‘ MATTH. III. 12. Whose Fan is in his hand, and he will throughly purge his floor, and gather the Wheat into his Garner, but the Chaff he will burn up with unquenchable fire.’

Sermon 1. Preacht Feb. 5. 1693.OUr Text is Metaphorical, and as touching the main Scope and Coherence of it, it is one and the same with the 10 th. verse of this Chapter, which I have already spoken unto, and lately published the Sermons unto the World.

John the Baptist endeavoureth to take off the Jews from their pretended Priviledges, of having Abraham to their Fa­ther, or their being his natural Seed, or Offspring; and as so [Page 2] considered in Covenant with God, and thought their State and Condition good: Which he strove to convince them was a mistake, and this he doth by that Tropical Expression in ver. 10. Now also is the Ax laid to the root of the Trees. And in this 12 th. verse, Whose Fan is in his hand, &c. As if he should say, You shall e're long see your selves deceived, for all your great confidence in the flesh, touching your external, federal, relative holiness, and legal priviledges: For Christ with his Ax will now quickly cut you down: And with his Fan, fan you a­way as Chaff, if you have no better right to Church-mem­bership on Earth, and to the glory in Heaven, than that which is derived to you from the account whereof you boast, viz. Having Abraham to your Father. So much only shall now serve as to the Scope and Coherence of the Words.

• 1. I shall proceed to give you the parts of the Text.
• 2. Open the Terms thereof.
• 3. Note two or three points of Doctrine therefrom.
• 4. Apply the whole.

1. As to the parts, you have, Parts opened.

• First, The person speaking, and that is John the Baptist.
• Secondly, The person spoken of, and that is Jesus Christ.
• Thirdly, The Predicate, or what is spoken of Christ, i. e. Whose Fan is in his hand, &c.

John the Baptist was a great Prophet, yea the greatest Pro­phet Luk. 7. 28. that was born of Women, having greater Light and Know­ledge of the Messiah than any of them that went before him, in that he could tell them this is he: He was sent to prepare the way of the Lord, as his great Messenger or Harbinger. He therefore was well instructed into the Nature and Excellency of his Masters Kingdom; which was suddenly to be set up, upon the removalof the old Jewish Church, and Church-Membership; Mal. 3. 1, 2. this John was he that the Prophet Malachi spoke of, that God would send as his Messenger, to prepare the way of the Lord, as also how he would do this, even by a spirit of Burning: that should consume that People, and leave them neither Root nor Branch, i. e. burn up all their hopes in respect of their Root, viz. That external Covenant God made with Abra­ham; on which they stood, and of which they boasted; as also all that confidence they had in their own good works, [Page 3] and inherent Righteorsness: And this John's Ministry clearly held forth, and thereby discovered the grand Effect and glo­rious Design or Christs Doctrine, and Nature of his spiritual Kingdom, which was near at hand.

Secondly, As touching Jesus Christ, who is the person John speaks of. I shall not now treat of his Office, Power, Dignity, and Glory, which are more fully hinted at in the Context: Whose shooes I am not worthy to bear, he shall baptize you with the holy Ghost and with Fire. v. 11.

But I shall pass by that, and shall explain the Terms.

• 1. Shew you what is intended by Christs Floor.
• 2. What is intended by the Fan in his hand, by which he doth purge his Floor.
• 3. What is meant by the Chaff, and why so called.
• 4. What is intended by the Wheat, and why so called.
• 5. What we are to understand by Christs Garner, and gathering the Wheat into it.
• 6. And lastly, what is intended by the Fire, and by Burning up the Chaff.

Terms opened. First, I said before our Text is Metaphorical, therefore no doubt by floor the holy Ghost alludes to that which in common acception is well understood by Husbandmen, i. e. A floor is a heap of Corn, that is threshed out of the Straw, and laid in a Barn, Wheat and Chaff together; this usually is called a floor.

Quest. But what is intended or meant by it here? what is Christs floor, which he is said to purge?

Answ. What meant by Floor.I answer, By floor is doubtless intended hereby more directly and immediately the Jewish Church, but in a more re­mote and comprehensive sense, any spiritual community of Chri­stians, Church, or body of People, professing religion.

1. The Jews were then Gods floor (or Gods People) as God himself is called an Husbandman, and they were a great Heap, John 15. 1. a mighty floor: But almost all Chaff; very Lees, i. e. loose, vain, empty, carnal, and unbelieving Men and Women. A more pro­phane and ungodly generation was hardly ever in the world; and but a very few godly ones among them, but a very little wheat, viz. few sincere ones, or believing persons in all that floor, who waited for Christs Coming, and did when he came, in truth receive him.

[Page 4] But now the Lord Jesus was come, with his Fan in his hand, to separate the Wheat from the Chaff, and not let them re­main any longer together on that floor, in that old Barn, i. e. in the Legal Jewish Church state, according to the external Co­venant of peculiarity God made with Abraham, and his natural Seed as such: Which had stood near its full period of time perfixed by the Almighty, but now must be pulled down, Je­sus Christ being come, and just a going to build a new spiritu­al Garner, or Gospel Church, to put all his choice Grain or Wheat into, viz. all believing and true penitent persons; this primarily I am satisfied is intended by floor: For the Jewish Church was not to abide or continue any longer than till the Death and Resurrection of Jesus Christ, it being a Typical Church, when the Antytype was come that must needs vanish away.

2. Yet in a remote sence, floor may refer to any Spiritual Community, Church, or people, in the times of the Gospel; professing themselves to be Christians: Among which may be Chaff as well as Wheat: Evil and ungodly Persons, as well as Believers, gracious and true Religious ones; and the truth is, there is more than one floor of this sort in our days. For,

National floor opened. First, If we cast our eyes abroad, we shall soon espy a ve­ry great, old and decayed Barn, that hath a mighty floor or heap of People in it; called Christians, and Reformed ones too; But it is to be feared, when Jesus Christ comes with his Fan, to fan, and purge this floor, he will find it almost all Chaff: 'Tho' I doubt not, but in this great heap there will be found some Wheat, or godly Christians, but like as when a man comes into a Barn, and views a floor of Corn newly thrashed, he at first sight can hardly see or discern any thing save a heap of chaff: so it is here: Do but view the National floor, and you cannot but say, Sure 'tis a heap of filth, a heap of Chaff; for what an evil, polluted, and abominable Company; of People are in this floor! are there worse, or more noto­rious, more loose, light, prophane, unbelieving and ungodly Wretches living on the face of the Earth? yet call them­selves Christians, and members of Christ, and despise, nay re­proach others, as if they deserved not that Name. I questi­on whether there were worse in Sodom than some are who belong to this floor: Turks and Pagans abominate some of those actions and deeds of Darkness that are among them, behold their hellish Debauchery.

[Page 5] 1. See what a heap of prophane Swearers and cursed Blasphemers are here, who daily belch out most abominable Oaths, calling upon the holy and patient God to Damn them every day: you may hear them as you walk along the streets; nay their ve­ry Children by the Example of their wicked Parents, learn to swear and curse, as soon as, nay before, they can speak plain.

2. Then, O what a great and a filthy heap of beastly and brutish Drunkards are in this floor also, who shew their Sins as Sodom, and hide it not! many of them go reeling along the Streets, and some spuing as they go, foaming out their own shame, and little think what Poyson they drink to their own precious and Immortal Souls, whilest they Tipple down their glasses of Wine and strong Drink; and this they do without all fear of humane, or divine Laws, having no dread of present nor future Punishment; tho' God positively theatens them, and all other ungodly Persons, with the loss of Heaven, and the Torments of Hell-fire (for, no drunkard shall inherit the kingdom of God, 1 Cor. 6. 9, 10.) yet they dread it not.

3. Behold also in this floor a third Sort, even as bad or worse than the other two, viz. Vnclean Persons, or vile, filthy and impudent Whores and Whoremongers, who are the shame of this City and Nation! What a multitude of common Harlots are here among us, besides Secret ones, who are beheld by him whose eyes are like a flaming fire. Alas! they cannot hide their fil­thiness from his eyes, yet without fear how do they sin, 'till some bring Rottenness on their Carkasses, a Curse upon their Estates, Poverty on their Families, and Hell upon their own Souls: for he that commits Adultery with a Woman destroys his own Soul. Pro. 6. 32.

4. There is also another part of this floor, that are Chaff, which the fire of Gods wrath will Consume and burn up, viz. all the proud and haughty ones. This Sin reigns at this time to such a degree that we may fear some sad and fearful Judgment is near; Pride goes before destruction, and a haughty Spirit before [...] fall. Behold the strange Dresses, and high Heads! which clear­ly Pro. 16. 13. represents the Vanity and Haughtiness of the Heart: The shew of their Countenance testifies against them: Women go to the Assemblies of religious Worshp as if they went to Play-houses; and tho' God hath shewed in several poor Animals, his great Wrath and displeasure against this filthy Fashon, or high and shameful Head-dresses, yet they will not reform, nor leave them off: Nor is this sin only found among those of this floor, this [Page 6] heap, but also amongst others, who would be thought more pure, and of a siner sort: but let them know, the Fanner will suddenly come with his Fan in his hand; the day comes shall burn as an Oven, and all the proud, and all that do evil, shall be stubble, &c. Mat. 4. 1.

5. What a cursed heap is there also of Atheists, and Graceless Wretches, who contemn God and all Supernatural Revelation of the Divine Being, and Religion! these despise and ridi­cule the holy Gospel, or at best will acknowledge no other Worship nor Religion, than what the old Heathens owned, and were taught by the Light of Nature: The preaching of the Cross, or of 1 Cor. 1. 18. a Crucified Christ, is to these foolishness; others that can't believe, nor will receive that Doctrine that comports not with their own carnal reason: What believe they can be justified by the Righteousness and Obedience of another! and their own Inhe­rent Righteousness no part of their Justification before God! This is a strange Doctrine. For there are of this sort in this heap, such as are grievously corrupted, and erroneous, carried a­way with Arminianism, Socinianism and Antitrinitaism, and dis­allow of the chief Corner-stone God hath laid in Sion: For if Christ be not the most high God, God by Nature, Coequal and Coeternal with the Father, and one in Essence, 'tis Idolatry to yield divine Worship and homage to him; for that glory Isa. 42. 8. God will not give unto another. The gods that have not made the Heaven and the Earth, even they shall perish. Jer. 10. 11.

6. What abundance of carnal Worldlings, covetous and Earthly-minded Wretches are there also, whose gain is their Godliness, who value no Religion, but what suits with their filthy Lusts! some of these set up for Preachers, meerly for their Earthly gain, and make a Trade of it, living prophane and ungodly Lives, being Guilty almost of all maner of gross and abominable Sins, preferring humane Rites and Ceremonies a­bove Christs Institutions, and a Form of Godliness above the Power of it.

7. Besides, what a heap have we among us, of Traiterous, blind and deceitful Persons, who seek to betray the Prote­stant Interest, and all our Civil and Religious Liberties, into the hands of the common Enemy; who neither Fear God, nor Ho­nour the King! As also what a multitude of Thieves, High-way­men, House-breakers, and bloody Villains, skulk and hide them­selves in this heap! The very mentioning of these things is enough to grieve and wound our very Souls, considering how good and gracious God hath been to us in this Land; [Page 7] and what a Nation this hath been, and what Wonders the Al­mighty hath formerly and of late times wrought for us, I mean for the Land in general. May we not fear that the Fanner will come with his Fan, and sever the Chaff in his direful Indignation from the Wheat, and let the Fire of his Anger seize upon it and burn it up? what can we expect but some amazing and fearful Judgments from the Lord, unless a National Repentance and Reformation, like that of Nine­veh, doth speedily prevent it?

Secondly, There is another Heap, that may be called Christs floor, tho' not so big as the former, and tho' they seem to be more refined—yet if we consider them all together (for they are too much divided amongst themselves) what abundance of Chaff is there here also! Are there not many amongst these as bad as others, viz. People of ill and corrupt principles, bit­ter and censorious Spirits, and of scandalous lives: What Ma­lice, Envy and Hatred, do they discover one against another, because of their differing Sentiments in and about some prin­ciples of Religion, rendering their Brethren odious to the World, Back-biting, Reproaching and Scandalizing each other, to the great dishonour of God, and shame of their sacred pro­fession? one while charging and condemning the Innocent, and yet acknowldege not their Evil; and at another time stri­ving to vindicate and clear such as are greatly guilty be­fore God? both which are abominable and hateful in his sight, who will judge righteously, and render to every man at last according to his Works.

Certainly there is sarcely a worse Sin than the Sin of Back-biting; he that hates his Brother (Robbing him of his good Name out of Malice and Envy) is a Murtherer, and no Murtherer hath eternal Life abiding in him, 1 John 3. 17. such who are destitute of Christian Love and Charity, or hate their Brethren, clear­ly shew they act contrary to the divine Principle of Grace, nay of Morality, and so are void of that sacred Life, Nature, and Image of God. For as love to the Bretheren is an Evi­dence of our being the Children of God, so he that is pos­sessed with Wrath, Envy, Malice, and Hatred, shews he is one of the Children of the wicked one, who is called the Ac­cuser of the Brethren. Clear it is that this is a Diabolical Sin, and renders such in whom it is found, like to the Devil. In this the Children of God are manifest, and the Children of the [Page 8] Devil; Whosoever doth not Righteousness, is not of God, neither he that loveth not his Brother. 1 Joh. 3. 10.

Nay this great evil and wickedness is a sad sign that such are given up and left of God, as not retaining God in their knowledge, as the Apostle speaks of the Gentiles, who when they arrived to some degree of knowledge of God, yet did not glorifie him as God; but violated his Law written in their Hearts: Therefore 'tis said, that God gave them up to vile Affections, and they were filled with all Vnrighteousness, Rom. 1. 28. 29. Fornication, Wickedness, Covetousness, Maliciousness, full of En­vy, Murther, Debate, Deceit, Malignity, Whisperers, Backbiters, Despiteful, Proud, Boasters, &c. No doubt but that the Sin of Back­biting, Wrath, Malice, and Envy is as bad, if not worse, than Fornication, Swearing or Drunkenness; and lamentable it is to see this Sin, found among some who account themselves no small persons for Knowledge, Zeal and Piety in these days. But alas! alas! how sad and deplorable is their Conditi­on, and vain that profession they make of Religion! let them repent of this their great wickedness, and get a changed heart. Moreover, are there not in this floor others who are proud, earthly, carnal and covetous Persons? they are called Non­conformists, but 'tis not so far as they ought from the Sins and Pollutions of this World, they conform to them in their detesta­ble fashions and covetous practices: Do not many of them ap­pear to love Sons and Daughters more than Christ or his sink­ing Interest? they can lay out plentifully to feed and cloath their own Children, whilst their bowels are shut up against the poor Members of Christ or Children of God; they'll spare more to gratifie the Pride and base Lusts of their Children, than they will spare to supply the necessities of the poor Saints, or to support the Interest of Christ and his Gospel: Many pounds shall go for the first use, when a Shilling is thought a great deal with some of them for the second; they think nothing too much to enrich and uphold their own Families, whilst the Family of God suffers want, and the Cause of Christ languishes in their hands. O how little does the power of Grace and true Godliness shine amongst this sort! what formality and lukewarmness is there in these days, amongst such who are called Saints and holy Brethren! This, it is true, may be called Chirists Floor especially, but abundance of Chaff, no doubt will be found in it, when the Fanner comes to fan it. Look to it you Sinners in Sion: Fearfulness will e're long surprize the Hipocrite. [Page 9] Who among us shall dwell with devouring Fire? who amongst us shall dwell with Everlasting Burning? Isa. 33.

But so much as to what is meant by Christs Floor.

Quest. 2. What is intended by the Fan?

Answ. A Fan is a certain Instrument which the Husbandman uses to cleanse, or purge his Corn from the Chaff, evil Seeds, and all silth whatsoever: And this Instrument he holds in his hands, and uses upon his Knees, by which he tosses up the Wheat and Chaff together: And then shakes it to and fro, moving all at once, by which a wind is made, and the Chaff is blown away, and the Wheat separated and purged from it: Now John Bap­tist alludes to such an Instrument as this.

Quest. But what is meant by Christs Fan in a spiritual sense? what is signified hereby?

