall be . as love is free , so are its bonds as strong as death ; to break them is a grievous wrong . can the kind heavens do a damage greater , than to destroy and ruin their poor creature ? or , shall i think the righteous god will fill me with such strange joys , which if enjoy'd , will kil me ? can i believe things 'bove my sense and reason ? and ignorant be when guilty of high treason ? how can i think my self a criminal , when of the fact i nothing know at all ? my present state is good , i know no cause to blame my self for breach of unknown laws . why shall injurious friends such things alot , to have me place my heart where i love not , and break the league with those i love so dear ? these hardships are too great for me to bear . those joys therefore in which i have delighted , shall not for fancied sweetness e're be slighted . he whom you call the glorious prince of light , is not a person lovely in my sight ; he 's not so modish , pleasant , debonair , as those brisk gallants , whom my fancy share . i must have other eys wherewith to see , before he can be countenanc'd by me . this said , away the foolish soul doth ●ly ; will hear no more , but with a scornful eye neglects her bliss , & deaths dark paths doth trace . rather than saving truths of life imbrace . who being gone , a neighbour does appear , that would be glad fully her case to hear ; and that he clearly might have it exprest , he thus himself to theologue addrest . vicinus . grave sir ! since in your reverend face i read all works which do from curtesy proceed , i am emboldned to desire of you some satisfaction in a point or two . i late have heard some rumours of such news , as puts my wondring spirits to a muse : 't is of a prince unparallel'd for love , that took a journey down from heav'n above to seek himself a spouse ; and as i hear she unto him will no affection bear ; though for descent , riches and beauty too , never the like did mortal creatures know . this soul-amazing , sense-bereaving story , has fill'd my ravisht ears : what matchless glory is his , whose love is far beyond expression ? and what creature is this must have possession of such a glorious heart ? sure she 's no less than one of high descent , some emperess , or virgin queen at least , whose beauty 's rare , mixt with choice vertue , both beyond compare : the total sum doubtless of every grace , makes a composure in her heav'nly face ; and there all true perfection is united , to make one phoenix , that has thus invited this mighty prince to do her so much honour , as seek her love and set his heart upon her , to sue so earnestly , and undertake mighty atchievements only for her sake ; for to encounter with a wrathful foe , that sought an universal overthrow of mortal creatures , and in every land subjected all unto his proud command . the strangeness of it sets me all on fire , and kindles in my heart a strange desire , impatient of delay , till you discover the creature that has got so rare a lover . theologue . to put a period to thy admiration , come let thy wonder-smitten cogitation ; now give attention , and i soon will show the truth of what thou dost desire to know . the creature whom this mighty prince doth grace with love , lives very near unto this place . we all do her as our next neighbour own ; much is she talkt of , yet but seldom known . you sure have heard before , she was by birth of high descent , the splendor of the earth , unblemisht beauty , neither spot nor stain , whilst in her virgin state she did remain . to speak her pedigree , in truth she springs from no less root than from the king of kings : whom scriptures call the father of all spirits ; and none but he that blessed name inherits . from him she did at first derive her name , and heaven and earth eccho'd her glorious fame : fair cynthia , illustrious queen of night , with all her borrowed rays , ne're shone so bright . the king 's true image in her face did shine . no glory like to glory that 's divine . but that which doth the greatest wonder raise , and may the quick'st profoundest wits amaze , is the sad change , and miserable state she 's in , since first she did degenerate ; her lustre tarnisht , and her beauty faded , filth and corruption every part invaded : oh! it was then on her this prince did look , when of her god and guide she was forsook : for though she was indeed thus nobly born , her blood is tainted , and her state forlorn . she that in splendor once appear'd so bright , is now deform'd , and blacker than the night . foul putrifaction doth her beauty cover , she 's full of ulcers , and defil'd all over . th' infection spreads it self in every part , her eyes , her hands , her head , but most her heart ; her feet , whose loyal steps she once divided to follow the great god , have so backslided , that they most swiftly from him run astray in every sinful and forbidden way . her arms are filled with unchast embraces , she 's stain'd her beauty , and lost all her graces . her breath once sweeter than arabian spices , whose rare perfumes make houses paradises , offensive is to all that come but near her , her tongue is so unclean , god loaths to hear her . which was her glory in her youthful days , when she with joy sung forth his blessed praise . but that which may sound stranger in thine ear , and seem indeed too hard for love to bear , is her adult'ries , her unchast delights her amorous kisses , wherewith she invites her wanton lovers ; nothing else can prove so much distastful to unspotted love ; as when the embers of lusts raging fires burn in the bosom of unchast desires . vicinus . but stay , dear sir ! what lover is 't would kiss a creature loathsom , and so vile as this ? and how came she into so sad a case , that once adorned was with so much grace ? theologue . if you kind neighbour , please to lend an ear , these things in order i will fully clear . her lovers are more loathsom far than she , with whom she 's joyned in affinity . from them she took the foul disease at first , and ever since remains vile and accurst . the serpent did beguile her with such fruit , as did her vitals poison , and pollute . not that the fruit in ' moral sense was evil : but ' cause she took it , tempted by the devil , after on pain of death it was forbid : ah! t' was from hence it so much mischief did . besides , she 's guilty of another deed , she 's made a league with one that did proceed from hell's black region , where her wanton eye could see no object but deformity ; a contract she has made , i say , with one , begot by proud , but curs'd apollyon ; monstrous by nature , and as vile by name , ah! she has chosen him unto her shame : his nature 's poisonous , his very breath is so infectious , that it threatens death to every one to whom he is united ; yet with this monster is her heart delighted : who to my prince is a most desperate foe , and to speak plain , the cause of all his woe . since first the soul was with base lust acquainted , from top to toe all over is she tainted . she that was once so rare a comely creature , sin has not left her now one lovely feature . the splendid beauty of the whole creation , is thus become a meer abomination . for since her self to lust she prostituted , her inward faculties are so polluted , that she 's become unto jehovah's eye , the truest pourtraict of deformity . she that sometimes no evil understood , is now become an enemy to good : for this vile monster by apollyon's pow'r , did not only corrupt the soul all ov'r , but very cruel they did further prove , whilst they pretended kindnesses and love ; for they most wickedly put out her eyes , she might not see her own deformities : and being thus both blinded , and defil'd , was also rob'd , and treacherously spoil'd of all the jewels which her soveraign gave her , whilst she remained in his love and favour ; of all her goodly vestments they bereft her , and stript her naked , she had nothing left her . nothing to hide her shameful nakedness , but filthy rags , how loathsom you may guess . besides all this , they wounded her full sore , and left her sadly weltring in her gore , expecting death each moment she did lie , a loathsom spectacle to passers by , unhelpt , unpitied too by every eye . each humane soul that is not born again , in this sad state doth certainly remain . the rich , the poor , the wise , the old , the young , though ne'r so high , so beautiful and strong they seem , or think themselves , in truth they are in as bad case as we 've described here . vicinus . sir ! you have fully answer'd my desire ; yet let me be so bold as to inquire one passage more , since happily i see you can informall such as ign'rant be of these weighty affairs ; blest be the lord that so much wisdom doth to you afford . o! that there were more of you in our land , that to the truth might always faithful stand . but tell me , if it mayn't too tedious prove , whether this prince that manifests such love , knew her sad state when he came from above ? did he her filthy bad condition know before he came from heaven , or did show that precious kindness which his breast retain'd unto her , even after she was stain'd ? may be his eye upon the soul was plac'd , before god's image in her was defac'd : and as consider'd so , then doubtless he might find some cause to her so kind to be . but , if as she did in pollution lie , and so consider'd , he did cast his eye upon the creature ; then i must declare it may astonish all that of it hear . theologue . the question you propound is very good ; and would t' were throughly weigh'd and understood . the answer 's easy ; but i greatly fear some mind it not enough , who chosen are . before the world was made he fully knew ev'n what below would afterwards insue : he knew the creature , man , would sin and fall , and in sad misery himself inthral . the time therefore when first he cast an eye to be her suiter , ( our security ) it was not when she did her grace inherit , then one would think she might his favour merit ; 't was not when she was in prosperity , but when she in her blood and filth did lie . her time of sorrow , was his time of love , her misery did bring him from above . whilst she in actual bold rebellion lives , his grace and offer'd pardon then he gives . vicinus . sir ! you have said enough , i am amaz'd , strange wonderment within my spirit 's rais'd . the nature of his love who can conceive ? such love as this no mortal creatures have . i pray go on , and further now let 's know concerning her estate , her bliss , or woe . theologue . you 'l find it worse and worse ; and what 's behind will strange impressions make upon your mind : for now you 'l hear what justice has to say , what horrid crimes he to her charge will lay . and though she seems undaunted without fear , once more i 'e try if she will lend an ear. chap. vi. shewing how theologue , the prince's spokesman , indeavour'd to obtain the love of this poor creature for his blessed master , by whom the aggravation of the creatures sin and misery is layed open ; the soul is in debt ten thousand talents , worse than nothing . moreover , shewing how the creature was guilty of high treason against the soveraign lord jehovah ; is also arraigned and condemned to be burned alive . a dialogue or discourse between the divine attributes : justice cryes for execution , to have the fatal blow struck ; mercy steps in . justice must be satisfied . goodness and mercy will not lose their glory , being alike esteemed by god. divine wisdom reconciles all the other attributes , and makes them meet together in a sweet harmony : the soul being condemned to die , the prince sees no other way to obtain her for his own , but by satisfying justice , and becoming surety , and yielding himself up to die for her . theologue . how is it soul ! art minded yet to leave thy lusts , and lovers , and to jesus cleave ? dost not perceive the sad state thou art in by curs'd apollyon , and his off-spring , sin ? wilt thou for evermore thy self destroy , and not accept of health ? wilt not enjoy one who in value doth all worlds excel ? wilt thou refuse in paradise to dwell ? dost see thy state , thy bloody state ? oh speak ! my bleeding heart for thee doth greatly ake . soul. you had my answer plain enough before : forbear , i pray , and trouble me no more . i do ' nt believe what you have said is true ; such pains i never felt , nor sickness knew : but if my state were worse than yet i see , i will not have you thus to trouble me . i have all things which naturally delights me , and from them you shall not deter , nor fright me ; you know the proverb used in our land , each tub shall upon its own bottom stand . theologue . soul , b'not so rash , be more considerate ; ponder on things before it be too late . sith what i said before no good can do , more of thy wretchedness i now will show ; and if that fails , then afterwards i 'le leave thee , and o're into the hands of justice give thee . first , from god's word i have authority to lay before thee thy great poverty . thy soveraign lord most highly is distasted for all the precious treasure thou hast wasted . first , of his glory thou hast him bereav'd , and to rebel against him been deceiv'd . next , thy whole self to him 't is thou dost owe , yea , all thou either art , hast , or canst do , which thou hast not regarded hitherto : but to thy self , and not to him dost live , who did thy self at first unto thee give , and from whom thou dost ev'ry thing receive . thy knowledg , judgment , and thy memory , th' excellent nature of each faculty , should all have to , and for him , been laid out , as being all his goods ; soul ! look about , for time , for health , and for the day of grace ; thou must be brought before the judge's face : and for thy riches , and all things thou hast , which thou imbezel'st , and dost vainly wast , a strict account must at the bar of heaven by thee in a short time be surely given . ten thousand talents doth thy god demand ; which thou canst neither pay , nor yet withstand his dire proceedings , ' cause he is most just , and thou but sinful ashes and vile dust . thou wilt be seiz'd , and in a prison laid , till the last mite be satisfi'd and paid . canst thou , poor soul ! dost think quit the old score , when thou contractst new debts still more & more ? would not a friend that 's able to defray all thy vast debts , and a full ransom pay to thy just creditor , most welcom be , if such an one could be found out for thee ? but things yet worse , i fear , there are behind , the truth of which most certainly thou l't find . hark , trembling soul ! thou to the bar art cited , and for high treason there dost stand indicted , committed by thee 't was in antient time , when thou didst dwell in eden , in thy prime : when thou hadst flourisht there but a short season , thou didst contract that guilt of horrid treason against thy soveraign , in whose princely eye was grace and favour mixt with majesty : gracious to pardon many great offences , and yet severe to punish insolences . but thou both grace and justice didst despise , and in thy heart didst evil things surmise against thy soveraign lord , and secretly join'st with his foes in close conspiracy . 't was with the king of darkness thou didst close , obeyd'st his will , and didst thy god oppose . a dreadful sentence then against thee past , which ne're by humane art could be reverst . thy sentence was in prison long to lie , and for thy fact at last condemn'd to die . and death on thee did seize the self-same time , when thou commitst that high and fearful crime ; the sad effects of it i this day see , thou still ly'st dead in thine iniquity . ah! i may preach untill my heart doth ake , and it on thee will no impression make . thou art depriv'd of life and light of god , and long hast thou in this estate abode . but a worse death doth in thy sentence lie , ( though very few on it will cast an eye ) condemn'd to suffer everlasting pains , and on thee then were fastned heavy chains . and though thy execution be delay'd , yet 't is by means of jesus only stay'd . his precious grace preserves thee from that fire , whose torments once begun , shall ne'r expire . that soul-amazing sentence who can bear the thoughts of it , and not let fall a tear ? what malefactors are condemn'd to die , but on the sense of death's approaching nigh , contracts not horrour on thier souls thereby ? what then to suffer death for evermore , where torments ne●re abate , nor will be o're ? to be a thousand tedious ages rackt , not dead , yet always in the dying act. a fiery furnace with a sevenfold heat we read of , yet its flames were not so great , but that they soon would languish and grow cold ; whereas these tortures , still increasing , hold . if e're thou shouldst be cast into that place , before thou dost take hold of love and grace , there 's this will then thy sorrows aggravate , none will thee pity in that wretched state . never was malefactor in distress , but met with pity either more or less ; and though it do not take away the grief , yet where there 's pity , there 's some small relief . but if thou dost this fearful sentence bear , there 's none to pity , none to shed a tear . o think of this , alas ! thy wretched eyes are blinded now , thou basely dost despise the best of comfort , joy and consolation , for love to sin , horrid abomination ! thou swell'st in pride , unmindful of thine end , and seest no need of comfort from a friend : but what wouldst thou for such a friend then give , and for those comforts thou mayst now receive ? dost not thou tremble at this frightful news ? tremble at least at that which next ensues . three things there are , three circumstances great , which much thy final woe will aggravate : which severally unto thee i 'le relate , that thou mayst think upon thy future state . first , from thy high descent thy birth did crown thee with the greatest honour and renown , that ever any had upon the earth , thou being own'd a soveraign queen by birth . yet that which did so much advance thy fame , was not alone the honour of thy name , as the rare properties of thy sweet nature , a most transcendent and accomplisht creature ; an heav'n-composed frame , as if thou'dst bin deriv'd from some celestial seraphim . when great jehovah's fruitful word had made the whole creation , touching thee , he said , this creature shall alone our image bear , whom all things else shall reverence and fear ; our sacred portraiture we solely place , in this sweet creatures heaven-erected face . and when he sent his first begotten down , no other form or image must he own . the angels nature wholly he refuses , and rather humane soul and flesh he chuses . alas ! there 's not a greater aggravation , than for a person of the highest station to be thrown down into the deep'st abyss of woe and sorrow ! oh ! how sad is this ? thy self caus'd change a miserable creature , will surely make thy torments far the greater . the second circumstance of aggravation , is worthy of thy serious observation . and that i may more fully make it known , under two heads i 'le briefly lay it down . first , from the timely notice that was given , by thy most soveraign lord , the king of heaven , when with his glorious image he had grac'd thee , and in fair eden's fruitful garden plac●d thee ; ordain'd thee mistress of that famous bower , where thou mightst see his glory every hour ; granting whatever might accommodate thy pure perfect spotless virgin state ; excepting one reserved fruit alone , which did indeed of right belong to none but to himself ; that hidden mysterie , which in the midst of paradise did lie ; to know what evil was as well as good , which never could by men been understood , but by an art of the most horrid evil , and hearkning to , and siding with the devil ; the dire effects to thee were told most plain , the danger and the loss thou shouldst sustain ; the loss of life , the loss of eden's glory , the loss of god ; a lamentable story . warning was giv'n , god strictly did require , on pain of death , thou shouldst not once desire , nor tast , nor touch , nor cast a longing eye upon this fatal fruit , which certainly would straight procure thy final overthrow : this timely notice shall augment thy woe . fore-warn'd , fore-arm'd , you know we use to say : thou wast fore-warn'd , and yet didst go astray . contemptuous soul ! alas , how couldst thou think the mighty god would at rebellion wink ? though he is said to wink at ignorance , presumption is a different circumstance . thou knew'st before-hand if thou didst trangress , assured death would follow , and no less ; the lord had said it , he that gave us breath , said , thou shouldst die , & yet thou feardst not death , this is the height , as well as spring of evil , to doubt and mistrust god , yet trust the devil . against god's sacred truth to shut ones eyes , and credit blindfold th' father of all lies . ah soul ! 't was listning to a wanton lust , that was the cause thou didst at first distrust the glorious lord , and falsely to surmise , he was unwilling that thou shouldst be wise ; afraid that thou shouldst know as much as he , and grow a rival to his deity . this blasphemous conceit the devil first , in thine already wicked fancy nurst : " 't is ( saith this prince of darkness ) god's inten " in this unjust restraint , but to prevent " thy being like himself : for he doth know " if once thou taste this fruit , it will be so . " do thou but try , and taste , and presentlie " thou 'lt find thy dim , dark eye shall open'd be . " this hidden secret will be understood , " and thou●●t know evil , as thou now know● good " you shall become as gods : and i pray when " 't is so , what fear you ? who can punish then ? " your wisdom may the threatned death evade , " and with an equal pow'r heav'ns pow'r upbraid . thus spake the tempter , and thou straight didst yield , and treacherously to him didst quit the field . forthwith the fatal fruit with impious hand , thou pluckst , and eatst , against thy god's command , branding thy self , and thy posterity , with treasons guilt and endless misery . and here , vile soul ! i cannot chuse but tell thee one thing more that will increase thy hell , the devil had no power to compell thee to have tasted this his poisonous feast , but wilfully thou hast god's law transgrest : for though thou hadst a pow'rful sword to weild , tempted to lust , thou cowardly didst yield : thou to thy self dost thy destruction owe , and this doth greatly aggravate thy woe . if want of strength or weapons , if oppression do force a man to give up his possession , he is excus'd , and his unhappy fall condol'd , lamented , and bewail'd of all . but he deserveth neither love nor pity , that unconstrain'd surrenders up a city ; when he has pow'r to make strong opposition , furnisht with arms and warlike ammunition , yet at one slender summons yields his fort ; the mis'ries he sustains in such a sort , reflect upon himself , and do redouble his conscious anguish , self-accusing trouble . just as the southern sun with burning beams , reflecting from a wall with fierce extreams , above its natural strength or wonted course , scorches and burns with a far greater force : so do those flames , first kindled with desire , grow dangerous , and prove the stronger fire . the wounds receiv'd from self-confounding arms , have ever done poor souls the greatest harms . there 's yet another circumstance behind , that aggravates thy smart , which , prethee mind . when once thy fearful torments are begun , thy fatal glass will never cease to run ; years fill'd with months , and months with weeks retire , weeks fill'd with days , & days with hours expire ; and hours in nimble minutes swiftly fly unto their end. but in eternity there is no end , nor will thy woes diminish , although years , moneths , weeks , and hours finish . the toilsome day when once it does expire , all creature here to pleasing rest retire , slaves , bondmen , prisoners , captives , all have ease , no drudgery so great , but then doth cease , each bustling day ends in a night of peace . but thou must look to be with pains opprest , where mid-day torments find no night of rest . death puts a period to the greatest grief , i' th silent grave the weary find relief : but wish't-for death from thee shall fly away , eternity's a never-ending day . where th' angry mouth of justice loud doth cry , here must thou ever , ever , ever lie . how miserable ! ah how sad's thine end ! when thou in vain shalt court death for thy friend . men now do fly from death , whilst death pursues , but then shall seek to death , who will refuse at their request such favour to afford , as frees them from that breath giv'n by the lord. death knows no pity : nay , observe it well , ●tis death that opens wide the gates of hell , where thou must be tormented with the devils , as the just punishment of all thy evils . distressed soul ! oh unto what shall i compare thy caseless , endless misery ! in various volumes of the world's records , strange tortures we may find exprest by words , but oh! so great , so fore is thy distress , as flesh can't bear 't , so words can't it express . devils rejoyce , and welcom in the day that crown'd their conquests with so rich a prey ; to see thee thus quite buried in thy spoils , berest of earthly joys , and heav'nly smiles ; and i do fear th' incensed god above with direful wrath will quickly thee remove into that place — , but hark ! methinks i hear some dreadful noise — see how the mountains tear , and rending hills , do into pieces fly , whilst thunder bellows through the troubled sky : the stars and planets in confusion hurl'd , have banisht natures order from the world. see how the melting orbs of heaven sweat , like parchment parch'd , & shrivel'd up with heat , swift lightning flashes through the air appear , and now , o hark ! the dreadful trump i hear , it sounds exceeding loud , enough to make the dead from their deep silent graves awake , and stoutest sinners stubborn hearts to quake . ah! 't is mount sinai , god himself is come now to convince thee of thy final doom . the law and justice will thee now arraign : poor soul ! for thee my soul 's in bitter pain . from them be sure no mercy thou wilt meet , although thou shouldst turn suppli'nt at their feet . their method is so rigid , so severe , the guilty by no means they ever spare . awake , awake , poor soul ! and look about , jehovah doth command the sinner out , and active justice having seiz'd her fast doth hale her to the judgment-seat in hast . justice . most soveraign lord ! who dares i' th least gainsay what thou commandst ? thy word i must obey . lo ! here i bring this wretched prisoner forth unto thy bar , who mad'st both heaven and earth , see! with what dread the trembling wretch doth stand , to know thy sacred pleasure & command . jehovah . justice , what is her fact ? her crimes declare : i patiently will now the matter hear . justice . then will i legally , my lord , proceed , and presently her black indictment reade . come forth thou conscious wretch , and hear thy crimes , in wicked deeds thou didst begin betimes . by th' name of soul , thou standst indicted here , being without true grace and godly fear , most treacherously in eden long ago , didst then and there , with god's most horrid foe , conspire against his soveraign majesty , to the dethroning of him privily ; then setst thou up a traitor in his place , and traiterously his image didst deface , and ever since hast in rebellion stood , pursuing evil , and forsaking good. for treason , murder , theft , thou standst indicted : these crimes were all in thy first fact united . nay , more then this , yet worser is thy cause , thou art arraign'd for breach of all those laws , which in thy nature god at first ingrav'd , the same thou hast in every point deprav'd . this royal law much hast thou violated , and every day thy crimes are aggravated . that spirit 's still in thee which was at first , when god did thee out of his garden thrust ; thou sid'st with satan , and dost him obey , not minding what , or god , or good men say . all evil rebels in thy house remain , and nobly there thou dost them entertain , whilst god thou hat'st , his proffer'd love refuse , and precious patience daily dost abuse . therefore , my lord ! she worthy is of death , as ever any that on earth drew breath . jehovah . soul ! what dost say , hold up thy guilty head , thou unto this indictment now must plead : guilty , or not guilty , i charge thee , speak ; lest justice doth severer courses take . soul. i dare not say i am not guilty , lord , of some of these foul crimes which i have heard read in my charge , 't is vain for to deny , my conscience makes me guilty , guilty , cry . thy law is broke , which doth all lust forbid , my sin i know from thee cannot be hid . although methinks justice seems too severe , for the whole charge hee 'l scarcely make appear . jehovah . art guilty of that first and hainous crime , which was committed , soul , in ancient time , by him who was thy representative , from whom thy evil nature didst derive ? if guilty of that one horrid offence , 't is easie for thee to perceive from thence thou art under my just and fearful curse , condemned by thy god , what can be worse ? soul. to adam's sin , lord , i must guilty plead ; nay , and to many an actual evil deed. divine justice . the prisoner does confess her vile offence , and now there needs no further evidence . shall execution , lord , on her be done ? how canst thou bear such a rebellious one ? lord , let me straightway strike the fatal blow , let her with vengeance to hell-torments go . she 's guilty , even by her own confession , of heaping up transgression on transgression . she 's in my debt , she cannot it disown , and i demand my right , come , pay it down . ten thousand talents ; soul , thou owest me , which must be paid , and that full speedily . soul. that i am in thy debt i don't gainsay , but i have not one farthing now to pay . some pity show , i for forbearance cry , since thy demands i cannot satisfy . justice . full satisfaction 't is that i must have , in vain from me you compositions crave ; my name is justice , and my nature so , i never did , nor can i mercy show . soul. if there 's no mercy , then my state is sad , and never was there any news so bad for adam's seed , who under sin do lie , all then must perish to eternity . theologue . that god is gracious , soul , is not deny'd , yet justice will also be satisfy'd . consider if thou canst the matter reach ; one attribute god never will impeach to magnify another ; he 's so just , as to take vengeance on each sin and lust ; each attribute know thou assuredly must meet together in sweet harmony . soul. what will thy wrath , o justice ! then appease ? upon what terms wilt thou afford some ease to me , after this terrifying news ? vouchsafe to tell the means that i must use , to satisfie a judge that 's so severe , and will not of sweet acts of pardon hear . justice . there 's nothing can appease me , that is less than a compleat and perfect righteousness ; like that thou hadst whilst thou in eden stood : nothing , save this , will do thee any good . what e're is due to me of the old score , must be paid down , or never any more will the great god with thee concerned be on gracious terms of peace and amitie ; a sacrifice can only make thy peace , that , that alone , will cause my wrath to cease . soul. if that be all , i 'le get a sacrifice ; let me consider , what shall i devise ? a thousand rams , and rivers of sweet oil , i 'le offer up but for one gracious smile ; with fat of firstling lambs i 'le heaven invoke , and purest incense up like clouds shall smoke ; each morn i●le sacrifice whole hecatombs , with frankincense , and sweet arabian gums . i these , o lord ! i offer up to thee ; m●● they atone for mine iniquity ? justice . oh no! give o're those trifling low designs ; the eastern spices and the western mines united , are too mean an offering to satisfy this great incensed king. in such poor offerings god does take no pleasure ; couldst thou therefore procure all europes treasure ; nay , all the wealth that in the world has bin , ' tould not his wrath appease for one small sin . shouldst thou thy dearest son or daughter take for sacrifice , 't would no atonement make : the fruit of thine own body were in vain for thy soul's sin a pardon to obtain . no friend or brother can'st thou now find out to pay thy ransom , or release thee out ▪ their riches never can be help for thee , nor once redeem thy soul from misery . nay , couldst thou yet ascend to heaven above , and holy angels with compassion move for to engage for thee , and signify that in thy stead , and for thy sake they 'd die , it would not do ; for in them 's no such worth as to remove thy guilt , appease god's wrath . their glory 's great , as holy scriptures show ; yet all they have and are to god they owe. they cannot help thee in thy great distress , nor satisfy the law thou dost transgress . in brief , look where thou wilt ; no balsam's fou● in any creature for to cure thy wound . no surety can'st thou get ; then come away , eternal torments must thy reckoning pay . soul. hold , hold , thou art too hasty and severe , to one word more i pray thee lend an ear. i will amend my life , if this be so . the promise runs to such as truly do their evil courses leave ; i hope hereby thou wilt some pity show , not let me die . divine justice . ●ond soul ! though such thy promises indeed so often broke , deserve but little heed ; yet grant thou shouldst henceforth with strictest care endeavour thine offences to repair , couldst thou so live , as never to sin more , will this , dost think , pay off thy former score ? can thine imperfect righteousness to come , discharge of by-past ills , so vast a sum ? when even that which thou callst righteousness it self wants pardon , and must guilt confess . when thy bond 's su'd , thou dost thy self forget , to offer menstruous rags to pay thy debt ; for what is past , not future , i demand , and thou shalt feel the rigors of my hand . soul. lord ! then i 'm drown'd in an abyss of seats , if hearty sighs , nor penitential tears can wash me clean , nor yet relieve my wo : my case is desp'rate , what shall mortals do ? divine justice . if thou with tears couldst the vast ocean fill , or grieve till thou thy self with sorrows kill , and make ten thousand rivers with thy blood , 't would not contribute the least dram of good. nay , couldst thou live , and never more offend , yet for old sins to hell i must thee send , to th' place of execution thou must go : lord , shall i strike , o shall i strike the blow ? lo , here the soul , condemned wretch doth stand ▪ my ax is up , if thou but giv'st command , i presently will cut her down with ire , fit fewel for an everlasting fire . divine mercy . stay , justice ! hold , forbear to strike ; shall i my glory lose to all eternity ? though thou art just , as just as god can be , yet something mortals still expect from me . 