What is meant by Christ's Fan. First, I answer, By Christs Fan is meant his Word, his holy Go­spel, especially the Doctrine thereof; 'tis by this he cleanses, and purges his floor. Now you are clean through the Word which I have spoken unto you. ( Now the unclean person, the Traytor Judas John 15. 3. is gone out from you:) Thro' my Word, i. e. through my Do­ctrine, you believing in me, and receiving me by Faith for Righ­teousness and eternal Life. 'Tis said Christ gave himself for his Church, that he might sanctify and cleanse it with the washing of water by the Word, Eph. 5. 26. Cleansing here imports the means by which it is wrought, or the Instrument, namely the Word of the Gospel, especially the Promise of free Justification and Sanctification by Christ, received thro' Faith, which Baptism was a Sign or Symbol of; see 1 Pet. 1. 22. Seeing ye have pu­rified your selves in obeying the truth thro' the Spirit, &c. This was done in subjecting themselves to the Faith of the Gospel, to which the purifying of the heart is ascribed principally in Act. 15. 9. Annatators. Justification, whereby the guilt of Sin is purged away, as ap­pertaining to the conscience; he alludes also to the sanctify­ing power and virtue of the holy Spirit. Compare this with Psal. 119. 9. Wherewith shall a young man cleanse his way? that is, the way of his Heart, and also the way of his Life: The an­swer is, By taking heed thereto according to thy Word; that is, let him take heed according to that holy doctrine taught and held forth in God's Word; so that he attain unto a right knowledge of God, and of the Messiah, promised and typified by the Sacrifices of Aaron, by whose Blood, and thro' whose Righteousness only, Justification is to be had: for with­out Christs Blood there is no cleansing from Sin and silthy­ness, [Page 10] neither of Heart, nor Life, for young nor old. It is not only to direct young Men to reform their Lives and Ways according to the Precepts of God's Word, nor to think by any degree of moral Righteousness or inherent Holiness they could be cleansed; no, no, but to take heed according to the mysterious and sublime Doctrine of God's free grace in Christ: Which was the only way of Salvation, as well under the Law as under the dispensation of the Gospel. Sirs, this was, and still is, Christs Fan, namely the glorious Doctrine of God's Grace thro' the Redemption that is in Christ's blood; and it was by this fan Christ cleansed that Jewish floor, to which my Text primarily refers. For the Jews were his floor, in which was abundance of Chaff; and now Jesus Christ was come with his fan in his hand, to purge this floor; and evident it is, his holy Doctrine severed, or separated the Wheat from the Chaff; and by this means was the Wheat gathered into Christs Gospel-Garner, and the Chaff blown away: for as Chaff can­not endure the wind of the fan, so could not those unbeliev­ing Jews, and hypocritical Pharisees, endure Christs holy and heavenly Doctrine. See Joh. 6. 52. to v. 60. How can this Man give us his flesh to eat? They thought he spake of a Natu­ral eating of his flesh, as we eat the flesh of Beasts or Fish: His Doctrine was not understood by them. Then Jesus said unto them, Verily, verily I say unto you, except you eat the flesh of the Son of man, and drink his blood, ye have no life in you, ver. 53.

Now the eating of Christs flesh, and drinking of his blood, is no other thing than the receiving Jesus Christ by Faith for Righteousness and eternal Life: Believing in Christ, coming to Christ, looking to Christ, leaning, trusting, or staying on Christ, re­ceiving of Christ, and eating of Christ, imply one and the same thing: It is our going out of our selves to him, or feeding by faith on him, or resting, or relying on his Merits, on his Obedience in his Life, and in his Death, for Justification and e­ternal Life, without any Works done by us, or any Righteous­ness wrought in us, as the Apostle speaks. But to him that Rom. 4. 5. worketh not, but believeth on him that justifies the ungodly, his faith is counted for righteousness.

But this mysterious and sublime Doctrine the Jews could not bear, but it was such a Fan as fanned them all away that be­lieved not: For they being ignorant of God's Righteousness, going a­bout to establish their own Righteousness, have not submitted them­selves to the Righteousness of God. They thought their own personal Rom. 10. 3. [Page 11] and inherent Righteousness was that by which they must be justified, accepted, and eternally saved: they had meat of their own to eat; and therefore saw no need to go to their Neighbours door for it; they were full, and increased in Goods, and thought they had need of nothing: And hence the Doctrine of Justification by the Righteousness of Christ alone was rejected by them, it was not understood by them; that Christ's flesh should be Meat indeed, and his blood Drink indeed, was a strange Doctrine in their apprehensions; they could not conceive how such things could be, (as Nicodemus spake of Regeneration.) Nor can any Man whatsoever who will re­ceive Joh. 3. 9. no point of Faith, but what his natural reason can com­prehend; and thus this Doctrine of our Lord Jesus was a Fan in his hand, and it fanned away all the Chaff of that mighty Jewish floor, even all that received not that Doctrine, or who believed not in Christ, received not Christ by Faith for righ­teousness and eternal life: Nay it was such a Fan that it fann'd away some of Christs Disciples, (not such who were his Dis­ciples indeed,) but many that followed him, and who are said to believe on him; they believed he was the true Messi­ah, had some kind of faith, tho' not the Faith of Gods Elect: Many of his Disciples when they heard this, said, This is a hard say­ing, Joh. 6. 60. who can bear it? It seemed hard to them, because they could not comprehend it by their own carnal reason: From thàt time many of his Disciples went back, and walked no more with him. Such a Fan was this Doctrine then, and such a Fan it is now, Joh. 6. 66. that it may be said to make a discrimination between the pure Wheat and the Chaff: for no doubt all that receive not this holy Doctrine (whatever fair shew they make in the flesh) are but Chaff in the sight of God, and will be found such at the last day. Nor ought they to be suffered to abide in Christ's Garner on Earth, (as they shall not be gathered into his Garner in Heaven) but be esteemed as Chaff, or drossy, profes­sors, whatsoever their conversations may be: (I mean such who eat not Christs flesh, and drink not his blood, i. e. wholly feed not upon Christ, rely not alone upon the Merits of a crucified Christ, or seek not Justification by his Righteousness only, but go about to bring in their own Works and inherent Holi­ness with Christ's Merits in point of Justification in God's sight.) But to proceed: But like as a Husbandman hath more Fans than one, even so also in the

Second place, Jesus Christ hath another Fan also, and that is [Page 12] (I doubt not) likewise intended here: viz. The dispensation of God's Providence; for this was as a Fan in Christ's hand, by which he fann'd away those unbelieving Jews, and so purged his floor: I mean, the time was now come, that their national, legal and external Church-State must be pulled down and dissolved; the Dispensation was changed, the Priesthood changed, and right of Church-membership changed; they having Abraham to their Father, or being the Seed of professing Parents, would do them no good, nor avail them any thing. Because the Covenant of Peculiarity God made with him and his natural seed as such, as to the Date of the Duration thereof, was now run out and expired, the Ax being now laid to the root of the Tree, ver. 10 th. So that unless they receive Christ, believe in Christ, and are found gracious persons, fit Wheat for Christs spiritual Garner, or Gospel-Church (which is built up of lively stones) as Chaff the Gospel-dispensation like a Fan purges them out; as indeed it did, and blew them all away: And we are not alone in re­spect of this great Truth, for many of our worthy Brethren (who in some things differ from us) assert the same: particular­ly, Reverend Mr. Cotton, who speaking of this Text, Mat. 3. 10. saith, "The first is the root of Abraham's Covenant, which this people much trusted upon, and of that it is which John Baptist speaketh, Now is the Ax laid to the root of the Tree, think not to say within your selves, we have Abraham to our Father; so that all their confidence that they had in Abraham's Covenant, Temple and Tabernacle, and such things, are burnt up, and so they have no Root left them to stand upon, and this is one thing intended by the Root."

" Secondly, There is (saith he) something more in it; the Lord by the power of his Spirit doth cut us off from any pow­er of our natural Gifts and Parts, and spiritual Gifts also, or from any Confidence of our own sufficiency; the Lord hath cut us off from hope in the Righteousness of our Parents, and from boasting of Ordinances. And again he saith, This we read of, Mat. 4. 1. It is spoken of the Ministry of John the Baptist, which did burn as an Oven, against all the Scribes and Phari­sees, and left them neither the Root of Abraham's Covenant, nor the Branch of their own good Works: He cutteth them off from the Covenant of Abraham, &c. And by cutting them off from the Root, he leaveth them no ground to trust on." Thus Mr. Cotton on The Covenant, p. 177, and p. 21, 22. Now evident it is, that nothing but the dispensation of God's [Page 13] Providence, or the Expiration of that period of Time deter­mined by the Almighty for the standing of the Church of Is­rael, could cut the Jews off as a Nation, from being a Church and peculiar People unto God; I mean in respect of that Le­gal Covenant. I deny not but that the Covenant of Grace God made with Abraham, and with his true spiritual Seed, stands firm for ever and ever, and none in that Covenant can be cut off, nor fanned away: for the Jewish Priesthood, Church­state and Church-membership, and all their Church-priviledges, were to remain until Christ came, or until the time of Refor­mation; that is, till the Gospel-days and Gospel-dispensation took place, and no longer: But now that time being come, and they not seeing an end put to the old Covenant-Church, as it was made with the natural Offspring of Abraham; and that their right to legal Ordinances, and Church-membership, could not give them any right to Gospel Ordinances, nor Gospel-Church-membership, and they not believing in Christ, not ac­cepting of the Terms of the Gospel, were all of necessity purged out or fanned away, by the Fan of the New Testament-dispen­sation, and so were no longer a people in any sense in Cove­nant with God.

Thirdly, Christ hath also another Fan in his hand, viz. The Fan of Church-Discipline. And many persons falling into sin are purged like Chaff out of his floor. Hereby,

1. Sometimes some evil and corrupt Persons, who get a­mong God's people (or into his Church) and pass a while for Wheat, i. e. for gracious Persons, yet in time God suffers them to fall into one Temptation or another, by which means they are fann'd away, the Holy Jesus by his wise. Providence make­ing a discovery of them, and their evil Tempers and Dispo­sitions.

2. May be some glorious Truths, or Truth of Jesus Christ, is revealed, or cleared up to his Church in General, to which several Persons of the same Congregation may not only want Light in, but may be filled with Prejudice against, and not on­ly against the Truth, but against the Church or Minister for seeking to bring it in; and this may rise to such a height, through their Pride and Stubborness, that they will not abide any longer Members thereof, but violently rend themselves by Schism, and so are purged out. Tho' (as 'tis observ­ed by an Husband-man) some light Corn, may be good Wheat, may be fanned out with the Chaff, which he knows how [Page 14] to recover by fanning the Chaff also afterwards. And thus it was with some of those who were called Christ's Disciples, they could not, would not endure that blessed Truth Christ Joh. 6. 60. 66. preached to them, of Eating of his Flesh, &c. but cried out, This is a hard saying, who can bear it? and so went away and walked no more with him. O see what the Effects of preaching some Truths may be! how many are there who cannot bear in this day sound Doctrine, but desert his People, and some Truths of Christ, and seem to shut their eyes against them, cal­ing them Error and false Doctrine, and what not? And this way God takes (in his wise Providence) to purge out some rotten Members, which possibly were a repoach to his People: And altho' may be some Wheat, may by this means through Satans Temptations, and Corruptions of their own hearts, and their great Ignorance, be fanned out with the Chaff, they be­ing carried away by the Craftiness and Subtilty of such whom Christ hath a mind to sever from the Body; yet he knows how to gather up the Wheat again, as the Husbandman doth.

3. Others, whom Christ would have purged out of his Church, may be suffered to suck in some evil, corrupt and dangerous Principles, or Errors in Fundamentals, like that of Hymeneus and Alexander, whose Errours being discovered, were purged out. 1 Tim. 1. 20.

4. Also others fall into notorious and scandalous Sins, and so are purged out.

5. Some who are Chaff, or unsound Christians, may be suffered to take up undue offences against the Church, or Churches to whom they belong, and by giving way to Temp­tation, they may become unreconcileable, magnifying their own Wisdom and Self-conceitedness, and so by a secret hand of God be discovered and purged out: But it must be considered that the use and exercise of the Keys, or Rules of Church-Dis­cipline, is appointed by Christ, as the proper Fan by which those sorts of Persons last mentioned, and some others, are to be purged out of the Church or Congregations of the Saints. Now the Fan of Discipline is two-fold.

First, The Act of Excommunication: In the Name of our Lord Jesus Christ, when ye are gathered together, with my Spirit, to de­liver such a one unto Satan, for the Destruction of the Flesh, that 1 Cor. 5. 41. the Spirit may be saved in the day of the Lord Jesus. The Per­sons, Christ by this Fan of Discipline purges out, are of three sorts.

[Page 15] 1. All gross and scandalous Persons, who are Guilty of any Act or Acts of Immorality, as Theft, Swearing, Drunken­ness, Vncleanness, Covetousness, Lying, &c. These being publick and reproachful Crimes, the Offender ought sorthwith (up­on clear proof) to be purged out, that the Name of the Lord may not be exposed to contempt, and his People villified by the ungodly World; and time given to him for the proof and Trial of the sincerity or Truth of his Repentance; which in part will be manifested by his Carriage and Behaviour un­der his Punishment; I mean the Righteous Censure of the Church.

The Second sort that this Fan of Discipline takes hold of, are such that suck in Heresies or Capital Errors; these after Tit. 3. 10. the first and second Admonition, ought to be rejected and delive­red up to Satan, that they may not learn to Blaspheme. 1 Tim. 1. 20.

The Third sort are such who refuse to hear the Church after their case (in which they have offended) is regularly brought in against them according to the Rule contained in Matthew; Matth. 18. 17. the offence at first may be against one brother, and the offend­ed party is first to tell him his fault between himself and his Brother or Sister that hath offended him alone: Whom if he can bring to see and acknowledge his evil, it is to pro­ceed no further; but if he cannot, then he is oblidg'd by the holy Law of Christ to take one or two more, and go to him, and strive to convince him, and bring him to a sight and sense of his iniquity; but if he cannot do it, then it ought to be brought unto the Church, and if he will not hear the Church, then the Fan of Excommunication is to be used in the Name of Jesus Christ, and they purg­ed out.

As to such who rend themselves from a Church, or violate their sacred Covenant by irregularly withdrawing themselves, they ought to be marked, and solemnly in the publick Congregation Rom. 6. 17, 18. 2 Thess. 3. 6, 14, 15. Matth. 18. declared to have withdrawn, rent, and cut off themselves from the Communion of the Church, and no longer to be owned nor lookt upon as Members, and none to Communicate with them un­til they have given satisfaction by Repentance.

The Second part of the Fan of Discipline is that rule laid down by the Apostle, of withdrawing from every Brother and Sister that walketh disorderly; as such that are Busibodies, Tat­lers, 2 Thess. 3. 6. Matth. 18. 17. or Idle; or such that neglect their Duties in attending on the Church in times of solemn Worship, or that make Parties, or [Page 16] cause Division in the Church, and refuse to live in Obedience to Christ, under the due and just Government thereof, or to obey them that are set over them in the Lord, or who strive to have the prehemience, like Diotrophes, being Vain-glorious, prating against, or despising of Dignities, or the just Authority of Christs Ministers, or Angels of his Churches, as the beloved Apostle speaks, 3 Joh. 9, 10. Wherefore if I come, I will Remember his deeds which he doth, prating against us with malicious Words, and not content therwith, neither doth he himself receive the Bre­thren, and forbideth them that would, and casteth them out of the Church. These are to be marked and withdrawn from, 2 Thess. 3. 6. Not to be counted as Enemies, but exhorted as Bre­thren: Unless they provoke the Church to further and a more severe Censure. Some of this sort oft-times strive to draw away disciples after them, and seek to disquiet the Peace of the Church, and in a fawning and flattering manner to deceive the hearts of the Simple; therefore these, if they will not hear the Church, are to be quite fanned out also by Excommunication, and to be looked upon as an Heathen-man or Publican, as in the Case of Notorious and Scandalous Sinners, or such who are guilty of Heresie. Mat. 18.

Fifthly, Jesus Christ hath also another Fan in his hand to purge his floor, or cleanse his Wheat from the Chaff, filth and defilement of Sin, namely, the Holy Spirit; and by this means he cleanses and Purifies in a gracious manner the Souls of his own People: Such were some of you, but ye are washed, but ye are Sanctified, but ye are Justified in the Name of the Lord Je­sus, 1 Cor. 6. 11. and by the Spirit of our God. What filthy Creatures were those Corinthians, before the Lord Jesus by his Spirit had purg­ed and Sanctified them.

Faith, of the the Operation of God, is a most excellent Grace; it is by Faith in the Blood of Christ that we come to be purged from the Guilt of Sin; Faith applying his Me­rits and Righteousness unto the Soul in Justification; and such is the Nature thereof, that it makes holy the Hearts and Lives of all such Persons in whom it is by the Spirit wrought or infused in Sanctification: And hath put no difference between them and us, Purifying their hearts by Faith. Yea, it cleanseth them Acts 15. 9. from all filthyness of Flesh and Spirit, that they may perfect Holyness in the fear of God. 2 Cor. 7. 1.

But let me tell you that the Spirit and Grace of Christ in this respect is as a Fan, rather to Cleanse the Saints, by [Page 17] purging out the Chaff of Corruption, which naturally is in their Hearts and Lives, than to purge Hypocrites and gross Professors out of the Church, and to that I Principally referr here.

6. Moreover Christ hath the Fan of Persecution, or the Suffer­ings of the Cross, and all other afflictions which he brings up­on his People, which he uses to purge and purify their Souls, and his Churches too.

And from hence Afflictions are compaired to a Refiners fire: He shall set as a Refiners fire, and Purifier of Silver: He, that is the Messiah, i. e. our Lord Jesus Christ; this is his Mat. 3. 3. Work, viz. to purge his People, who in this Place are com­pared to Silver and Gold that is refined: As in my Text they are likened unto Wheat, in this he is compared to a Refiner, and hath his Furnace; in the other to an Husbandman, and so hath his Fan. Both these Texts allude to the same thing, and doing the same work, namely, to sever and separate the clean from the unclean, the Gold from the Dross, the Chaff from the Wheat. And evident it is, that Persecution, Trials and Afflictions, com­monly make a great discovery who are Wheat or pure Gold, viz. Sincere Believers; and who drossy and chaffy Professors. If Wheat, Persecution purges and purified them: But if they are Chaff, it usually fans them away. But he that received the seed in stony places, the same is he which heareth the Word, and anon with joy reciveth it: Yet hath he not root in himself, but en­dureth for a while; for when Tribulation or Persecution ariseth, be­cause Mat. 13. 20. 21. of the Word, by and by he is offended. Thus the fan of Persecution purges these Chaffy Professors out of Christs Spi­ritual floor, or rather his garner: Namely, his Church, into which in a day of Liberty they got, and had a place; but they cannot bear the Wind and blast of Affliction and Tri­bulation: And as it purges out much Chaff, so also the Wheat is thereby refined and made more clean and fit for the Lords use. Of so great benefit is Persecution to Gods Church, that they cannot some times be without it; it is if need be that we are in heaviness; if we need it not, or if Christ sees there is no need of it, we shall never feel the Rod: He doth it Heb. 12. 10. not for his pleasure, but for our profit, that we might partake of his Holiness. And this Jehovah by the Prophet further makes known to us: This is the fruit of all, the taking away your Isa. 27. 9. Sin. And thus the Lord purgeth away the filth of the Daughter of Sion, and the Blood of Jerusalem from the midst thereof, by the [Page 18] Spirit of Judgment and by the Spirit of burning. The Rod of Affliction, or Furnace of Persecution, cannot purge out the Isa. 4. 4. filth of Sin that is in the Lords People, without the operati­ons of the Holy Spirit: The Spirit is called a Spirit of burn­ing, because like fire it burns up and consumes the Filth, Chaff and Dross that is in us: Before Trials and Persecution comes, Christ seems to have a very great floor, a great heap, or much Corn; but when he comes to try them with this fan in his hand, one great part thereof is found meer Chaff, and the wind drives it away. So much shall suffice as to the Fan in Christs hand by which he purgeth his Floor.

Quest. Thirdly what is meant by the Chaff?

Answ. I answer the Chaff may be understood to be two fold.

1. Men and Women who get into Gods Church, or among his People, but are not Wheat, but vile Hypocrites, pretend­ing to be that which in truth they are not; thus all that are of Israel are not Israel. Tho' they bore his Name, were call­ed Jews, called Saints, yet were unsound at heart, and grace­less Rom. 9. 6. Souls, or meer Chaff in Gods sight.

2. By Chaff may also be intended Sin, or that Filth and Corruption which cleaveth oft-times to the best of Gods Peo­ple, which Christ must and will purge out.

Quest. Why are Hypocrites or ungodly Persons in the Church compared to Chaff? and how may they be known?

Answ. I answer, Hypocrites and ungodly men in the Church are compared to Chaff;

1. Because Chaff before it is separated from the wheat, cleaveth close to it, and it is hard to sever it from the wheat, and it also seems like unto it: Even so some carnal and hypocritical Professors cleave to the Church, and seem to love and embrace the Godly in their Arms, and to lay them in their hearts; they walk in Company, nay in outward Fellowship and Church-communion with them; they Pray, and Break-bread with them, as if they were real­ly gracious, and are not known to their Brethren to be other­wise: And as it is hard to discern them from the Godly, so 'tis as hard to separate such from them. Chaff is so much like to the Wheat, that some have taken it at first view to be Wheat; so are these taken to be Saints, and there may be no severing them from the Congregation of the Lord, till Christ comes with his Fan to purge his floor.

2. They may be compared to Chaff, in regard of the great pains that is, and must be used to separate it from the Wheat: [Page 19] The wheat must be threshed and fanned, nay fanned again and again, before all the Chaff can be severed from it. So unsound Professors or some Hypocrites in the Church, seem to cleave so close to the Godly, and are in such seeming union and and oneness with them, that the Lord sees there is no other way to sever them from each other, but by threshing his wheat with the flail of Persecution, and then the chaff flies away by the wind of this fan. O what a multitude seemed to cleave to our blessed Saviour, and to be his Disciples, in a day of peace and prosperity, when he was riding in Triumph to Jerusalem, Crying out, Hosanna, blessed is he that cometh in the Name of the Lord! but when our Saviour came to the Cross, how did they Mat. 21. 29. leave him, and disown him, nay, may be cryed out Crucifie, Crucifice him: So and in like manner in our former days of Joh. 12. 13. Liberty, what great numbers flocked to our Assemblies, and made a profession of Religion; but when that hot persecuti­on arose, how did they fall off, and disown that People which once they seemed to cleave unto: The fan of persecution fan­ned them away as chaff, and not only a multitude of Professors, but also how many great Preachers did basely betray the truth which they professed, and in their Pulpits seemed a little be­fore zealously to maintain, particularly that of Separation from the National Church. This way Christ took to discover the fil­thy and rotten hearts of some, and slavish fear and weakness of Faith in others, who were left to a sinful Complyance and Con­firmity, building again that which they had destroyed, and de­stroying that which they had been a building; and thus it ap­pears Jer. 23. 2 [...]. as Chaff, cannot bear fanning, but is blown away; so chaffy Professors cannot bear spiritual fanning, i. e. they can­not stand in an hour of Temptation, but fall away. Alas! tho we have now again multitudes that seem to cleave to our Church­es and to our Assemblies, yet should Christ come with his Fan upon us, you will soon see (it is to be feared) the former Effects again.

3. Chaff is of very little worth or value unto Wheat: What is the Chaff unto the Wheat, saith the Lord? One peck of good Jer. 23. 28. Wheat is worth many Bushels of Chaff. So ungodly men and and women are but of little worth in Gods sight; a wicked man to him is lothsom, as Solomon shews, and that which is loathsom and hateful in our sight we value not, but cast a­way: Pro. 13. 5. The Prayers of the wicked are abominable to the Lord, because their persons are not accepted in Christ; Whatsoever [Page 20] the ungodly do, or whatsoever show they make of Religion, let them Pray, Hear, Read, Preach, or give to the Poor, it is not regarded nor accepted of the Lord; one godly Person is more to him than a multitude of unsanctified and hypocri­tical persons. The tongue of the just is as choice as silver, the heart of the wicked is but of little worth. The best part of a Child of God is his Heart, tho' he thinks that is the worst of all; and the worst part of an unholy man is his Heart, tho' he thinks that is best of all. Saints are wheat, Hypocrites chaff, the one is Gold, the other Dross in Gods esteem. Hence the Lord saith, Since thou wast precious in my sight, thou hast been honourable, and I have loved thee, therefore will I give men for thee, and People for thy life: I will give Aegypt for thy Ransom, Aethiopia and Sheba Isa. 43. 3, 4. for thee. God so little values graceless persons, that he will sacrifice thousands of them in love and mercy to his faith­ful ones.

4. Chaff is light and airy, it is no ponderous thing, therefore the wind carries it this way and that way at every turn: Nay, every small breath of wind moves it to and fro, whereas wheat stirs not, moves not, but abides in its place, it being a weighty and ponderous thing. Even so all hypocritical and unsound Pro­fessors, whatsoever they seem to be at some times, (by making a show of Religion and pretending to Piety) yet they are in Gods sight as light as vanity; they are like chaff, not serious, weighty and ponderous, they are but a flash, a shaddow, and no substance, having meer dry, barren and empty Souls: And their lightness appears and shews it self in many respects.

1. It appears sometimes by their light, frothy and airy talk and discourse: They may sometimes seem serious, but if watch'd, they will be discover'd, their Tongues will betray them, by their fool­ish and vain words, and communication: They setting no watch be­fore the door of their lips, and bridle not their Tongues, therefore their Re­ligion is vain; as the Apostle James shews: They are full of vain James 1. 26. words and foolish talk; The words of the wise are gracious, but the lips of a fool will swallow up himself: They are offensive to others, and pernicious to themselves: A fool also is full of Words; either a Talkative, or else full of vain Boasts, magnifying and admiring Eccl. 10. 14. himself, and lessning the worth and worthiness of others: His vain and light Tongue discovers a vain, carnal, proud and empty heart, some unprofitable matter in discourse or another you shall observe these people will be full of: May be talk and prate of this Man, or that Woman, to pick up one thing [Page 21] or another to their reproach, (who are gracious persons) and instead of discoursing of a Sermon they have heard, or tell­ing their Experiences, may be they will tell you what Garbs, Cloaths and Dresses, such and such People had on, or else they talk of their earthly and worldly Affairs, or some Idle Jests, Stories, or foolish Talk; but little of God besure is in their mouths, when they are out of the sight and hearing of sober and pious Christians: Indeed as our Saviour intimates, how can they being evil, speak of good things? there is much vanity in their unsanctified Hearts, and their Tongues discover it; Mat. 12. 34. For out of the abundance of the Heart the mouth speaketh; a good man out of the good treasure of the heart, bringeth forth good things, and an evil man out of the evil treasure bringeth forth evil things. v. 35.

But I say unto you, that every idle word that men shall speak, they shall give an account thereof in the day of Judgment. v. 36.

For by thy word thou shalt be justified, and by thy words thou shalt be condemned. v. 37.

God will not only condemn men for evil actions, but their evil words also shall rise up against them at the great day: And as the gracious words which proceed from a sanctified and re­newed Christian tends to his Justification, especially when the main design and purport of his Speech tends to exalt and magnifie God and his Free-Grace in Jesus Christ; so the evil words of the unsanctified Christian tends to his Condemna­tion, and declares him to be but meer chaff, or a hypocritical person; but if idle Jesting and foolish Talking is the Chara­cter of a vain man, what is a detracting and back-biting Tongue, a Tongue that is set on fire by hell, who vilifie and render odi­ous such who truly fear God, that are not guilty of those foul things laid to their charge; such persons are not like to ascend Psa. 15. 1. Gods holy hill, nor abide in his Tabernacle, viz. That taketh up false and wicked slanders and reports against his Neighbour, to lessen his reputation among Men: And 'tis with the greater aggravation, when it is done out of Envy, Prejudice or Ma­lice; and 'tis further aggravated when 'tis done to a Mini­ster of the Gospel, on purpose to obstruct or hinder unthink­ing Christians to adhere unto his Doctrine, or receive that truth which they see not; but set themselves to oppose and gainsay, who do not only in an undue manner spread such Reproaches, but also raise them: It is a great evil to divulge or propagate a fault committed by a Brother, by making it publick when it was private, (they breaking thereby the ex­press [Page 22] Precept of Jesus Christ, Mat. 18.) But it is far worse to publish false and groundless Slanders and Accusations of him or others: And tis an abominable evil in such who are rea­dy to entertain, and easily to believe, and greedily receive such Reports of him who deserveth it not. Such men are by the Lord called vile persons, Psa. 5. 4. and are contemned by such that fear the Lord, howsoever great and honourable they seem to be. Moreover, if it be so great an evil for men thus to use their Tongues or Pens, to speak evil of, and to blaspheme in­nocent men, what is the Nature of their Crimes who curse and swear, and blaspheme the sacred Name of God and the holy Jesus? like as the Pharisees did, who said, this fellow doth not cast out Mat. 12. 24. Devils but by Belzebub the Prince of Devils; ascribing that to the Devil that was proper to God alone, and wrought by his almighty Power.

Christians, if you would not be found chaff at the great day, take heed of a reviling Tongue, least you deceive your selves, and all your Religion and Profession be vain: Jam. 1. 26. "He either decieveth his own heart (saith our Annatotors) in thinking himself re­ligious, when indulging himself in things contrary to Religion, or else deceiveth his own heart, being blinded with self love, and lifted up with self-conceit, which is the cause of his Railing, Censuring, and speaking evil of others: Their Re­ligion is vain, empty, and to no purpose, having no reali­ty in it self, and bringeth no Benefit to them."

O what a Reproach doth the talkative and prating person bring on the Name of God: This Man, this Woman, say they, is a Member of such or such a Church, and see what vain talk, frothy words, and frivolous Discourse proceeds from their Lips: But much more evil is in such who back-bite, revile, and de­fame others (as was hinted before.) This I say may discover such to be but chaff.

2. They appear to be Chaff, not only by their light, vain, idle and back-biting Tongues, but also by their light Behaviour; for the lightness of the heart is as much discovered by a loose and airy Deportment, as by loose and vain words; their wan­ton Looks, and rowling Eyes, or other unseemly and un­comely carriage, shews in part what they are; they being not of a grave, sober, and serious spirit, but behave themselves as if they had no sense of the Omnisciency of God upon their hearts, nor of his holiness, not setting the Lord always before them, gives cause to all to fear they are but chaff.

[Page 23] 3. Their light, empty and airy Attire, Dresses, and antick Antick Head-Dresses disco­vers the vanity of the Heart. Fashions, which they wear and take delight in, doubtless too much discovers the Lightness, Vanity and Emptiness of their Spirits: I am perswaded these high and shameless Head-dresses which some Women appear in, that come into Christian Assemblies, are but as Tell-tales of the Vanity, Pride, Emptiness, and Haughtiness of their hearts; who but they that sell Wine will put forth a Bush? I cannot see how a sober, serious Christian Wo­man should be satisfied to wear such Antick Dresses: Their Souls sure must needs blush at the Thoughts of them; when they consider whose Eyes behold them, First, Many gracious Men and Women, with no little trouble: And in the second place, their faithful Ministers, to the wounding and grieving their Souls. Thirdly, And a multitude of loose and ungodly People, who reproach and laugh at them, and cast contempt upon Religion on that account. Fourthly, And which is more, the holy Angels, they come into our Assemblies, and observe all, both Males and Females, how they do adorn their Pro­fession and behave themselves. Women should cover their heads, because of the Angels; they ought to be in subjection, and there­fore 1 Cor. 11. 10. before all things their head ought not to be exalted, but to lye low, and be modestly attired; no doubt tis a palpable Breach of the holy Precept, for 'tis not a modest dress, becoming Women professing Godliness; tho' I dare not say but some sincere Chri­stians may be overtaken with this Evil as well as others, yet I hope God will soon convince them of the odiousness of it: Yet no doubt it doth clearly discover that some of this sort are loose and vain persons, and but meer chaff in Gods sight, which the day that is coming will burn up: And such especi­ally have cause to suspect themselves, who pride it in their own hearts, and take delight in those hateful and abominable fashions, and cannot bear to be told of it, tho' in never so wise and discreet manner, nor will they be brought by any perswasions to reform, and leave them off, tho' it wounds the very Souls of many of them they have Communion with. Fifthly, O that they that fear God would consider that he beholds them, and looks upon them, whose eyes are like unto a flame of Fire. These Dresses, O ye Daughters of Zion, know assuredly none but foo­lish and vain persons do like and approve of, even none but the Devil and his Followers; is it not sad, in such a day of distress, sorrow and humiliation, when Gods Hand is lifted up upon the Nation, and thousands of poor Families want [Page 24] Bread, that Christians should thus walk, and consume their Substance on their Pride and costly Lust.

4. They appear to be but chaff, who seem to make it a small matter to grieve the Hearts of sincere Christians; what care they who they wound and afflict, they'll have their Fancies, their Humours, tho' the thing in it self may be doubtful, whether a breach of Gods Law or not; and so like eating of Meats, that was a thing indifferent in it self, and might or might not be done. Nay, that make light of grieving the Holy Spirit, in themselves, and in others also; let the Lord be grieved, his Spirit grieved, his poor Ministers grieved, and his faithful Children grieved, they regard it not, but set light by it. These may also be suspected, i. e. that are indifferent in and about Closet and Family-Prayer, (and other weighty Du­ties of Religion) or are loose and formal in it: This shews they bear no weight, they are not ponderous, but light as Chaff. Moreover, such may be suspected, who set light by Hearing the Word of God; alas, to go to hear a Sermon is a light thing with some, if there be any worldly Loss attend­ing it, tho' it be not to the Value of a Groat, they can't go, or if the Weather be not very good, they plead Excuse; as not being able to go so far, tho' may be the next day in worse Weather they can go about their earthly Business twice as far.

Likewise such who for every small matter refrain from coming to the Lords Table; may be any trivial offence shall hinder them; they are offended with this Person, and that Per­son, and so cast a slight upon Christ, and on his Sacred Or­dinance, and thus persist from time to time: They can go to Church, or stay at home: Can pray, and hear, and can for­bear: Religion is a light and indifferent thing with them. This shews such are under fearful Temptations, or else loose and light Professors in the sight of God.

5. Such are Chaff that only have the husk or shell of Christi­anity: Chaff is the husks of Wheat; many Professors please them­selves with the external part of Religion, having a form of Godliness, but are Strangers to the Life and Power thereof: Like the foolish Virgins they have Lamps, but no Oyl; a Name, but want the Nature of true Believers; can talk and discourse of Religion, of the Covenant of Grace, and excellency of Christ; they may have, I grant, clear Notions in their heads of the Mysteries of the Gospel, and defend it too against opposers, yet their Hearts are unsanctified, and never felt nor experi­enced [Page 25] the work of Faith with Power; they have the out-side of a true Christian, the Shell of the Wheat, but if tried and searched there's nothing but Chaff, no Kernil in them, they want the root of the Water: All true Believers have past through the Pangs of the New Birth; they found they were once Dead, but are now alive, once blind, but now they see, once lost in their own Eyes, but now found, once Carnal, but now Spiritual, once had their affection set on things below, but now on things above; Sin was once Sweet and Pleasant to them, but now 'tis bitter and Loathsom in their Eyes, because they see it is so in the sight of God: Their Judg­ments are informed, their Understandings savingly enlightned; Christ and heavenly things are valued and esteemed above all things here below, yea, above ten thousand Worlds, by them; and their understandings are not only brought to assent to the truth of Christ, to the Glory and Beauty of Christ; but their wills also are subjected to him, they are brought to consent, and yield themselves to the Lord; they believe, and love, believe and obey, believe and suffer reproach, taking up the Cross, putting on the yoke of Christ; their affections are so changed, and under divine Influences, that what they loved once, they hate, and what they once hated, or liked not, they dearly love and approve of now: But thus it is not with Chaf­fy Professors: They may be changed from open Prophanness to an outward Reformation of life, but their Hearts are not chang­ed, Sin is not Crucified in them, self is not subdued; that enmity that was naturally in their hearts, or dislike of the Life and Power of strict Godliness is not removed; they act only from common Illuminations of the Spirit, and so they put a force upon themselves, when found in religious Duties; and find not a natural Inclination and sweet Propensity in their hearts to heavenly things, and this shews they are no more then Chaff.