't is gracious love and pity i afford , in me shines forth the glory of the lord : in me god doth ( o justice ) take delight , though thou art pleasant also in his sight . how shall we both then meet in harmony , and shine in spendor to eternity ? divine wisdom . i have found out the way , which will you both with equal majesty and glory cloath . god is as just as justice doth require , and yet as kind as mercy can desire . here is a glorious prince come from above , who all obstructions quickly will remove , which in the way of the poor soul doth lie , and you appease , and jointly satisfy ; to save her now from the infernal pit , i have a ransom found , a ransom fit . divine justice . i cannot hold , — i 'le strike the fatal blow : hell she deserves ; with vengeance let her go unto the place appointed for all them who do god's holy laws and grace contemn . jesus prince of light. o who is this ? what traitor 's at the bar , that is condemn'd , and justice wo'nt defer the execution ? speak , hold up thy head ; hast any thing to say ? what canst thou plead ? methinks , methinks , i should this creature know : ah! soul , is 't thee ? what shall i for thee do ? i told thee what thy state would be i' th end , when first my love to thee i did commend . soul ! speak , 't is i , why dost thou not look up ? i 'm sorely griev'd to think upon the cup that is prepar'd for thee ; what dost thou say ? shall i step in , that justice may delay to strike the stroke , for then too late 't will be to show my love and pity unto thee ? hast any kindness for me in thine heart ? i doubt that still thou the same creature art thou wast before ? and hast no love at all : why speakst thou not ? shall vengeance on thee fall ? ah! how can i see execution done , and tears not from mine eyes like rivers run ? divine justice . lord , be n't concern'd , she is thy bitter foe ; oh let me therefore freely strike the blow . there 's nought in her but sin , and poisonous evil ; to god a foe , and friend unto the devil . jesvs . i know not how to let this stroke be given , for i am come on purpose down from heaven to make atonement , and to satisfy for all her sins and foul iniquity . though she to me doth no affection bear , yet her i pity , and do love most dear . justice . blest jesvs ! hold , 't is my just master's sense , abused mercy must have recompence . there is no other way but she must die , unless thou wilt be her securitie : if in her stead thy life thou wilt give up , then mayst thou save her from this bitter cup. the price which thou on that account wilt pay , will make a compensation , and defray all her vast debts , yea plenarily god's wrath appease , and justice satisfy . what must be done ? who is 't the stroke must bear ? is 't not most fit such should who guilty are ? i cannot hold my hand , nor longer stay , law must be satisfy'd , what dost thou say , thou wretched soul ? behold the knife and spear ! can'st thou dost think , god's fearful vengeance bear ? now , soul ! look to thy self , this spear i 'le run into thy bowels , ere i it return . jesvs . stay justice , stay , withold thy furious dart , and , let its glitt'ring point first pierce my heart , her guilty state aloud calls for relief , it wounds my soul and fills my heart with grief . my bowels yearn , my inward parts do move , now , now 's the time to show her my great love. let law and justice be suffic'd in me , 't is i will die , to set the sinner free . behold me , soul ! my life shall go for thine , i will redeem thee with this blood of mine , although most precious , sacred , and divine . chap. vii . shewing what consultations there were amongst the infernal spirits to bring jesus , prince of light , under the power of death ; a council called in hell : the princes of the fallen angels in a deep combination against him , for fear their kingdom should fall , and the poor creature be delivered . the grand counsel of old satan is taken . he enters into judas . judas's sin discovered . jesus is apprehended . a terrible battel , or christ's agony before his passion . sin and wrath combine together : shewing the prince's conquests over them both . seven aggravations of christ's sorrows in the garden ; and a dialogue between the devil , king of darkness , and death , the king of terrors . here let 's a while reflect with careful heed ; what! doth the guiltless for the guilty bleed ? this may astonish all , here 's love indeed ! do mortals ever greater love extend , then to lay down their lives for a dear friend ? but for a prince , a mighty prince to die , not for a friend , but for an enemy , convicted and condemn'd for horrid treason , thus to step in at that most critick season , when just the fatal blow was to be given ; this love 's above our reach , higher than heaven , deeper than ocean seas , so infinite , as well deserves our wonder day and night . what ? was the father free his son to give , his dear and only son , that she might live ? and doth the son i' th midst of enemies yield up himself to be a sacrifice ? yet who can be so bold to lay their hands upon this prince , that heaven & earth commands ? how shall this thing be now accomplished ? and by , what means shall his dear blood be shed ? let 's now inquire who is 't that will consent to be the grand and chiefest instrument to execute this precious spotless lamb , who for this purpose down from heav'n came ? has he on earth any such spightful foe , as dare's attempt this ' mazing thing to do ? you heard before he daily was beset , and with what enemies he often met ; but now his hour is drawing very near . great consultations ' mongst his foes there were , how they might take his blessed life away , who seem'd himself impatient of delay . he long'd until his work were finished , which could not be until his blood were shed : and though he had most raging enemies , yet knew they not what project to devise to bring this bloody traiterous deed to pass , which long before by them designed was : until apollyon finding by his art the dire intentions harbour'd in their heart , doth rouse them up , and first the matter start to the infernal powers , to wake them ●l a second time upon this prince to fall . then belzebub , satan , and lucifer , consult afresh how to renew the war , and to this purpose wee 'l suppose they spake : apollyon . shake off your fears , and speedily let 's make the strongest head that possibly we can against this strong , this devil-amazing man. now , now 's the day , let 's bring him to death's sting , and then with shouts of triumph we may sing : for over death 't is we the power have , and we may sure secure him in the grave . 't is he alone who frights us in our station , and puts us all into great consternation . our kingdom by this means is like to fall , and we thereby be ruin'd great and small . i have engag'd him once , but could not stand , i know his strength , he has a pow'rful hand . belzebub . my sentence is for war ; this enterprize well managed , will make our kingdom rise , and re-inthrone us in our antient skies , to a great height and flourish , as before : when he is down , we 'l let him rise no more . can we but once deprive him of his life , 't will put an end to all our fears and strife . lucifer . dominions , pow'rs , and principalities you all in danger are ; awake and rise from off your seats , and lazy beds of down : sleep you secure , or , fear not the dread frown of him who cast you down , and joys to see your abject state confess his victory ? shall all our brave infernal regiments yield , and basely quit the even yet doubtful field ? what ? by one man shall such a pow'rful host be overcome , and all at once be lost ? come , shew your valour , i 'le command the van , tho we 're to engage withone that 's more than man , yet fear him not ; why doth each spirits hand shake thus ? why do you all amazed stand ? has none found out a way to make him yield , and either by fraud or force to quit the field ? at this old satan rose from off his seat , ready to burst with rage and malice great , and cast a terrible look ( if minded well ) enough to fright all th' devils out of hell. satan . you mighty lords of the infernal lake , hark unto me , who for our empires sake have now devis'd a stratagem , that may ( if i mistake not ) prove the only way to bring about the ruin of our foe , whom i both hate and dread , as you well know . there is his servant judas , he 's our friend , and into him forthwith will i desc1end , who by my strong persuasions soon will do that which may make for 's master's overthrow . he will betray him to our servants hand , who will secure him safe at your command , and put him unto death , who when destroy'd , we never any more shall be annoy'd . they all agreed to what old satan said , combining jointly to assist and aid him in this great , though cursed enterprise , and bid him make what hast he could devise . delays are dangerous , devils well know that : but why need they grim satan instigate ? he needs not be provoked to make haste , when 't is to injure souls ; or them to waste ; or wreck his malice , rage , and hellish spight on the sweet person of the prince of light. for now , alas ! is come the dismal hour , the time of darkness . and hell 's direful pow'r no sooner spoke , but satan flew away , winged with spight , impatient of delay . he takes possession of poor judas heart , and unto him in secret doth impart the grand design of this cabal of hell ; who presently consents , and likes it well . away he goes , resolv'd the work to do : a work , lord , did i say ? sad work ! oh who could think that a disciple could do this , betray his lord with a false treach'rous kiss ? perfidious wretch ! what villany is here ? who can conceive the crime ? or who declare the horrid nature of this vile offence ? transcending all degrees of insolence . no treacherous act like it was done on earth , since man first from enliv'ned clay took breath . where was thy conscience , wretch , it did not fly into thy face for this impiety ? were all his wondrous works out of thy mind , his tender love and pity to mankind ? betray the son of man ! can this be so ? what hadst thou in thine eye ? what made thee do this horrid deed ? was 't mony did thee move to forfeit thy allegiance , and thy love ? 't was from that filthy root , root of all evil ! base forbid gain , thou soldst christ to the devil ; ( that is to those vile men he did employ to perpetrate this cursed tragedy . ) this shew'd thy malice , and how thou didst hate him ; but tell us , judas ! at what price didst rate him ? what price didst set upon his blessed head ? are thirty pence enough ? what , valued at this low price ? — is jesus worth no more ? such a sad bargain ne're was made before . a box of ointment's worth , in thy esteem , three hundred pence ; and dost thou value him not to amount in worth 'bove the tenth part ? thou shew'st how blind , and how deceiv'd thou art ? he whose most precious personage out-shines the fading lustre of all ophirs mines . and carries sweeter odours in his breast , than all the spices that perfume the east ; he that 's omnipotencies choice delight , whom trembling angels worship day and night ; he that the saints above all worlds do prize , in whom all worth and true enjoyment lies ; shall he be sold at such a rate ? o fie ! thou wilt repent it to eternitie , that thou didst ever such a bargain make : what ? thirty bits of cursed silver take for th' pearl of matchless price ; thou sorbid sot ! wilt thou be trading , when thou knowest not what 't is thou sell'st ? fool , 't is a precious stone , the indian quarries yield not such an one , worth more than heaven & earth . but it is gone ? so rich a jewel lost ? — go howl and cry ; thou 'lt hang thy self ; next in hell-torments fry . and who can pity thee ? i prethee who to such a traytor will compassion show ? now 't is too late thou dost begin to mourn ; better ( vile wretch ) thou never hadst been born . under incensed wrath , ah ! now he lies , where flames torment , and conscience terrifies . be not offended , sirs , i judg him not ; but his own master's words can't be forgot , who speaking of his sad and sinful fall , doth him the s●● of black perdition call , and says that he is lost . christ is the judge , and to repeat his sentence who can grudge ? but to proceed — how can my spirits hold ? i need relief , my heart ( alas ) grows cold , whilst i with wonder look on what 's behind , soul-melting pity overwhelms my mind . who can of such heart-breaking suff●rings hear , and not dissolve each eye into a tear ? but , ah ! methinks something doth intervene , the thought of which puts me to as much pain , as doth the sad , but useful contemplation of his unhappy happy bloody passion . then let 's ret●●at , and to the garden go , for in that place began his grievous woe : before he doth with th' king of terrors fight , another king sets on him full of spight , whose powr's great , by cursed usurpation , he domineers and rules o're every nation ; he brings the mighty down unto his feet , and makes them all with rigour to submit : the good , the bad , the wise , the old , the young , the rich , the poor , the beautiful , and strong , all that live , ore're liv'd , have worsted bin by this proud lofty one , whose name is sin . a bastard devil of most monstrous birth , begot in hell , by satan first brought forth ; already you have of his malice heard , and how in wrath he never mortal spar'd . a crafty foe , who oftner steers his course in all his wars , by fraud than open force : 't is he that keeps the soul in iron chains , and robs her of all sense ; lest those great pains she otherwise might feel , should make her cry to be deliver'd from his slavery ; unless our jesus doth this foe destroy , the soul he loves he never can enjoy . he had with him before oft a hard duel , and worsted him , escaping all his cruel attaques , but rallying now with other foes he joyns , to lay on more impetuous blows . well may we dread here an amazing fight , for lo ! with him confederate in our sight the wrath of god , most fearful to behold : both these sad enemies , with courage bold , are making all the head that e're they can against this blessed prince , the son of man. oh! let our souls be arm'd with courage bold , whilst we this furious battel do behold . before the fight begins , do you not hear how he doth cry unto his father dear ; o let this cup from me , lord , pass away , if it be possible ; let it , i pray , pass from me , that of it i may not drink . until this time he never seem'd to shrink from any pain , conflict , or suffering ; this combat is , alas , a different thing , from what before he ever met withal ; from hence he did unto his father call once and again , repeating of his cry , it 'h sense of what was now approaching nigh . some may at this 't is likely much admire , that our dear saviour should so loud desire to be deliver'd from that bitter cup , which was prepared for him to drink up . it did not rise for his unwillingness ; but from the pain , the anguish , and distress 't would bring him to : this humane nature's weak from thence he might such supplications make . ah! wrath divine , what humane soul can bea● ? but of divinity he hath his share , which doth again his fainting spirit chear . and such support he needs — cast but an eye , see how the combatants with fury fly upon each other ; what a battel 's here , enough to melt our souls into a tear . lo ! the first blow that sin and wrath doth give , it is the worst he ever did receive . behold ! how frightfully grim wrath doth frown ; nay , more , the prince seems by their strength cast down . now sin & wrath upon him both do lie , which makes him groan , and bitterly to cry , with panting breast , and half-expiring breath , my soul is sorrowful , ev'n unto death . can the great prince of earth and heaven feel such heavy strokes , as thus to make him reel ? the dismal weight of sin this doth declare ; none but a jesvs ▪ could it fully bear . happy are we , as the blest prophet said , our help was upon one that 's mighty laid . could man or angel ev'r have born all this , and not have been cast down to th'deepst abyss ? nay of this mighty one , saint mark hath rais'd our wonder higher , he was sore amaz'd : nay more than this , he fell upon the ground : no soul before such anguish ever found , to see the lord of life brought to the earth , under the pressure of god's heavy wrath ; and that he suffer'd all this in our stead , may make our souls to stand astonished ; especially , if to these trials we shall add his great and bloody agony , wherein the sweat fell from him as he stood , in crimson dy , like trickling drops of blood . ah! precious lord ! this work was very sore ; but still thy love , and it s blest vertue 's more ; through all these toils thou graspst at victory , and captive lead'st at last captivity . if sin that day had not receiv'd a fall , grim death and hell had quickly swallow'd all the race of man ; we all had been undone , no help , no hope , no life for any one ; sin was condemn'd , it had a fatal blow , that now to saints it little hurt can do . but to proceed , here i shall now relate some things which very much do aggravate the sufferings which christ in 's soul indur'd , when he this conquest for our souls procur'd ; no greater sorrows did he ever know , than those which then his soul did undergo . several circumstances which demonstrate the greatness of our saviours sufferings in his soul in the garden . first . they did not seize him with the least surprize , from thence oft-times doth great amazement rise unto poor mortals : we are not aware oft-times what 's nigh , know nothing of the snare . but thus 't was not with the blest prince of light ; what can be hid from great jehovah's sight ? he knew full well what would upon him fall ; yet when it came , so great , surpassing all were th' griefs he felt , he in amaze doth call unto his father dear most earnestly , if 't were his will to let that cup pass by . secondly . it was the very thing he came to do , and yet cry'd out in such sad sort ; o who can then conceive what he did undergo ? he freely did his precious life give up ; and yet he 's ready to refuse the cup. he takes it ( as it were ) into his hand most willingly , but presently doth stand pausing a while : then puts it to his lip , and after he had took one bitter sip , looks up to heav'n , and cryes , o may it be thy will , dear god , this cup might pass from me . thirdly . he knew unless he drank it up , that we must perish all to all eternitie ; and that his coming would prove all in vain , if he refused for us to be slain ; and yet with sighs and groans how did he cry , in sense of wrath , and that extremity , which he beheld would quickly overtake him , when once his blessed father did forsake him ! fourthly . the angels which did there to him appear , demonstrate plain how great his sorrows were : for like as one distressed , makes complaint , quite tired out , and all his spirits faint , needs to be strengthned by some faithful friend : so god to him did holy angels send , for to relieve and comfort him that day , when sin and wrath so heavy on him lay . fifthly . but what 's assistance from an heavenly host , to the great power of the holy ghost ! some little measure of the spirit hath caused blest saints to triumph over death . how have they sung with flames about their ears , contemning pains , regardless of all fears ? this spirit rested on him bodily , without measure ; and yet how doth he cry ! as scarce well knowing which way to bear up , whilst he partakes of this most painful cup. this greatly doth his suff'rings amplify to humane sense , if weighed seriously . sixthly . o lord ! what means these melting sighs and tears ? why is thy soul amaz'd , why fill'd with fears ? ah! 't is enough to break our hearts to think upon that bitter potion thou didst drink ; thou knewst thy sorrows would be quickly o're , and then thou shouldst ne'r sigh nor suffer more ; 't was from thy worth , both wrath and justice cryes , we are appeas'd with this thy sacrifice . might not the shortness of this conflict yield thee some relief ? besides thou knew'st the field thou shouldst obtain , the conquest was thine own , and quickly too the conflict would be gone . i' th midst of wars , or anguish , men indure , if any can them certainly assure , that in short time their troubles will be over , they straight rouse up their spirits to recover , and patiently resolve to bear the smart , for this is like a cordial to the heart . all this thou knew'st , and more abundantly ; yet sins dire weight so heavily did lie , that with strong groans & horror thou didst cry . the torments , lord ! of hell took hold on thee , our souls from that devouring wrath to free . but why didst thou into a garden go thus to encounter with the hellish foe ? was it because there first began our woe ? or , was it , lord , to have us call to mind when we in walks and gardens pleasures find , what thou didst for us in a garden bear , to take our hearts from slitting pleasures here ? but stop , my muse ! look back , and let us s●e what did succeed judas his treachery . o mind , what joy's amongst th' infernal crew , in hopes of what is likely to ensue . not once , but many times ? this makes me quake : we are undone , should he refuse to take part now with us in this extremity , when all we have and are at stake doth lie . to this advice the devils all consent , and call for tyrant death , who doth present his gastly face , and boldly do's demand , what 't was they would have him to take in hand ? then soon apollyon , king of darkness , breaks silence , and to this purpose gravely speaks . apollyon . dread king of terrors , if thou stepst not in , down goes our hell-bred monarchy of sin. we now can walk the spacious earth about , and have we friend or foe , we find him out . where e're we see a person that 's upright , we seek his ruin with the greatest spight . when we by fraud or craft can't him intice to yield to pride , or lust , or any vice , but that he 'l watch us with a wary eye , and persevere in all true piety ; then on him do we bring outward distress , to make him lose , or leave his holiness . our kingdom by this practice is made strong , potent and large , and so has prosper'd long . but now thy help we need , for much we fear the downfal of our kingdom draweth near . upon the earth there now appears in sight a mighty foe , one call'd the prince of light. 〈…〉 and for what end should he from heaven come , if not to execute on us that doom which heav'n long since decreed ? to end which strife , we are resolv'd to take away his life . already he 's betray'd ; if things hit right , and then we 'l yield him up unto thy might . for thy assistance , death , we do implore , else to these mischiefs this will happen more , that creature we so long have captivated , will in her pomp again be re-instated . the thoughts of which there 's none of us can bear , speak , speak , pale monarch ! for we long to hear what 's thy advice ? thou mighty art in pow'r , and canst , we know , whole nations soon devour . the king of terrors . great prince of darkness , you must understand we are not wholly at your proud command . for there 's a mighty pow'r in heaven high , which you are subject to as well as i : 't is true , from him i cannot say at all that i derive my strange original ; yet by his pleasure am circumscrib'd , and ' gainst his will cannot be forc'd nor brib'd . wherefore , if he this prince of light protect , in vain at him shall i my shafts direct . besides , in this exploit methinks i find some strange foreboding ills possess my mind , as if engaging thus against your foe , i should but hasten mine own overthrow . take mine advice then , meddle not at all ; better sit still , you know , than rise to fall . 't is true indeed , as you have well observ'd , your threatned judgment has been long deferr'd : but if your execution-day be come , you can't escape , but must abide your doom . prince of darkness . thou pale-fac'd traytor ! shan't we have thy aid ? then all our hellish projects are betray'd . how oft have we stood by thee ; sent thee forth to do our will and pleasure on the earth ? the first that ever thou hadst in thy hand , committed was by me , at my command , i caused cain to slay his godly brother ; and so taught thee how to bereave the mother of her most dear , of her most hopeful son ; and shall not now my will in this be done ? 