6. And lastly, Chaff I told you was Light, and every breath of wind will move it, this way, and that way, and if it rises high it will may be blow it quite away, there being no Ker­nel in it, whereas the Wheat abides.

So Chaffy and vain Professors are startled at every small blast of Persecution, and presently begin to move out of their place, and shun assembling themselves with Gods People: Nay, every wind of corrupt Doctrine is ready to blow some of this sort a way; they are unsettled Persons, they want weight, or [Page 26] are not rooted in the Truth, wanting a good Understanding, and a Principle of saving Grace in their Hearts; Be not car­ried away with divers and strange Doctrines, for it is good to have the heart established with Grace, and not with Meats. Heb. 13. 9.

This sort are soon corrupted from the Simplicity of the Gospel, by the Cunning Crastiness of Men, being ready to re­ceive any strange Notion, or close in with a New Scheem of Religion, some turning to Judaism, and add Moses to Christ, or joyn to the Gospel their own Works; they are commonly corrupt, either in Principles or Practices, or in both, making a stir about the Mint, Annis and Commin, i. e. about the smaller matters of Religion, as concerning Meats and Observation of Days, as if in such things lay the great stress of Christianity; how many are there who like those false Teach­ers, and deluded People in the Primitive Times, plead for Justification some other way than by Faith only, and bring in their own inherent Holiness and sincere Obedience, and add that to the Merits of Christ, in point of Justification before God; or exalt the Power and Will of the Creature, to the Eclipsing the Doctrine of Free-Grace. Sirs, tho' I will not deny but many sincere Christians may be shaken by the wind of false and corrupt Doctrine, or drawn away through the sub­tilty of men, yet no doubt chiefly they are the Light, For­mal and Chaffy Professors which are carried away, and Tos­sed too and fro with every wind of Doctrine, and this be­cause of the want of Grace, a sound Judgment and a good Understanding in the Mysteries of the Gospel. A good under­standing (saith David) have all they that do his Commandments. Psa. 111. 10. Moreover, such who seem unsetled in their places in Gods House, or particular Churches where they are Members, being uneasie, and every little difference that may arise in a Con­gregation is ready to turn them away; or seem to be moved and disturbed at the Charges the Interest of Christ, or which the House of God calls for; these I say, give cause to fear they are but Chaff, or under great Temptation, if Sincere.

Secondly, By Chaff may also be meant, Sin, Filth and Cor­ruption, Sin is likened to Chaff. which cleaveth to the Hearts and Lives of true believers, which Christ by the Fan of his Word, Spirit, and Afflictions, as you have heard, purges out: He shall purify the Sons of Levi, and purge them as Gold and Silver, that they may offer unto the Lord an offering in righteousness. This is spoken of Jesus Christ, Mat. 3. 3. whose Fan is in his hand: It shews his Work and Office, [Page 27] namely, to refine and fan his People, not only Members, but Ministers also, signified by the Sons of Levi, that they all may offer acceptable Service unto God: Besides, our Lord Jesus sometimes makes use of wicked Men as a Fan in his hand to purge his People, and thus he did of old fan Israel by the Ba­bylonians, and by the Assyrians; I will send unto Babylon Fanners, as I have sometime fanned and scattered my people by them; so will Ger. 51. 2. Chap. 4. 11. 12. Jer. 35. So Jer. 15. 7. I fan them by the Medes and Persians, who shall empty the Land of them; After Christ hath fanned or purged away the Chaff and Filth of the Daughter of Zion, he will fan their Enemies, and they being all Chaff, the wind of his Indignation will drive them away. Let this be noted, that Christ hath many ways to fan and purge his People, yet still it is for their good, and they shall lose nothing but their chaff, their Sin and Corruptions thereby.

Quest. Fourthly, Why are the Saints compared to Wheat?

Answ. I answer, for many Reasons.

Why the Saints are compared to Wheat. Prov. 12 26. Psa. 6. 3. Mat. 3. ult.1. Wheat is a choice Grain, the best Grain, so true Believers are a choice People in Christ's sight: The righteous is more excel­lent than his Neighbour; they are called the excellent in all the Earth. God calls his People his Jewels, or choice Treasure; they are men of a high and heavenly Birth, of a high sub­lime and excellent Spirit, they are espoused by an excellent person, act and are influenced by excellent principles, and have glorious Ends and Aims in all they do; and from hence may be compared to Wheat.

2. Wheat hath much pains used with it, the ground must be made good, it must be well plow'd and manured before the Wheat is sown; so the hearts of poor sinners must be first made good, and by spirituall Convictions be plowed up, before the seed of Grace is sown; for like as Believers are compared to Wheat, so is also the Grace of God.

Wheat must be weeded as well as gathered into the Barn, and also Threshed, fanned, and well Purged.

Believers may be compared to Wheat upon this respect, Christ takes much pains (to speak after the manner of men) with his own Elect, not only by Plowing, Manuring, but by sow­ing, watering, weeding, fanning and Purging them like Wheat.

3. Wheat will endure cold Frosts and Snow, and all manner of bitter and sharp Weather, better than any other Grain. Sow Barly before Winter, and you will find but little of it will live, but Wheat will live in the sharpest Winter that can come; [Page 28] what a good Harvest had we here in England after the last great Frost; alas, the Wheat was not destroyed thereby, but was made better, the Weeds and Worms being killed, which is found to hurt and annoy it oft-times.

Even so sincere Christians, who are Christs Spiritual Wheat, abide faithful under the greatest Trials, Persecutions and Af­flictions they can meet withal; they endure the Frosts and bit­ter North-Winds of Tribulation, and furious Storms of the Wrath of wicked men, which kills the false-hearted Professor, they die and wither away, they can't live, and maintain their seem­ing hope and Confidence, when true Believers can; a Hypocrite is but Summer Corn, or rather Weeds or Tares that spring up with the Wheat, tho' they look like it, yet are only the pro­duct of Natural Conscience, or the common Influences of the Sun, or Gospel of Jesus Christ.

4. An Ear of Wheat when it is near ripe doth hang down its head, the Corn being full and weighty, when light and empty Ears hold up theirs; commonly a light and chaffy Ear stands strait upright, in a lofty manner.

So a true gracious Christian is of an humble Spirit, he hangs down his head (as it were) and is ashamed of his best Duties and Services, seeing so great weaknesses and Infirmities to attend him; he abhors himself, yea, loaths himself; he knows he hath nothing to glory in, but in the Cross of Jesus Christ; he sees himself nothing; Vnto me who am less than the least of all Saints, is Eph. 3. 8. this Grace given, (saith Paul:) what an humble Person was he, what a full and weighty Ear of choice Wheat was this Apo­stle: If you see a Man or Woman proud, or of an haughty and conceited Spirit, being lifted up, you may conclude they are but empty Ears, no true Grace being in their hearts.

5. Wheat hath its Chaff cleaving oft-times close to it, yea, it will stick and cleave so to it, that it is not easily separated.

So it is with Christs Spiritual Wheat, the filth or Chaff of internal Corruption is very subject to cleave to them, and hard it is for them to get rid of it. When I would do good, Sin is present with me, for the good I would, I do not, but the evil which I would not do, that do I. Rom. 7. 21.

Oh! wretched man that I am, who shall deliver me from this body of Death! v. 19. & 24. I am (as if he should say) even wearied with continual Combating, I cannot get rid of this dead Body, this inward Filth and Corruption, the remainders of Sin in my flesh; this Chaff cleaves to all Christs Wheat.

[Page 29] 6. Wheat is of prime and chiefest use, of it excellent things are made, as Meat for Princes. So the Lords faithful People are of chief use in Gods hand of all others; the Lips of the Righteous feed many.

7. That Nation that abounds with the finest Wheat is esteem­ed a choice Land, a happy Nation: So likewise that Kingdom and Nation in which are abundance of godly Christians, it is a happy Kingdom, a blessed Nation, because such are the common Interest of the Land or Place where they dwell; they are called the Pillers of the Earth.

8. Wheat is Threshed with the flail, to sever it from the straw and chaff, by the Husbandman; so God to sever the Wheat, i. e. the godly from the chaffy Professor, and free them of the Filth and Corruption of their own hearts, brings his flail of Affliction and Persecution upon them.

9. Wheat is also fanned, to cleanse it; and it is to be no­ted, that the fan in the Hand of the Husbandman tosses up the Wheat and Chaff together, and then he shakes it to and fro, this way and that way, on his knees.

So the Lord Jesus with his spiritual Fan tosses the Godly and Hypocritical Professor, by the same Afflictions, Trials, Per­secutions and Tempations. And O what hurryings, tossings and Tumblings to and fro in their Spirits have some Christians met with in the late times, and still daily meet withal? they have their ups and downs, this Affliction, and the other Temp­tation, this Loss, and the other Cross: But yet, nevertheless, they are not tost out, or blown away by the fan, but evi­dent it is the Chaff is hereby purged out; while Christs Wheat is refined, they abide fanning, (as I hinted before) but so doth not the Carnal and light Professor: They are offended, through this means, as our Saviour shews, and are ready to say with that Mat. 13. wicked man of old, this Evil is of the Lord, why should I wait up­on 2 King 6. 33. him any longer? Believers know, God doth it not for his Plea­sure, but for their Profit, that they might be partakers of his Holi­ness. Heb. 12. 10. Hence it is said, that they endure Chastening, and faint not when they are rebuked of the Lord.

Quest. 5. What is intended by Christ's Garner?

I answer, Christ hath a twofold garner.

First. His Church is his garner.

1. A Garner is prepared on purpose to retain, and safely The Church is Christs Spritual Garner. to secure the Wheat in a heap together, where it is carefully to be look'd after. So is the Church of God appointed and [Page 30] prepared to receive and secure his faithful People together; 'tis not built for Chaff nor Tares, and great care and pains is re­quired of Christs servants in looking to, and taking care of his Spiritual Wheat in his Church.

2. Yet through the Negligence or want of Wisdom in the Servants, oft-times some Chaff is brought into the Garner with the Wheat, which when the Husbandman see's it, by viewing his Grain, he is Troubled at his servant; see (saith he) what abundance of Chaff you have brought in with the Wheat, which spoils the beauty of it to such a degree, that it does not seem to be near so good as indeed it is.

So it is here for want of Care, or through weakness or want of Knowledge in Christs Ministers and Servants, in discerning who are sincere Christians and who are not: Many unsound and Chaffy Professors are let into the Church or Churches of Je­sus Christ, which is displeasing unto him, because they spoil the Beauty and Glory thereof, and cause many to reproach his faithful ones; as it also renders them in the sight of the Carnal World not to be the People which indeed they are.

3. The Husbandman therefore causes the Wheat in his Gar­ner to be fanned again, to clear it of the Chaff that is got in amongst it; so Christ with the Fan of Persecution often times fans his, People to purge out the loose and prophane from among them.

Secondly, By the Garner is meant Heaven it self, into which Heaven is Christs Garner. all the Elect shall be put at the last day, and into this Gar­ner shall none come but pure Wheat: And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh a­bomination, Rev. 21. 27. or that maketh a Lye, but they which are written in the Lambs book of Life.

6ly. And lastly, What is meant by burning up the Chaff with un­quenchable fire?

Answ. I answer, by burning up the Chaff with unquenchable fire, What meant by burning up the Chaff. is meant the direful Wrath of God, which sometimes seizeth on ungodly persons in this world, and shall eternally take hold of all the Chaff in the world to come. The Wrath of God is often compared to fire in the Scripture. There went up a smoke Psa. 8. 8. out of his nostrils, and a fire out of his mouth devoured; Coals were kindled by it. So in another place it is said, A fire goeth before Psa. 97. 3. him, &c. Shall thy wrath burn like fire, Psa. 89. 46. His fury Nah. 1. 6. is poured out like fire, and the Rocks are thrown down by him.

[Page 31] 1. Fire is a terrible and most amazing Element, especially when it breaks forth like a masterless Enemy, and none can stop it: So is the Wrath of God very terrible, when he poureth it forth in his greatest fury. O what a frightful Cry doth a dread­ful Fire that breaks out in a Town or City cause! what wringing of hands! Men tremble, Women miscarry oft-times, Chil­dren screech out, it frightens the very Fowls of the Air, and Beasts of the Earth, and turns all Faces into Paleness! how amazing was the flames of Sodom, and how terrible is the burn­ing of Monnt Aetna! the Wrath of God when it furiously break­eth forth upon a People and Nation, or particular Person, causeth dreadful horror, it maketh the stoutest heart to quake, and the strongest hands feeble: At his wrath the earth shall trem­ble, and the nations shall not be able to abide his indignation: His fury Jer. 10. 10. is poured out like fire, and the Mountains are thrown down before him: Can thy heart endure, or thy hands be strong, in the day when I contend Nah. 1. 6. with thee? Who can stand before his indignation? O how will the wicked fly into holes, quiver like a leaf, and cry to the Rocks and Mountains to fall upon them, and hide them from the face Rev. 6. 16. of him that sitteth on the Throne, and from the wrath of the Lamb.

2. Fire breaks out sometimes very suddenly, when none think of it, but all are as they judge, safe and secure, yet in a mo­ment how are they surprized, when nothing but the horror and cry of fire, fire, fire, is heard in their ears. So Gods Wrath, like a dreadful and an unexpected fire, breaks out sometimes sud­denly upon the ungodly. How surprizing were the flames of Sodom, and the amazing hand-writing on Belshazars wall, when he was drinking Wine in Bowls! immediately the Kings counte­nance was changed, and he was troubled in his thoughts, so that Dan. 5. 5. 6. the joynts of his Loins were loosed, and his Knees smote one against the other: When they cry peace and safety, then sudden destruction com­eth, as travail upon a woman with child, and they shall not escape. 1 Thess. 3. 3.

3. A fire sometimes breaks forth in the Night, when men are asleep: So God comes upon men many times in the night of ignorance and unbelief, while they lye on their Beds of Ease and carnal Security, by amazing Judgments, or by sudden Death. How secure was the old World, and the rich man in the Gospel, to whom God said, this night thy soul shall be required of thee.

4. A consuming Fire destroys, wasts and devours exceeding­ly, as Sodom found, and London also by woful experience. So God when he breaks forth in his Wrath and Fury, he makes [Page 32] most lamentable desolation, The Lord shall swallow them up in his wrath, and the fire shall devour them. The Wrath of God is Psa. 21. 9. 10. compared to a consuming fire: For our God is a consuming Fire. Heb. 12. ult.

5. A Consuming and raging fire spares none, the Palace of the Prince no more than the Cottage of the Peasant, the migh­ty Oaks as well as the lowest Shrubs are devoured by it; so the wrath of God seizeth, and will seize on all wicked men, on the mighty and honourable of the Earth, as well as the poor and contemptible ones; the King on his Throne, as well as the Beggar on the Dunghill: His wrath shall be on every one that is lofty, and upon every one that is proud and lifted up, and Isa. 2. 12, 13, 14, 15, 16, he shall be brought down; upon all the Cedars of Lebanon, and upon all the Oaks of Bashan.—He will come upon Princes as upon mor­ter, the whole earth shall be devoured by the fire of his Jealousy, nei­ther Zeph. 1. 18. their Gold nor Silver shall be able to deliver them in the day of the Lords wrath.

6. Wood, Hay and Stubble, are fit fuel for the fire to seize upon, and such things that are combustible make it to burn the more vehemently. And if high strong Towers cannot stand before a consuming fire, how is it possible for Briars and Thorns? Some Sinners are like stubble fully dry: They are fit Fuel for the Wrath of God like fire to take hold of. O what horrid Guilt lies upon some mens Consciences, just like a great heap or pile of wood, well dried, or Cart loads of straw, or dry stubble: What if God will to shew his wrath, and to make his power known, endured with much long suffering, the vessels of wrath Rom. 9. 22. fitted to destruction.

A long Course in sin, Custom in sin, resisting the Grace of God, slighting Convictions, hardening the Heart against Reproof, stisling the Accusations of Conscience, and abusing the Patience and long Suffering of God, fits men for the fire of his Wrath; Whilst they are folden together as Thorns, and whilst they are drunk­en Nah. 1. 10. as Drunkards, they shall be devoured as stubble fully dry. Such that are drunk with Pride, drunk with Pleasures, or whose Souls are surfited with the Riches and Cares of the World, the fire of Gods Wrath, as fit matter or combustable stuff, will seize upon.

7. A dreadful fire when it breaks out, turns all joy into sorrow, and makes a day of mirth a day of Mourning: So the consuming wrath of God, whether it seizes on the con­sciences of Men only whilst alive in the body, or on Body and [Page 33] Soul both here, or on the Soul at Death, it turns all joy in­to sorrow. O what extremity of misery do such feel! ask Ju­das or Spira, they could tell you.

8. Fire is a most cruel and dreadful tormentor; if a man be cast into a fire, what intollerable pain and anguish doth it put him to! but alas, alas, that's nothing to the Wrath of God, when God kindles it in the Consciences of men, nor to Hell fire. You will say, O 'tis a fearful thing to fall into a furious fire, into a burning Furnace, but O Sirs, how much more dreadful is it to fall under the Wrath of God! It is a fearful thing to fall into the hands of the living God: For our God is a consuming fire. Heb. 2. 12. If it be terrible to have a finger, a foot, or a hand to be burn­ed off, or to have the whole body cast into a Furnace of boyling Oil, (as some of the holy Martyrs were) how then can sinners, who are as chaff, bear the Thoughts of Gods wrath and vindictive Vengance, which is far more intollerable than any fire into which any Mortal was ever cast? For

• 1. Other fire burns only the external part, or temporal, or corporal matter, but the fire of Gods wrath burns and tor­ments the Spirit, the Soul, the invisible part.
• 2. Elementary fire is seen, but internal Wrath is only felt inwardly, it cannot be seen.
• 3. The fiercest fire that ever was kindled hath been over­come, and by Engines or Instruments put out, but the fire of Gods Wrath when kindled, and the Soul thrown into Hell, can­not be put out, nor be extinguished, 'tis unquenchable fire. Tho' the burning of Mount Aetna, and other burning Moun­tains, are impossible for man to extinguish, yet doubless they shall not burn always, they will be put out, but wrath shall burn for ever. So much as to the Explanation of our Text. From hence we may observe divers Propositions or Points of Doctrine.

1. Doct. The old floor is gone, 'tis removed, viz. The old Jew­ish Church, or national Church of Israel, the wheat that was in it being taken into Christs Gospel-Garner, and the chaff or all grace­less persons or unbelievers, are fann'd away. Now Christ hath removed the partition-wall that was between Jew and Gen­tile, and hath reconciled both unto God in one body. Now there is no knowing men after the flesh, fleshly Priviledges, i. e. be­ing Eph. 2. 16. 2 Cor. 5. 17. the Seed of Abraham, or being the Seed of Believers, as such, gives no right to Spiritual saving and eternal Blessings. Both those two People, Jews and Gentiles, that believe of twain are [Page 34] made one, i. e. one new man, or one Christian or Gospel-Church. And this is done by Jesus Christ, who by his Fan or Dispensa­tion of the New Testament hath abolished the old Covenant­right of Church-Membership; not the fleshly Seed, but the spiritual Seed of Abraham, are to be received into Christs Gospel Garner; Ye as lively stones are built up a spiritual House, 1 Pet. 2. 5. &c. But this I shall not prosecute.

2 Doct. Jesus Christ would have none but pure Wheat be gathered in­to his Garner; not the fleshly and spiritual Seed, not the Believer and the Vnbeliever, not godly ones and ungodly ones, not the Chaff and the Wheat, as it was under the Law, in the National Church of the Jews. Not whole Parishes, or whole Nations, no, no, none but true Christians, or holy persons, sanctified and sincere, and truly gracious Souls.

3 Doct. Christs great Work and Office is to purge his People, to cleanse them, and make them holy, and to sever the Wheat from the Chaff, the pure from the impure; or to separate Hypocrites from his Church, and purge his Saints from all their inward Filth and Corruption: He would have no Chaff there, none that are false­hearted and unsound, such he will first or last purge out; and he will make them that are good to be much better, more clean, more holy, more pure, he will purge out the chaff of Hypocri­sie, Unbelief, Pride, Passion, Covetousness, Vain Glory, Car­nality, and all manner of Corruption whatsoever that is in them; he sets as a Refiner and Purifier of Silver, and he will throughly purge away their Dross, and take away all their Tin. The Isa. 1. 25: time draws near in which the sinners in Zion shall be afraid, fear­fulness shall surprise the Hypocrites: Who amongst us shall dwell with Isa. 33. 14. devouring fire? who amongst us shall dwell with everlasting Burnings?

4. Doct. All true Believers, or all Christs Wheat, shall be saved, shall be received into Heaven, or be gathered into his glorious Garner above, and into which place no wicked person, no false-heart­ed professor, no hypocrite, no carnal and self-deceived Gospeller, shall come. Though some of this sort get into the Church militant, they shall not get into the Church triumphant, tho' they may get a seeming place in his Garner below, yet they shall have no place in his glorious Barn or Garner above. Sirs, you that seem to take delight in the Company of the Saints, and seem to feed and lie down with Christs sheep, yet know [Page 35] you shall one day be separated as Goats from the Sheep, as foolish Virgins from the wise, as Chaff from the Wheat, and as Dross from the Gold; all you that are not sincere must go to your place; and those that shall be set at Christs right hand shall receive the Kingdom prepared for them, and all that shall be on his left hand must go into everlasting fire, prepared Math. 25. 41. for the Devil and his Angels.

Doct. 5. A discriminating day will come, a day of severing the good from the bad, &c.

Doct. 6. The Wrath of God, whether internal or ex­ternal, is intol­lerable. That the Wrath of God is like fire, 'tis intollerable; or the misery and torments of the damned, or of all hypocrites and unbelievers, will be dismal and amazing; or there's no expressing how fearful their condition is and will be, who fall under the vindictive Wrath and Vengance of an angry God. I purpose to speak unto one or two of these Propositions, but at present I shall close with a word or two by way of Use.

The Application.

1. Caution. Take heed you are not Chaff, or prove not chaff, when the Fanner comes to fan you. O see you are not loose, carnal and empty Professors; if you have only a form of God­liness, the Name of Christ only, or Lamps, and no more, sad will it be with you; if you are not solid, weighty and ponderous Christians, if you experience not the divine power of God­liness, the Sin-killing, the Soul-quickning, the Heart-trans­forming, and God-exalting power of Christs Spirit, you are undone.

Take a few Motives to stir you up to take heed.

1. The Fanner is coming with his fan in his hand: A Provi­dence may be near, yea, such a providence and dispensation which you little think or dream of. I might have shewed you that the whole Earth is but Christs common floor, and he is now about to fan this mighty floor; he hath many fans to do this. What are his fearful Judgments but as a fan in his hand, whe­ther it be War, Pestilence, or Famine, or other strange Judg­ment, 'tis and will be but as a fan to purge the Earth, and con­sume the ungodly, or blow them away as Chaff.

What amazing Earthquakes have there been lately in di­vers places, have not we in England, in London, felt some of it, (as well as most Nations in Europe) tho' not like to [Page 36] that in Jamaica, and some other places? are not these fear­ful Tokens and Signs of Gods Wrath and Indignation? are they not Harbingers and Presages of what is coming upon the World, and of the end thereof? Look to it, there is great Wrath at the door, I am afraid thousands will be suddenly surprized, and paleness of face take hold of them: God is cer­tainly abnout to shake and Toss the Earth too and fro; the se­ven Viols of his Wrath will quickly now begin to be poured out: Expect all of you to be toss'd and fan'd, as wheat and chaff is tossed and shook together: The lion hath roared, who will not fear? the Lord hath spoken, who can but prophesie? there is a wor­ser Amos 3, 8. Earthquake near, as the wicked shall find it; yea, such an Earthquake that will make all their hearts to tremble, which will shake down the foundations of Mystery Babylon, and all false States; it will be such a one that never was since the World began; these which have been of late, may be but Signs and fore­runners of that. In the Earthquake which is near, the tenth part of the great City shall fall, and seven thousand of the names of men, or names given to religious men, that were ne­ver given to them by Jesus Christ, meer Antichristian names, shall be no more, strange will be the effects of it no doubt. O what will you do in the day of Gods Wrath if ye are Chaff, or but coun­terfeit Christians? if not sincere? if not in Christ? thou shalt be visited of the Lord with Earthquakes and a great noise, &c. Isa. 29. 6. Great Changes, Commotions, Mutations and Revolutions, will suddenly come from the Lord of Hosts: He will make the earth empty, and turn it upside down, and it shall be as with the people so with the priest: He will fan, shake and tumble the People to­gether Isa. 24. 1.; you will find Distress of Nations, and Perplexity with a witness in a short time; nay, no doubt but the day of Judg­ment and End of the World, or Coming of Christ is very near; for he hath foretold as Signs thereof, that there shall be great Earthquakes in divers places.

2. If you be Chaff among the Wheat, you spoil the Beau­ty and glory of the Wheat; you bring a reproach upon the Saints and upon the Church; the ways of God are evil spoken of thro' your means; your Pride, your Covetousness, your Back-biting and detracting Tongue, and Unjust Dealing, hin­ders the propagation of the Gospel; your formality, deadness, slighting and neglecting of the Worship of God, and want of Zeal, and Love to Christ and to his people, hath bitter effects on the unbelieving World, as well as it will have on your own Souls.

[Page 37] 3. If you are Chaff, you shall e're long be separated or seve­red from the Wheat: There is a time near that that will dis­cover all, and make a full discrimination between the righteous and the wicked, between him that serveth the Lord, and him that serveth him not. There shall not (e're long) be a Cannanite Mal. 3. ult. in the House of God any more.

4. Nay, and (remember my Text) The Chaff shall be burned with unquenchable fire; into Hell at last all false-hearted, light and loose Professors, shall be thrown. O Take heed for your Souls sake, that you rest not upon a bare Profession, or on a name of Christians!

This may inform us also, that Christ hath a gracious end in bringing Persecutions and Trials on his People; it shews us why he uses the Fan of severe Providences, Judgments and Af­flictions: It is, you have heard, to purge, to purifie them, and to separate the Chaff from them. O do not then think it strange concerning fiery trials, as if some strange thing had befallen you.

Exhort. Let me exhort you to see to it in time, that you are not deceived, and so prove Chaff, and Vain Persons, empty and foolish Virgins at last.

Motives, 1. O how far may men go, and yet be but almost Christians! Remember this.

2. Many when Christ comes shall have great Confidence, and go forth to meet him, and yet be found foolish ones: Some deceive their own Hearts, and others have Hearts that deceive them, by trusting in them, and never examine how matters are between God and their own Souls.

3. Men may Preach and Prophesie, yea, speak as if they had the Tongue of Men and Angels, and Cast out Devils in Christs 1 Cor. 13. 1, 2. Name, and yet be nothing; they may Preach, no doubt, to the Conversion of others, and yet may not be Converted them­selves.

4. Wheat is commonly weighed, to know the goodness of it; so God weighs Men, he weighs the Actions of Men: Thou art weighed in the ballance, and art found wanting: Weighed in a Bal­lance alluding to the weighing of Gold or Goods exactly in Scales. God tries Men and Women, that all may know he will proceed Justly and Righteously with them; he weighs them in the ballance of the sanctuary, or trys them by the Touch-stone of his Word, and if found full weight, or pure Gold, then he declares that they are his, and he owns them [Page 38] as his People, as his Wheat; but if too light, or not hold weight, but are greatly wanting, there being no worth in them, but are Dross, Chaff, light and empty Persons, unfound and unsanctified ones, then he rejects them as none of his, but are as reprobate Silver, false Coin, People of no value with him.

As he weighs Men, so he weighs their Works, their Graces, their Gifts, their Duties, to see whether they hold weight, whether true and righteous or not; whether the Grace be true Grace, special Grace, not common Grace, and their Gifts not Counterfeit Gifts, or meer Natural Gifts, or only humane and acquired Gifts: Some boast of false Gifts, which as Solomon tells us, is like Clouds and Wind without rain: What a stir doth a vain Person make of a strong Memory, crying it up as if it was a Spiritual Gift, and as if none were true Ministers but such who have a great Memory, and can deliver all they have got by their Study, by the strength of their Memory; alas, all men of any sense know, that is but a Natural Gift, which some wicked men have as well as some good men; but let him know, God knows what mens Hearts are, what their Ends 1 Sam. 2. 3. and Designs are, what their Gifts are, and what their Duties are, as well as what the matter of their Worship is, which they perform to God; that is, whether it hath his Image stampt upon it; or is of his Authority, his own Appointment, his own Institu­tion, or but Humane Inventions; he also weighs the manner how they perform all Divine Worship towards him, from what Principle, Life, Power, End and Design; whether 'tis from a changed Heart, from unfeigned Faith and Love to Christ, in sincerity, with Zeal, and to glorify God; if not, he will disco­ver them, weigh them, and they will be found wanting, and be found no better than Chaff at last: Though they may seek ways to hide and cover their Wickedness, and false Spirits, and base designs, yet let them know, he that weighs the hill in scales, and the mountains in balances, doth and will weigh them, and find out all their Cursed Deeds, their Pride, their Malice, and put a rebuke upon their back-slid­ing and detracting Tongues: Talk (saith Hannah) no more so exeed­ing proudly, let not arrogancy come out of thy mouth for God is a God of knowledge, and by him actions are weighed: "Thou Peninnah (as our Annotators note) speak no more so insolently and reproachfully of me as thou hast done; he knoweth thy Heart, and all that Pride, Envy and Contempt of me, which [Page 39] thy own Conscience knows, and thy perverse Carriage to­wards me:" God pondereth, and tryeth all mens Thoughts and Actions, as a Just Judge, to give to every one according to their works.

Oh what a Motive should this be to us all; God weighs our Persons, our Graces, our Gifts, our Dutys, and all our Ser­vices, in Scales: Take heed you are not found too light, found wanting, as be sure you will if you be found Chaff, when put into the Ballance of the Sanctuary.

Direction. 1. If you would not be found Chaff, try and weigh your Spirits, your Persons, your Faith, your Love; see if it holds weight by the Kings standard, see on what Foundation you are built; have you dugg deep, and laid your foundation on a Rock? what Love have you to Christ? is he precious to your Souls, the chiefest of ten thousand? what Love have you to the Children of God? how do you carry it at home and abroad? do you feed the Hungry, Visit the Sick, and Cloath the naked? is Christs Family, Christs Servants, Christs Poor, more in your esteem, love and affe­ctions, than Sons and Daughters, than Brethren and Sisters, that are not his Children? if you do not love Christ more than Father and Mother, more than Son or Daughter, you may justly fear whe­ther you are Wheat or no: And if it be so, that you do so Love him, and his Saints, Ministers and People, it will appear whilst you live; and when you come to die, you will not for­get Christ then, his People and Interest then: O think on­this!

2. And to you Sinners, if you would be found Wheat in the day of Christ, then receive Christs true Doctrine, labour to distinguish between Truth and Error; beware of that strange and new Scheme that darkens the Free-Grace of God, and tends to de­stroy the Covenant of Grace: Remember to exalt Christ alone in your Salvation. How do some turn the Gospel of Gods Free-Grace into a Law, by the performance of which, as the Con­ditions of Life and Justification tell thee, thy Salvation doth depend. See what subtle Opposers (of the clearest Gospel) are risen up amongst us, and labour to avoid them, though their Tongues should seem to be tipp'd with Silver, yet their Doctrine is Copper.

3. Be sure Build on Christ alone, and see that that Faith thou hast in him, be the Faith of Gods Elect, which sanctifies both Heart and Life, and is attended with Good Fruits; you must work from Life, and not for Life.

[Page 40] Consolat. 1. Lastly, By way of Comfort and Consolation: Be not afraid, O Child of God, tho' thou art in Christ's Fan, and art tost up and down with Temptations, Trials and Afflicti­ons: Know that his Design is wholly herein for thy good, it is but to purge out thy Chaff, that thou as pure white Wheat may'st shine the more bright and clear in Grace and Gospel-Holiness, for Sin and Corruption spoils thy Beauty to all that behold thee. No Doctrine tends to promote Gospel Holiness like the Doctrine of Gods Free-Grace: Shall we sin because grace hath abounded? God forbid.

2. O what a Mercy of Mercies it is that Gods Wrath is ap­peased towards you: Christs Blood has quenched this dread­ful fire, as to you who believe, and indeed nothing else could do it; O bless God for Christ, and for that River of Water which proceeds from him, to the extinguishing this flaming Fire; he hath born it, and allay'd it, nay, quite put it out, so that you shall never feel the burning or tormenting Na­ture thereof.

3. Thou shalt at last, whosoever thou art, if sincere, if Wheat, be gathered into his Garner; viz. into Heaven it self, for Christ will not lose one grain of his spiritual Wheat, not one Sheep of his shall perish; He that has begun that good work in thee, will perform it to the day of Christ. Joh. 10. 28. Phil. 1. 6.

He will gather his wheat into his Garner, but the Chaff he will burn up with unquenchable fire.

So much for this time.

‘ MATTH. III. 12. Whose Fan is in his hand, and he will throughly purge his floor, and gather the Wheat into his Garner, but the Chaff he will burn up with unquenchable fire.’

Serm. II. Preached March 12. 1693.BEloved, I have gone through the several Terms of the Text, by way of Explaination, and have taken No­tice of several Propositions or Points of Doctrine that naturally arise therefrom. I purpose only to prosecute but one of them, namely, the 6 th. and last, viz.

Doct. That the Wrath of God is like Fire, 'tis intollerable; or, the Misery and Torment of the Damned will be dismal and ama­zing; there's no expressing how fearful their condition is and will be, who fall under the vindictive Wrath and Vengeance of an angry God.

I shall only do three things

• 1. Further open the Nature of Gods Wrath.
• 2. Prove and demonstrate the Truth of the Proposition.
• 3. Improve it by way of Application.

And to proceed, it is necessary to note to you in the first place, (as I before hinted) that the Wrath of God may be conside­red under a twofold Consideration: As it is manifested, Gods Wrath opened.