't was i which did thy being to thee give : how many subjects dost each day receive from me and mine ? who do in every land promote thy state , and lend their helping-hand . therefore consent , and show thy angry brow , and make this conqueror to thy scepter bow , yielding himself to thee , strike him with speed , and pierce his very heart until it bleed . then some dark cave near the earths centre find , where light ne're pierc'd , nor phoebus ever shin'd , there , there , the vanquisht foe do thou retain close prisn'er with an adamantine chain . when e're thou strik'st , be sure strike home thy blow , lest he revive and work our overthrow . be bold , attempt , and let thy pow'r be known , thy glory of this deed shall be thine own . king of terrors . i must confess i have been often sent by hellish means unto the innocent . to satisfy your envy , pride , and lust , some thousands i have turn'd into the dust . yet never did i strike , but on condition , as heaven did permit , in my commission . and though by thee , and by that monster , sin , the child of hell , i first of all came in ; yet am i not subservient still to thee , but bounded by jehovah's own decree : for had i wholly been at thy command , poor job had fell before thy pow'rful hand . where my dread sovereign lord do's give me charge , to stay my hand ( though my commission 's large ) i must forbear ; but if he once permit , the just , and the unjust , alike i hit . apollyon king of darkness . wilt thou eclipse my glory and renown ? destroy my pow'r , and tread my kingdom down ? fy death ! for shame forbear thy insolence , and do'nt dispute the mandates of thy prince . strike ! i conjure thee ; do not vainly think 't will be thy int'rest from this work to shrink . that hand , that powerful hand that conquers me , if he prevail , at last will vanquish thee . though now on earth thou dost in triumph dwell , if he o'recome , he 'l cast thee down to hell. thou fro'n thy monarchy shalt then be driven , and shalt abide in no place under heaven . thou that hast been a conqueror heretofore , shalt conquer'd be , and never conquer more . ah! lend thy hand , shew forth thy mighty pow'rs , 't is for thy int'rest , death , as well as ours . if arguments and reason may convince thee ; try thy weapons on this dangerous prince . king of terrors . say , say no more . if you find things agree in order to his downfall , i will be his executioner , do you not fear , i tremble at the thoughts of what i hear . damned spirits . bravely resolv'd ! at last they all reply'd , swelling in wrath , in malice , envy , pride , wee 'l now proceed , and craftily prepare all things in readiness to end this war. apollyon . though judas has a party for our turn , yet we have more to do e're we adjourn . if we should bring this enterprise to pass , yet when all 's done , i shall be where i was . we must seek out some persons to defame his so much honour'd and unblemish'd name . he 's just and virtuous , and esteem'd so high , who dares charge him with th' least impurity ? satan . at this an envious devil strait jumpt in ; i 'le lead the people on , let me begin ; i 'le stir them up to envy more and more , such envy that he shall not stand before . belial . these are but sparkles from an hasty fire , which will for want of fuel soon expire . his glory still encreases , ours decays . words without actions are but faint delays . the rarest wit amongst us must look out , with wariness to bring this thing about . i 'le tell you what i newly have contriv'd : let my lord lucifer , the king of pride , make one amongst their rulers in the seat of seeming justice ; tell them they are great and prudent men , yea learned ones likewise , and in their breasts alone true wisdom lies . yea , tell them that the soveraign lord of heaven to them the name of gods on earth hath given , tell them both god and men have though it fit , that they like gods should in this grandeur sit ; and , answerable to this lofty station , the people have them in great veneration . thus , when h' has put their honours in a heat , and swell'd them up with pride and self-conceit , tell them 't is much below their high degree , that such a low inferiour man as he should be their prince , or 〈◊〉 them bear sway , who rather ought their 〈◊〉 to obey . then , when the uncontrouled ●reath of fame has spread abroad the glory of his name , and fill'd each eye and ear with admiration , giving to him applause and veneration , then let our envious friend once more take's place , and sit as pale as death in every face ; and let him tell them , if they do not take some speedy course , their honours lie at stake ; he grows so famous in the peoples eyes , they shortly will their soveraignty despise . satan . nay , i can tell them yet another thing ; the people seek by force to make him king. which if the roman pow'r should understand , they 'd quickly come and take away their land. this sure will work , or other ways i 'le find ; good mariners can sail with every wind . thus these infernals seeking to prevent their future , but deserved punishment , far swifter than the lofty eagle flies , did set upon their hellish enterprize . the king of pride threw forth his poisonous darts , which did not miss to pierce the yielding hearts of those that sat at stern , who should delight to do the thing that 's equal , just , and right : but disregarding great jehovah's laws , they sought ( poor souls ) for popular applause , puft up with pride , and swoln with vain ambition ( that tympany of th' soul ) they had suspition that if the prince of light were once affected , they by the people soon should be rejected . for first they saw his miracles were great , his vertues rendred him still more compleat , and made him so illustriously to shine , he gain'd the appellation of divine . nay , furthermore , they heard now some did sing , hosanna in the highest to the king of israel ! the fragrant flower of jess , the root of david ; oh! who can express the depth of envy which in them did burn , with-raging flames , almost at every turn ? close consultation in their courts appears , and i' th mean while strange rumors fill their ears . the miracles which he before had wrought into the minds of people fresh are brought , those wond'rous things did much encrease the strife : he rass'd , said some , the dead again to life : gave sight unto the blind , who from their birth had never seen the light that guilds the earth : the dumb , the deaf , the lepers , and the lame , in all distempers , whosoever came , had perfect cure in every disease ; nay , he could hush the winds , and calm the seas ; could dispossess the black infernal rout , and cast whole legions of fierce devils out . of five mean barly loavs , and two small fishes , he made above five thousand plenteous dishes . thus many talkt what he before had done , grieving to think what now was coming on . his gracious words , and vertuous life commended him to the multitude , but much offended th' inraged rulers ; yet his innocence was still so sure a guard and strong defence , that they could not their wicked ends obtain . yet from their malice would they not refrain . how often did they in clandestine way endeavour their blood-thirsty hands to lay upon this sacred prince ? yet still through fear the people would rise up , they did forbear . sometimes they thought to trap him in his words , that law & justice then might draw their swords and cut him off . and then again devise another course , charg'd him with blasphemies against the god of heaven , by which way they surely thought they might his life betray . but never could they over him get pow'r untill his time were come : now , now 's their hour . the work must needs be carried on with speed , when heaven and hell about it are agreed . though different ends in these great agents are , yet in the thing they both consenting were , that christ should be of his dear life depriv'd . though hell alone the guilty act contriv'd , yet god indeed from all eternitie , knowing what rage and curs'd malignity would be in their base hearts , resolved then he would permit and suffer these vile men , to bring his purpose and decree to pass , which for our good , and his own glory was . chap. viii . shewing how the lord jesus died in the sinner's stead . such was his love , and yet the soul an enemy at that time to him , and hated him . a full discovery of christ's bloody passion , enough to make a heart of stone to melt . the prince gives up the ghost . death the king of terrors , insults over jesus , prince of light. death is threatned with death : shewing also what fear there was amongst the devils , lest the prince should rise again , and overcome death . a second council held in hell : the devils , tremble . death subdued . heathen oracles cease . the devil 's destroyed upon the prince's resurrection , and put to open shame . joy in heaven . angels sing . saints rejoyce . the end of the first part. but to proceed , will you lift up your eyes , and view the rage of hellish enemies ? the final troubles of the prince of light are coming on ▪ behold a frightful sight ! a multitude with clubs , and swords , and spears about his sacred person now appears . this wretched rabble's come on a design , which wounds and breaks this stony heart of mine to think upon 't ; behold , they are conducted by the grand traitor , and by him instructed how to proceed on this great enterprise , which he by hellish power did devise . arm'd , as you heard , they seiz'd on him , as if he had indeed been some notorious thief . fond men ! if you this prince's nature knew , your weapons are too many , or too few . as man , so meek , you need no rescue fear ; as god , so strong , he can in pieces tear a thousand troops that should approach him near , of which a present instance did appear . some little rays of his dread deitie he caused to break forth , and suddenly they stagger'd , and fell backwards on the ground , that they might see he quickly could confound them utterly , and lay them at his feet , but that he saw it better to submit unto his father's will , and take the cup which was prepared for him to drink up . but they recov'ring strength , got up again , regardless of all dread , and now amain resume their purpose , and with wicked hands take hold of him , w●o heav'n & earth commands . he 's taken prisoner , and strongly bound , who in one moments time could quite confound send . the universe , and all that him offend down to hell's bottom quick with vengeance yet like a lamb he 's to the slaughter led , and , as a malefactor , suffered . most dreadful sorrows did his soul indure that peace and joy for her he might procure ; to bring his purpose to an happy end , he manifests himself indeed a friend , a bounteous friend , who thinks his life not dear , but freely lays it down , doth freely bear the stroke of justice , that he might recover her forfeit life again . oh! sacred lover ! oh! matchless love and grace ! let every eye open its sluces , draw its fountains dry . if he for us such bitter sorrows felt , then let the thoughts of his strong passion melt our sin-congealed hearts , our hearts of stone . what was the reason why this sacred one did bear all this ? were not our sins the cause ? he suffers , but 't was we had broke the laws . is he betray'd to death ? weep o're his herse , who only di'd our death for to reverse . you sin-sick souls , think on his bloody passion , and then take up this bitter lamentation : dear god! i sin'd , and did a saviour need , and must the lord of life and glory bleed ! ah! must his dear and precious blood be spilt , to free me from my vile and horrid guilt ? didst thou , sweet lord , my heavy burthen bear ? and shall not i lament , nor shed a tear ? shall not my hard and flinty heart dissolve , to think how nought but thy own blood could salve my fester'd wounds ? what heart is so condens'd , that cannot by these thoughts be influenc'd and mov'd unto remorse and great contrition , i' th sense of the lord jesus's crucifixion ▪ they hal'd him ( bound ) unto the high priests hall , where priests and council did for witness call . they search'd about for such , but none could find , who did agree together in one mind . they us'd him like a thief , put him to shame , who bore it with great patience , like a lamb. they blindfold him in a disgraceful sort , and ignominiously made him their sport . they smote him on the face , pluckt off his hair , and bid him prophesy then who they were that did him strike , that so they might thereby his office of a prophet vilifie . his own dear servants in this dismal day did him forsake , and from him fly away . they , they in whom his soul took sweet delight , his cursed foes did so amaze and fright , that they disown'd him too , and left him all to stand alone , or otherwise to fall . yea , peter , who would have his lord confide in him above the rest , stoutly deny'd he ever knew him ; nay , and furthermore , to put it out of doubt , he curst and swore . ah! what is man when god withdraws his hand ? a peter then one moment cannot stand . this doubtless did add grief unto his heart , to see his own disciples to depart , and leave him thus in his adversitie , when in their stead it was he came to die . he after this bore much rebuke and shame , scoffs , blows , reproaches , stripes , oh who can name the many cruelties he underwent before his painful death , and not lament ? they cru'lly smite him on his precious cheeks , which he with patience bears , and never seeks to free himself from this their insolence , although he knew his spotless innocence . o gracious lord ! how , how wast thou abus'd , unjustly judg'd , and falsely too accus'd ? accus'd as guilty of some grievous fact , who thoughtst no evil , none didst ever act ? no stain nor spot of sin was found in thee , though thus thou suffer'st for iniquity . the injuries which thou that night did'st bear , how great , my god! how numberless they were ? when he had past away that tedious night , early next morning they with hellish spight , like some great malefactor , him present to pontius pilate : where with innocent and pleasant countenance he then did stand , to know what 't was of him they did demand . then with an humble silence held his peace , which made the sury of his foes increase . next was he unto wicked herod sent , who at his presence seemed much content , hoping he might some miracle behold , because he had been of strange wonders told . but he that knew the secrets of all hearts , who tries the reins and views the inward parts , knew well his curious , but presumptuous mind , was only unto wickedness inclin'd . christ answer'd not when he lookt for replies . which made king herod and his men despise our precious lord , the prince of peace , whilst he became the pattern of humilitie . thus sinners contradict , and dare reprove the lord of life , who quickly could remove the lofty from their seats , and them confound ; but nought but love and mercy doth abound . this was the day of his humiliation , he 's first abas'd , then comes his exaltation . but , oh ! that ever men should be so vile , to smite those lips that never utter'd guile ! he at whose great command the seas were still , is now commanded by each tyrant's will. he●s sent to herod , then sent back again unto the judgment-seat ; but oh ! what pain did he indure there by most wicked men , pen what heart can think , what tongue express , what can set it forth ? their sacrilegious hands bound him about with strong and cruel bands : they mock'd and did deride him shamefully , and then aloud set up a cursed cry , hold , hold him fast , deliver barabbas , who a notorious malefactor was . a barabbas is now prefer'd before him , whom the glorious angels do adore . a murderer shall spared , saved be , when jesvs shall be hanged on a tree . with torturing whips they scourged him most sore , until his flesh was dy'd with purple gore . o dreadful dismal cup ! what heart can think on what he underwent , and 's flesh not shrink ? the blood that once run through his sacred veins , is now let out by soul-tormenting pains , and all the blushing pavement gilds , not stains . ah! don't you see how it fell trickling down , yet unto him was no compassion shown . the blood that issued forth from every wound , descends in pearly drops unto the ground . oh earth ! that didst receive that holy blood , nor fruitful nile , nor tagus golden blood could ever yield like vertue , or such good ; ne●re such a stream did water thee before , nor shall again refresh thee any more . nor were these cruel barb'rous scourgings all that he endur'd in that remorsless hall ; for after this they clothed him in scorn with purple , when his flesh was lasht and torn , and in derision of his princely state , their impious hands a crown of thorns did plate , pressing it on his gracious head with pain , till sacred drops did issue forth again in ruful sort , as they had done before , spreading his precious neck and face all o're . thus like a lamb amongst those wolves he stood , from head to foot besprinkled o're with blood . his kingly office further to debase , ' stead of the scepter due to judah's race , they put a reed in 's hand , then kneel before him , and in derision feignedly adore him . thus , thus did they the sacred prince abuse , crying in scorn — all hail , king of the jews : then in disdain they spit in 's his lovely face . could devils offer god a worse disgrace ? oh depth of love alone , that knows no bounds , to suffer such dire stripes , such mocks & wounds 't was we that sin'd , 't was thou that sufferst shame , to free us from the guilt . oh let thy name thy sacred name for ever honour'd be , who thus wast us'd , to set poor sinners free . but yet , alas ! these sufferings were not all , more bitter things did unto him befall . off next they took the robe , his own put on , and now as if their malice fresh begun , not satisfy'd their god for to deride , they loud cry'd out , let him be crucify'd . his blood they thirst for . pilate gives consent , though conscience told him he was innocent , and had deserved neither death nor bands , yet up he gives him to the rabbles hands . he knew of malice they had brought him thither , yet he and they at last combine together 't imbrew their guilty hands in guiltless blood , who never did them harm , but always good . rather than pilate will displease the jews , hee 'l stifle conscience , utterly refuse all admonitions ; though his bosom friend a timely warning unto him did send , uses intreaties , urges arguments , but nothing would prevail , nothing prevents their wicked purpose . sentence being past , unto his execution now they hast . though he was wounded very much before , his flesh , his virgin flesh , with stripes made sore , yet they upon his martyr'd shoulders lay his heavy cross ; till fainting by the way by reason of th' intolerable pain his bleeding wounds procured , they constrain a country-man of cyrene ( who did pass along that way ) to bear his pond'rous cross . and coming up to dismal golgotha , without remorse of conscience , dread , or awe , they still persist in putting him to death , a death the worst that e're stopt humane breath ; the cruel death o●th cross , matchless for pain , and by god's curse most liable to shame . to cause the just to die was crueltie , but crucifixion's more than 't is to die . prodigious rage ! strange metamorphos'd mind ! what ? kill the lord , who was to you so kind ! what was his crime ? what his so great offence ? that not contented to remove him hence by violent death , but you must look about whereby to find exquisite torments out ? the vilest wretch that ever did draw breath , or in the strictest sense deserved death , could never meet with more severitie from barb'rous foes and brutish tyranny . he meets with no compassion , every heart , and every hand is set to throw a dart. so far from shame in this their villany , they chuse for time to act the tragedy , their chiefest feast , when to jerusalem from every part thousands of people came ; then , then they chose this cursed work to do . that he the greater shame might undergo . when priest and pilate finisht had their court. dear jesus must be fetcht to make them sport . and now behold ( if yet thy delug'd eyes can stay to see so sad a sacrifice ) behold him lift up on the cursed tree . expos'd to torture , death , and infamy . his arms spread wide , as ready to imbrace his bitter'st foes , if they 'd accept his grace ; quite through each hand & foot sharp nails they drive , and fix him there to wait for death alive . hanging betwixt two thieves , numbred among transgressors by the giddy partial throng : for passers-by did rail on him with scorn , wagging their heads , who ought rather to mourn . with taunts and scoffs the vulgar him abuse , prompted by the chief priest , and barb'rous jews . and when he thirsts through his excessive pains , behold what favour at their hands he gains ; all they afford to quench his drought withal , was vinegar , mixed with bitter gall. was ever such a perfect hatred known ? no dram of pity , but all malice shown . he that for them had water turn'd to wine , and shown his pow'r and charity divine ; now wine , nor water now could be allow'd t' asswage his thirst from this ungrateful croud : but into 's tender side they thrust a spear , from whence there came both blood & water clear . thus hand , and foot , and head , and every part , they pierce and wound , for to encrease his smart . ah! see that stream wch from his heart-blood flows , the precious balm and cure of all our woes ! each pious soul , which truly doth believe , it s soveraign vertue freely may receive . one drop of that most sacred blood is worth ten thousand thrones & kingdoms of the earth . when you by sin do see your selves undone , think on that blood which from his side did run . those cordial drops apply'd unto thy heart , will heal thy soul , and cleanse thy inward part . ah! canst thou of christ's dismal passion hear , and not dissolve thy soul into a tear ? but to return — there 's something still behind , which makes strange meltings in my grieved mind , that 's worse than all the rest , oh hear his moan , and how his poor distressed soul doth groan ! his father hides his face , that gracious eye casts forth an angry frown , which made him cry ( after he had these bitter torments felt from cruel hands , and found his soul to melt , his spirits fail , and wounded heart to break ) why , why , my god ? oh why dost thou forsake me in this needful hour ? hard is the case when thou , my god , from me shalt hide thy face . my servants who forsook me , are but dust , poor flesh and blood , alas ! what stay , what trust is there in man ? the best of men are frail ; such as conside in them , their strength will fail . but , ah ! my trust , my hope , my confidence , thou , thou that art my rock and safe defence , even thou , my god! o thou , o thou hast left me , and this at last has of all peace bereft me . whilst souls can see their interest in their god , they can bear up under the sharpest rod : but when thy face is hid , as 't is from me , they sink , they die , they die eternally . thus , thus the prince of peace in sore distress , his bitter moan doth unto god express . great depths of sorrow did oppress his soul , when his sad portion thus he did condole . he saw himself forsaken and forlorn , when in our stead this anguish great was born . that which was due for our iniquity , did heavy on our gracious saviour lie . for justice spar'd not , but laid on her hand , whilst in the room and stead he seeks to stand of the poor soul , he came from heaven to save ; justice , alas ! will the last farthing have . the torments saints have born's another thing from what befel their soveraign lord & king. his spirit 's gracious , great , magnanimous , yet ne're was any soul distressed thus . that much renowned holy martyr , stephen , he had so glorious a prospect from heaven , as fill'd his soul brim-full of consolation , and by that means with joy he bore his passion . should i attempt to walk the spacious field of instances , how many would it yield , where flames of fire were like to beds of roses through heav'nly rays , wch gloriously composes their spirits so , that they in triumph sing , when half-consum'd in fire , they felt no sting . god smiles , and heav'n appears so clear & bright , all fears and terrors were extinguisht quite . but he who for our sakes his life laid down , is forc'd to bear his father's angry frown ; and in our stead he felt his indignation , the bitterest part of all his bitter passion . how heavy is that stroke , how sharp that rod , that 's lifted up by men , laid on by god ? when heav'n and earth , and hell do all agree to lay on stripes with greatst severitie ? that grief , that pain , that anguish must be sore ; and yet all this for us blest jesus bore . who that beholds heav'ns glorious lamp of light when in his strength , obscur'd from our sight by the dark body of the pale-fac'd moon , making black shades of night appear at noon , but would conclude from thence the sun were gone , and had forsaken quite our horizon ? and yet we know he 's but eclips'd a while , and soon will lend the world another smile ; disperse those shades that counterfeited night , and fill the earth again with splendor bright . lo , thus our sun in his celestial sphear is near his setting , yet but lend your ear unto the voice , th' amazing voice of heaven , you 'l find an universal notice given unto the world when this bright sun went down , heav'ns lightfoot herauld quickly makes it known . christ lies a bleeding , nailed on the tree , and now the universal world shall see heaven act a part in this black tragedy , the worlds great eye , the natural sun , whose rays each day throughout the universe displays from east to west , from north to south , his face visiting and refreshing every place , no sooner doth he spy the prince near dead , but straightway he withdraws his blushing head. that horrid sight bright sol abhor'd to see , and hides his face from noon till after three . at three christ's matchless torments made him cry , eli , eli , lama sabachthani . then was the temple vail rent quite asunder , the earth did shake , the rocks did roar like thunder , the clouds grew thick , and such as scatter'd were , conjoin'd to darken all the hemisphear . thus for three hours darkness great remain'd , all hearts now tremble , every spirit 's pain'd . th' astronomers , who starry motions trace , and read earth's wonders in heav'ns various face , ( eusebius , and other authors write ) were much amaz'd at that unusual sight ; their learning could no natural causes spy , nor give a reason of that prodigie . the moon being then at full , just opposite , could not in natures course eclipse sol's light. 't was supernatural what he suffered , and that was it which fill'd them all with dread . some smote their breasts , whilst others in confusion drew from the premises this just conclusion , either the god of nature suffers now ( when sol in sables muffles thus his brow ) or the whole frame o' th world in a short space , will be dissolv'd and end its painful race . these dreadful things which then did come to pass , do fully prove he the messiah was . and many when they saw those wonders done , cry'd out indeed he was god's only son. had not this obvious been to every sight a real thing , with what great ease then might the foes of christ and christianity , detected all as horrid forgery ? but matt'r of fact being so very clear , the jews and heathens thereby silenc'd were . thus he yields up at last his painful breath , and for a while lay conquered by death . conquer'd , said i ! forbear my lavish muse , recall that word , and be not so profuse . what , shall we say , the lord of life is dead ? 't is but a slumber , he 's not conquered . he only for a while retreat hath made , to bring his foes into an ambuscade , and soon will rise more gloriously array'd . thus did the glory of the world lay down his precious life , to purchase a rich crown of life and glory for his spouse , whom he found under wrath , condemn'd eternally , who had receiv'd that sentence full of ire , goe , go thou wretch into eternal fire . but he has bail'd her from hell's gaping jaws , and satisfy'd justice's strictest laws by this his death , where he in her stead stood , and ransom'd her even with his dearest blood. but hark , my muse ! what triumph dost thou hear ? what voice is that hoarse sounding in mine ear ? 't is death , doubtless 't is death that ghastly king , who over christ doth now insulting sing ; now he has got him down , i prethee hear how he o're him doth vaunt and domineer . the king of terror's boasting triumph over christ whilst he lay in the grave . king of terrors . what am i ? or from whence ? for though i be , yet know i not my self ; nor why to me the mightiest monarchs bend . i rule , i raign , and am the high and lofty's soveraign . all tremble at the thoughts of my grim face , they look , they run , yet cannot find a place to hide themselves . my powr's very great , yet know i not who set me in this seat. there 's none that live , have liv'd , or ever may , but i o're them an awful scepter sway . but , oh ! what kind of subject have i here ? a subject , t' whom no monarch is a peer ; ah! how i smile to see 't ; i 'le never fear being worsted now . alas ! dost thou submit ? art thou likewise brought down unto my feet ? who 's able my dread power to withstand ; since thou canst not escape my pow'rful hand ? now i have seiz'd thee , be assur'd that i will keep thee down , for ever thou shalt lie in the dark regions of eternal night . lo ! here , proud mortals , an amasing sight ! what can't i do , since he that made the day , by my strong hand is turned into clay ? if thou can'st not thy self from me deliver , the hope of creature-man is gone for ever . none out of these close regions can repair , nor re-salute again the ambient air. i never did so great a conquest gain , o what a mighty monarch i have slain ! now , now let me be crown'd victoriously ! for what is done , which none could do but i. who dares my triumphs lessen or defer , since i am now a perfect conquerour ? here , here , great prince , with me in this dark cell my captive thou with other kings shalt dwell . prince of light. thou proud imperious tyrant , prethee hear ; don't boast too soon , nor vainly domineer . a feeble warriour may the field obtain , when his strong foe is willing to be slain . my life , proud death , thou didst not take away by any strength of thine : for i did lay it freely down , as god did me command , this made me yield my self into thy hand . king of terrors . i 'le not contend , let that be so or not , i have thee safe in my dominions got ; and e're thou do return , i 'le make thee know what pow'r i have , what 't is that i can do . my prisoner thou art , and here shalt lie in these dark cells unto eternitie , whilst worms on thy most lovely flesh are fed , and with corruption thou art covered . prince of light. stay , stay , pale death , that thou canst nev'r do , for i must not the least corruption know . king of terrors . strange speech ! who 's this ? or how can this thing be ? what 's in the grave shall not corruption see ? though with rich spices thou imbalm'd dost lie , old hoary time shall make thee putrify . kings fortifi'd by lead and searcloth's aid , in precious heaps of fragrant odours laid , to stench and rottenness i soon betray'd . none ever into these low vaults do come , who can escape that sad and dismal doom , of being turned into dust ; — i will thy mouth with filthy putrefaction fill . the holiest man i e're depriv'd of breath , i turned into loathsom stinking earth . and dost thou think thou shalt escape this fate ? no , thou must share of all my subjects state . prince of light. is 't fit i should be threatned thus by thee ? shall death prevail and triumph over me ? dost know , grim tyrant , who 't is thou treadst down ? i am thy lawful prince , and thou shalt own my soveraignty ; thou must , o death , submit , and yield thy self , as conquer'd at my feet . on me thou shalt not have thy proud desire ; no sooner shall three days and nights expire , but i will make thy bonds and chains to fly , and thereby spoil thy principality . but for thy insolence this thou shalt gain , to be thy self , o're-thrown , vanquisht and slain . the tidings which i bring will make thee quake , for i resolve on thee revenge to take . o death , i 'le be thy death , 't is even so , thy utter ruin , and great overthrow is near at hand ; i 'le rouse up from the grave , and make the stone to fly that 's on the cave . let hell and devils all combine to do what 's in their pow'r to save thee from this blow , i mind it not ; i 'le tear and rend them all , and cause them with great vengeance down to fall . captivity a captive i will take , and him a slave and captive ever make . the devils fearing what would come to pass , great consternation straight amongst them was . their chief amaz'd , with envious horror cryes , and to the rest with hast himself applies . lucifer . dominions , pow'rs of the infernal host ! awake , attempt with speed , or all is lost . death's like to lose our great and hop'd for prey , secure him fast , more chains upon him lay . harklare there not strange tremblings under ground mixt with a cry , enough for to confound all the whole host of this amased lake , fear seizes me , i quiver , oh , i quake . what shall we do ? make speed , let him not rise . help , satan ! help , canst thou no way devise to hold him under ground ? now , now , or never , i● he awake , we are undone for ever . should be the cords of death to pieces burst , our 〈…〉 will far exceed the first . 