• 1. Internally or Externally, taking hold of, and seizing upon some ungodly persons here, whilst in this World.
• 2. As it is Eternal, seizing on and taking hold of all un­done and lost Sinners hereafter.

Sin is the cause of Gods Wrath and Vengance, both of that which is felt here and shall eternally be felt and undergone hereafter; the word (as the learned note) which is transla­ted Wrath, comes from a Root [...] that signifies heat, or to be hot, and hence 'tis compared to fire; an angry Man we say is a fiery Man, a Man that hath much fire or fury in him; the Wrath of man is hot, but the Wrath of God is much hotter: Because there is Wrath, beware. Sirs, there is Wrath in the Heart of Job 36. 18. God against Sinners, there his anger is kindled; there is [Page 42] Wrath also in his Decree, and in his Threatnings, his Wrath continues on all Unbelievers: He that believeth not, the Wrath of God abideth upon him. Tho' many of them do not feel it, they Joh. 3. 36. have not the sense of it, but shall have one day; yet there are some that God lets out his Wrath upon to such a degree here, that they do feel it, and cry out under the sense and hor­ror thereof in a fearful manner.

External wrath opened. Secondly, The Wrath of God, as it is compared unto fire, is oft-times let out to consume men in divers respects.

1. Sometimes by Poverty, as by a flame he consumes in a se­cret way their outward substance; there is a Curse upon their estates, which dries up their Riches in which they Trusted, and set their Hearts upon, forgetting God their Maker, their Chief Good and Last End.

2. Sometimes he Consumes their Honour, Reputation and Cre­dit, they falling by their Iniquity into disgrace, after they have made a Profession of Religion, and have been in the Love and Esteem of good Men.

3. Sometimes also by Sickness as by a flame he consumes their Health; and thus he threatned the People of Israel, The Lord shall smite thee with a Consumption, and with a Feaver, and with an Inflamation, and with extream Burning. Deut. 28. 22.

4. Also his Wrath oftentimes breaks out like fire on some Men by suddain Death, in a strange and unusual manner, as in the case of Lots Wife, and of Nadab and Abihu; and there went out fire from the Lord, and devoured them, and they died before Levit. 10. 1, 2. the Lord. This was so amazing, that Moses said unto Aron and unto Eleazor, and unto J [...]hamar, Vncover not your heads, neither rend your cloaths, least ye die, and least Wrath come upon all the People; but let your brethren, the whole house of Israel bewail the burning vers 6 which the Lord hath kindled: Open not your Mouths, (as if he should say) shew no such sorrow as at other times, for God is Just, (and he hath let out his deserved Wrath against these young Men) least you should seem to Justifie them, and shew a dislike of God's token of Divine dispeasure.

5. Moreover God many times lets out his Wrath by War, and the Sword consumes and devours much people: As also by Famine and by the Pestilence. The Wrath of God, as it is let out in this World is as a drying, scorching and devouring fire: The flame of Gods Displeasure puts all into a flame; as at this day, all the Earth seems to be on a fire, God is now a burning up, and consuming the Nations; Therefore he hath poured upon [Page 43] him (speaking of Jacob) the fury of his anger, and the strength Isa. 42. 25. of Battel, and it hath set him on [...] round about, yet he knew it not, and it burned him, yet he laid it not to heart: War consumes the Riches, the Wealth, the Strength, the Food and Bread of the Nation, as well as the People, but it is not laid to heart. He Job. 16. 9. teareth me (saith Job) in his Wrath: The Hebrew Word [...] (as Mr. Caryl Notes) "is near in sound to our English Tear, and it signifieth to Tear as a Lyon his prey." Wrath is of a Tearing and devouring Nature. God sometimes in his Wrath Tears in pieces the Bodies of Men, he tears their Power, their Riches, and consumes their Beauty, and turns all (as it were to Ashes) and thus he will pour out his Wrath on Babylon, and she shall be burned with fire.

6. The Wrath of God also Seizeth on the Souls of some men, whilest they are in this World; as when they are left, or gi­ven Internal Wrath explained. up unto hardness of Heart, Vnbelief, and blindness of Mind; indeed this is most dreadful of all: What can be a greater Token of Gods Divine Wrath? it is the begining of that Future Vengeance that shall be poured forth upon them to Eter­nity.

Thus the Almighty dealt by the Jews for their Sin in re­jecting of Jesus Christ, and putting him to death by wicked hands, for this he gave them up to an hard, unbelieving, and an impenitent heart, and then let in the Romans upon them, who utterly destroyed their City and Temple, and so scattered them on all the face of the Earth; and hence the A­postle saith, that Wrath was come upon them to the uttermost. 1 Thes. 1. 16.

7. Internal wrath on the Consci­ences of Men opened.The Wrath of God like Fire sometimes also seizeth on the Consciences of men, by which means they are fearfully tor­mented, for their horrid Blasphemy, Prophaness, Atheism, Apo­stacy, &c. We have had two Examples of this sort, viz. Mr. Francis Spira in the last Century, and Mr. John Child in this.

It is enough to make all who read those Naratives to Trem­ble, at the very thoughts of the incensed Wrath and Anger of an offended God. Who can stand before his indignation, when his wrath is poured out like fire, on the Souls and Consciences of Men? O how doth he seem to Tear them into peices, even to such a degree as they seem to be in the very torments of Hell, while in the Body: And not knowing but that a faithful reciting of some Passages concerning the inward Hor­ror of the said Spira and Child, may be of some use to Cauti­on all to take heed of such like sins which they fell under, I shall [Page 44] (tho' more briefly than I intended) compare their States, Cir­cumstances, inward Anguish and Horror of their Spirits, toge­ther.

Secondly, The fire of Gods eternal wrath opened.To proceed, by buring up the Chaff with unquencha­ble fire, or by the Wrath of God in this place, our Blessed Saviour doth intend, casting the wicked into Hell it self: Remar­kable it is, that no less than four or five times the Lord Christ positively affirms in Mark 9. that the fire of Hell into which Body and Soul of wicked men shall be cast, cannot be quenched; where the worm dies not, and the fire is not quenched, &c. Why repeat­ed so often? is it not to assure all ungodly persons of the certain­ty Mark 9. 43, 44, 45, 46, 47, 48. of it? Men are not willing to believe this great truth, they are too ready to think that it is inconsistent with infinite good­ness to inflict such Punishment on his Creatures, but alas, they forget that there is an infinite perfection in every one of the Divine Attributes, and that as Gods mercy is infinite, un­searchable, and unconceivable, so is his wrath and fury; none are able to conceive, much less to declare, what pain and anguish the damned undergo. What torments like fire? and what fire is so hot and so tormenting as Hell-fire? sad it is to burn half an hour in an Elementary fire, yet the Martyrs have endured that for Christs sake; God made it easie to some of them: But alas, who can bear the burnings of Hell-fire, when wrath shall be let out upon the Soul to the utterermost?

O Sirs, what a fearful thing will it be to be found chaff, and false hypocritical Persons! such cannot escape the damnation of Hell; [Page 53] No, nor can any sinner whatsoever, except they believe, repent, or are born again; there is no avoiding being cast into unquencha­ble fire.

Thirdly, I shall now endeavour to prove the point, viz. That the Wrath of God in Hell is intollerable, and far greater than any Wrath let out here, either on the Bodies or Souls of men; which will ap­pear, if we consider these particulars following:

First, The extremity of their Torment will appear, upon the Consideration that it is inconceivable, beyond all mens un­derstanding Psa. 90. 11.; who knoweth the power of thy Anger? who can ap­prehend Tormens of Hell inconcei­vable. it, or is rightly and duely affected therewith? we can conceive of all bodily pain, or external Torment, but cannot com­prehend the Nature of infinite Wrath, no more than we can conceive or apprehend the Nature of infinite Love and Goodness.

Secondly, It is and will be intollerable, because it is according to that fear, nay beyond the fear that an awakened Conscience hath Hells Torments according to the fear of them. of it; even according to thy fear so is thy Wrath. O what fright­ful thoughts and astonishing fears had Spira and Child of Gods Wrath: Now Sirs, it cannot be said of the Wrath of God as some other things, or of Death it self, i. e. that the fear is worse than the thing; No, no, acording to the fear, so is the the Wrath and Vengeance of an angry God. The fears of a dread­ful Deity are not vain Bugbares, and the effects of ignorance, or of a crasie head, of Folly, Melancholly, or Superstition, as some Atheistical Wretches are ready to say; No, no, but it is grounded and built upon solid Foundations, as it is in part made manifest sometimes by the terrible effects upon mankind, (as I have hinted.) Wrath bears proportion unto the great­est fear of it, nay, doth far exceed the fear thereof, and what prepared Plagues, infinite pains, intollerable anguish, have some self-accused, and self-condemned mortals seared and looked for? what is the nature of that certain fearful looking for of Judg­ment Heb. 10. 26. and fiery indignation? why now according to the fear of it, so will the thing it self be. Some have felt much Sorrow, but have feared much more: Mans thoughts and fears exceed all that can be expressed, &c.

Thirdly, The Wrath of God will be intollerable in Hell, No pains like the pains of Hell. and the extremity of the damned amazing, if we compare that misery and anguish with all, or any, nay the worst of Plagues and Punishments that can be undergone in this World; I mean of all temporal Miseries, as Pestilence, Famine, War, or any tormenting Disease, as the Stone, Gout, &c.

[Page 54] 1. These may be but the Fatherly Rebukes and Chastenings of the Almighty; not from a Sin-revenging hand, but a Sin-correct­ing hand of God; not in Wrath, but in Love; but if his Anger be so terrible when he chastizes as a compassionate Father, what is his fury when he punishes as a severe Judge? if he deals thus sharp­ly with those he loves, what will their portion be whom he hates? if his Wisdom leadeth him forth thus to corect in mercy, what will be the strokes of his Justice and incensed Wrath and Fury?

2. The Miseries of this present Life are abated, or mitigated with the mixture of some Sweet: None are so universally af­flicted, so deplorable, but some thing remains to ease their suf­ferings and tormenting pains: Judgments are tempered with Mercys. No man (as one observes) is tortured with all Dis­eases, nor forsaken of all Friends; besides, if the Malady be in­curable and remediless, yet their grief is a little allayed by the Sympathy of Friends and Neighbours: But in Hell the damned are tortured and surrounded with pain and horror, and incom­pass'd with flames, without any mixture, nothing to refresh their distressed Souls and Bodies, no, not one drop of water to cool their Tongue. The rich Man desired but so much water that Lazarus could bring upon the tip of his finger, and it was denyed him. Luk. 16. 24.

Fourthly, The State of the Damned is void of the least de­gree of Comfort, Ease and Refreshment: The same shall drink of No Ease, no Comfort in Hell. His Wrath without mix­ture. Rev. 14. 10. the wine of the wrath of God, which is poured out without mixture in­to the Cup of his indignation, and he shall be tormented with fire and brimstone in the presence of his holy Angels, and in the presence of the Lamb: They shall have Judgment without Mercy, Sorrow without Joy, Pain without Ease, Darkness without Light, all felicity is totally withdrawn. Pitty is the cheap and smallest relief any here can meet withal in misery, not denyed to the most guilty notorious Criminal, but yet this is not afford­ed to the damned; all their bitter Crys cannot move the Com­passion of God nor the Blessed Angels or Saints in Heaven to­ward them, for they are not Objects of Compassion, their Mi­series being the just punishments of an offended God, whom they wilfully and of their own choice contemned, thro' love to Sin and this present World; besides, in Hell all humane affections are extinguished for ever. Ah, this is the quintisence and per­fection of Misery, the excess of Anguish and Sorrow, to be deprived of all good things pleasing to our desires, and to suffer all evils from which we have the deepest aversation and [Page 55] abhorrence; for as in Heaven all Good, all Felicity, all Joy, is inconceivable, so in Hell all evil is felt and endured to the highest degree, and nothing but what is evil.

Some of the greatest miseries that Mortals have met with here in this World, have been inflicted upon them by the hand of Man, (whose power is but little, and oft-times restrained and mittigated by the Lord) as in the case of the poor Martyrs: But in Hell the pain and punishment the of damned will be from the immediate hand of Almighty God, whose power is Infinite; nay, and it shall be according to his glorious Power, or the great­ness of his Power; Who knows the power of thine anger? When 2 Thess. 1. 9. Psa. 80. 11. infinite power is exerted in punishing the offending Sin­ner, who can conceive of that? what are the Lashes of a small Whip, to that with Scorpions? or the stroaks of a Child, to the blows of a Giant? but alas, this will not reach it, be­cause the Stroaks of Gods Wrath are incomprehensible; in Hell he lets out the perfection of his Wrath, as in Heaven the per­fection of his Love, &c. The Sorrows and Miseries we en­dure here from the hand of God, may by Repentance, by Cryes and Tears, through Christs Blood be taken off; God hath pro­mised to ease such who fly unto him (and look up to his Son) of their burthen, as he did those that were stung with fiery Ser­pents in the Wilderness, who looked up to the brazen Serpent; but no Tears, no Cries, no Repentance, will do in Hell, there's no Gospel preached, no means of Grace afforded, no Christ held forth.

Fourthly, The Torments of the damned will be dismal, in­tolerable The damned cast into a la7c of fire. and amazing, because they shall be cast into a lake of fire, or be tormented with fire. O how amazing is it, to be thrown into a fierce fire! look into a Glass-house, (behold their burning Furnaces) or into a hot Oven; can you bear the thoughts of being thrown into one of them? whether the fire of Hell be material or metaphorical Fire, however the reality and extensiveness of the Torment is signified by it, held forth by it, and as in other tropes in the Scripture, the things signified or held forth by those Meta­phors far exceed what they are borrowed from, so no doubt it is here, our ordinary fire is not an adequate Representation of the fire of Gods Wrath, tho' it may seem to set it forth to our Capacities in some measure; what is the fire that man kindles, to the fire that God kindles? nay, to that Divine Wrath doth kindle? The breath of the Lord, like a stream of brimstone doth kindle Isa. 30. 33. it. It is mingled with the most tormenting Ingredients, and not [Page 56] a little of it, but a River; this serves so Illustriously to set it forth, that as one hints, as some of the Ancient Fathers expressed it, if one of the damned might pass out of Hell flames into the fiercest fires here, it were to exchange a torment for a refreshment.

Fifthly, It will be intolerable, because the punishment of Hell Hell Torments can never sa­tisfie Divine Justice. is to satisfie Divine Justice, to pay the just Debt owing to God for the breach of his holy Law; true, because sin is an infinite wrong, and the Creature is but finite, they can never pay the Debt, nor make a satisfaction for the injury done to God, therefore they must suffer eternally; they are always a paying, but can ne­ver fully pay what they owe, Justice requiring the utmost far­thing Mat. 5. 26.: Nothing can surely set forth the dismalness of their tor­ment more than this. Oh take a view of Divine Wrath in the sufferings of our Blessed Saviour, when he stood in our stead, and was to satisfie for the Sins of all the Elect, how did it bring him down prostrate to the ground, and made him sweat great drops of blood, and to Cry out, My Soul is exceeding sorrowful, even unto Death! Tho' he was God as well as Man, and had the Strength of the infinite Deity to support him! Ah Sirs, this wrath laid upon finite Creatures, will sink them down to the lowest Hell, and grind them to Powder.

Sixthly, It will be Wrath-amazing, and very terrible Wrath, The Torments of Hell seize on the Souls of the damned. because it will seize on the Soul of the Sinner, it will put the Soul into the fire: The Soul hath been the chief sinner here, and therefore shall be the chief sufferer in those Regions of Sorrow; and how unsupportable is that Wrath which is let out on the Soul or Spirit of man, you have had a taste in Spira and Child. If, Sirs, a spark of Divine Displeasure, when it falls upon the guilty Conscience, tears it pieces, what will be those floods of Divine Wrath poured forth in Hell on the Souls of Men and Women? who can stand here whilst in this World before an Angry God, or encounter with Offended Omnipotency? such is the sharpness of his Sword, the heaviness of his Rod, when laid on by the hand of his Wrath, that every stroak is deadly, and no doubt Satan greatens the wounds on the Conscience, he charges the guilt up­on their Spirits with all the Soul-killing aggravations, and strives to hide Divine Mercy, and Rob the Soul of the precious Blood of Christ, the only lenitive and choice balm to heal a wounded Spirit. O what visions of horror, what sence of fear, and per­plexity, were presented to the distressed minds of these two mi­serable Creatures before mentioned! the guilty Conscience turns all Joy into Sorrow, all Light into Darkness, the sweet Promises [Page 57] of the Gospel, that assure of favour and pardon to believing Sin­ners, afford no relief, but are turned into arguments of Despair, by reflecting on their former Iniquities and abuse of Mercies, so that Christ himself they see is become their Accuser.

'Whatever the wounded Sinner sees and hears (saith a wor­thy Minister) afflicts him, whatever he thinks of, torments him; all the diversions in the World, Business, Pleasures, Merry Con­versations, Comedies, are as ineffectual to give him freedom from those stings and furies in his breasts, as the sprinkling of holy Water is to expel the Devil from a possessed Person; those who in their Pride and Jollity have despised serious Religion, ei­ther as a fond Transport and Extasie, or a dull Melan­cholly and Dejection about the Soul, &c. yet when God has set their sins, with all their killing circumstances, before their Eyes, how changed, how confounded are they at that ap­parition! how restless in the dreadful expectation of the doom that attends them!' But alas, alas, what is internal Wrath let out on the Soul in Hell, as he notes? for the Aprehensions of the Soul will be enlarged, and their spirits work with the quick­est activity: Here tho' they have no hope at present, yet they know not what God may do in a moment to turn their Sorrow into Joy, and their Night into Noon-day; here are many things to divert their thoughts, and they meet with some intermission of their horror and perplexity, as Mr. Child intimated, but in Hell there's none of this.

Seventhly, It will be intolerable misery, because it shall be Torments on the Body and Soul too, not on the Soul only, Body and Soul both shall be tormented in Hell. but on both. O it will be a dismal Meeting, when they two old Companions meet together at the last day, I mean the mise­rable Soul and Body of a wicked man, at the Resurrection, and hear the dolesom Sentence, Go ye cursed. Spira and Child had direful Sorrow and Anguish in their Souls, but their Bodies were not much tormented, they both being in a state of Health as to the outward man; but the fire of Gods Wrath will ex­tend to and seize upon the Body as well as on the Soul in that day; every Faculty of the Soul and Member of the Body which have been Instruments of Sin, shall then be in Pain, and under fearful Torture and Misery: Now the Spirit of a man may support or sustain his bodily Infirmities and Afflictions, but in Hell the Spirit cannot afford any Relief to the Body, be­cause it cannot sustain its own misery, both must and shall suffer.

[Page 58] Eighthly, All the Perplexing Passions and Faculties will then be let out upon the wicked, beyond whatever they have been here whilst in this World.

1. The Conscience in a fearful manner shall torment the damned: Conscience will torment the damned. May we not conclude Conscience will terrifie them after this man­ner? O thou Wretch, what a God hast thou lost, who is a most infinite, suitable, seasonable, and a Soul-satisfying Good! what a Christ art thou deprived of, who died for poor Sinners! how often did he knock at thy Door, calling upon thee, in­treating thee to let him in, who stood with his Arms spread open to embrace all that came to him! and what a Heaven and endless Joy hast thou contemned, and this for one base Lust, for bruitish Pleasure for a moment, for a little Earthly Profit, and sinful Honour! How didst thou hearken to thy vile Companions, and close in with them, rather than adhere to me, who accused thee for thy cursed Evils! thou wouldst not mind those Checks and Lashes thou hadst from me in thy Bosom; did not I tell thee what thy Pride, thy Lying, thy Swear­ing, thy Whoreing, thy Theft, thy Cheating, thy Cove­tousness, and Cruelty to the Poor, or Unmercifulness, thy Neglect of the means of Grace, and of Gospel or Christian Duties, thy Hardness of Heart, thy Unbelief, thy Hypocrisie and Formality, would bring thee to in the End? This is the gnaw­ing Worm that dyeth not: O how fearfully will Conscience ter­rifie and torment the Soul of the Damned then! now it is Blinded; Misled, Deceived, may be seared with a hot Iron; but then it will be throughly awakened, and all Vails taken off; it will lay unmerciful Blows upon the Soul, and make it cry, yea, roar, and none to speak a word to allay or appease its Ac­clamations and its fearful Outcries: You may judge of the Na­ture of a Tormenting Conscience in Hell, by what those have sound and experienced to be the Effects of it, who have been under Desparation in this World.

2. Shame also will torment them, some shall rise to Shame and Dan. 12. 2. Shame wil tor­ment the dam­ned. everlasting Contempt. O what Shame and Confusion of Face shall the Damned be cloathed with! should a King lose his Crown and Kingdom to get a few Cockle-shells, would it not bring Shame upon him? O how will the Damned Soul cry, I have for meer Toys and Trifles lost that God that made me, that Christ that is worth ten thousand Worlds, even he that is the Pearl of great Price: I have been that Judas that did not value him above thirty pence, no, not above the sinful Profits of this [Page 59] World, not above the Pleasure of Sin, and the filthy Lusts of the Flesh; thus will the unclean Person be ashamed, Shame will torment him; I must, saith he, now lye in Hell for ever, and pay dear for my Folly.

2. The Drunkard will be also tormented with Shame: I was such a Fool, (he then may say) that for the sake of my Cups, and Love to my cursed Companions, and merry Bouts, have lost God, the Perfection of Happiness; I rather chose to go to the Ale-house, or Tavern, to Drink and carouse with these Dam­ned Wretches, than to go to hear Gods Word; I derided them that feared to sin against God, and accounted them Fools, but I must lye in Hell for ever, and pay dear for my wickedness.

3. Shame also will torment the Proud and Ambitious Person: Ah what a Fool was I, he will say, to love the Praise of Men more than the Praise of God! I sought vain Honour, and pleased my self with a Name, all my Design was to be great, and had in Esteem among Men; I was proud of my Estate, and despised he Poor; I was of a Haughty Spirit, and gloried in my Titles of Honour; I sought the Favour of my Prince, but regarded not the Favour of God; I was proud of my Parts, I gloryed in my Gifts, in my Beauty, in my Strength; I delighted my self in Antick Dresses, and in Decking of my Vile Body that now is here burning in Hell; I was so Graceless, that I would not leave off Idle and Foolish Fashions, though Godly Mini­sters were grieved at me, and told me my Doom, and tho' God bore Witness against my High Head and Haughty Heart, by strange Prodigies in Nature, seen in divers poor Animals, yet I still vaunted my self in Pride, and Wantouness, and laught at Christs Ministers when they reproved me. O what shame torments me now, here must, I lye in Hell under Gods Wrath for ever, and pay dear for my Folly!

4. The prophane Swearer and Blasphemer will be also tormented with Shame: O, saith he, I looked upon my self to be no small Person, but one of the Hero's of my Day, and fit to keep Company with great Men, because I could swear and curse with any of them; how often did I call upon God to Damn me! I have but that which I desired, he hath now damn'd me indeed: I acted like a fearless Brute Beast: O what Shame do I find my Soul covered with, that I should cast away my self for that filthy Vice that was no Profit to me any manner of way!

5. Shame also will terrisie, and bring Confusion upon the carnal [Page 60] Worldling, or Covetuous Person, who made this World his God I had, he will say, store of Gold and Silver in my Bags and Chests, where it lay to rust, but I refused to feed the Poor, and to cloath the Naked, I regarded no distressed Members of Christ; I set my Heart upon my Earthly Treasure, valuing it above God and Jesus Christ: O what a Fool was I, in that I could not foresee how soon I must leave all that which I had gathered. I to get the World, slighted, nay, despised my own Soul; now if I had ten thousand Worlds, I would give them for the Favour of God, nay for one drop of Water to cool my Tongue.

6. The Lyar moreover will be tormented with Shame. Ah! saith he, how often did I read, that those that did love and make Lies should burn in this Lake, but I would not believe it; I damn'd my own Soul by telling Lies to please my graceless Compa­nions, even to cause them to laugh and be merry, or to excuse my self, and free me from shame when on Earth, or for a little worldly Profit, Gain, or for popular Applause, I made no Conscience oftelling Lyes: O what Shame doth these things now bring upon my Spirit!

7. The Seducer and Heretical person likewise will be filled and tor­mented with shame, who preached false Doctrine, or sucked in detestable Errors, laying aside the chief Corner-stone, and mag­nifying Morality, or the Light of natural Conscience, above Christ: I seemed, saith he, to be a strict and zealous Person, and deceived multitudes of People, but for trusting in my own Righteousness, for hugging a few base filthy Raggs I am dam­ned: I was ignorant of Gods Righteousness, and of the Myste­ries of the Gospel, yet gave out that none were true Christi­ans but such as my self; I denyed that Christ that bought me, and did not believe the Resurrection of my Body, but now I find how the Devil blinded my Eyes, and now here tormented with Shame I must lie in these flames, Body and Soul for ever! O! and what a multitude of poor deluded Creatures have I been an Instrument to bring into this place! Wo is me that ever I was born!

8. The Hypocritical Professor will be tormented with Shame also: I rested (he will say) upon a bare Name of being Religious, pleased my self with the Shell, withan empty Cabinet, with­out the Jewel, a Lamp of Profession, with a Form of Godli­ness, my Business was to keep up my Credit amongst Gods People, that they might take me to be one of them; yet my own Conscience often told me I was not sincere, I loved not the Life [Page 61] and Power of Godliness, I did all to be seen of men, had base ends, I appeared abroad to be what I was not at home: O what Shame now torments my Soul! I had a darling Lust which I would not forego, my heart was never really changed—Thus I might go on to the rest, &c. O what Shame will seize upon the Sinner, when all his vain Excuses are laid open, and all his Extenuations of his Guilt are discovered, when his se­cret Deeds of Darkness are published (as it were) on the House-top, when his Breast shall be transparent to all Eyes, when his inward Thoughts, cursed Lusts, cruel Malice, Mur­thers and Deceits, are made manifest, and all his beastly Sen­sualities shall be laid open before God, Angels and Saints, when the Vails and Covers of Shame shall be taken off, how will he be confounded for ever!

9. The Devil also no doubt will reproach them for their Folly, The Devil will upbraid the damned. though he be in Misery with them: Ah thou Wretch, may not he say, wast thou not a Fool to believe me, (whom thou wast often told was a Liar from the Beginning) and wouldst not believe thy God? See how I have betrayed thee, and blind­ed thine Eyes, and made thee taken with silly Rattles, Toys and Triffles; I presented thee with false Money, with brass Coun­ters, and thou didst take them, and refuse precious Gold and Pearl; I knew I was damned, and should be tormented, and I out of Malice to thy Soul resolved to try to make thee as miserable as my self, and I have done it: Alas I had no power to force thee, but I saw thou hadst no Strength to resist my Enticements, nor didst thou see thy own Disability, I hid it from thee, that thou mightest not look up to Christ for Help: I made thee believe thou wast a Christian, it was I that told thee thy Heart and State was good, (when I knew thou wast an undone Man) and thou didst believe me; I had more Ho­nour shewed me by thee, than the Great God; thou didst be­lieve me, and wouldst not believe Him, his Word, his Mini­sters. Ah how just is it, thou Fool, that thou should stlie here with me to Eternity in these Flames,

3. Moreover, Sorrow will violently penetrate and seize on the Soul of the Damned, partly upon the Account of what they The sorrow and despair of the damned will be great. have lost, together with the sense of the Evil they feel. O how great is the loss of an earthly Kingdome! doubtless no little Grief and Sorrow to a King who meets with that Affliction, but what is that to the loss of the presence of God, the Vision of God, and the glorious Enjoyment of Christ, and the Eternal [Page 62] Crown and Kingdom above. Oh! what Grief and Perplexi­ty will this be unto them, especially when they reflect on the small value of those Things for the sake of which they de­prived themselves of Eternal Felicity! How have some mourn­ed for the Loss of an Husband, a Wife, or Children! What will then the Sorrow be for the Loss of Jesus Christ? Christ is lost, Heaven is lost, and now here must I lye! O gulph of misery, dolesom darkness and endless Torment!

4. Despair will torment them also, this will make their pain and anguish more intolerable. O how dismal was the De­spair of Spira and Child, but in Hell it will exceed, it will be utter Despair, without all Hope and Intermission!

5. Fury and Rage will afflict them also: O how will they tear, roar and howl in a hideous manner, hating themselves and cursing those that inticed them to sin and folly, and to slight the eternal Joys of Heaven?

Tenthly, The Misery which the Damned undergo in Hell will The wicked in Hell shall have the frightful company of Devils. be great, upon the Account of their hateful and amazing Compa­nions, viz. the Devils, they must dwell with Devils for ever: how have some who have but thought they have seen the Devil, trembled, and been terrified! Alas, alas! in Hell sinners shall be continually with him, nay with millions of Devils; who can express the Horror that will seize on the damned in this respect? We do not love to see such who have ruined us of our Estates, robbed us out of Malice of our good Names; a King in Chains, in a Dungeon, cannot like to behold the vile Traitor that dethroned him, that wounded him, and stript him of all his Royal Robes; thus hath the Devil dealt with those mi­serable Creatures of lost Mankind that are damned; yet he shall be with them, and be their Companion, and may, as you heard, reproach them, which with the constant sight of his ugly face, will add to their Misery and Sorrow.

Eleventhly, The Place of Torment is called a Lake of Fire, yet Hell is a dark place. it is called utter Darkness, they shall never see the least Glimpse of Light any more for ever. O how grievous is it to dwell in darkness! the Darkness of Egypt no doubt was one of their worst Plagues, Darkness that might be felt, but alas what was that Exod. 10. 21. darkness to the darkness which the damned shall be in; and feel to Eternity? If therefore the fire of Hell be material fire, yet it will not be like our common fire, the Property of which is to give Light; but it will be dark fire: God can change that quality of Fire, if he please, tho' it may have all other Pro­perties, [Page 63] yet not that. The Holy Ghost saith, speaking of the ungodly, who are as Clouds without Water, Trees whose Fruit is wi­thered, twice dead, plucked up by the Root, that to them is re­served the Blackness of Darkness for ever. The blackness of Dark­ness shews the Horror of their Punishment, and it being reserv­ed Jude 13. for them shews the certainty of it: As their Deeds have been deeds of Darkness, Works of Darkness, and some of them have wrought Wickedness in secret, or in darkness, so their Punishment shall be Darkness, never to have the least Glimpse of external, nor internal, nor eternal Light, any more for ever.

Eleventhly, The Torment of the Damned is and will be in­tolerable, because it will be for ever and ever, the Eternity Torments of the wicked Eternal. of their Misery is that which above all things renders it amazing, 'tis called in my Text unquenchable Fire: O how astonishing is this! all the Tears of those miserable Wretches can never quench one spark of the fire; no, no, if they could weep a Sea of Brinish Tears, or a Sea of Blood, it could not al­lay or extinguish the least spark of divine Wrath. God will never reverse the dismal sentence: How often doth our Saviour say, there the Worm dyeth not, and the Fire is not quenched: Sure he Mark 9. repeats it so oft, as I hinted before, because the Heart of Man is ready to question the Truth thereof. Wicked men are not willing to believe it, but they shall find it to be true to their end­less Sorrow at last: Ah Sirs, the Thoughts of this drives them into the greatest Horror imaginable; if Pain and Anguish be never so extream, yet if there is Grounds to hope and believe it will be but short, that affords some Ease, some Relief; but when there is no hope, but they must bear it as long as they live, (tho' they may live ten, twenty or thirty years) the Thoughts of this is intolerable. What then shall we say of the Torments of the Damned, which as they are far beyond all pain and misery that ever mortal felt on Earth, so they will abide to the days of Eternity; should one of you be cast into a Fire, a fierce Fire, and it was possible that your Body might lye there­in, burning, and broiling, and you not be able to dye, for an hundred years, would not the Thoughts of such Punish­ment be exceeding frightful and tormenting; but alas, alas! what is an hundred years to Eternity, if after ten hundred thousand million of years are run out in Hell, the damned might hope their Torments would be over, it would relieve them, but when so long a time (comparatively) is gone, they shall not be one moment nearer the end of their Sorrow and [Page 64] Misery: If one sand of the Sea shore was removed, and but one in a year, yet should that be done or continued every year, un­til all the sands on the Sea-shoar were removed, (tho' it would be a long time first) yet they would be all removed at last: And had the Damned but so much hope, that after so long a time as that would amount to, their Torments would have an end, it would revive their Spirits. O this word Eternity, Eternity, is most amazing to wicked men! besides, as in Pleasures, Joy and Delights, time seems to slide away in a silent and insensible man­ner, so in horrid Pain and Misery the days seem long and te­dious, every minute is accounted; so that the Consideration of this must needs make their Eternity, if it were possible, a double Eternity, nay, many Eternities; for one hour under the greatest Extremities of Misery seems ten times, nay, an hun­dred times longer than an hours time in the Enjoyment of the sweetest Delight and Pleasure. An Eternity of Joy is long in respect of Duration, but seems short (saith a worthy Di­vine) in respect of Apprehension. So on the other hand, say I, an Eternity of Pain, Torment and Misery, is long in re­spect of Duration, but seems much longer in respect of Ap­prehension.

Quest. But shall there not be an end of the Torments of the Dam­ned? will infinite Goodness be so severe with his offending Creatures? can this stand consistent with the Sweetness of his Nature and infinite mercy?

Answ. I Answer, there is a Perfection in every one of Gods divine Attributes; as his Love is infinite to such who are his Elect ones, who do believe in him, honour and obey him, so is his Hatred infinite to all those who despise, hate and dis­honour him.

2. God will be sure glorifie his Veracity, or the Truth of his Threatning: He that hath said, the righteous shall be saved with an everlasting Salvation, or shall have eternal Life, hath said, that the wicked shall be punished with everlasting destruction from the presence of the Lord, and from the Glory of his Power: They are 2 Thess. 1. 8, 9. tormented day and night for ever and ever. Now since God hath Decreed and denounced eternal punpishment to obstinate sinners, it is sufficient to satisfie all Doubts about the Justice of it. Let God be true, and every man a Liar; for divine Justice and Wrath is the Correspondence of his Will, Actions, and Holiness of his Nature to the damned: 'As divine Love and [Page 65] Goodness is to such who are saved; we may therefore, saith one, as easily conceive there is no God, as that God is unjust, because absolute Rectitude is an inseparable per­fection of his Nature;' is God unrighteous who taketh Vengance? God forbid. Rom. 3 5. 6.

3. Sin deserveth no less than an infinite and an eternal pu­nishment, therefore unless the Damned could give an infinite Satisfaction by suffering, they must suffer eternally, for they must lye in Prison until they have paid the uttermost farthing: But alas, how should they make full payment to Gods Justice who run continually into Debt, more and more! for the Damned in Hell do not cease sinning, they will sin to Eternity, and therefore must suffer to Eternity.