〈…〉 all the hellish fiends do stand aga●● 〈…〉 each holding up his hand ; bew●●●ing 〈◊〉 sad fates , their hearts grow cold , with thoughts of what they fear'd they should behold , which was the resurrection from the dead of him who for poor mortals suffered . belzebub he cryes out to abaddon , ah! what a day is this ! all will be gone . satan doth gnash his teeth , perplext in mind , because they could no more inventions find their kingdom to support , cryes out , alas , we never were before in such a case ! apollyon . ah! what a dismal day , great lords , is here ! the grave doth o'pe , that sight doth just appear of which you talk , of which you stand in fear . now all our hopes , and expectation 's gone . ah! who is it has rould away the stone ? all proves in vain that ever we have done . we must our selves in chains of darkness lie , and be tormented to eternitie . now from the earth fresh light doth gild the skies thick darkness vanishes ; awake , arise , ye mortals , and with joy open your eyes ; behold the morning of that long'd for day ; the grave doth o'pe , whilst devils fly away to hide themselves , but cannot find a place , for vengeance hastens after them apace . the first day of the week is now come in , the glorious prince has made an end of sin. see how he rouses up from the dark grave , the soul from thence , from sin and hell to save . ah! how the damned spirits cry and houl , their fearful fall with anguish to condole . hell's principalities are spoiled quite , and all infernal pow'rs put to flight . see what an open show is made of them , and how great jesvs doth their pride contemn . see how he doth triumph over them all , he 's on his back who gave the soul its fall . see death 's by death destroy'd ; a wond'rous sight , which doth the hearts of angels much delight . they p●y into , and wonder at this thing , accomplisht thus by our victorious king. how like a sneaking , conquer'd , spoiled foe , that 's quite o●recome and brought to utter woe , doth satan look . ah , see the fatal rout , and how the ●rince doth drag these dogs about , he makes a show of them ; come , take a view o' th conquer'd , bloody , baffled hellish crew . what a victorious conqueror is here ? what victor may with this great prince compare ? all warriours you admir'd heretofore , let them not be so much as thought on more . chsist jesvs he is risen from the dead , sin , wrath , death , hell , devils , and all are fled . this glorious conquest o're th' infernal crew , is yet more plain by that which doth insue . some passages from ancient records show the truth of this their final overthrow . upon this rising of the prince of light , the heathen oracles were silenc●d quite . although their priests and prophets cry and call , henceforth they 'r dumb , and answer not at all . which accident and unexpected change amaz'd them all ; 't was so prodigious strange , it made them look about to find the cause of such their silence and surprising pause . surely , saith plutarch , they are either dead , or else wise men are risen in their stead , which in these days diviner secrets know , that oracles before were wont to show . yet he knew better things , and did deny . that spirits either could wax old , or die . some higher reason therefore must find out e're he resolve this sense-confounding doubt . had he conver'sd with john , he might have known by whom , and how those gods were overthrown . christ was reveal'd ( saith he ) unto this end , that he the works of every hellish fiend might bring to nought , destroy and ruine quite , confining them to their eternal night . that this is truth , from authors of their own might be made good , and evidently shown ; sharp juvenal * to speak it out is pleas'd , all oracles at delphos now are ceas'd . and lofty lucan long since did complain that they their deities invok'd in vain , the gods ( saith he , † ) by whom this empire stood are from their empty temples now remov'd . their altars too they have abandon'd quite , and left the places of their old delight . but with one instance more i may conclude , though i indeed might urge a multitude ; 't is that which plutarch doth affirm , and i esteem above what e're antiquity hath left recorded , or most curious eyes can view in best approved histories , relating to the matter we have stated , which follows thus , as 't is by him related . about the period of tiberius's raign who at christ's death was rome's proud soveraign strange hideous cries , shriekings and howlings be heard with amazement , in the grecian sea , complaining that their great god pan was fled , from whence great con●●ernations followed . no sooner did the louder trump of fame this news of their great pan ●s retreat proclaim , but it was brought unto the emperours ears , and unto him a certain truth appears . who being startled at the strange relation , falls with his wisemen into consultation ; who sought by magick to resolve the doubt : which all their art and skill could not find out . yet christians in those days could quickly spy the way to open the whole mysterie . comparing times , they found this strange relation did just fall out upon christ's death and passion ; and then concluded straightway b● the ●all of their great pan , which signifieth all ; all spirits by christ's death were so afflicted , their utter ruin thereby was p●●●icted . yea others of their own recon●● still do confirm the truth of this their overthrow . how one of them constrain'd sometime before by god himself , their fall did thus deplore : " an hebrew child that shall be born , will be " the final downfal of our dignity . " all our usurpt dominions by that child " shall come to nought , and utterly be spoil'd . " he strikes us dumb , and nonplus's our art , " henceforth in vain no further questions start , " but sad and silent from our shrines depart . thus god doth force devils sometimes to speak , that which doth much against their int'rest make . but stay , my muse ; the cherubs chant again , o listen to this more melodious strain . the glorious angels do sweet triumphs sing , upon the conquests of our heav'nly king ; they clap their wings , and leap for joy to see this total rout and happy victorie . shall heav'n rejoyce , and more concerned earth not sing aloud jehovah's praises forth ? o happy day , blest hour , the best of all poor mortals ever saw since adam's fall ; christ of a truth is risen from the grave , no pow'rs of hell could keep him in the cave . yet are there some in these in these last evil days deny that he from death himself did raise . the jews also , with their forefathers , say , 't was a deceit ; for he was stoln away whilst drousy soldiers fell into a sleep , who the sepulchre had a charge to keep . a thing themselves , no doubt , could not believe , but was forg'd by the devil , to deceive and blind mens eyes , who wanted that inspection they might have had touching his resurrection . 't was the last game the devil could devise , to hinder christ's most glorious enterprise . they knew that if his resurrection were received for a truth , no hope was there , but all that they had done , it tumble must : so the last evil would exceed the first . but if they had believ'd it , certainly the souldiers had with great'st severity been punished , for being so remiss , about a thing so weighty as was this . besides , were they asleep , how could they tell what things there came to pass , or what befell ? or , if awake , why did they not prevent those men who came with such a strong intent ? and can one think , if the disciples durst attempt that thing , they should have stript him first ? would they not take the body in the cloaths , lest e're they 'd done , the sould'ers should have rose , and caught them doing it ? and then be sure great sufferings for it they must endure . nay , had these men been guilty of such evils , they 'd been no better than seducing devils , the worst of mortals : and how was it then that god should own and witness to such men , by aiding them ? would heavens pow'r have gone to prove a cheat , when miracles were done ? again , they were of such integrity , as none could brand with the least infamy . and they 'i th face of foes , without least dread declare that he was risen from the dead ; that they convers'd with him full forty days , whilst he instructed them in all his ways , before he did ascend . and then agen , in galilee at once five hundred men saw him with joy , and in their witness gave , that he indeed was risen from the grave . here stop again , my pen , time calls away , upon this theme thou must no longer stay ; leave them to perish , let them fall and die , that this blest resurrection do deny . shall god , his saints , and angels , witness bear unto this thing , and yet shall mortals dare to call the same in question , or deny what is confirm'd by such authority ? no , firm as earth , or heav'ns more stable poles , let this great truth be fixt in pious souls . without it faith 's a fancy , and the best of men more wretched than the vilest beast . but now , awake my muse , no longer slumber the day doth dawn , and joys which none can number are rushing in upon the prince of light ; this sorrow 's gone , nought now but glory bright shines forth in him ; now is he rais'd on high , far out o' th reach of all malignity . nor men nor devils can annoy him more , he 's safely landed on the long'd-for shore . go turtles , go , whilst thousand joys betide the glorious bridegroom and his purchas'd bride . that sun is risen who will ne're go down , who will his spouse with light of glory crown . but where 's the soul ! o where , alas , is she , for whom he dy'd and hung upon the tree ? what greeting ? o what joy , when they do meet , there will abound ! the thoughts thereof are sweet . he that was dead is come to life again , and ever shall in bliss eternal raign . thrice happy is that soul which he hath chose to be his love , his dove , his sharon's rose . but where is she , and what is her estate ? for nothing of her we have heard of late . doth she not wait ? doth she not long to see his lovely face , and to embraced be in his dear arms ? o do'nt she greatly crave one sight of him , one visit more to have ? doth not her soul dissolve then into tears , with thoughts of him who freed her from all fears ? read the next part , and you will quickly find the fruit of sin , and nature of the mind that is corrupt , and fill'd with carnal love , how nothing can those vile affections move ; oh how unkind to christ do sinners prove ! the end of the first book . behind this curtain 〈◊〉 suppose to be such glory ▪ which 〈…〉 can see besides , the day being 〈…〉 too , if wee 〈…〉 yet more 〈◊〉 dare not 〈◊〉 see death and devils , sin & world cast down whilst heaven doth the glorious victor crow● 〈…〉 book ii. the glorious lover . a divine poem . chap. i. shewing how christ renews his suit again and again , which is done either by the ministration of the gospel or by his various providences , and yet the soul refuses to receive him . thus have you heard a sacred story told , fill'd full of wonders , wonders , which unfold such depths of wisdom , depths of grace and love , which none can comprehend , it is above the reach of men ; no knowledg is so high that can conceive of it ; nay , angels pray into this thing , this myst'ry is so deep , it all the glorious seraphims doth keep in holy admiration , they 'r amaz'd to see how all the attributes are rais'd in equal glory , and do sweetly shine in their own proper sphere , alike divine . here by diviner art you all may find what was in our great god's eternal mind , before the earth's foundation long was laid , or e're bright sol his glorious beams display'd , respecting man , whom he foresaw would fall , and bring his soul thereby into sad thral : here may you with much ease and joy espy the great result of the blest trinity . in that eternal council held above , about the soul , the object of christ's love. here also , here 's a proof of true affection , and how to love from hence let 's take direction . who ever had or shew'd such love as he , who for his love was nailed to the tree ? but , hark ! some do enquire , they , long to hear what is become of th' soul he loves so dear ? lo , from the grave he 's come , he looks about , he searches every place to find her out . what is the fled ! and where ? in what strange is●● of 〈◊〉 and darkness lurks she all this while ? good reader , urge me not , i 'le let thee hear that which may melt thy soul into a tear . excuse my pen for what its lines shall speak . such marble hearts as cannot melt , must break . to leave off here , i 'm sure it is not fit , nor would i write what you would have unwrit . but since it doth upon the soul reflect , it matters not how much we do detect the folly which doth in the sinner lie , when soveraign grace exalted is thereby . my heart and pen seem both to be at strife , to paint unkindness forth unto the life . wilt thou , who dost the muses aid , afford divine assistance , that each pow'rful word may rend a heart at least , and every line turn kingdoms and whole nations into brine ▪ of their own tears ? teach me , o lord , the skil t' extract the spirit of grief , o let my quil , like moses rod , make adamants to fly , that tears may gush like rivers from each eye . how can it once be thought that such a friend , who loveth thus , doth thus his love commend , and in such sort so strangely condescend , should when all 's done by her contemned be , though he 's most high , and she of base degree ? the grand design , the end and reason why this prince from heaven came , was scourg'd , did die , was to redeem the soul , and so endeavour to get her love , and marry her for ever , as is before declar'd . but will you hear how things are carry'd , how they manag'd are ? the time is come , you 'l find , by what ensues that this great lord his suit a-fresh renews . when sacred love runs thus with greatest force , what pity is 't ought should disturb its course ? how can the soul refuse to entertain a lover , which for her with shame was slain ? but stop again , my muse , thou must give o're , the prince is come , lo he is at her door . jesus prince of light. most precious soul ! i now am come again , behold 't is i , who for thee have been slain . how is 't with thee , hast thou not heard the news , what for thy sake i suffer'd by the jews ? that through a sea of blood , and sorrows great , i now am come with bowels to intreat thee to embrace the offer i present . and , first of all , with tears do thou repent that ever thou hast entertained sin , that has to me so very bitter bin . soul. repent ! this is a melancholly strain ; it suits with such whose lives are fill'd with pain , and guilty are of some notorious crime , whose glass is near run out , whose precious time draws to an end ; 't is good for such indeed to look about them , and repent with speed : but thus 't is not with me , i know no sorrow i 'le wave that work , i 'le wave it till to morrow ; to morrow , i mean , till some fitter season : i see no cause , alas , i know no reason to hark to thoughts that may disturb my peace , when joys abound , and sweat delights increase . repent ! of what strange kind of voice shall i amazed stand , yet can no danger ' spy . jesvs . no reason why ! ah soul , art still so blind , wounded from head to foot , and canst thou find no ground of grief , no cause to lay to heart thy horrid guilt , nor yet the bitter smart which i indur'd for thee , to prevent severer wrath , severer punishment , and dost not savour this sweet word , repent ? 't is well there 's room , a call , a season fit ; there 's thousand souls who are denied it . dar'st , dar'st adventure still to live in sin ? what , crucifie thy dying lord agin ! were not my pangs sufficient ? must i bleed afresh ? o must thy sinful pleasures feed upon my torments ? and augment the story of the sad passion of the lord of glory ? is there no pity in thee ? what , no remorse within thy breast ? seek , seek a firm divorce betwixt thy self and sin ; do thy endeavour to break that league , depart , depart for ever . did i not suffer to dissolve the knot between thee and all lust ? and wilt thou not regard me now , but entertain my foe ? what , cruel unto me , and thy self too ! i prethee , soul , bethink thy self , and yield , and let thy lovers for my sake be kill'd ; ah , let them die , who if they live , will be thy death at last , who have bin death to me . soul. thos● joys are sweet , which do delight my heart ; ah! how can i and sinful objects part ? must gainful lusts , and those which honour's yield , at once be put to th' sword ? and those be kill'd which so much pleasure unto me afford ? how can it be ? alas , it is too hard : the thoughts of it's a perfect death to me ; lord , say no more , i cannot yield to thee . jesus . ah! didst thou know , poor soul , what 't is to sin , and how my soul for it has tortur'd bin , thou wouldst revenged be on it , i 'm sure , and a divorcement speedily procure . or , didst thou know what grief it is to me to be contemned and despis'd by thee ; such churlish answers wouldst thou not return to him , whose soul fervent love do's burn to thee , poor wretch , and only for thy good , 't is that i seek , and sought with tears of blood . once more i ask thy love , i cannot leave thee , until my everlasting arms receive thee . soul. if i may have those pleasures which delight me , whose amorous glances sweetly do invite me to love them dear , who stollen have my heart , j am contented thou shouldst have some part of my affection : worldly joy is sweet , and i resolve to take some part of it . jesus . ungrateful soul ! did i not wholly give my self for thee ? and shall i now receive a piece of thine , nay but a little part , that have deserved more than a whole heart : 't is all the heart , or none ; do'st think it fit sin and the devil should have part of it ? would any lover such strange love receive , to be contented that his spouse should have , some other suiters , and to them should cleave ? what sayst , deceived soul ? why standst thou mute ? disclose thy inward thoughts , and grant my suit. o speak ! or , if thy doubtful mind be bent to silence , let that silence be consent . if thou wilt grant me that whole heart of thine ; we 'l exchange hearts , i 'le give thee all of mine . she look'd about , she mus'd , she paus'd a while , whilst he on her cast forth an heav'nly smile , sweet rays of glory glanced from his eye , enough to ravish all the standers-by ; so great a lustre from his garments shone , it dazl'd all weak eyes to look upon . like as the sun his glorious beams displays , dispersing every way his sparkling rays , when in his strength & splendor bright doth shine , so glister'd forth his glory all divine . ne're such a beauty carnal eyes beheld . ah! one sweet sight of him has wholly fill'd the greatest soul that liv'd , and there is still enough in him millions of hearts to fill . and none but him alone can satisfie the soul of man , the soul-enlightned eye . but stay and hear the answer which is given by the deceived soul. o let the heaven and earth astonish'd stand , whilst stubborn she deny'd his suit , will not persuaded be to o'pe her door , who longs to enter in , to fill her soul with joy , destroy her sin . soul. strange 't is to me such beauty should be there ! what , so amazing glorious , none so fair ! when i no loveliness in him can see the world , and outward pleasures , seem to me more rare and spriteful , far the better choice ; such things i like : but for this lover's voice , his face and favour i ca'nt so esteem , nor can i leave all things for love of him . therefore be gone , and cease thy suit ; for i have fixt my mind elswhere , my heart and eye is set on that which outward eyes can see . lord , let me not be troubl'd more with thee . o stay , my muse ! reach me an iron pen , t● engrave this on the marble hearts of men . let sinners look within , then let them read themselves ungrateful , blind , and dark indeed . would not each soul conclude this creature were besides her self , or else deserv'd to bear the great'st contempt , and pity'd be by none , that bids such a dear lover to be gone ? how oft has he by precious motives try'd the soul from sin and evil to divide , and make her too obdurat heart relent , and take such ways as wisdom do's invent ? his passions , sighs and tears are ready still , as the officious agents of his will , to work her to a sence of her estate : but she 's ( alas ) so dark and desperate , that his sweet voice , of so divine a strain , so moving , mov'd her , but seems all in vain . he sighs for her , he knows her sad distress , he asks her love , but still without success . ah sinners ! view your rocky hearts , and then smite on your breasts , lament , and read agen . the glorious lord his love 's so strange , so great , he knows not how to think of a retreat . his soul is griev'd , yet takes not her denial , but makes a new essay , another trial. jesus . did , did i love thee from eternity ? and my celestial kingdom leave for thee ? did i man's humane nature freely take ? did i my bed in a poor manger make ? did i engage the cruel'st of all foes ? did i from men and devils meet with blows ? did i such kind of tortures undergoe which men nor angels can't conceive or know ? did wrath pursue , and justice fall on me ? and did i bear it all for love to thee ? ah! did i sweat great drops of sacred blood , until the ground was sprinkled where i stood ? and were my feet and hands nail'd to the tree , whilst my dear father hid his face from me ? have i with joy , delight , and chearful heart indur'd all this excessive pain and smart , and out of precious love to thee i bore ? and must i still be kept out of thy door ? shall , shall i leave thee then , and take my flight into some foreign land , and let the night of dismal darkness be thy lot for ever , where direful wrath all graceless souls do sever from all sweet shines of my eternal face , that thou mayst there bewail with shame thy case ? when shades of frightful darkness thee do cover , thou wilt condole the loss of such a lover ; must i be gone , must i my farewel take and leave thee to thy self ? my heart doth ake to think upon thy state , when i do leave thee ; far rather would i have these arms receive thee . what , slight a saviour thus , a friend indeed , an early friend , a friend , who chose to bleed for thee , and in thy stead , that so thereby he might enjoy thee to eternitie ! farewel , false soul , i bid thee now adieu ; take what will follow , dread what will insue . grief , sorrows , sickness and a troubled mind , will thee pursue , until thou com'st to find a changed heart ; and vengeance do's allot ruin to those thou lov'st , who love thee not . i 'le kill them all who have insnar'd thy heart , before from thee for ever i depart . ah! how my soul with a tempestuous tide of tears is overwhelm'd , whilst i 'm deny'd my suit by thee ! my passions overflow to see thee slight me , and my passion too : what , tread me underfoot ! whilst vanity , and worldly joys , are jewels in thine eye ! as if best good , and sweet'st content lay hid in that gay fruit , which is alone forbid . he woo's , the soul says no ; he still replies ; he sweetly sues , she wickedly denies . he woos afresh , she answers with disdain , i cannot love , but he intreats again . at last he leaves her , and his suit adjourns ; he views the soul , and griev'd , away returns : he bids farewel , and yet he bids it so , as if he knew not how to take her no. he bids farewel , but 't is as if delay did promise better farewels , than his stay . he now withdraws , but 't is with a design his absence might her heart the more incline to th' love and liking of him , or to see what by some other means perform'd may be . as lovers often times by rules of art devise new ways to gain upon the heart of such they love , to bring them to their bow ; like things sometimes doth jesus also do . t' incline the sinners heart , he hides his face , and brings them into a distressed case . he lays them on sick beds , for to discover the worth and need of such a sacred lover . poor sinners , ponder well what you do read , and mind those thoughts which woo you to take heed how you neglect & slights the day of grace , or to base lust and vain delights give place . now sickness comes , & death begins to fright her , and 't is no marvel if the lord do slight her . her drousy conscience also now awakes ; alas , she startl'd much , she weeps , she quakes , she crys out for a christ , but non's in sight , and all her other lovers fail her quite . she yields , she loves , but with a servile heart , when other lovers slight her and depart . she loves thee not , lord christ , for what thou art , but what thou hast : and should she spared be , she 'd shew her love to sin , more than to thee . no sooner the sad soul her state laments , but bowels mov'd in jesus , he relents . in her afflictions , he 's afflicted too , and can't be long e're he 'l compassions shew . he sent relief , he eas'd her of her pain , and rais'd her up to former health again . but as 't was hinted , so it came to pass , the wretched soul proves vile as ere she was . affliction will not bring to jesus's feet , unless great pow'r do go along with it . the soul 's like phar'oh : crys when smitten sore ; then , then for christ , and o'twill sin no more ! but when rais'd up , and has sweet health restor'd , it cleavs to sin afrecsh , forgets the lord. but the affections of the prince of peace abated not , but rather did increase . his love and patience both alike shine forth , to ' stonishment of all who live on earth . and that he might obtain the soul at last , his servants call'd and sent away in hast to recommend his love , and in his stead to o'pe those precious glories , which lie hid to her and to all those who carnal be : alas ! they ca'nt behold , they cannot see those high perfections which in jesus are , nor can they think his beauty is so rare , exceeding all conception , all compare . dear reader , prethee mark what here insues mind , mind the arguments this man dos use to move the soul to tears of true contrition , fetch'd from christ's love , and from her lost condition . theologue . by jesus sent ! by such a prince as he ! ah! 't is a work too great , too high for me . what glory , lord , hast thou conferr'd on those thou do'st imploy , thy secrets to disclose ! what! be a spokesman for a prince so great , to represent his love , and to entreat poor sinners in his stead , to entertain his sacred person ! lord , i 'le try again ( since thou command'st me forth ) what may be done ; thou bidst me go , my duty is to run . did abraham's servant readily comply with his command with great'st fidelity ? and shall i be unfaithful unto thee ? no , lord , i will not ; do but strengthen me , prosper my way , and let me have success , that i with him thy sacred name may bless ; and how shall i , poor nothing i , rejoice to see the soul , thy spouse , thy father's choice . what next thy love 's so sweet , lord , unto me , than to bring in poor sinners unto thee ? chap. ii. shewing the evil of sin , and how compar'd . hail , precious soul ! once glorious , noble born , but now debas'd , defil'd , in garments torn ; nay , naked quite , yet mindst it not at all ; thy wounds do stink , and vipers in them crawl . so many sins of which thou guilty art , so many serpents cleave unto thy heart . what●s sin ? is 't not a frightful cockatrice ? no serpent like the serpent called vice. and dost thou love to play with such a thing ? ah fool ! take heed , view , view its poisonous sting , brute beast by natur 's instinct are aware of the gilt bait and sence-beguiling snare , though it seems ne'r so sweet , or ne'r so fair . and art thou such a fool to hug a snake , and in thy breast such great provision make , that it may harbour there both day and night ? ah! couldst thou see , or hadst a little sight , 't would soon appear a very loath'd delight . no evil like the evil called sin , which thou dost love , which thou tak'st pleasure in . for what is sin , is 't not a deadly evil , the filthy spawn and off-spring of the devil ? and is thy mind on folly wholly bent ? what , love the devils odious excrement ! shall that which is the superstuity of naughtiness , be lovely in thine eye ? what , dost thou value christ , and all he hath not worth vain joys and pleasures on the earth ? has he so much esteemed thee ? and must thou value him less than a cursed lust ? dost thou more good in that soul brat espy , than is in all the glorious trinitie ? that which men judge is best , they strive to chuse , things of the smallest value they refuse . o wretched soul ! what thoughts dost thou retain of thy dear lord and blessed soveraign ? come , view thy choice , see how deprav'd thou art in judgment , will , affection , thy whole heart is so corrupt , defiled , and impure , thou canst not christ , nor godliness indure . again , what 's sin ? is 't not a trait'rous foe , a traytor unto god , and rebel too ? it first of all against him took up arms , and made his angels fall by its false charms . nought is so contrary to god as that , nor more the perfect object of his hate . the devil was god's creature , good at first ; 't was sin that made him hateful and accurst . sin ne'r was good , its essence is impure ; evil at first , so now , so will indure . and darest thou , o soul , conceal this foe ? nay , hide him in thy house , and also show such deared love to him , as to delight in his base company both day and night ? nay , sport and play , and merry be with him , what gods dos hate and loath , dost thou esteem ? dost not , o soul , deserve for this to die ? what greater crime , what greater enmity canst thou be guilty of , or canst thou show , than thus to harbour god's most traitrous foe ? the chiefest room he can always command , whilst my dear master at thy door must stand , and can't one look , nor one sweet smile obtain , who is thy saviour , and thy soveraign . what 's sin ? a thing that 's worser than the devil . sin made him so , sin is a thing so evil , 't is worse than hell , it dug that horrid pit , 't is sin that casts all sinners into it . no lake of fire , no tophet had there bin for souls of men nor devils , but through sin : 't is that which lays them there heap upon heap , sin was the cause 't was made so large and deep . sin is the fuel that augments hell-fire ; wer 't not for sin , hell-flames would soon expire . and wilt thou dandle sin still on thy knee ? wilt make a mock of it ? wilt jolly be ? wilt sin and say , alas ! i am in sport ? ah! see thy folly , ere thou pay'st dear for 't . is sin god's foe ? and is it so to thee ? then part with sin , break that affinitie : dissolve the knot with speed , do thy endeavour ; which will destroy thee otherwise for ever . nay , what is sin ? it is a leprosy : when scripture so compares it , may not i call it a sickness , or a loathsom sore , that quite covers the soul , and spreads all o're , like to an ulcer , or infectious biles , that do corrupt , that poisons and defiles the soul afflicted , and all others too that dwell with him , or have with him to do ? oh how do men fly from the pestilence ? and wilt not thou learn wisdom soul , from thence ? sin is a plague that kills eternally all souls of men , unless they swiftly fly to jesus christ , no med'cine will do good , nor heal this plague , but this physicians blood. what blindness is there then in thy base heart ? 't is not the plague , th' physician must depart : thou shutst the door , wilt not let him come in whose purpose is to heal the plague of sin . nay , what is sin ? 't is poison in a cup , that 's gilt without , and men do drink it up most earnestly , with joy , and much delight , being pleasant to the carnal appetite . sin 's s●cet to him whose soul is out of taste , but long , alas , its sweetness will not last . sin 's sweet to th' flesh that dos it dearly love , but to the spirit it dos poison prove . hast , hast thou suck'd this deadly poison in , and dost not see thy vital parts begin to swell ? art poison'd , soul , look , look about to get an antidote to work it out , before it is too late . the poison 's strong , don't stay a day , twelve hours is too long . one dram of grace mixt with repenting tears , the grace of perfect love , that casts out fears , mixt with that faith , which kills all unbelief , took down with speed , will ease thee of thy grief , will purge thy soul , and work by vomit well , and all vile dregs of venom 't wil expel . unless thou vomit up each dreg , be sure no hope of life ; one sin will death procure unto thy soul . repentance is not right , till sin , nay , every sin 's forsaken quite . not only left , but , as a poisonous cup , they greatly loath what e're they vomit up . no evil like the evil called sin , which thou dost love , which thou tak'st pleasure in . again , what 's sin ? it is an horrid thief , or a deceiver ; nay , it is the chief or grandest cheater too that e're was known , he has rob'd thousands ; nay , there is but one that lives , or e're has liv'd , but rob'd have bin by this great thief , by this deceiver , sin . no petty padder , his ambitious eye doth search about , he subtilly does spy into the place where all the jewels lie . the first he seizes is the jewel time. he 〈◊〉 robs each soul of all their prime and chiefest days , which mercy doth afford , which should be dedicated to the lord. and more then this , not one good thing they have , but them of it does this curst thief deceive . sweet gospel grace , nay and the gospel too , and all that glory which they also do confer on us , souls are deceiv'd hereby , and yet they know it not , they don't espy the way it works , it 's done so secretly . sin robs the soul of its sweet jewel peace , and in its room do's grief and anguish place . who ever doth this grievous loss sustain , can't have it made up unto him again by treasures of all kingdoms here on earth , no valuing it , no knowing of its worth . another thing this thief has in his eye , and lays his fingers on , then by and by doth bear away , it is the jewel , soul , a loss which mortals ever shall condole . for had a man ten thousand worlds to lose : the loss of them far better had he chose , than lose his soul , why would you think it strange ? what shall a man for 's soul give in exchange ? there 's one rich jewel more , and 't is the chief that is aim'd at by satan and this thief , ah! 't is a thing more worth than all the rest : how , how can then the value be exprest ? it is a precious stone that shines so bright , it doth the heart of the great god delight . he loves it dear , 't is that his eye 's upon , and nought he prizes like this precious stone . this stone , poor soul , he offers unto thee , what sayst thou to 't , canst thou no beauty see , no worth in that which god accounts so rare ? strange ' t is ! shall i the cause of it declare ? sin blinds thine eyes , and dos beguile thee so , thou for a pepple lets this jewel go . this stone ( know thou ) is the pearl of great price , let not this base deceiver thee entice to slight dear jesvs : wilt be such a fool , to lose thy time , thy christ , peace , and thy soul ? be thou more wise , and more considerate , thou dost , alas , thy pleasures over-rate . let 's go to th' ballance , prethee , soul , let 's weigh the pearl of price ; make hast , and quickly lay into the scales , the flesh , and loads of pleasure ; for honour , all the acts of mighty cesar , and cast whole mines in too , whole mines of treasure ! add world to world , then heap a thousand more , and throw them in , if thou canst find such store ; and see which ballance of them is too light ; lo it is done , and thine 's such under-weight , it seems as if thy scale was empty quite . let 's take the pearl out , and then le ts put in an airy bubble ; now let 's weigh agin . see , see , fond soul , thy scale aloft dos fly , there 's nothing in 't , 't is less than vanity . what folly was 't to make the first compare ? what weigh the world with christ ! no need is there to run that parallel , thou now mayst find thy self deceiv'd , thou labour'st for the wind . for sin 's compos'd of nought save subtil wiles , it fawn's and flatters , and betrays by smiles . it 's like a panther , or a crocodil , it seems to love , and promises no ill ; it hides its sting , seems harmless , as the dove , it hugs the soul , it hates , when vow 's tru'st love . it plays the tyrant most by gilded pills , it secretly insnares the soul it kills . sin 's promises they all deceitful be , does promise wealth , but pay us poverty : does promise honour , but dos pay us shame ; and quite bereaves a man of his good name . does promise pleasure , but does pay us sorrow ; does promise life to day , pays death to morrow . no evil like to th' evil called sin , which thou dost love , which thou tak'st pleasure in . again , what 's sin ? a second dalilah , which in the bosom lies , does tempt and draw the soul to yield unto its cursed ways , and resteth not until it quite betrays it's life into the proud philistines hands , who take and bind it with base churlish bands , nay , and most cruelly puts out its eyes , makes it grind in their mill. devils devise all this , and more then this , when they do get the poor deluded soul into their net . lastly , what 's sin ? read thou the former part of this small book , o view the bitter smart thy saviour bore , it pierc'd his very heart . think thou upon his bloudy agony , 't is that opes best its hellish mysterie , and shews the venom which in it dos lie . no evil like the evil called sin , which thou dost love , and tak'st such pleasure in . had evil man's fool-hardiness extended no further than himself , and there had ended , 't were not so much , but o! i do espy another is much injured thereby , ten thousand times more excellent in worth : for the great god , who form'd the heav'n & earth , doth look upon himself as wrong'd thereby , for he that sins , doth little less than fly i' th very face of his blest majesty . and when the son of glory hither came , o how was he exposed unto shame ! it brought his sacred person in disgrace , when sinners vile spat in his heavn'ly face . they taunt him with base terms ; and being bound they scourged him ; he bled : but the worst wound was in his soul , occasioned by sin ; and thou thereby woundst him most sore agin . o wilt thou paddle in the pure stream of precious bloud ! contemn it ! o extream and hideous monster ! dost thou hug the knife which wounded him , yea took away his life , and will let out thy blood , though now it be delighted in , and loved much by thee ? of wonders strange , and prodigies that are amazing unto all who of them bear , none can come nigh , or be compar'd to this , a prodigie of prodigies it is . of love and lover , ne'r the like was known , nor was the like ingratitude e're shown . the one doth love beyond all admiration , and suffer'd things beyond humane relation . and he a king , but she a filthy brute , a beggar vile , and yet denies his suit ! question . from whence is it ? o why will she not close with this great lord ? how can she still oppose his oft-repeated proffers ? how , not yet ! yield unto him ? pray what 's the cause of it ? answer . 't is not in her own power to dispose her self in marriage : also here are those who dwell with her , and her relations be , who spoil the match , or the affinitie , which otherwise in all appearance might be throughly made with jesus prince of light. two proud relations loftily stand off , who urge her to reject him with a scoff . the one is will , a very churlish piece , who all along for sin and satan is . the other's judgment , once most grave and wise , but now with will both cursed enemies ; to god and christ true piety oppose , and lead the soul with evil ways to close . 't is they who must dispose of her , if she e're yield to christ his dearest spouse to be . but sin has so by craft corrupted them , and drawn them to its party , they contemn this glorious lover , and will not consent the soul should yield to him , or should repent , and so break off with other lovers , who she yet doth love , and loth is to for-go . besides them , in her house doth also dwell an enemy call'd old-man , known full well to be a grand and horrid instrument , to keep the soul from granting her consent . o! he 's the cause of all the inward strife , and hates the thoughts she should become his wife . and will prevent it , if he can find out meet ways and means to bring the same about . nay such a foe this old-man is indeed , that till he 's slain by th' spirit , or does bleed , or weakned in his power , ne'r will she with the lord christ firmly united be . slight wounds wo'nt do , he must be slain out-right , such is his rage , his subtilty and spite against this happy match ; till he 's near dead , it cannot be in truth accomplished . therefore expect to hear of his black doom , before the sweet espousal day doth come . there 's also yet another inmate , i perceive dwells in her house ( which by and by you 'l hear much of ) who all her secrets knows , and can her very inward thoughts disclose , his name is conscience , whose power 's so great , that in her house he hath a regal seat. these three allies by old-man so corrupted , have all along the business interrupted , they naturally are opposite to grace , and are far more inclined to give place to sensual objects , and the prince o' th night , and so betray the soul , for want of light , into their hands , of whom you heard before , who secretly design for ever-more to take away her life , and quite undo her , whilst flatteringly they promise peace unto her ; the soul 's deprav'd and captivated so , it chuses evil , and lets jesus go , the chiefest good , and takes the chiefest evil , being by nature acted by the devil . this well consider'd , may the cause discover why she denies to entertain this lover . the soul is dead , and cannot see , nor hear , 't is sensless as a stone ; a stone can bear the greatest weight , and neither break , nor melt : souls dead to god , ne'r love-sick passions felt unto this day ; nor can they love , until they are convinc'd of sin and all the ill they have committed ' gainst his holy will. being sensible hereof , then with strong cryes they fly to god for salve to o'pe their eys ; the eys affect the heart , when thou canst see christ will be dear , and not till then to thee . the conscience first is always wrought upon , which never is effectually done , but by the spirits pow'r and operation , which sets it equally against transgression . but lest i should be tedious , i 'le forbear , craving attention to what follows here . chap. iii. shewing christ's heavenly and admirable beauty , riches , bounty , power , and wisdom . theologue . wilt thou be cruel to so dear a friend ? upon thy self 't will fall , poor soul , i th' end . did not rebeck● yiel'd , and chuse to go with abram's servant ? and wilt thou say no ? what was an isaac unto him , whom i desire thee to fix thy tender eye upon ? was isaac fair and wealthy too ? or was he great ? ah soul ! will such things do ? if beauty , wealth , or honour thou dost prize , i do present one now before thine eys , that is the object , this alone is he ; none , none like him did ever mortals see . he is all fair , in him 's not one ill feature , ten thousand times more fair than any creature that lives , or ever lived on the earth , his beauty so amazingly shines forth ; angelick nature is enamor'd so , they love him dearly , and admire him too . his head is like unto the purest gold , his curled tresses lovely to behold , and such a brightness sparkles from his eys , as when aurora gilds the morning skies . and though so bright , yet lovely like the doves , charming all hearts , where r●●is diviner loves , look on his beauteous cheeks , and thou 'lt espy the rose of sharon deckt in royaltie . his smiling lips , his speech , and words so sweet , that all delights and joy in them do meet ; which tends at once to ravish ear and sight , and to a kiss all heavenly souls invite . the image of his father 's in his face ; his inward parts excel , he 's full of grace . if heaven and earth can make a rare complexion , without a spot , or the least imperfection , here , here it is , it in this prince doth shine , he 's altogether lovely , all divine . 1. his beauty is so much desirable , no souls that see it any ways are able for to withstand the influ'nce of the same ; they 'r so enamour'd with it , they proclaim there 's none like him in earth , nor heav'n above ; it draws their hearts , and makes them fall in love immediately , so that they cannot stay from following him one minute of a day . the flock is left , the herd , and fishing net , as soon as e're the soul its eye doth set upon his face , or of it takes a view , they 'l cleave to him , whatever doth insue . 2. christ is the spring , or the original of earthly beauty , and celestial . that beauty which in glorious angels shine , or is in creatures natural , or divine , it flows from him : o it is he doth grace the mind with glorious beauty , as the face . 3. christ's beauty 's chast , most pure , and without snares , not like to other's , which oft unawares , like josephs , most treacherously betrays poor wanton souls , and leads them to the pit , before they are aware , or think of it ! here may'st thou look , and love , and take thy 〈◊〉 ( yea every one who hath a heart , a will ) whose sweetness ne'r will glut , furfeit , or 〈◊〉 4. his beauty 's real , 't is no glistering 〈◊〉 that suits vain sinners , this affects the saint . the painted face pleases the carnal ●y● , but none but saints through faith can this espy that 's a vain show , but this a precious thing , in sight of which celestial joy doth spring 5. this beauty fills , and fully satisfies . the hearts of all who have enlightned eyes he that sees christ , doth say , lord , now i have what e're i long●d to see , no more i crave , i have enough , my heart and i are fill'd , which was not so before , whilst i behold things with a sensual heart and outward eye . there 's nothing here , save christ , can satisfie that precious soul , which lieth in thy breast ; reject him , and ne'r look for peace nor rest . 6. christ's beauty●s hidden , 't is so 〈◊〉 ; no glimmerings of it can appear at all to carnal souls . this is the cause why he is thus deny'd and slighted still by thee 7. there 's one thing more which i'l● to thee impart , touching christ's beauty , by diviner . 〈◊〉 , he doth transmit his beauty unto those who are deform'd , as soon as e're they close with him in truth , in a contract of love , he all their homely features doth remove . oh! he can make those lovely , very fair , who ne'r so filthy , ne'r so ugly are . 8. this beauty fadeth not , 't will not decay . 't will be as rare to morrow as to day . not like to that , which as a fading flower , ev'n now shines bright , but wither'd in an hour . riches of christ . or , is thy heart on riches set ? know then , christ is more rich than all the sons of men. the father hath to him all fulness given in earth beneath , and all that is in heaven . all kingdoms of the world they are his own , whether inhabited , or yet unknown . he 's heir of all things , and the time is near when he will make his right most plain appear . all potentates his tenants are at will ; and such who wast his goods , or govern ill , account must give to him , and then will find what 't is to bear to him a treach'rous mind . christ's glorious riches are discovered yet further unto thee ; for all are fed by him alone that on the earth ●'reliv'd , both food and clothes they all from him receiv'd , and still receive ; 't is at his proper charge they are maintain'd , as might be shew'n at large . i 'le only give a hint or two at things , his treasures far surmount all earthly kings . he has paid all the debts of every one that clos'd with him . o do but think upon this very thing , and wisely then account to what a sum this payment will amount : suppose each soul ten thousand talents were in debt to god : some little time we 'l spare to cast it up . 't is done , and lo 't is found eighteen hundred sev'nty five thousand pound . and less than that what sinners ow'd that 's clear'd , as often-times , i doubt not , you have hear'd . what did they altogether , think you , owe ? who 's able to account it ? who can show the quantity of that great debt , which he paid at one single payment on the tree ? the quality too of his riches are so great in worth , o so transcendent rare , their nature men nor angels can declare . no other coin would with god's justice go , to satisfie for debts which sinners owe. nay the whole world , nor yet ten thousand more , could not discount one farthing of that score , but had christ's worth and riches only bin sufficient to discharge from debts of sin , and had he not more treasure to bestow on such who do believe , or truly do cleave unto him , it might be thought to be a lessening of his vast treasurie . but 't is not so ; for he enriches all , who are discharged from sin's bitter thral . none comes to him , nor ever came , but they receive , besides such sums that very day they are espous'd , that holy truth relates , they●r made more rich than earthly potentates . a golden chain about their necks he places , and them with rings , and precious jewels , graces . and clothes them also in rich robes of state , whose sparkling glory far exceeds the plate of beaten gold ; nay ophir's treasury , and all the wealth which in both indies lie , must not compared be ; alas , they can't equal in worth the robes of one poor saint . he heirs also doth make them every one of a most glorious kingdom , and a crown he doth assure them that they shall obtain , and when they come to age , for ever raign with him triumphantly , and tread down those who were their enemies , or did oppose their rising up to such great dignity . or treated them on earth with cruelty . he 's rich in every thing , no good is found , no wealth nor worth , but all in christ abound . few in all kind of riches do exceed : but there 's in him whatever sinners need . ca●t but a look , o view this treasury , riches of life , love , pardon , all dos lie , laid up in christ , in him t is hid , for those who do with him in true affection close . these riches do enrich the soul of man , which earthly riches never did , nor can . nay prethee hark to me , i 'le tell thee more , although christ has paid off our former score , he han●t consum'd one farthing of his store . though he has made some millions rich and high , he hath with him such a redundancy of glorious riches , that let come who will , their treasuries with substance he can fill . the sun is not more full of precious light , whose sparkling rays do dazle mortals sight ; nor is the great , the vast and mighty sea more fill'd with water than ( in truth ) is he with grace and riches , yea of every kind : which if thou close with him , and dost not find to be a truth ( soul ) then let me obtain reproach from all , yea an eternal shame . christ's riches are so great , st. paul knew well no tongue could set them forth , no angels tell th' nature of them , they unsearchable be ; men may find out the bottom of the sea , as soon as they can learn or comprehend how rich christ is , who is thy dearest friend . nay , more than this , his riches are so stable , moths can't corrupt them , nor can thieves be able to rob us of them . nay , yet further-more , he that hath them , what e're comes , can't be poor . his riches can't be spent , his treasury cannot exhausted be , nor yet drawn dry . these riches will rejoyce thee , make thee glad , revive thy heart ; and god will never add sorrow with them whilst thou dost live on earth ; they 'l quiet thee , and fill thy soul with mirth ; they 'l be a breast of such sweet consolation , that when all other dwellers in the nation shall be perplext through loss of earthly gain , thou shalt be satisfied , and remain in perfect peace ; nought shall distress thy mind , when they shall nought , save horrid anguish find . though gold and silver will not satisfie the soul of man , yet this i do espy , the loss of them , and other earthly things , it grief and sorrow to the spirit brings . and so uncertain are things of the world , though here to night , e're morning all are hurl●d away from him who now possession hath ; like to a bubble are all things on earth . he that on wordly riches sets his mind , strives to take hold on shadows , and the wind . but if christ's riches once thou dost obtain , the loss of them thou never shalt sustain , nor will they leave thee when thou com'st to die , but cleave unto , and thee accompanie beyond the grave , ev'n to eternitie . what dost thou say ? canst make a better choice than close with christ ? o hearken to his voice , and don 't with fraud the proffer made to thee , if any good thou dost in riches see . christ's bounty . what sayest thou ? what hast thou in thine eye ? will not christ's riches move thee ? then i 'le try to gain thee by some other property . he 's bountiful , and of a generous heart , most free and noble , ready to impart what e're he hath unto the soul he loves . o see how his heroick spirit moves in him , whose generous , whose bounteous hand , holds forth to thee what e're thou canst demand . 't is thine for asking ; do but speak the word , thou hast it done . o! none like this dear lord , some mens great riches seem to overflow , who do a base ignoble spirit show . they treasure up their bags , lay heap on heap , yet with a narrow covetous spir't keep all from the poor : nay their own wives can get . but now and then a little in a fit ; in a good mood sometimes perchance they 'l be kind unto them , though but unfreely free . but christ's rich bounty does to all extend , he stretches forth his hand to foe and friend . refined gold , eye-salve , and rayments white , ev'n all choice things for profit and delight ; sweet frankincense , spicknard , calamas fine , myrrh , saffron , with all choice of spiced wine , he freely gives to all : o come who will , he 'l bid you welcome , and your treasures fill . o what doth he then to his friends impart , unto his spouse , the soul who has his heart ? come , eat , o friends , and drink abundantly , beloved ones , 't was for your sakes that i this banquet made . there 's nought ( says he ) too good for those that i have purchas'd with my blood . take grace and glory ; all i have i give you , and to my self i will e're long receive you . ask , that your joy may now be full : for i can't any thing that 's good your souls deny . the soveraign power and dignity of christ . what can i now do more , if still thou art resolved to deny jesus thy heart ? if beauty will not move thee to incline to close with him , who longs till he is thine : strange ! beauty oft prevails great conquests gains , like to a mighty victor , binds in chains those wch would not by other means e're yield . such is the nature of his pow'rful shield , triumphantly it has obtain'd the field . no standing out against its piercing darts , it hath a secret way to wound those hearts , whose constitution leads them naturally to steer that course , and on it cast an eye to search the sweet , which fancy says doth lye hid in the same . for human beauty's vain , which some have sacrific'd their lives , to gain . but christ's sweet beauty is a real thing , and doth substantial joys and pleasures bring ; such pleasures also which will still abide for evermore , like rivers by thy side . shall beauty which is spotless , without slain , nor riches neither , sweet imbraces gain ; nor generous bounty , win thy purer love ? then let ambition thy affections move . is greatness barren quite of solid joys ? are all her merchandize but empty toys ? if it be earthly , 't is an airy thing , though 't were to be a spouse unto a king. but let it not be so look●d on by thee to be espous'd to that great majestie , from whom alone true honour dos descend , this greatness lasting perfect , ne'r will end . come , soul , let us most seriously now pry into christ's pow'r and regal soveraignty , and next let me his glorious pow'r show by which he works , and all great things can do . some have a pow'r whereby they can command , but to accomplish things do want a hand : but christ in both excels , 't is he alone hath regal pow'r ; and what he will have done he can effect i' th twinkling of an eye , though all combine against him far and nigh . he 's over angels , ( as thou heardst before ) they gladly him do rev'rence , and adore . the head o' th church makes laws , and governs it , according as he sees 't is best and fit . his regal pow'r also doth descend , and over all the devils doth extend . the keys of hell and death to him are given ; 't is he alone can shut and open heaven . power to rule , to command , to forbid , to punish , or deliver , they 'r all hid in him alone ; 't is he can bind or loose ; to damn or save , 't is all as he doth chuse . he 's king of kings , all mighty men below to him their princely crowns & kingdoms owe. yea such an universal monarch's he , commands the mighty winds , and stils the sea. 't was by his hand the glorious heav'ns were made , and wondrous earth's foundations first were laid . the sun , the moon , and stars receiv●d their light from him at first , to rule both day and night . his power 's absolute without controle , he governs all the world from pole to pole. his soveraign pow'r was not gain'd by fight , or usurpation , but a lawful right ; as he is god , 't is his essentially , born heir of it from all eternity . and as he 's mediator , th' god of heaven this glorious power unto him has given . his pow'rs infinite , it hath no bound , no ends , or limits of it can be found . he made the world , which by him doth subsist , nay he can make ten thousand if he list . he can do more than we can think or know , can kill , and make alive , save , or o'rethrow . the conquests he has gain'd , demonstrate the matchless pow'r of this dread potentate . sin is ore-come , the devil 's forc'd to fly , nay , 〈◊〉 hath obtain'd a perfect victory o're death , o're hell , o're wrath , & o're the grave , and from them all he able is to save . if thou wilt but consent , grant his request , thou never more by foes shalt be distrest . ah soul ! is 't not a very glorious thing , daily to be thus courted by a king , and such a king ? shall jesus woo in vain ? shall such a prince not thy sweet love obtain ? the wisdome of christ . what say'st to wisdom , from whose odour springs that wch makes glorious inferiour men , as kings : this spreads the sweet perfume of solomon's fame ; 't was this that rais'd his most illustrious name . the noise of wisdome made so great report , 't was heard as far as sheba's princely court. it made the lady's charriot-wheels to run most swift , like to the new-rais'd eastern sun , m●unting aloft , and vanquishing black clouds : she hasts away , and through obstructions crouds ; defying danger , she 's resolv'd to see what fame reports touching this prodigie . the emulous queen 's arriv'd , she stands amaz'd , she lessens , wonders , and be'ng over-daz'd with this great beam , she breaks forth , could not hold but must express , that what to her was told in her own country , was in no wis● nigh half what she found did in his wisdom lie . what 's riches , bounty , honour , beauty rare , unless true wisdom also do dwell there ? if wisdom may a person recommend , christ is all wisdom . shall i now descend into particulars ? wilt lend an ear whilst i endeavour to make it more clear ? alas , i stand amaz'd ! can infinite perfections be exprest ? what shall i write ? he 's wise , all-wise , only wise ; shall i speak ? wisdom it self i' th' abstract . can i take upon me then to ope this mystery , when in him doth all depths of wisdom lie . the wisemans wisdome , if 't compar'd might be , was like a drop of water to the sea ; nay , far a greater disproportion's there , should we christ's wisdom once with his compare . 't was he which did to solomon impart that wisdom , and that understanding heart . 't is he which makes all good men grave and wise , to hate all evil , and true vertue prize . he to our fathers doth right knowledg give , and 't is by him all pious judges live . th' infinite wisdome of th' eternal one shines forth in him ; nay , 't is in him alone all is laid up ; he is god's treasury , where wisdom and true knowledg both do lie . he knows all things and persons here below ; nay , perfectly does he the father know , and all decrees and counsels , which of old have been , and their events he can unfold . he knows each glorious purpose , and design , in him alone do all perfections shine . the frames the thoughts , the ways , the fears , the wants , temptations , burdens & the grief of saints most perfectly he knows , and quickly can save and de●end from th' greatest rage of man. for counsel and wise conduct he exceeds , and in the midst of paths of judgment leads . the crafty counsel of achitophel he can defeat , though laid as deep as hell. he over-turns the wisdome of the wise , confounds their plots , and shews what folly lies in their grand councils , making them to know their purposes can't stand , if he says no. he orders things , that no design shall take further than 't will for his own glory make . none like to christ , he is without compare , he 's wise as well as wealthy , great and fair . what 's thy opinion , soul ▪ canst not espy all glory hid in his blest majesty ? what hinders then but that without delay triumph may celebrate th' espousal day ? chap. iv. shewing how the conscience of the sinner comes to be effectually awakened ; together with the effects thereof . this being said with bowels of affection , tho often mixt with gall of sharp detection , her former stubbornness being all laid o'pe , yet this , nor that , nor nothing , gave much hope he should prevail , which put him in a maze , and did his voice and spirits higher raise . he still went on with sweet commiseration , yet was his pity mixt with some small passion , and to this purpose did this good man speak , not knowing how his last farewel to take . theologue . poor stupified soul ! alas ! alas ! what is the cause ? whence doth it come to pass thou art so sensless ? why dost thou despise all those soul-melting tears , those sighs and crys ? what , is thy heart more harder than the rocks , that thou canst bear these oft repeated knocks , and never break at all ? o strange ! o strange ! thy heart , poor soul , is●t harder than a stone , that feeble drops of water fall upon , and makes impression . what , shall stones relent , and yield themselves , and as it were consent these frequent droppings should impression make ; and showers move thee not ? awake , awake , before the dreadful message i impart , shall rouse thy hard and sin-congealed heart . thy night comes on , thy sun 's a going down , thy seeming favourites begin to frown . so all thy pleasures with their wanton charms are flying from thee death spreads forth his arms , to take thee hence unto another place : canst thou , poor wretch , this ghastly king imbrace ? what will become of all thy wealth and pleasure ? behold ( alas ) death 's come to make a seisure upon thy poor deceived soul this night ! then all thy joys , and empty vain delight will vanish like the smoke , and thou shalt be cast iuto prison for eternitie ; where thou shalt evermore bewail thy loss , in changing gold for that , that 's worse than dross . shall beauty ▪ wealth , or honour make thee yield ? much more that wisdom wherewith christ is fill'd . shall love and patience be so ill rewarded by thee , by whom he should be most regarded ? and sensual objects harbour'd in thy heart ? then wilt thou hear what further i 'le impart ? soul , now thou must be anathematiz'd ; and when christ comes , how wilt thou be surpriz'd ? for those that love not jesus , are accurst , and when he doth appear , for ever must that fearful doom and sentence then receive . o may the thoughts of this cause thee to cleave to him with speed , before this day is gone . i ; le now break off , adieu , this think upon : poor drousy wretch , let sin no more deceive thee , give me thine answer now before i leave thee . o may these soul-confounding terrors break , thy stony-heart , and make thy conscience speak ! eternal god , do thou thy spirit send , 't is he which must the soul in pieces rend . the work 's too hard for weakness . alas ! i shall not prevail , if help thou dost deny . speak to her heart , set home the word with pow'r . shall this be the good day , the happy hour ? her conscience touch , o wound her , let her see what 't is to be a captive unto thee . open her eyes , blest spirit , thou canst do it . sad is her state ; o come , and let her know it . let not my pains nor labour quite be lost : for dear she has my master , jesus , cost . thou canst effectually change her bad mind , which unto sensual objects is inclin'd . o shed and scatter precious love abroad , and unto her some of that grace afford . moral persuasions barely ne're will bring the soul to love and like our heav'nly king. but i 'le return and speak yet one word more unto her conscience , e're i do give o're . speak conscience , if alive ! thou us'd to keep a faithful watch : what art thou now asleep ? hath she not slighted christ , like unto those that him reject , and cleave unto his foes ? what dost thou say ? speak , i adjure thee , rouse ! conscience , i speak to thee , shake off thy drouse ; gripe this deluded soul , who puts her trust in those that seek her life , 't is thou that must stop her vain course : what , shall the sinner die when conscience , god's vicegerent , is so nigh , and gives not one sad sigh , nor groan , nor cry ? strange ! what 's befallen thee ? art lost , o● fled , who shouldst the tidings bring that all are dead ? like job's last messenger , thou shouldst declare , how all the faculties corrupted are . wilt thou betray that trust repos'd in thee , and lose thy regal right and soveraignty ? wilt thou connive and wink at such a crime , or fault which she commits ? o no , 't is time now to awake , and fiercely her reprove . what , hate that prince whom she pretends to love ? immediately the spirit sweetly spake , and touch'd her heart , and conscience did awake . conscience . what soul-amazing voice is this i hear ? what heav'n-rending thunder fills mine ear ? awake , why do i sleep ? can conscience nod , that keeps a watch betwixt the soul and god ? if so , yet when heav'ns voice cryes out amain , that will awake and make me rouse again . i have most basely ( sir ) corrupted bin , by satan and that poisonous evil , sin . a register i kept , but then alas it has so fallen out , so come to pass , that i unfaithful was : for always when i should have set down scores , i set down ten ; nay , to their party so entic'd have bin , that i have often winked at her sin . and when my office was for to accuse , 't was to wrong end● , her light i did abuse . my faults i see , i 'le watch that no offence may pass the soul without intelligence . sir , strange it is , it puts me in a muse , as one amaz'd to see the soul refuse to hearken to your voice , which constantly , like pointed darts , against her breast doth fly . i 'le take up arms , and fight for jesus now , and make her bend to him , if i know how . i now declare my self , though for a season i silence kept , to hear what goodman reason could find to say , whereby he might excuse her , but he 's most blind , and surely doth abuse her . i know her byass'd judgment will conjecture she 's not oblig'd to hearken to that lecture she lately heard , although it was divine , her will and judgment doth with hell combine to work her ruin ; do you what you can , till judgments rectifi'd , and the old man be put to death , she 'l be rebellious still , yield to her lusts , and please her vicious will. theologue . doth conscience yield ? blest day ! i 'le try again , with hope of a full conquest to obtain . good service may'st thou do , act well thy part : whilst the great king doth thus besiege the heart ; keep thou a narrow watch , look well about , observe who doth come in , and who goes out . in one thing am i glad , i know from hence i shall by thee have true intelligence . how things are manag'd in her house always ; thou know'st her thoughts , h●●●st all the words she says . apollyon prince of darkness . apollyon , that degraded seraphim , and grand-fire of that hell-bred monster , sin , no sooner did of these late tidings hear , how conscience was awakened , but in fear presently calls a council to advise which way they might the soul by craft surprize , and hinder her from being crowned queen . which to prevent , successful have we been , saith he , till now , but i am in great doubt much longer we shall hardly hold it out . the preacher doth his business follow so , i am afraid of some great overthrow . satan . dread prince ! fear not , we yet possession have , and want no skill . can't subtilty deceive ? can't strength subdue ? besides , she 's in our chain ; though one links broke , we 'l fasten it again . and if grave judgment will with us abide , conscience will not be able to decide the diff●rences , nor right dicision make ; no matter then which side the fool doth take . but since , my lord , i see what grieves your mind , no safety shall these gospel-preachers find : our vassals we 'l prepare with hellish rage , them to extirpate , and drive off the stage . lucifer . i do approve of that last counsel given ; let not a place nor corner under heaven be found for those our int'rest dare oppose , or once attempt to move the soul to close with him whom we account our mortal foe , satan , for this i bless and thank thee too . the brave design which we have now in hand , will soon effect this thing in every land. that enterprise let us pursue with care , but mind us w●ll how things more inward are . to judgment look , lest he from us should run ; if once his eyes are ope , we 're all undone . soul. lord , what sad gripes and lashes no i feel ? my courage fails , and resolutions reel . strange thoughts disturb my mind , no rest , alas , can heart or eyes obtain ; whole nights do pass , whole weeks and months , and nought can i possess but horror great , sad grief , and weariness . what 's my condition now ? who 'le shew to me my present state and future misery ? hark , what 's within , a very frightful noise , it mars my hopes , imbitters all my joys . my mo●n's ore-cast , my fair day proveth foul , my conscience terrifies , and makes me howl : lash after lash , and blows succeeding blows , he 's void of mercy , and no pity shows , here ends my joy , and here begins my woes . o how my mind is hurried to and fro ! i know not where to fix , nor what to do . my unresolv'd resolves do greatly vary , this way one while , and then the quite contrary . who is 't will counsel give ? to whom must i go for some case in this perplexity ? my conscience says i wickedly have acted , not breaking , the vile contract i 've contracted with those sweet lovers which my sensual heart so long a time has lov'd , how shall we part ? must i be forc'd , by conscience to imbrace one whom i cannot love ? 't is a hard case . yet have i cause to love him dearly too ; but how shall i for him let others go ? depraved judgment . poor silly soul ! and is thy choice so hard ? in two extreams can thy weak thoughts reward two so unequal , with the like respect ? know'st thou not which to slight , which to affect ? submit to me , ●tis judgment must advise , in this great case take heed and be thou wise . fix where thou wilt , thy doubt-depending cause can ne'r expect a verdict 'twixt two laws which differ , and are opposit in kind , yet a fit medium i 'le attempt to find to ease thy sad , and sore perplexed mind . divert those thoughts by some rare speculations , and vanquish all these dolesome cogitations . look , look abroad , and view the world , pray mark the wise and prudent , and the courtly spark . will they direct thee so , such counsel give that thou an hermits life on earth shouldst live ? what , marry one that in possession hath not one small house , or foot of land on earth ; when wealth , and honour , dignity and power are offer'd to thee , as a present dower ? thou may'st be deckt with bracelets rich and rare and live on earth free from perplexing care ; if thou dost look about and take advice , and suffer men nor conscience to entice , or thee allure , such a choice to make , those joys to leave , and utterly forsake ; which most men do , nay all accounted wise pursue amain , esteem , and highly prize : but if thou hast a thought to change thy state , be wise and stay , don't holy writ relate , he that believes , doth not make hast : o why shouldst thou have thoughts to mind it presently ? come , pause a while , be not so hot , alas by inconsiderateness it comes to pass , so many souls are spoil'd and ruined , be wary then , not rashly be misled . nay , furthermore , i 'le speak to thee again , thou mayst love him , and yet mayst thou retain respect and love to other objects too . love thy god well , but why shouldst thou let go this world , with all the precious joys therein ? but don't mistake , thou must leave off thy sin ; for holiness i must tell thee is right , and very pleasant in jehovah's sight ▪ but know , o soul , yet over and above , thy soveraign lord and prince hath set his love so much upon thee , that his gracious eye will overlook thy smaller vanitie . ne'r doubt but thou shalt have his favour still , though in some things thou satisfie thy will. dost think that he who came down from above , and dy'd for thee , will ever quite remove his dear affection from thee , or e're hate , and leave the soul he bought at such a rate ? it is enough , and happy wilt thou be , if thou escap'st all gross impurity . thus the base heart be'ng inflam'd by the devil , vndoes the soul. no enemy's more evil than that curst foe we harbour in our breast , which all enlighten'd ones have oft exprest . corrupted judgment blindly would inform her , christ having dy'd , her sins can never harm her . alas , saith reason , do not all men sin ? nay , more than this , the very best have bin to blame in many things , and yet esteem'd as righteous ones , and as the lord 's redeem'd ? if famous men of old offenders were , what needst thou be so nice , what needst thou fear ? the glorious king is filled with compassion ; besides he sees in thee great reformation : thy love to sinful lusts is but in part to what it was , and thou must know thou art plac'd in this world , and therefore must comply in some respects with smaller vanity . when reason to the vicious will gives ear , how can the vnderstanding then be clear ? when vile affection thus corrupteth reason , all works and thoughts are turn'd to perfect treason . o see how blind poor souls by nature are , how vain their thoughts , how ready 〈◊〉 insnare themselves are they with false imaginations ▪ with earthly toys and idle speculations . to learn and understand all humane arts most apt they are , they 'l magnifie their parts ; how very quick and dext'rous are they when they talk of things that appertain to men ? but things of god are quite above their sphere , can 't them discern , nor do they love to hear of god , or christ , they count that man a fool that daily goes to learn at jesus's school . vnto the blindness of the natural mind add this besides , most evident you 'l find it doth resist the truth , 't will not receive it ; nay 't is incredulous , 't will not believe it . apt to believe false tales , and stories vain ; nay , like to eve , 't will quickly entertain suggestions of the cursed prince o' th night , but what god says , seems evil in their sight . nay , more than all , this treach'rous faculty is so deprav'd , st. paul doth plain descry much enmity to god therein to lie . vnto god's law it will not subject be ; for in the mind is great malignity . but i must not the reader here detain ; because that our old friend is come again . chap. v. shewing how the judgment of the soul comes to be enlightened , and the effects thereof . theologue . my patience's not yet tyr'd , my bowels move , with bended knees shall i now gain thy love to jesus christ ? how shall i leave thee quite , when i behold such terrors , which afright my trembling soul ? wch soon will thee o're-take , unless thou dost with speed this contract make . thy judgment 't is which i would fain convince . thy danger 's great , i do perceive from thence : when conscience had almost ( in truth ) persuaded thee to repent , it was straightway invaded by thy blind understanding , and dark mind , from whence thou art to evil still inclin'd . thou ofen-times hadst listen'd unto me , and left thy sin : but they deceived thee , and chang'd thy thoughts ( as conscience doth relate ) till thy condition 's grown most desperate . wilt thou once dare to harbour such a thought ; because with bloud thy soul by christ was bought , thou mayest sin , and take thy pleasure here , and prize the world as equal , nay , more dear to thee than him ? how canst thou be so dark this to imagine , soul ? i prethee hark ; did he not bleed , and die upon the tree thee to redeem from all iniquitie , and that to him thou shouldst espoused be ? should a great prince love a poor virgin so , as for her sake ten thousand sorrows know , and be content at last when all is done , another should enjoy her for his own ? oh! ope thine eyes , imbrace the chiefest good ; let him be dear to thee , who with his bloud hath thee redeem'd from sin , the chiefest ill , be not unto thy self so cruel still , and void of reason , foolishly to chuse the greatest evil , and chief'st good refuse . the good in christ with every state agrees , it suits the soul when troubles on it seize . when thou art sick , he 'l thy physician be , he all distempers cures . nay , it is he , and he alone , that heals the precious soul , and with a word can make the body whole . art dark ? o , he can straightway make thee see ; nay , if born blind , he can give eyes to thee . if thou art weary , he alone 's thy rest . or , art thou sad , and grievously deprest ? he is thy comfort , and thy joy will be , like to the deep and overflowing sea. if thou an hungry art , he is thy food . o tast and see , and thou wilt find him good . the fatling's slain , and all things ready are ; thou'●t welcome too ; o come , and do not spare , but freely eat , and drink his spiced wine , wch will make glad that drooping heart of thine , the father calls , the spirit says , o come ; and christ doth say , here 's in my heart yet room , o sinner ! come to me : hark , he doth cry , o come to me , poor soul , why wilt thou die ? art thou in prison , he will ope the door , he 'l pay thy debts , and wipe off all thy score . if thou a widow or an orphan be , husband and father both he 'l be to thee : a husband that does live , yea , live for ever : match here , poor soul , where death can part you never . or , art thou weak , & canst not go alone ? he is thy strength , o thou mayst lean upon his mighty arm ; for that is thy support . art thou beleaguer'd ? he 's thy royal fort. in times of danger and of trouble great , unto his holy name do thou retreat : which is a tower strong to all that fly with care and speed from all iniquity . under his wings he 'l hide his purchas'd one , till these calamities are past and gone . or , art thou dying , and dost fear the grave ? he is thy life , from death he will thee save ; they cannot die , who such a husband have . or , art a sinner ? he 's thy righteousness ; he 's more than i can any ways express . the good in christ is so exceeding sweet , none understand until they tast of it . he is a good which none can comprehend , he is a good which doth all others send ; the chiefest good , good of himself alone , when carnal joys and pleasures all are gone . that 's not the good that fills not the desire , that can't be chief , if there be yet a higher . god is so good , noughts good if him we want ; small things , with him , will satisfie a saint● he is so good , that nought can bitter make him unto that soul , who chearfully does take him , and his sweet love and precious grace enjoys ; yet this rare good ne'r gluts , nor sweetness cloys . the best of earthly sweets , which fools do prize , by sin and sickness doth much bitter rise . they loath them straight , and can't abide to hear of that which lately they esteem'd so dear . that , that 's the good on which thou shouldst depend , that is desired for no other end than for it self ! o tast of him , and try , and thou 'lt be filled to eternity . that 's not the good which suddenly doth leave us , that 's not the good of which death can bereave us , christ is a good that 's lasting , and abides ; all other good , alas , will fail besides . make him thy choice , dear soul , o do but try how sweet it is in jesu's arms to lie . make him thy joy , and thou 'lt see cause to sing , whatever days or change may on thee bring . soul. sad times , alas ! here is a sudden change ; nought can i hear of now but rumors strange , of wars and tumults , with perplexity , which do encrease and swell most vehemently within the regions of my inward man , which causes tears , and makes my face look wan . cross workings in me clearly i discover , i am distrest about this glorious lover . the counsel which my heart did lately give i cannot take , i dare not it receive . great slaughters there will be in my small isle , for without bloud be sure this fearful broil will never cease ; which side now shall i take ? i tremble much , yea all my bones do shake . some of my sins which i have loved dear , are forc'd to fly , and others can't appear , lest conscience should upon them fall : for he crys out , kill all , let not one spared be . nay , judgment too is all-most at a stand , which doth amuse me much o' th other hand . yet will and old-man , are resolv'dly bent to hinder me from granting my consent . yet if i could but have some glimm'ring sight of this great prince , i know not but it might work strange effects in me : for i do find my eyes are out , my understanding blind . lord , pity me : for i a wretch have bin , to slight thee thus , and love my cursed sin . thus whilst god's word was preacht , and she also began to cry ; i did observe , and lo , a friend was sent from the blest prince of light , the glory of whose face did shine so bright , that none were able to behold , for he seem'd not infer'our to the majesty of the great god , and his eternal son : for they in essence are all three but one . his power 's great , and glory is his merit ; his nature 's like his name ( most holy spirit . ) who to the soul did presently draw near , and toucht her heart , and then unstopt her ear ; and from him shone such glorious rays of light , some scales flew off , and she recover'd sight . which straitway did her judgment rectifie , who to this purpose did himself apply unto the soul whom he had led astray . i must confess my faults to thee this day . judgment . for want of light false judgment i have given , and treacherously conspired against heaven ; and ' gainst thy life and happiness have i been drawn into a vile conspiracy of th' highest nature : for i did consent with thy base foes , who hellishly are bent , to tear thee into pieces , quite undo thee , whilst smilingly they proffer pleasures to thee . and now though not t' extenuate my sin , i 'le tell thee how i have been drawen in . thy heart 's corrupted , and from it proceeds the cursed old-man , with his evil deeds . they with apollyon jointly did unite to draw a curtain 'twixt me and the light . and thus though i sometimes was half inclin'd to judge for god , they b●sely kept me blind . t hey've me corrupted with thy wilful will , who , i do fear , remains most stubborn still : which if 't be so , and he 's not made to bend , conclude the match thou canst not wth thy friend and i , poor i , can't make him condescend : some higer power 't is must make him yield , or he 'l stand out and never quit the field . for he 's a churlish piece , and thou wilt find to what is evil , he is most enclin'd : but hath no will at all to what is right , a very traytor to the prince of light. but as for me , my thoughts are clearly now thou oughtst forthwith to yield , and meekly bow to the great king , thy mi●hty lord and lover . and more then this to thee i must discover ; now , now i know thy soveraign lord will pry into thy very heart , his piercing eye will find that 〈◊〉 amongst the company who wants the wedding-garment , and will sever that unprepared man in wrath for ever from his sweet presence : soul , his word doth shew nothing will serve but universal new . he is a jealous god , will not endure to see thee only counterfeited pure ; o now i see he will not take a part , but claims both ears , eyes , hands , yea , the whole heart . now , now i see 't is pure simplicity that is alone accepted in his eye . that sin which has been like to a right hand , for profit sweet , thou must at his command cut straight-way off . nay , soul , look thou about ; for right-eye sins must all be pulled out . though they for pleasure have to thee bin dear , yet must they have no room , nor favour here . of every sin thou must thy self deny ; one sin will damn thee to eternity , if thou to it dost any love retain . nay , hark to me , soul , listen once again ; the law must also unto thee be dead , and thou to it , or never canst thou wed with jesus christ . if thy first husband live , who to another husband can thee give ? the smallest sin thou ever didst commit , the law 's so strict , it damns the soul for it . let this divorce thee from it , 't is severe , no life nor help ( alas ) canst thou have there . and therefore unto jesus come with speed , for such a bridegroom 't is which thou dost need . and th' glory of the blessed bridal-state , will far exceed the greatest potentate . what 's he ? ah soul ! what grace and favor's this ? where dwels that queen , nay where that emperess , whose splendent glory can e're equal thine , when thou canst say , i 'm his , and he is mine ? ● consultation held between the prince and powers of darkness , hearing how the judgment was rectified , and the understanding of the soul somewhat enlightened . apollyon . most mighty pow'rs , who once from heav'n fell , to raise this throne and monarchy in hell ; do not despair , rouse up , all is not gone , the conqueror han't yet the conquest won . 't is far below your noble extract thus to stand amaz'd ; is there no pow'r in us , for to revive our scattered force ? let 's try what may be done , we can at last but fly . ne'r let us yield that she should raised be to such a height , to such great soveraigntie . what , she , whose birth and pedigree was mean to what our's was , shall she be crowned queen , whilst we are made the objects of her scorn , hated of god and man ? this can't be born . what , shall eternal arms embrace the soul , whilst we in chains of darkness do condole our former loss ? in spite of heaven let 's try yet once again to spoil th' affinity . satan . bravely resolv'd ! and if in hell there are a legion of such spirits , never fear but we the conquest yet o're heaven shall gain , and all the hopes and pride of mortals stain . we venture very little , yet shall win all at one blow , if we prevail agin . and there 's great hopes methinks ; for ev'n success ▪ makes foes secure , and makes our danger less . lo ! don 't you see how the fond soul doth lie ▪ ope to our arms in great security ? and though some ground is lost , yet seek about , view well our force within , and that without . we in her house have a strong party yet , who in our bands keep her unwary feet . let 's make a search , and now more careful be , for sad it is the wretch such light should see . without all doubt there has been some neglects , which has produc'd such undesir'd effects . could none keep out the light ? or has her heart , always so true to us , play'd a false part ? sure will and old-man both do stand and pause , or some grand foe hath quite betray'd our cause . we must be-stir us , and give new directions , and by all means keep fast the soul's affections . affection's still by old-man is directed ; and will to us does yet stand well affected . let us pursue our present enterprize , with all the craft and pow'r we can devise . our prince , i see , is very much offended , and thus in short the consultation ended . apollyon with whole troops of hellish fiends immediately into the soul descends , to raise sad storms and tempests in her breast , who being curst , hates any should be blest . and that he might the better have his ends accomplished , he thus bespeaks his friends : the flesh with all its lusts , to whom he said , old-man , my grand ally , i am afraid ●y tottering kingdom has not long to stand , 〈◊〉 to my aid thou dost not lend thy hand . 't is thou ( old friend ) that must my cause maintain . or otherwise thou wilt thy self be slain . hark! dost not hear that flesh-amazing cry , " kill the old-man , o kill , o crucifie " the old-man with his deeds , rise up and slay , " let not that foe survive another day ? " it is that cursed old man works our bane , " then let him die , let the old-man be slain . be stir thy self , and try thy utmost skill , undoubtedly thou must be kill'd , or kill . 't is not a time to pause , or slack thy hand , negligence will not with thy int'rest stand . tell , tell the soul , in vain thou dost deny thy self of that which satisfies the eye ; adorn thy self with pearl , be deckt with gold , such pleasant things are lovely to behold ; avoid all those penurious nicities , that makes thee hateful in thy neighbour's eyes ; delight thy self in that the world ' counts brave , and let thy senses have what e're they crave . say to the soul , let not thine ears and eyes be satisfy'd alone , but please likewise thy appetite , grant all the soul desires . and if it chance to kindle lustful fires , tel her the earth was fil'd with boundless treasures ▪ that she thereby might take her fill of pleasures . and for that end the senses are united in one fair body , there to be delighted . and tell her , if she do restrain one sense of what it craves , she offers violence unto her self , and doth her self deny of the best good , and chief'st felicity . the old-man's reply . this hellish lecture past , the old-man breaks his silence ; and , half angry , thus he speaks : renowned father ! let thy servant borrow a word or two to mitigate my sorrow . this counsel might have done some time ago , but now enlighted judgment lets her know all these are painted pleasures , and their date ends with her life : dread prince ! it is too late to mind this counsel , she will not receive it , her understanding now will not believe it . i by thy aid have oft endeavoured in ●itter times such kind of things to spread before her eyes ; but now of late we find there is an alteration in her mind ▪ could you have took the gospel quite away , 't would not have been as 't is , you do delay . apollyon . no more of that — old-man , take my direction improve thy int'rest now with her affection , i know affection still 's inclin'd to love that which the understanding doth reprove . this being so , if we improve our skill , and can but keep firm unto us the will , if he 's not over-powr'd , thou maist gain , thy former strength , and long thou mayest reign . for conscience thou may'st once again hereby lul● fast asleep , and then also her eye will grow so weak , her light diminished , that judgment by affection shall be led . and if thou canst but once this way persuade her , will and affection quickly will invade her to please her senses ; and for those intents affection may use weighty arguments ; and thus being overcome , she will be more intangled in our fetters than before . lusts of the eyes , and pride of life , these be my agents both , they are employ'd by me . old-man , therefore proceed , the intrest's mine ; but be victorious , and the conquest 's thine . once lose the day , and thou be sure must die . which being lost , thou 'lt suffer more than i. old-man . most dread apollyon ! thou must understand , as i have ever been at thy command , and am thy servant , so i will remain ; and fight until i slay , or else am slain . yet let me lodg this secret in thy breast , canst thou be ignorant , how she 's possest with such a soul-convincing beam of light , that i do seem a monster in her sight . i shall not overcome her now , unless i do appear to her in some new dress . time was indeed when i have been respected , but now , alas , i greatly am suspected of being thy great favourite ; nay , she affirms that i am wholly led by thee . these things consider'd , i must be advis'd , fear lest i should be unawares surpriz'd . apollyon . thou hit'st the case , and i agree thereto ; thou shalt be clothed new from top to to : and i 'le transform my shape , and will appear , for thy assistance ; haste , and nothing fear . with specious shews of love , do thou pretend , thou com'st to reason with her as a friend , not meaning to perswade her to remove , or to withdraw in any case her love from her great soveraign , whom thou maist confess can only her advance to happiness ; yet tell her she 's too strict , she 's too precise , she 'l never hold it ; bid her to be wise : soft pace goes far ; an over-heated zeal ruins the soul , and spoils the common-weal . go bid her carry 't in her princes sight with saint-like sweetness ; bid her to delight in his presence , and there demurely stand ; but when she 's absent , let both heart and hand be still delighted , as they were before , with sense-deluding objects . furthermore , tell her he 's not so strict as to debar her of these joys below , for her 's they are : of which paul rightly speaks , this is the sum , all things are yours , both present and to come ; thus we 'l combine , and all our pow'rs unite , and in this mode and curious dress incite th' enligten'd soul to play the hypocrite . the flesh being thus with th' pow'rs of hell agreed , the inward foe bestirs himself with speed ; vile traytor like , a panther doth become , to work about the soul 's eternal doom . a cruel serpent , in a saint-like guize , the better to trapan the long'd-for prize . as balaam , once , and balak , so do they seek to find out some curst infidious way , the poor unwary soul for to betray to the last death's dark and eternal shade . balaam advises balak to invade god's heritage , 't was by the beauteous train of moabite damsels , who he thought might gain the israelites affections , and thereby make them offend against the majesty of god all-mighty , by whose powerful hand jacob prevails , and moab could no wise stand . ah! see how the wise fowler lays his snare to catch the poor enlighten'd soul. beware , and do not close thy new-inlighten'd eyes ; under the golden clew the panther lies . the eye-intangled creature stands to gaze upon the lovely panther in a maze , till the deluded beast doth by his stay unwillingly become the panther's prey . just as you see sometimes the nimble fly , dancing about the flame , advance so nigh , until it 's taken and doth burn its wings . thus from it self its own destruction springs . or like two men , who running in a race , with hopes the golden diadem shall grace the victor's temples , in the way doth lie a golden ball ; one of them casts his eye upom the same , makes but a little stay to take it up , the other hasts away , and never turns aside to fix his eyes on this or that , but runs and wins the prize : the other he the ball espies , is loth to let it lie : in hopes to get them both , he loses both : for when he comes to try , doth ●●nd the golden ball deceiv'd his eye ; for when he thought to lay it up in store , finds it an earthly ball , but gilded o're . o! then he grieves , but then it is too late his eye 's the cause of his unhappy fate . a fit resemblance : for thus stands the case with every soul. this mortal life 's the race . a blessed kingdom crowns the victor's brow with endless glory , but whilst here below we 're tempt by earthly pleasures , that 's the ball ; satan's the sopister , who lets it fall . now look about thee , soul , thy time 's at hand , thine enemies approach , ●ay , ●o they stand ready prepared , and resolv'd to try both strength and craft to get the victory . thy precious lord is the eternal prize , mind well thy mark , take heed of wanton eyes , if pleasures thou , or honours , shouldst espy , stop not to gaze , run swift , and pass them by ; take no regard unto that painted ball , which satan , to deceive thee has let fall . the old-man's near ( the flesh ) in a new dress , and whose with him ? ah! thou mayst eas'ly guess . 't is to deceive thee he appears so trim , and thou mayst see the devil plain in him . the pow'rs of hell in thee will try their skill for to insnare affections , and the will ; nay , satan has got them to take his side ; thus treacherously thy heart they do divide . thus though the soul obtains inlightned eyes , whilst thicker darkness vanishes and flies , yet is she vex'd with sore perplexities 'twixt two extreams and two contrary laws , judgment is led by one , affection draws the other way ; she can't tell which to please : she knows what 's best , but strong temptations seize upon her so , that she 's at a great stand , this way she goes , then to the other hand . her faculties fall out , they disagree . o look , methinks i in the soul do see four mighty warriours draw into the field to try their valour , and refuse to yield unto each other : here 's two against two : judgment with conscience are united so , that will and the affections do resolve the trembling soul in wars still to involve . will rouses up , refuses to give way , that his great opposites should have the day ; apollyon also with him doth take part , to hold his own , and to beguile her heart . they meet , they strike , & blows exchange for blows , darts are let fly , they with each other close . the conflict's sharp , 't is very hard to know which will the other beat and overthrow . will 's hard put to 't , nay , had lost the day quite , but that more traytors join'd him in the fight . th' old-man rouses with rebellious flesh , and these domestick wars renew afresh . they fight about the soul , would know who must have th' heart and its affections , christ , or lust . satan by inward motions straight reply'd , my sentence is , we 'l equally divide , and give alike , both can't have the whole heart ; christ take a piece , and i the other part . he 'd have the question by the sword decided , knowing the soul lies dead whilst 't is divided . thus 't is with many . ah! look well within , judgment convinc'd may be , yet may thy sin in thy affections live , and also thou mayst not to th' pow'r of grace and jesus bow . thou mayst have light , and speak as balaam did , whose eyes jehovah so far opened , that he cry'd out , o happy israel ! how goodly are the tents where thou dost dwell ! he ( like to many preachers ) did commend god's holy ways , and wish'd that his last end might be like his , who righteously doth live , and his whole heart doth unto jesus give . he to this purpose spake , yet ne'r-the-less , lov'd best the wages of unrighteousness . the understanding may much light receive , and yet may not the soul rightly believe , nor be espous'd to christ , may not rely on him alone in true simplicitie . but to proceed ; with careful eye let 's view what follows here , what 't is doth next ens●e . as combatants sometimes a parly beat after some sharp encounter , or retreat . and with each other do expostulate about their rising , or their sinking fate . even so likewise do these strong inward foes , they pause as 't were , parly , then fall to blows . old-man . the old-man moves , and presently he meets with the poor soul , and thus affection greets : thou for my int'rest ever yet hast been , and sweet ( says he ) ah! sweet's a bosom sin ; thou never yet deny'dst to yield subjection unto my will ; and now , indear'd affection . our master , great apollyon , doth command that we unite our force , and faithful stand against our fo●s ▪ thy int'rest is invaded , thou ●eest by whom , thou knowst who are inraged : hold safe thine own , ne'r let those objects go thou lov'st so dear , 't will be thy overthrow , and thereby too the soul will unawares 〈…〉 involv'd in more vexatious cares ; and those delights which thou we●t wont to have will be obscured in the darksom cave of black oblivion , buried out of sight , should once the soul close with this prince of light. not that we think thou canst'ith ' least approve of thi● , whereby she should withdraw her love quite from those things which we esteem so dear ; for heart and will some ways do yet adhere unto our int'rest ; yet basely misled she is , 〈◊〉 since she 's been enlightened . we are content she should cry up the choice she thinks to make , let her in that rejoice ; yet there 's a secret we would fain reveal , she 's blinded by her over-fervent zeal . it i● enough since she has made such vows to love him 〈…〉 to become his spouse , why should she not have yet sweet sensual pleasures , to please the flesh , to whom the greatest treasure ; of right belongs that ever were poste it ? how can her glory better be exprest , than to imbrace what is so freely given , joys here below as well as bliss in heaven ? let her not fear to spend her days in mirth , that 's heir of heaven , and lady of the earth . this think upon , and secretly impart so sweet a message to the yielding heart . affection hears , and willingly consented ▪ and strives with this to make the soul contented , nay , with it too , the soul began to close , until poor conscience did them both oppose . affection , will , and conscience talk a while ▪ apollyon straight starts up , and with a smile salutes them all , seeming as if he were one unconcern'd with any matters there : who well observing how th●se three contended , begs leave to speak a word , as he pretended , in favour to them all , desiring he might at this time their moderator be . at this they seem'd to pause , and stand all mute , at length the soul , but faintly , grants his suit : the devil having thus obtain'd his end , salutes the soul , fair virgin , i commend thy happy choice , almost , if not quite made ; yet , if all matters were but wisely weigh'd , thou 'lt find affection has advis'd thee right ; and 't can't be safe such counsel now to slight . the greatest honours oft , for want of care in just improvements , have been made a snare . what bount'ous heav'n & earth affords , refuse not ; be not so nice ; ye ' buse the things you use not . what , is thy soveraign willing to receive thee into celestial joys , yet quite bereave thee of present sweetness ? tush ! this cannot be ; he will sure ne'r such wrong do unto thee . reflect not what thy former state hath been , but what 't is now , a saint , more than a queen . things present , and to come , nay , all are thine ; come , merry be , drinkof the choiest wine . thine honour 's great , and let thy joys abound ; chant to the viol , hear the organ sound ; let the melodious lute and harp invite thee , and each transcendent joy on earth delight thee . a sweet is , ( what ? ) a thing reproacht , call'd sin ; it in the bosom lies , has harbour'd bin by chiefest saints : o then , do not deny the present good , that 's pleasant to the eye . but it thou fearst thou shouldst thy lord offend ; observe this rule , which i shall next commend : let all thy words be pleasant , smooth , and sweet , when him thou dost in daily duties meet . seem to be chast , and let no saints espy the smallest sign of immoralitie . be ●rave in speech , and lowly when thou meetst them . and call them thy dear brethren , when thou greetst them . and if thy soveraign seek to have thy heart , let him have some yet must the world have part . call him thy friend , thy saviour , own him so ; and to poor saints thou must some kindness show , or else thy covetousness they will espy , and 〈…〉 be charg'd , ( with what ? ) idolatry . thus mayst thou keep his love : but when thou go's amongst thy old acquaintance , ( yet his foes ) let them know nothing , let no sentence fall which may discover this to them at all . thus having spoken briefly , be thou wise , and with thy friends , my agents , now advise . thus ends the old-man , and apollyon's suit , and the poor soul in this assault stood mute , not well discerning who these thoughts did dart into her yielding and divided heart . nor hath she got that grave and good inspection what 's best to do , and where to take direction , but goes to th' flesh , with that doth she consult , which quickly brings her to a sad result . i hitherto , saith she , have been deprest ; what shall i do , how may i be at rest ? the flesh , or corrupt affection . what 's the reversion of a prince's state , when 't must be purchas'd at so dear a rate ? 't is but arriving at a seeming pitch of honour , and to be c●nceited rich. if there 's no way to get this promis'd crown , but to incur the world'ds vile scoff and frown , with loss of life , and all we call our own ; 't would folly be to seek for such a prize : for what we have is pleasant in our eyes . a real thing , and present , as 't is dear , to part with it , is more than flesh can bear . but by the way , mind what our friends propound : a medium to enjoy them both , is found ; wherefore 't is best in this perplexing case , for to unite , that counsel let 's imbrace . soul. hast thou forgot , or knowst thou not , mine eyes have been enlight'ned ? let us first advise with judgment , lest this over-rash conclusion turn all our consultations to confusion . it would be well could we ( i must confess ) those sinful sweets and present joys possess , without the loss of those transcendant pleasures that 's in jehova's unconfined treasures . but what if judgment says it must not be , nor truth nor conscience with us will agree ? if so , what shall i do , what shall i choose ? whilst i secure one , i both may loose . the flesh , or corrupt affection's reply . one word i 'le briefly drop , and speak no more . thou 'st put thy case to conscience heresofore ▪ and what redress pray had you , what didst gain ? did he not gripe thee sorely for thy pain ? wilt thou neglect so sweet advice as this ? judgment and conscience both may judg amiss . but if thou lik'st it , and canst be contented , by knawing conscience still to be tormented , then i 'le be silent , and improve thy skill , yet will i love and like where i did still . ●adst thou been counsel'd to forsake the lord , would i , do'st think , have spoken the least word , once to dissuade thee from so just a thing ? nay , soul , thou oughtst , nay must respect this king : but whilst he 's absent , whilst he dwells on high , thou hast no other object for thine eye then these — consult with conscience , now do what you please , but as for me i am for present case . chap. vi. shewing the policy of satan in keeping the soul from a full closing with christ . also the nature of a bosom sin . no sooner was this sharp encounter over , but in a little time you might discover the soul half vanquish'd by her weak opposing , sometimes resisting , and then faintly closing . sometimes you 'l see her just as 't were consenting , and presently you 'l find her much lamenting , beset on every side with troops of fears ; which makes her to bedew her cheeks with tears , complains to conscience , hoping for relief , till conscience cheeks her , and renews her grief . sometimes she 's drawn to fix her tender eye upon the gospel's pure simplicitie . her love-sick thoughts at ●its seem to aspire , as if she could pass through hot flames of ●ire , and say with peter , though all should deny thee , my blest lord , yet so will never i. but when the soul once comes to see the cross , its courage fails , o! 't is at a great loss . when she perceives she and her lusts must part . o that sticks close , go's to the very heart . the thoughts of that is hard ; 't is self-denial that puts the soul upon the deepest tryal . some ready are to make a large profession in hopes of somewhat , perhaps the possession of heav'n at last ; but straight sounds in their ear , deny thy self ; come , part with all that 's dear for jesus sake . ah! this they cannot bear . the young-man ran , he seem'd to be in haste , but news of this , did all his courage blast . the gate is strait ; o! 't is no easie thing to for-go all in love to this blest king. the way is narrow which leads unto life , 't is self-denial , that begets the strife . 'twixt flesh and spirit there 's a constant war , they opposite , and quite contraries are . as fire and water , light and darkness be , such diff●ring natures never can agree , so between these is like antipathie . the flesh is like the young-man , give 's attention to what the preacher says , until he mention his bosom-sin , the lust he so much loves ; this makes him face about , and back removes . he goes away , yet lov'd to hear christ preach up legal works ▪ but when he came to reach his dalilah , that blow so griev'd his heart , that christ and he immediately must part . his great possessions could not give to th' poor , though he had th' promise of abundance more treasures above ; but being not content to pay that price for heaven , away he went. how loth's the flesh to yield , that grace may win the happy conquest of a bosom-sin ? how will it plead , how wittily debate , excuse , or argue , to extenuate the crime ? at length it yields , forc'd to give way . but first cry's out , o give me leave to stay a year , a month , a week , at least one day : put when it sees it cannot that obtain , the loser looks , and pleads yet once again : ah! let my fond , my fainting , breaking heart hug it the other time , before we part . much like rebeckah's friends , the flesh appears ; it parts with sin , but 't is with floods of tears . each has his darling , his beloved sin , whilst unconverted , much delighted in . give me , say some , but leave to heap up treasure , and i 'le abandon all forbidden pleasure . others again there be that only prize the popular applause of being wise , a name of being learn'd , judicious , grave , able divines , 't is this too many crave . some boast their natural and acquired parts , which take the ears of some , seduce the hearts of many simple souls who go astray ; while others are for feasting day by day . there 's some delight in drinking choice of wine , whilst others are to gaming more inclin'd . that sin that finds more favour than the rest , that is thy darling sin , thou knowst it best . o search thy bosom well , pry , pry within , till thou findst out thy own beloved sin , that gives thee kisses , that 's the lust that slays thee . o that 's the cursed judas which betrays thee . ah! see how blind , how foolish sinners are ; like to rebellious saul , they●l ag●g spare , they entertain this lust close in their heart , and are indeed as loth with it to part , as with a hand or eye ; and therefore she crys out with sampson , o this pleases me . ah! i will freely part with all the rest , might i but hug this darling in my breas● . souls once convicted , quickly do begin to hate , detest , and leave all grosser sin ; sins visible unto the natural eye , such which are of the black and deepest die , they are possest with such a dread and fear , they 'l not touch them , nor venture to come near these foul defilements — nay , such spots disdainf then presently conclude they 'r born again , and shall be sav'd , though bosom lusts remain . and if at any time some beams of light discover secret sin , or conscience s●ite , or touch the dalilah , they then begin to think of making covers for such sin , ( which in the secret of the bosom lies ) with the fair mantle of infirmities . but if at any time the searching word , which cuts and trys like a two-edged sword , pierces the heart , and will divide asunder the soul and spirit , and e're long bring under these soul-deluding covers , and espies those secret lusts which in each corner lies ; and doth unmask those evils , and disclose , the soul's hypocrisie , yea and expose it's nakedness to view , unto its shame : now , now the flesh begins to change the name of every lust that lies so closely hidden , soul , touch not , saith the lord , 't is fruit forbidden . o! saith the flesh , 't is pleasant in mine eyes ; yea , says the tempter , soul , 't will make thee wise ; taste , it is sweet , the liberty is thine ; and wisdom is a vertue most divine . and vertue , saith the flesh , will make thee shine . christ he prohibits souls from taking pleasure in laying up their bags of earthly treasure ; for these things have in them a secret art , to steal away th' affections of the heart : christ tells the soul , our hevenly father knows what 't is we want , and so much he allows which he sees best , which we contentedly should take from him , who will our wants supply , and no good thing from us will he deny . but hark ! what saith the flesh ? o soul , saith she , in this give ear and harken unto me : 't is not unlawful here to lay up treasure , provided thou therein tak'st no great pleasure . the world thou seest disdains those wch are poor ; and if thou 'rt rich , thou●lt be ador'd the more . nay , if thou once arrivest at the pitch of being by the world accounted rich , thy words will far the greater influence have , and may'st thereby perchance more rich ones save . besides all this ; when rich , thou mayest feed with thy abundance such who suffer need . and this also will take thee off from care , which is to some a most perplexing snare , and thou for god may'st the more hours spare . if thou art poor , and of strict conversation , that will not be a fit accommodation to draw men by ; for some thereby are frighted , who might by temporizing be invited . accommodate thy sel● to all , become all things to all men , that thou mayst gain some . these subtil covers doth the flesh devise , to hide those sins which in the bosom lies ; and by this crafty course perhaps a while the poor unwary soul it may beguile . and if apollyon sees the creature yield in this respect , he 's victor in the field ; he glory's in the conquest he has gain'd , as if a diadem he had obtain'd . but now , behold , here comes her former friend ' christ's precious love this once to recommend . true ministers are filled with compassion , as their long patience's worth all commendation . the preciousness now of the soul you 'l hear , and how things go within he will declare . he 'l call her conscience to examination ; for conscience 't is must give a full relation of all false covers — nay , and will reveal those secret lusts the flesh seems to conceal . theologue . conscience , thou knowst , and privy art to all the secret strivings , and the words let fall to bring the soul to join in bonds of love with jesus christ , and finally remove her heart from sin , yea from the smallest evil ; one sin belov'd will send her to the devil . speak therefore now , her inward parts reveal : what faith hath she , what love , and o what zeal , what indignation , care , and what desire ? is she inflamed , is she all on fire in love to him , who out of love did die , her to espouse , and save eternally ? conscience . she loves , ( but who ? ) she sighs , sir , shall i speak ? she 's doubtfull still , she knows not which to take . some kind of love , some faint desires do rise within her breast , but then the enemies immediately such great disturbance cause , that she 's amaz'd , and put into a pause . although she dos love christ , i must confess , some secret sin is favour'd ner'theless . she wants some glorious rays , her eyes are dim , she never yet had a true sight of him . i must speak all , e'en the whole truth impart ; alas ! she has new objects in her heart . her love is treach'rous , her affections burn chiefly to self , loves christ to serve her turn . and such a legalist she 's become now , to her own drag she blindfoldly do's vow to offer incense ; in her seeming grace she glory 's much , nay , sets it in the place of jesus christ , and on that idol pores ; this is the object now she most adores . theologue . wilt thou expose thy self to scoff and shame . and bring a blot for ever on thy name ? a monster ( thou ) in nature wilt appear , to all who of thy faults and folly hear . canst be so vile , so impudent , and base ? disloval soul ! how canst thou still give place to jesus's foes , and up an idol set ? what , offer sacrifice to thy own net ? i stand ama●'d ● what guilt is on thy head ? remember that black bill , what crimes are spread before thine eyes already . but , now , further , 〈◊〉 to charge thee with another murther , committed on a spotless man ; nay , worse , thou letst him be betrayed to the curse of a most shameful death ; nay , what exceeds , his hands , feet , sides die , and his soul still bleeds ; and what is worst of all , he is god's son , on whom this bloody tragedy was done ; thy friend ( o soul ) who came down from above , to sue to thee for kindnesses and love . and yet doth he , whose blood thy hands have shed , sue unto thee ; nay his deep wounds do plead for mercy , and he 's able to forgive : he 's god as well as man ; dead , yet doth live , what object is 't thou hast got in thine eye ? dost think the law can help thee ? make hast , fly ; for 't is by that thou stand'st condemn'd to die . seek a divorcement : stand'st thou still in doubt 'twixt law & grace ? strange ! canst thou not find out what judgment told thee ? sure thou knowest better : it is severe , o! 't is a killing letter . 't is time to leave that husband , and for-go all hopes from him , who seeks thy overthrow . christ has fulfill'd it , he alone has life ; and if thou once art his espoused wife , thou wilt receive a full discharge from all those debts , those deaths , and dangers wch inthral the souls of those , whose blind deceived breast seeks to self-righteousness for peace and rest . thou canst not ( soul ) become a virgin spouse , until thou art divorced from all vows to that , nay to relations , though they 're dear must thou the lesser love , and kindness bear . thy fathers house , and all , thou must forsake , if thou this happy contract e're dost make . yield thy whole heart to christ , bend to his feet in pure simplicity ; there 's ground for it : for he that lay within a virgins womb , and who was buried in a virgin-tomb ; he that alone did lead a virgin-life , must have a chast and holy virgin-wife . needst thou more motives still ? what shall i say , what shall i speak to move thee ? i will lay the nature of the soul unto thy view : wouldst know its worth ? read then what dos ensue , first . 't is capable , such is its nature , state , on great jehovah's pow'r to contemplate : it searches , prys and nicely looks about on nature's frame , and finds the former out . david's amaz'd when he doth cast his eye on all the glorious things beneath the skie ; he looked up and down , above , and under , and stood astonish'd , seeing cause of wonder ; and then reflecting his own frame , did see nature's great volume , blest epitome . fearfully am i made : how canst tell ? his answer is , my soul knows it full well . we should have known no more of earth , or heav'n than the brut● beasts , had not jehovah given this precious soul to us : o then be wise , and it secure as the chiefest prize . secondly . nay more then this , the scripture makes relation 't is capable of glorious inspiration . there is in man a soul , a spirit do's live and move in him , to which the lord doth give by inspiration , wisdom , knowledg , fear , that fools know more than the philosopher . the soul's god's candle , a light of acceptation , but from himself must come its information . shall not this candle ( pray you ) lighted be ? o let god's spirit ( soul ) inlighten thee . thirdly . nay , once again , it 's nature to declare , 't will sweet impressions take , god's image bear . it bore it once , o then , how did it shine ! a glorious shadow of him , who 's divine : but now 't is blurr'd , and soil'd by filthy dust ; o 't is defac'd and spoil'd by means of lust . but he who stamp'd it there at first , can make it once again a new impression take : he can wash off the soil , refine the ore , and make it shine fairer than heretofore , o what a glorious thing ! how rare 't will be , when god renews his image once in thee ? lose not the soul , ( the wax ) for nought can bear this image then , nor can that loss repair . fourthly . the soul 's glorious piece , wherein doth lie so great an excellence , as doth out-vy all outward glory : for 't is only she that 's capable of so great dignitie to be espoused to the glorious three . strange condescention ! an amazing thing ! what joy and ravishment from hence may spring up unto thee , when into 't thou dost pry ; will the high god take sweet complacency in such a one ? what , doth he please to chuse thee for his dear consort , make thee his spouse ? may'st thou in christ's dear arms and bosom lie ? ah! is the soul the jewel of his eye ? can any joy and sweetness be like this ? can worldly comforts raise thee to such bliss ? what , is thy soul capable of such union ; and doth there flow from thence such rare communion ? admire it ! is not one kiss worth more , than all the riches of the eastern shore ? o! lose not then thy soul ! ah! who would miss of this sweet union and eternal bliss ? fifthly . it 's nature , worth , and rare transcendency , appears in that great i●congruity , and weakness of all creatures to suffice it ; and from this ground great cause hast thou to prize it . nothing but god himself can satisfie that precious soul , which in thy breast do's lie . the univers●s too little , th' whole creation will not appease its longing expectation . how vast's the deeps ? how lotty the desires of man's poor soul , above all bounds aspires ▪ it seeks , it prys , and views all kind of treasure , and still it craves , its wishes know no measure . it walks again , it rambles , o it flies , and ransacks all the secret treasuries of art and nature , hurried , nay 't is driven to and fro , being restless , till to heaven it casts a look , and jesus does espy , and then full soon with greatest joy doth cry , o there 's the pearl ! i must have him , or die . thou must expect no peace , there 's nought can still it , nor give it rest till god himself do's fill it , hark to its sighs , do not befool and cheat it , nor of its wishings baffle and defeat it : for nothing but that god that made it , can suffice the soul , the precious soul of man. sixthly . what thinkst thou of that price , that price of blood which christ laid down ? does it not cry aloud ? o precious is the soul ! it cost full dear : doth not this noise sound always in thine ear ? seventhly . don't satan's rage , his enmity , and wrath against the soul , shew forth its precious worth ? take pleasures here , and coffers fill with coin , the shop with wares , & cellars with rich wine : let him but have the soul , he does not care , take what you please besides , and do not spare . he rages when one soul escapes his paws ; ah! that 's the prize his black and bloody jaws are open for . these demons grin , and swell with venom great , and councils hold in hell , ( as hath been hinted ) that by craft they may catch the poor soul , and this pearl bear away , that , that 's the morsel , that 's their only prey . eighthly . its blest infusion , and god's constant care for food and ornaments which he does spare , for to adorn her on th' espousal day , fully declares this truth , therefore we may amazed stand , and wondring all ways cry , o precious soul ! thy worth and exc'llency is very great , who can it comprehend ? it 's that which does oft-times to christ ascend in strong desires , and longings : o! 't will pry into all places for his company . she in his sight rejoyces , and is glad ; but when once gone , she sighs , she mourns , is sad . all other joy 's but meer perplexity ; without his love , 't will swoun'd away , nay die . nothing but grace , heaven's off-spring , can revive it ; and nought but sighs of jesus can ●nlive it . these things considered , may make thee see its worth , nay more , how also 't is with thee . ninthly . how shall we prize the soul ? what rate shall we upon her set ? o what against her weigh ? come , bring the ballance , and now let us try what further worth or preciousness doth lie in the fair soul : 't is done , all golden ore of both the indies are i th' seales , yet more we still do want , more riches pray put in , all precious stones and pearls ; now weigh agin . alas the ballance flies , here yet wants weight , the soul out-vi●s them all : lord , here 's a sight th' whole world at once is in yet 't is too light . add world to world , and heap ten thousand more , were there so many , could you find such store , yet would the soul in worth exceed them far . nay , i might multiply , and yet not e●r . oh! then take heed thou dost not chaffer so , to get the world , and in exchange let go this precious soul : nor let it be thought strange , what shall a man for 's soul give in exchange ? tenthly . she is immortal , o she cannot die ; though 't was not so from all eternity . she was created , but in such a state , man can't her kill , nor h●r annihilate . her beings such , h●r life shall still remain ( although the body die ) in bliss or pain . then hast then not good ground to watch & ward with wary eye , and set a constant guard upon the portals of the treach'rous heart , lest of this jewel thou dec●ived art ? what man to gain a shilling , would let go a pearl of such great price and value ? who would think that men , accounted grave and wise , ●or toys and trifles should their souls despise ? many , i fear there be , who day by day , to gain a gr●●at , unjustly , giv●t away ; whilst others prostitute it to their lust : nay , do by it , as by a bone or crust that 's cast unto the dog for him to knaw . this dog 's the devil , whose wide stretcht●out jaw stand gaping for 't : his eyes are upon all , knowing when e're they sin , they let it fall . o then take heed ; and if this dog should fawn , or wag his tail , let not so sweet a pawn of future glory be contemn'd or lost , think , think from whence it came , & what it cost . chap. vii . christ's love epitomiz'd , the old-man wounded , will made willing : shewing also the nature of the soul's espo●sal to christ . if all that hath been said yet will not move thee to close with christ , i once again will prove thee , by making of a brief or short collection of his sweet love and wonderful affection ; and then i trust thou wilt with sacred vows contract thy self to him , become his spouse , whose left hand 's full of treasure , in his right are honours great , and pleasures infinite . a prince ( you know ) dispos'd to make election of a consort , before he 'l place affection , will first enquire if the virgin be in person , parts , estate , or pedigree equal unto himself : but if in case she be of low descent , of parents base , compar'd with his ; or not so noble born , or has debas'd her self , or is forlorn ; he thinks it is below him once to place , or fix his love on her , he fears disgrace : but if the lady chance to equalize him , she 's not so much oblig'd to love or prize him ' yond common bounds , because , saith she , i am no whit inferiour unto him ; my name records the noble stock from whence i came . but if a prince should chance to set his love upon a person that has nought to move so great a lord to make that choice , then she amazed , yields with all humilitie ; can do no less than humbly give consent , yield up her self with great astonishment ; but she who doth reject such love , is acted like one bereav'd of sense , nay quite distracted . misguided soul ! and is not this the case ? what worth 's in thee to him ? o! vile , and base ! instead of love , deservest to be hated , since from thy god thou hast degenerated , and yet the blessed jesus don't despise thee , but from thy loathsom dunghil fain would raise thee . but to proceed , i now will give to thee of christ's sweet love a short epitome . 1. 't is a first-love , as soon as he past-by , and saw thee in thy blood , he cast his eye whilst thou in that sad gore didst weltring lie . nay , unto thee most precious love he had before the fabrick of this world mas made . 2. it is attracting love , its nature 's such , 't is like the loadstone ; hadst thou once a touch , 't would make thy iron-heart with speed to move , nay , cleave to him in bonds of purest love. 3. 't is a free love , there 's nought at all in thee which can deserve his favour , yet does he not grutch thee his dear love , although so great , the glorious king of kings does oft intreat those souls to his imbraces , who contemn his proffer'd grace , and still love shews to them . 4. 't is ' bounding love , like nilus , overflows all banks and bounds , his grace no limit knows . 5. 't is a delighting love , there 's nought more sweet , she found it so who washt his precious feet . he takes delight and sweet complacency in those he loves , his heart affects his eye . he resteth in his love ; and who can turn his heart away , or damp those flames that burn in his dear breast ? none ever lov'd as he , who for his spouse was nailed to the tree . 6. it is a victor's love ; he 'l wound and kill all enemies who do oppose his will ; where he lays siege , he 'l make the soul to yield , by love he overcomes and wins the field ; his captive ( soul ) thou certainly must be : his love is such , 't will have the victorie . 7. it is abiding and eternal love , 't will last as long as he , nought can remove his love from such on whom he casts his eye , and for whose sake alone he chose to die . the love which did appear to saints of old , did graciously this glorious truth unfold . i with an everlasting love , saith he , have set my heart upon ( or loved ) thee , and therefore i have drawn thee unto me . know he who thus doth his sweet love commend to his dear saints , loves them unto the end . 8. 't is a great love , most powerful and strong ; hence 't is he thinks each hour and minute long , till he imbrace thee in his sacred arms , where he 'l secure thee from all the harms and dangers great , by men or hellish charms . fathers , although they love their children dear , yet never did from them such love appear . david lov'd absolom , yet gives consent , nay he himself decrees his banishment . a mother may forget her sucking child , as some have done , although of nature mild , yet forc'd by famine , cruelly have shed their childrens bloud , and of their flesh have fed : but ah! his love 's so free , so strong , so great , he gives his bloud to drink , his flesh for meat unto the soul ; and those who it receive , shall never die , and none but such can live . 9. his love is matchless , 't is without compare , who neither flesh , now bloud , nor life did spare . the love of women , which the world esteems most strong in sweet affection ; their love seems an empty shadow , and not worth regard , when with his sacred love it is compar'd . the husbands , wives , and fathers may abound , yet no such love as christ's was ever found . abraham and isaac both lov'd their wives , yet neither of them sacrific'd their lives . jonathan's love to david did exceed the love of women ; 't was a love indeed ! but what was jonathan ●s great love to this ? ah! less than nothing , when compar'd to his . christ's love exceeds all natural love as far as bright aurora doth the smallest star. but oh! in vain do we compare his love with any thing below ▪ no , 't is above comparison , 't is so immense , so great , we cannot find it out : though man's concert is larger than expression , though profound , yet man's conception never yet could sound the depth of love's unfathomable bliss , so great , so deep , so bottomless it is . betwixt his love and ours , the disproportion is like one drop of water to the ocean . or as the smallest dust that 's fiercely driven , to the whole globe ; or like as earth's to heaven the sun for clearness with his splendent face , the moon for swiftness in her zodiack race ; the sa●ds for nomber , and the heaven for height the seas for depth , the ponderous earth for weight yet with more certainty ▪ and with less doubt be weigh'd and measur'd ▪ than christ's love foun● out o depth ! o heigth ! o breadth ! o wonderous length of this great love ! o uncompared strength of true affections ! love that is divine ! what 's natural love ; lord , when compar'd to thine ? such a redundancy of love is found , whoever dives into these depths is drown'd . ten thousand sea , ten thousand times told o're , add to these seas , ten times as many more , let all these seas become one deep abyss , they'd all come short in depth compar'd to this . the moral , natural , nor the spiritual man , with all their understanding , never can find out the nature of christ's love ! alas , it doth all knowledg ' nfinitely surpass . o may these depths & heigths have pow'r to move on thee , till thou art swallowed up in love. that , that which cannot comprehended be by men nor angels , may comprehend thee ; and thou being fill'd with it , may'st sweetly lie in depths of love unto eternitie . the spir't with this let fly a piercing dart , which wounded dreadfully her stubborn heart , it pierc'd to th' very quick and made her smart . now , now she mourns , ah! how she weeps , she crys , and water runs like fountains from her ●ys . now her whole souls dissolved into tears by love-sick passions ; yet she 's fill'd with fears , lest christ should now with angry frown deny to give her one sweet aspect of his eye : because his love she had so long refus'd , and wondrous patience shamefully abus'd . oh! now she spends whole days & nights in prayer , she sighs and grieves , but can●t see christ appear . the panting hart ne'r long'd for water-brooks more than does she for some reviving looks from the great prince , the god of love & grace ; but he at present seems to hide his face . but stop , my mus● , hark how the winds do roar , all storms i' th soul alas● are not yet o're . no sooner did the old-man cast his eyes , and view'd this change ▪ but in great wrath did rise for to renew the war ▪ he joins afresh with scatter'd force of will and lusts of th' flesh , to make what strength they can , with hellish spite . the devil 's with these conquer'd pow'rs unite , arm'd with despair , and like to lamps , wch make the greatest blaze at going out , they take their blunt and broken weapons in their hand , resolving christ in her shall not command ; nor she desert their cause , nor break her vows with sin and self , and so become christ's spouse . but now , i find in vain they do resist : true grace is come , the spirit doth assist . sin , world , the flesh , nor devil , can long stand before the spirits strong and pow'rful hand . see how the spirit now doth search about to find each sin , and cursed darling out . did you never behold in what dread sor● the wide-mouth'd canon plays upon the fort , and how by whole-sail it doth batter down the shattered walls of a besieged town ? even so the spirit with his powerful sword makes glorious slaughter , will no truce afford , kills all before him , will no quarter give , nor will he suffer any lust to live . the strong-man , ( satan ) quakes ; good reason why ▪ a stronger's come , a stronger he doth spy is enter'd in — o therefore he 's much pain'd ; all , all is gone , and he himself is chain'd . the old-man trembling , likewise thinks to fly into some lurking-corner , secretly to hide himself : but th' spirit 's piercing sight discovers him , and now with heavenly might laid on such strokes , and gave him such a wound , wch with dire vengance brought him to the ground ▪ now the affections's chang'd , and will doth yield , being willing made , says grace shall have the field . o happy season ! and thrice long'd-for hour ! this is the day of god's most mighty power upon the soul. but hark , methinks i hear most bitter sighs and groans sound in mine ear. the soul 's afflicted ! it is she doth mourn , to think what sorrows for her christ hath born . she hates , nay loaths her self to th' very dust , and seeks to mortifie each former lust . and something more doth still perplex her mind , him whom she dearly loves , she cannot find . her heart i fear will quickly burst asunder , if any long time she should be prest under this heavy weight : no grief like hers , is there : who can ( alas ) a wounded spirit bear ? she 's almost swallow'd● up in deep despair . you next shall hear ( if you attention lend ) how she bewails the absence of her friend . soul. ah me ! i faint , my spirits quite decay , and yet i cannot die : o who can stay my sinking soul , whilst i these sorrows feel ? my feeble knees under their burden reel . inf●rnal deeps , black gulphs , where horror lies , open their ghastly mouths before mine eys . o wretched soul ! curs'd sin ! i might have been the lamb's fair bride , and a celestial queen , had i imbrac'd my lord , my king , my love , ( who was more faithful than the turtle dove . ) o had i then receiv , d him in mine arms , he would have sav'd me from eternal harms . but now i fear those happy days are past , and i poor wretch shall into hell be cast , bound up in fetters , and eternal chains of burning wrath , and everlasting pains . o sinful soul ! i who have lightly set by the blest prince , who would have paid my debt o he that would have freely quit my score , ah! now i fear i shall ne're see him more . could i but once more hear his sacred voice , i would make him my joy , and only choice . but 's wooing-time i fear is out of date ▪ 〈…〉 ▪ but dread it is too late . i m●lt , lord , into tears , whilst thou the sun of precious light , art hid , where shall i run for light and comfort in this dolesom hour , whilst i lie drenched in this brinish shower ? more would she speak , but her great passion stops her mournful speech , whilst her eys stood-gates ope● , smote with despair ; so faint , she scarce appears to breath or live , but by her sighs and tears . a friend amidst this passion straight arriv'd , whose shining beams and lustre much reviv'd the troubl'd soul on every side , that she cry'd out , o heavenly spirit , it is thee , who with diviner and mysterious art did such illustrious beams of glory dart , which did not only tend to joy and peace , but much inflam'd her heart , made love increase , and lo , before her eys she doth behold the prince to stand , whose glory to unfold is 'bove the reach of man , or seraphim ; and thus had she a blessed sight of him . like as the sun breaks forth beneath a cloud , whose conqu'ring light cast off each envious shroud , and round about his beauteous beams displays , making , her earth like heav'n with his bright rays . this glorious aspect of his lovely eye , which she through faith beheld , did by and by with such transports , or raptures , on her seize , and from her former sorrows gave her ●ase : yet could she not be fully satisfy'd , until the marriage-knot was firmly ty'd ▪ a promise she endeavours to procure , to make christ's love and pardon to her sure . she to this purpose does her self address to him she loves , with sweet composedness of heart and mind ; tho thinking what she 'd bin , she 's under fears , and oft distrest again ; much questioning ( for want of faith ) how he could e're forget past wrongs and injurie . soul. life of my life ! alas , lord , what am i ? a wretched creature ; who deserves to die a thousand deaths , nay , and a thousand more , for wounding thee within , without , all o're , in every part : o this doth make me mourn , it melts my heart to think what thou hast born for a vile worm . but wilt thou view the wound that 's made in me ? lord , i am drench'd & drown'd in bloud , and brinish tears , my wasting breath , and sighing soul , will period soon in death , unless thou seal , and dost confirm to me thy love by promises ; o! shall i see thy hand stretch'd out ? or shall i hear thee say , come , come to me , poor soul , o come away ? 't is thou that wilt not bruise the broken reed , hurt not my sores , nor crush the wounds that bleed . o let my chilled soul feel the warm fires of thy sweet voice , that my dissolv'd desires may turn a soveraign balsam , to make whole those wounds my sins have made in thy dear soul. ah! wilt thou let me swoun'd away and die , whilst thou standst looking on ? lord , cast an eye on me , for whom thou on the cross didst bleed ; some comfort , lord , now in my greatest need : no corrosives , some cordial spir'ts , or i for ever perish must ; lord , hear my cry . jesus . afflicted soul ! the purchase of my bloud , come , hear , come hear a consolating word . shall i who have through sore afflictions past for love of thee , refuse thee now at last ? no , no! i cannot , soul , i cannot bear such piercing moans that wounds my tender ear ▪ now will i magnifie my pow'r and rise to scatter thy malicious enemies ; i 'le thee enlighten with my glorious rays , and make thee happy , happy all thy days . who will betroth , or give this soul to me ? let 's celebrate with great'st solemnity , and glorious triump , the espousal day : come , come , my dear , let us no longer stay . the father . 't is in my pow'r , 't is i , i give her thee , as th' fruit of my own choice , love and decree . chap. viii . the mutual and blessed contract between christ and the sinner . jesus . give me thy heart then , soul , i do betroth thee unto me , that no approaching wrath may any ways be hurtful unto thee , in righteousness i thee betroth to me . in judgment also thou betrothed art , and all i have to thee i do impart in faithfulness and tender mercy , so that thou thy lord , thy friend , & god shalt know . i do betroth thee unto me for ever , and neither death , nor earth , nor hell shall s●ver thy soul from me . if thou wilt pay thy vows , i will be thine , and thou shalt be my spouse . i take thee now for better , and for worse : give me thy hand , let 's jointly both of us with mutual love tie the conjugal knot , which , on my part shall never be forgot . my covenant with thee is seal'd by bloud , 〈…〉 than the oath at n●ah ●s ●lood . 〈◊〉 my folded 〈◊〉 i now do take thee , 〈…〉 that i never will forsake thee . ●spand● cast behind my back , and i will 〈…〉 future in●●●mitie . the sinners closing with christ . soul. upon my bended knees i do this day accept of thee , my lord , my life , my way ▪ by whom alone poor sinners have access unto the father ; nay , and do confess , declare , pronounce i' th' sight of god , that i do enter now with all simplicity into a contract with thee , make my vows that i will be to thee a faithful spouse . o blessed jesus , i 'm as one undone . a naked , vile , loathsom and guilty one , unworthy far to wash the very feet of th' servants of my lord ; o how is it that thou , the glorious prince , shouldst ever chuse such an unworthy worm to be thy spouse : o what 's thy love ! o grace , beyond expression ▪ doth the great god on me place his affection ? but sith 't is so , this i engage to do , i 'le leave all for thy sake , and with thee go . and in all things own thee alone as head , and husband dear , by whom i will be led , and in all states and times will thee obey , what ever comes , unto my dying-day . i take thee as my prophet , priest , and king : and my own worthiness in every thing i do renounce , and further vow that i upon thy bloud and righteousness will lie ; on that , and that alone , will i depend by faith always until my life shall end . i covenant with thee , and so i take thee , and whatsoe'r falls out , i 'le ne'r forsake thee , but run all hazards in this dolesom day , and never from thy holy ways will stray . all this and more i promise shall be done , but in thy strength , lord , in thy strength alone . th' solemnity thus ended , presently the glorious prince , the bridegroom , casts his eye upon the soul , and bound up all her sores , nay healed them , and cancell●d all her scores : but be'ng her self defil'd , she soon espy'd a precious fountain flowing from his side , a fountain for uncleanness to wash in in which she bath'd , and wash'd away her sin . then gloriously by him she was array'd with robes imbroid'red , very richly laid with gold and diamonds , that she did seem like an adorned heav'nly seraphim . one v●sture was especially most rare , without a seam , much like what he did wear ; it is the wedding robe , both clean and white , whose lustre far exceeds the morning-light ; and other garments also , which she wore , curiously wrought with silk , and spangl do're with stars of gold , or pearl , of precious stone , enough to dazle all to look upon : which be'ng made up of every precious grace , did cause a splendent beauty in her face , that whilst he did behold her , could discry his father's image clearly in her eye , which did so please him , that he now admires , and after this her beauty much desires . o see the change , she which was once so foul , is now become a sweet and lovely soul. her beauty far 〈◊〉 what it had been in ancient days 〈…〉 eye hath seen so sweet a 〈◊〉 ▪ no such virgin queen . yet all her beauty ●ow's but spots and stains , to what it will be when her saviour raigns . o hear the melody ! angels rejoice , whilst she triumphs in th●● most happy choice . who would not then all earthly glories slight , to gain a minutes taste of such delight ? no sooner did apollyon cast his eyes on what was done , but furiously did ' rise to damp her joy , or cause her mirth to cease , and by some stratagams to spoil her peace . he first stirs up the old-man's broken force for to estrange her : if he can't divorce her from her friend , yet raises inward strife , how to deprive her of those joys of life , which do abound in lovers every way , betwixt th' espousal and the marriage-day . a thousand tricks contriv'd before had he how to delay or spoil th' affinitie . but if he can't rob us of inward joy , our name , or goods , or life he will destroy . for failing in the first , he stirs up foes to lay upon her persecuting blows . he that will follow christ , must look each day to have his worldly comforts took away . besides , the old-man being not yet slain , great troubles in her mind there rose again . but her dear friend so faithful is , that he will never leave her in adversitie . and to the end her joy may more abound , a way by him immediately is found to free her from the old-man's hellish spite , he must be crucify'd ; but first they cite him to the bar to hear what he can say , why now his life should not be took away . but hear , before that 's done , how the blest lover doth his dread threats and awful frowns discover against the fo●s of her he loves so well , who e're they be , men , lusts , or fiends of hell. he reads his great commission , lets them know he in a moment can them overthrow . the dread power and awful frowns of jesus prince o● peace over his saints enemies . when man transgress'd 't was i , eternal i , give forth the sentence , thou shalt surely die . 't was i that curs'd the serpent , who remains unto this day , and shall in lasting chains . when cain did shed his righteous brother's bloud , i sentenc'd cain ; 't was i that brought the ●lood upon the earth . by me the world was drowned proud babels language was by me confounded . i am jehovah's everlasting word , who in my hand do bear th' two-edg'd sword. 't was i , and only i that did command the dismal darkness in the egyptians land. 't was at my word the seas divide in twain , and made an even passage through the main . at my command pharaoh and all his host were utterly within the red-sea lost . 't was i that made belshazz●rs joints to quake , and all his nobles tremble when i spake . 't was i that made the persian monarchs great , and threw them with the grecians from their seat. i say the word , and nations are distress'd ; i spake again , and the whole world 's at rest . let all men stand in fear and dread of me ; i was the first , and i the last will be . all knees shall bow to me when i reprove , and at my voice the mountains shall remove . the earth shall be dissolved at my threat , and elements shall melt with fervent heat . my word confines the earth , the seas , the wind , i am the great jehovah unconfin'd . 't is i divide between the joints and marrow ; no place so close , no cranny is so narrow , but , like the sun 's bright beams , i enter in , discovering to each he●rt , the darling sin that lodges in the soul. 't is i alone , who by my piercings make them sigh and gro●n ▪ if from true sense and sorrow they complain , i graciously bind up those wounds again . 't is i that save the humble and contrite , and do condemn the formal hypocrite . my circuit's large , i coast the world about , no place , nor secret , but i find it out . all nations of the world i rule at pleasure , to my dominion's neither bound nor measure . therefore , dear soul , chear up , and do not fear , i 'le confound all thy foes both far and near . and now i do command to bring to th' bar that inward foe , old-man , i wo'nt defer his tryal l●nger , his indictments read , and he had leave and liberty to plead , and on his trial he deny'd the fact ; but conscience swears she took him in the act , and other witness too ; but to be brief , all prove him the soul's foe , nay and the chief and only cause of all the horrid treason acted against the lord unto this season . he was deny'd to speak , the proofs being clear , you shall therefore his fatal sentence hear : come thou base traytor , impure mass of sin ; that , villain-like , dost seek revenge agin upon the soul , and striv'st to raise up strife , nay thirsts again to take away her life ; hear , hear thy sentence , old-man , thou must die , i can no pity shew , nor mind thy cry : thy age ! away , 't is pity thou hast bin spared so long , when guilty of such sin. soul , thou must see to bring him in subjection , with every evil lust , and vile affection . this heap of sin thou must strive to destroy , that so thou maist all perfect peace enjoy : under the strictest bonds let him abide , till he is slain , or throughly crucify'd . the old-man being sentenc'd , and confin'd , the soul is consolated in her mind . affection , judgment , will , do all rejoyce , and are united now : o happy choice ! ah! she admires the excellence and worth of her beloved , that she sets him forth , as one that 's ravish'd in the contemplation of his great glory , and her exaltation , in this her sacred choice : and this so raises her ravish'd senses , that angelick praises she thinks too low ; o now she doth discover , and not till now th' affections of a lover . there 's nothing now so tedious as delay , betwixt the ' spousal and the marriage-day , her former joys in which she much delighted , she treads them under-foot , they are quite slighted , nay altogether loathsom in her eye , compared with his sacred company . unto the place where he appoints to meet her , thither she runs with speed , there 's nothing sweeter ; nay there is nothing sweet , nothing is dear or pleasant to her , if he be not there . o! saith the love-sick soul , in such a case may i but have one kiss , one sweet imbrace , o how would it rejoyce this heart of mine ! his love is better than the choisest wine . his name is like an ointment poured forth , and no such odour e're enrich'd the earth . the eastern gums , arabian spices rare , do not perfume , no● so enrich the air , as the eternal 〈◊〉 renowned fame of his most preci●●s and most glorious name ▪ perfumes my soul , 〈◊〉 elevates my voice , whilst gladness fills my heart : o happy choice ! my sacred friend , my life , my lord , and king , doth me into his secret chambers bring ; although ten thousand fall on either hand , my soul in sa●ety evermore shall stand . tell me , my lord , tell me , my dearest love , where thou dost feed , whither the flocks remove , and where they rest an noon in soultry gleams , bring me into those shades , where silver streams of living waters flow , most calm and still , there , there i 'le shelter , there i 'le drink my fill . the fountains ope , o see it runs most clear , green pastures by ; a ●●odg is also near , to hide in ●afety , and to sa●e from fear of scotching heat : ●●der . this shade i 'le rest , my love shall be inclosed in my breast . my heart sha●l be 〈◊〉 lodging-place for ever , nothing shal me from my beloved ●ever . the terrors of the night shall never harm me , he saves from heat , in ●rosts his love doth warm me you virgins who yet never felt the smart of love's soul-piercing and heart-wounding da●t . if all these sacred raptures you admire , know , virgins , know that this celestial 〈◊〉 that 's kindl●d in my breast , comes from 〈◊〉 ▪ and sets my soul into this frame of love o he that has endured so much pain to gain my love , is worthy to obtain ten thousand times more love than his poor spouse is able to bestow ▪ yet shall my vows be daily paid to him , in whose sweet breast my love-sick soul shall find eternal rest . know , know i ne'r obtain'd true peace , befor● my soul cast 〈◊〉 on this sacred shore . all earth●y pleasures are but seeming mi●th , his presence is a heaven upon earth . how heavy , o how bitter was the cross once unto me ? to think upon the loss or temporal comf●rts , made me to complain but no● i 〈…〉 my gain . terrestrial joys , as dross to me appear ; my joy 's in heaven , o my treasure 's there . had i all riches of both th' india's shore at my command , ten thousand times told o're , my soul would loath them , they should be abhor'd being worse than dung , compared to my lord. o may these sun-beams never cease to shine , by which i see that my beloved's mine . he is my flesh and bone , therefore will i rejoyce the more in this affinity . he is my all , my soul 's to him united , as jonathaen's to david , who delighted so much in him that in his greatest trouble dear jonathan did his affections double : when david was in great distress and fear , then did his love and loyalty appear . so when my dear beloved is distrest , my love to him shall chiefly be exprest . but why , said i , distrest ? what , can my lord , who hath consuming power in his word , be touch'd by mortals ? what , can he be harm'd , who with all strength of heaven and earth is arm'd ? no , no ; i must recall that lavish strain : no hand can touch him , he cannot sustain the smallest injury from th' greatest pow'r ; for in a breath he can his foes devour . but now , methinks , i presently espy upon the earth the apple of his eye ; which are his servants , nay his members dear , which wicked men do oft oppress ; o there my lord 's distrest : for if his children smart , o that doth pierce and wound his tender heart . if cold or nakedness afflicts their souls , he sympathizes , and their state condoles . it sick they be , or if by cruel hands they are in prison cast , and under bands , and there with hunger and with thirst opprest , he feels their grief , he is in them distrest . what wrong soever they on earth receive , 't is done to him , for which my soul doth grieve to see th' afflictions of his servants here ; this is the fruit true loyal love does bear . her sorrows are his woes ; for they alone , being his members , are my flesh and bone . and all make but one body , he 's the head , from whence all flows , 't is he alone has shed his love abroad , in this my love-sick ●eart , whereby i feel when any members smart . my bowels move and tender heart does bleed , vvhich makes me for his sake supply their ●eed ▪ thus for my christ , and for his children's sake i 'le suffer any thing ; yea i do take my life , and goods , and all into my hands , to be disposed of as he commands but know for certain evermore that i for aid and help on him alone rely . these pleasant fruits , o these delight the king and hereby 't is that we do honour bring unto his name ; all souls of the new birth , vvho are sincere , this precious fruit bring ●orth ▪ ●et not these things seem strange , because to few do bear such ●ruit , believe the maxim's true , that as the sun doth by its warm reflection upon the earth , produce a resurrection of all those seeds , which in the earth do 〈◊〉 hid for a time in dark obscurity : ev'n so the sun of righteousness doth shine into this cold and barren heart of mine ; the precious seeds that have been scattered there take root and blossom , nay their branches bear sweet fruit , being the product of those rays , vvhich that bright sun into my soul displays . 't is precious and most lovely in his eye , both 〈◊〉 it ▪ beauty and veracity ▪ you vi●g●●● all who are by love invited into his 〈◊〉 ▪ where he is delighted with all his pleasant fruits ▪ come , come and see , ●ow choice , f●ir , sweet , and 〈…〉 they ●e : one cluster ●ere's presented to thy view , that thou mayst s●e , and then believe 't is true . the●e be 〈…〉 which i 〈◊〉 n●w 〈◊〉 , ●●ve , joy , and peace , ●ong 〈◊〉 , holiness , ●aith , goodness , tempera●●● a●d charity , ●hese are the products 〈◊〉 th' a●●inity that 's made between me and my dearest friend ; nay , mo●e than these , eternal 〈◊〉 i' th' end . but i● ( through sin ) thou canst not cast thine eye on these 〈◊〉 fruits , then know assuredly vvhen th' vintage comes , and thou beginst to crave for one small taste , one taste thou canst not have . the ●ruitful soul it is the king will ●●own vvith th' diad●m of glory and renown . o let the●e things the soul's affections raise , in grateful songs to celebrate the praise of great jehovah , who is king of kings , vvh●se glorious praise the heav'nly quire sings ▪ ●hen let us sing on earth a song like this , 〈…〉 , and i am his . an hy●● of praise to the sacred bridegroom . praise in the highest , joy betide the sacred bridegroom , and his bride , who doth in spendor shine : let heaven above be fill'd with songs , in earth beneath let all mens tongues sing forth his praise divine . 〈◊〉 sullen man refuse to speak , 〈◊〉 rocks and stones their silence break ; for heaven and earth combin● to tie that sacred bridal knot , o let it never be forgot , the contract is divine . you holy seraphims above , who do admire jesus's love , o hast away and come , with men on earth your joys divide ; earth ne'r produc'd so fair a bride , nor heaven a bridegroom . another . 't is not the gracious lofty strain ; nor record of great hector's glory , nor all the conquering mighty train , whose acts have left the world a story ; nor yet great cesar's swelling fame , who only look'd , and overcame . nor one , nor all those worthy nin● , nor alexander's great renown , whose deeds were thought almost divine , when vic'tries did his temples crown ▪ but 't is the lord , that holy one , whose praises i will sing alone . my heart and tongue shall both rejoyce , w●il●t a●g●ls all in consort sing alo●d with a melodious voice the praises of sweet ●ion's king ▪ o 't is his praise , that holy one , i am resolv'd to sing alone . my heart indites whilst i proclaim the praises of the god of wonder , my lips still magnifie his name , whose voice is like a mighty thunder : i 'le praise his name , and him alone , who is the glorious three in one. whose feet are like to burning brass , whose eyes like to a flaming fire , who bringeth mighty things to pass , 't is him i dread , and do admire : i●le magnifie his name alone , who is the glorious three in one. my heart and pen shall both express , the praises of great juda's ●ion , the sweet and fragrant flower of jess , the holy i 〈◊〉 , the king of zion . to him that sitteth on the throne , be everlasting praise alone . whose head is whiter than the snow that 's driven by the eastern wind , whose visage like a flame doth show , 〈◊〉 all , yet unconfin'd : for ever prais'd be him ●●one , who is the glorious three in one. i 'le praise his name , who hath reveal●d to me his everlasting love , who with his stripes my soul hath heal'd , whose foot-stool's here , his throne above , let trumps of praise be loudly blown , to magnifie his name alone . this sacred subject of my verse , though i poor silly mortal should neglect his praises to rehearse , the ragged rocks and mountains would make his deser●ed praises known , who is the glorious three in one. you twinkling stars that day and night do your appointed circuit run , sweet cynthia in her monthly flight , also the bright and flaming sun , throughout the vniverse make known the praises of the holy one. let every saint on earth rejoyce whom christ hath chosen , let him sing , whilst i to him lift up my voice to sound the praises of my king ▪ for he it is , and he alone , hath made me his beloved one . finis . there will be suddenly publish'd another treatise of this author's , intituled zion in distress ; or the groans of the true protestant church . notes, typically marginal, from the original text notes for div a47509-e1270 * sat. 6. cessant oracula delphis † excessere omnes adytis arisque relictis dit , quibus imperium hoc steter , ●t , &c.