4. Nay, they will sin with the greatest Fury and Madness against God, when they come to be under the greatest sence of Despair imaginable; they will sin then like as the Devils do now, and will for ever, when they see they are deprived of all good, and only possess what is evil: O how will they hate God, blaspheme his holy Name for evermore! the blessed God is the Object of their Curses and eternal Aversation; in Hell is weeping and gnashing of Teeth. 'Extream Sorrow and extream Fury, Despair and Rage (saith one) are proper Passions of lost Souls; their Enmity against God is direct and explicit, the Feaver is heightned into a Frenzy. If their Rage could extend to him, and their Power equal to their desire, they would dethrone the most High; Hatred takes pleasure in Revenge.' 'Tis said of the Worshippers of the Beast, that they gnawed their Tongues for pain, and Blasphemed the God of Hea­ven Rev. 16. 10. 11. because of their pain: These Torments and Blasphemies of the Damned are clearly represented by these cursed impeni­tent Idolaters.

'If a Criminal were justly condemned to a severe Punishment, and should contumeliously, with the greatest Fury reproach the Prince by whose Authority he was condemned, could it be ex­pected there should be a mitigation of the severity of the Sen­tence?' How then should the righteous Judge of Heaven and Earth reverse or mitigate the Sentence against the Damned, who blaspheme his holy Majesty, and if they were able to effect as they are malicious to desire, would destroy his very being, and execute that on him which he in Justice inflicts on them?

5. To hast to the Application: The infinite Guilt that cleaves to sin, and the Consideration that they continually add more [Page 66] Guilt upon their own Heads, requires a proportion in punishment, as the Evil of sin exceeds our Thoughts: The Majesty of God being infinite, consequently the punishment of it will be infinite, and beyond our Conceptions; it will be a let­ting out of his infinite Wrath and utter extent of his power, there­fore unto the Wicked is reserved the blackness of Darkness for ever.

APPLICATION.

From hence we may inferr, how great Evil there is in sin; O sin is the Plague of all Plagues! who can conceive how de­testable Sin the great­est evil. a thing is sin in the sight of God, since He who is so gracious, merciful and compassionate a God, should throw mil­lions of Men and Women in his Wrath into the lake that burns with fire and brimstone.

2. This also shews the woful Depravation of Mankind, what Darkness, Ignorance and Folly is in their Minds and Hearts, that choose Sin, when told not only how hateful it is to God, but what intolerable and durable Torments it doth expose them unto: One would think that a person that hears these things should never indulge his vicious Appetite any more, nor lay his Reins loose on the neck of his Lust, but it is more mar­velous to see or hear that he who believes the Scripture, and doubteth not of the Truth of Hell Torments, should yet not­withstanding lead an ungodly Life; what believe there is such Torments prepared for all impenitent Persons, and yet not turn to God by Jesus Christ!

3. From hence also we may inferr, how necessary it is that Ministers open the Torments of Hell, seeing Jesus Christ so of­ten in the Gospel threatens all Hypocrites and Vnbelievers there­with: They that say it is legal Preaching, to preach such a Doctrine as this, know not what they say; will they magni­fie their Wisdom above the Wisdom of Jesus Christ, and the first and great Preachers of the Gospel of Peace, who said, we knowing therefore the Terror of God, perswade Men; that is, to be­leive in Christ, and to live godly Lives, that so they may ne­ver 2 Cor. 5, 11. feel Gods eternal Wrath; the Hearts of Men can more easily conceive of the Torments of Hell than of the Joys of Heaven.

And as it may be of use by way of Information, so also by way of Terror, and that to many sorts of Persons.

1. Tremble ye wordly Professors, who have earthly Spirits, [Page 67] that set your Hearts on things below, and neither cloath the Na­ked, nor feed the Hungry, Weep and howl for the misery that shall come upon you,—ye have heaped Treasure together against the last day; Jam. 5. 1, 2, 3. how will your Folly gall your Consciences when you lye in Hell-Torments! whilst you heap up Gold and Silver in your Bags and Chests, you heap up Wrath against the last day: Remember what Christ says unto you, And these shall go away into ever­lasting Mat. 25. 46. punishment. What will your Profession signifie, if you love the World above God, which be sure you do, if you see a Brother or Sister in want, and do not give them such things that they need: Remember Mr. Child, I have made this World (saith he) my God.

2. Tremble you proud and vain-glorious Persons: Pride, cryes poor Mr. Child, hath undone me; The Proud and all that do wickedly Mal. 4. 1, 2. shall be as stubble, and the day that comes shall burn them up. Will you glory in your Riches, Honours, Gifts, Knowledge, or any thing you have? will you not be reclaimed to throw off your God­provoking Fashions, whatsoever comes of it, but plead to uphold your Lusts and Vanity, tho' the Name of God be dishonoured, and Religion brought into Contempt, and the Godly grieved.

3. Tremble you vain young Men and Women, who forget your Creator in the days of your Youth, that secretly resolve your own Hearts shall choose your ways; who will feed your car­nal Appetites and wanton Desires, and will run on in wicked Courses, let Ministers say what they will, Godly Parents say what they will, yet you will swear, lye, be drunk, commit Uncleanness. O know, as you feed your Lusts here, and that burns in you, so shall Hell feed on you, and that fire like Chaff burn you up hereafter: Will a few merry Hours with your fil­thy Companions make a compensation for the loss of your precious and immortal Souls? Are you willing to suffer the Wrath of God for ever, rather than to forgo your vain and wicked Courses?

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

5. Tremble ye Lyars, that love to make a lye, for you shall have your portion in the Lake that burneth with fire and brimstone, which is the second death. Rev. 21. 8.

6. Tremble ye who are light and frothy persons also, you that are Back-biters, Busie-bodys, that vilifie and reproach the Ser­vants [Page 68] of God out of Malice and Prejudice, you will be as Chaff that shall burn in Hell for ever.

7. Tremble all ye that slight Christ and his Gospel, and neg­lect those convictions you have either of Sin or Duty, and that slight all serious thoughts of Eternity, or how things will go with you in another World, and who stiffle your Consciences, or turn a deaf ear to it's rebukes, God may awaken you er'e long in his Wrath, and tear you to pieces when there is none to deliver you.

8. Tremble all ye Hypocrites, whose Hearts condemn you for harbouring some Sin or another in your bosoms, who are not what you seem to be, but strive to cover your vileness under a cloak of a visible Profession: Fearfulness will soon surprize you: Who amongst us shall dwell with devouring fire? Isa. 33. 14. who amongst us shall dwell with everlasting burning? Hell is that place that is prepared for Hypocrites and Vnbelievers: It seems by the Mat. 24. 51. word of our Blessed Saviour, that they above all are in a dangerous Estate, and shall not escape eternal burning. Luk. 12. 45.

9. Tremble ye Apostates, ye who have backsliden from God. O fear, lest God let out his Wrath upon you here, and it burn within you, whilst you are alive in the body; and if it prove a final Apostacy, Wo be to you as ever you were born! then there remains no more sacrifice for sin, but a certain fearful looking for of Judgment, and fiery indignation that shall devour the adversaries.

Exhort. O Repent, Repent, haste to Christ, believe on him. Heb. 10. 27.

1. Motive. The God of mercy exercises much Patience to­wards poor Sinners, O how doth he wait, O how willing is he they should be saved, and not come into the place of Torment.

2. He tells you what your End will be, if you believe not, if you accept not his Son, fly not for Refuge to take hold of Je­sus Christ; if ye believe not in Christ, ye shall dye in your sins; that is, you shall be damned for ever: He that believeth and is baptized Joh. 8. 24. shall be saved, but he that believeth not shall be damned. He sets out the Torments of the damned by the most amazing figures, Mark 16. 16. to move upon mens Spirits, and work upon their Minds, so that they being deterred form evil Practices may flee from the Wrath Heb. 6. 18. to come, by laying hold on the hope set before them; he gives warning before he strikes, tells you of your danger; Except ye repent ye shall all likewise perish; he that believeth on the son hath ever­lasting life, and he that believeth not the Son, shall not see Life, but the Joh. 3. 36. Wrath of God abideth on him; the wicked shall be turned into Hell, Psa. 9. 17. with all the Nations that forget God: You may know how it will [Page 69] go with you at the last day, if you hear but Gods warning-pieces in his Word: Know ye not the unrighteous shall not inherit the King­dom 1 Cor. 6. 9. 10. of God? Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor effeminate Persons, nor abusers of themselves with mankind, nor Thieves, nor Drunkards, nor Extortioners; &c. Com­pared with Rev. 21. 8.

3. God calls, nay cries to you sinners, O ye simple ones, why Prov. 1. 26, 27. will ye love simplicity, and fools hate knowledge! turn ye at my reproof, and behold I will pour out my spirit upon you, &c.

4. He gives sinners time and space to repent, or a day of Grace. O now unexcusable will he leave every ungodly man at the last day! their destruction shall appear to be of themselves; be sure God will be clear when he judges, none shall have any thing to charge him with, all mouths shall be stopped. The man That wanted the Wedding-Garment was speechless.

5. God hath sent his Son to die for Sinners: God so loved the Joh. 3. 16. world that he gave his only begotten Son, that whosoever believeth in him shall not perish, but have everlasting life.

6. He sends his Ministers to call you, to invite you, who tell you all things are now ready: Sinners, will your sinful Ho­nours, Mat. 22. 7. Riches or Pleasures, make a reparation for the loss of a Christ, the loss of Heaven, and loss of your own souls? Take two or three Directions.

• 1. Seek the Kingdom of Heaven first, before all things.
• 2. Take notice, this is the day of your Visitation, know now the
  Directions.
  things that belong to your peace, before they are hid from your Eyes: Behold now is the accepted time, &c.
• 3. Close with Christ whilst the Spirit strives with thee, and be­fore Conscience is feared, or let out against thee, to tear thee in­to pieces.
• 4. Attend carefully upon the means of Grace, and know assu­redly that the Wages of Sin is eternal Death, even everlasting burnings, therefore renounce it with the greatest abhorrence; know all the Pleasures and Honours of this Life are but the Elements of carnal felicity, and according to the Judgment of Reason and sense would any one chuse the enjoyment of the greatest Pleasures for a day, and afterwards be satisfied to suf­fer the most exquisite Torments for a year? much more folly and madness it is for momentary brutish delights to incurr the fiery. Indignation of God for ever.

1. One word to you that are Believers, and I have done. Comfort to Believers. O bless God for Jesus Christ, who has born the wrath of God for [Page 70] you, and in your stead, that you might never seel the bitterness of it, even Jesus who delivered us from wrath to come. 1 Thess. 1. 10.

2. Admire the distinguishing Grace and special Love of God: We love him, because he first loved us: It was his Love that over­came you. The meer fear of Hell is not sufficient to Convert the Souls of men, tho' it may stop them in their way, and prevent great Abominations in the gross acts thereof, yet does not, cannot renew their Nature, regenerate and make holy their hearts and lives; that Religion that is the meer effect of fear will be according to the nature of its principle, even legal, wa­vering and inconstant; yet the fear of Hell may awaken the sinner, and in some sence prepare for Grace: When the Soul is storm­ed by the terror of Wrath, and the fear of Hell has made a breach, Divine Grace enters, but it is the Love of God and hopes of Heaven that works spiritual affections, (as the Obedi­ence that flows therefrom is Evangelical, free and voluntary, from the entire consent of the Soul) and are abiding.

3. Be content with your Condition, tho' poor in this World, remember Lazarus, how much better was his state than the Rich Glutton's? O do not envy the wicked that are Rich, they will pay dear for their Wealth when they come to Hell, which they with greedy covetous minds heap up. I remember a Passage which is related in History: A General with an Army passing through another Princes Countrey, gave strict Order that no Person should offer to touch the least thing which belong'd to the Inhabitants; but nevertheless one Souldier as they were upon their March, stole a Bunch of Grapes, which the General being informed of, gave Order that he should immediately be put to Death; as he was go­ing to Execution, he fell a eating his Grapes, and some Per­sons looking greedily on him, he observing them, said, Do not envy me my Grapes, for they cost me dear, they cost me my Life.

4. Let it appear to all that you do love Jesus Christ, and pre­ferr the honour of God and his interest above all things in this World; let the main end and design of your Souls in desiring Grace, Gifts, Knowledge, &c. and in all you act and do in his Service, be, that you may advance his Glory.

Sirs, the time is near when it will be known who are Christs Wheat, true Christians, and who are not; but let all that are but Chaff tremble, for Hell is prepared for them: He will gather the Wheat into his garner, but the Chaff he will burn up with unquen­chable fire.

‘ JOHN X. 27, 28. My Sheep hear my Voice, and I know them, and they follow me. And I give unto them Eternal Life, and they shall never perish, neither shall any pluck them out of my Hand.’

Serm. 1. Preach'd Feb. 5. 169 1/ [...].BELOVED, these Words are the Words of our Blessed Saviour: and they contain no small Comfort to all true Believers, who are the Sheep and Lambs of Jesus Christ. My main Purpose or Intention, is to speak to the 28 th Verse, and to defend the sweet and comfortable Doctrine of the Saints final Perseverance; but shall begin with the 27 th Verse, viz. My Sheep hear my Voice, and I know them, and they follow me.

In our Text are two Parts. Parts of the Text.

• 1. Something Implied, viz. Christ is a Shepherd, and that he hath a People that are his Sheep.
• 2. Something that is Expressed, viz. That all such who are his Sheep, hear his Voice, and do follow him.

You have in the Words, 1. The Property of Christ's Sheep. 2. Their Security, and happy State and Condition.

• 1. Their Character or Property, viz. They hear his Voice, and do follow him.
• 2. Their Security, and happy State and Condition.

• 1. He knows them, that is, he approves of them.
• [Page 76] 2. He gives to them Eternal Life.
• 3. They are in his Hand, and shall never perish.

Our Saviour in this Chapter calls himself the Shepherd of the Sheep, yea, the Good Shepherd, Ver. 11. I am the Good Shepherd: the Good Shepherd giveth his Life for the Sheep.

Now if it be demanded who are the Sheep of Christ? I answer, All that the Father hath given to him, and that believe in him.

Christ's Sheep may be considered as his two manner of ways.

1. Decretively. See Ver. 16. And other Sheep I have, which are not of this Fold: them also I must bring, and they shall hear my Voice. The Lord Jesus meaneth the Gentiles, these he calls his Sheep by virtue of God's Eternal Election, Them also I must bring; They are given unto me; and all that the Father hath given me, shall come unto me. I lay down my Life for them, or in their stead, that they John 6. 37. might not perish. I therefore (as if he should so say) must bring them, call them, renew or regenerate them: The Covenant I have made with my Father is such, that it cannot be broken; the Pur­pose, Counsel, and Promises of God shall stand. This agrees with that Word of the Holy God to St. Paul, Be not afraid, but speak, and hold not thy peace: For I am with thee, and no Man shall set on Acts 18. 9, 10. thee to hurt thee; for I have much People in this City. They are cal­led the Lord's People, though then in a state of Darkness and Unbelief; decretively, or according to his Eternal Purpose, they were his.

2. Actually, or such who are already brought in, or who do be­lieve, and are visibly of his Fold.

The Doctrine I shall prosecute, shall be drawn as comporting with this latter Exposition.

Doct. 1. All true Believers are the Sheep and Lambs of Jesus Christ, and he is their Shepherd; they hear his Voice, and follow him.

Two things I shall (God assisting) do.

Before I raise any other Point of Doctrine, in prosecuting this,

I shall, 1. Open or explain this Proposition. 2. Apply it.

In speaking to the first, I shall observe this Method.

First, I shall explain the Proposition.

• 1. I shall shew you in what respect they may be said to be his Sheep.
• 2. Shew what is meant by Christ's Voice.
• [Page 77] 3. What by hearing of his Voice.
• 4. What by his knowing of them.
• 5. Give you some of the Characters of Christ's Sheep; and shew how they follow him.
• 6. Shew what a kind of Shepherd Christ is.

First, They are his Sheep by Choice, or by virtue of Election. Those that are Christ's, are not only his Sheep, but his Spouse also, ac­cording Believers Christ's Sheep by Choice. to another Scripture-Metaphor; and therefore 'tis reaso­nable they should be his own free Choice, and such as he can and doth dearly love; not only such as the Father loved, but he him­self also loved: all that were Elected from Everlasting, were be­loved by the Father, and the Son, from Everlasting, with a Pur­pose of Grace and Favour, or Love of Benevolence. The Sign and Fruit of Christ's Love to his Sheep, is the Choice he hath made of them; Ye have not chosen me, but I have chosen you, and ordained that you should go and bring forth Fruit, and that your Fruit should remain, John 15. 16. This Christ mentions here, as an Argument of his greatest Love; and therefore he doth not refer to that Choice of them as Apostles, for so was Judas chosen, who was not comprehended in God's Eternal Election; I speak not of you all, I know whom I have chosen, John 15. 18. Judas was chosen to the Apostleship, but was not chosen to Eternal Life; he was a Devil, and therefore not to be one of Christ's Sheep: Have I not chosen you Twelve, and one of you is a Devil?

Christ hath no Sheep, but such that he was pleased to chuse, or make choice of for his own; and he knows them, before they know him, as the Apostle speaks, The Lord knows them that are his; 2 Tim. 2. 19. that is, all such that he hath chosen according to the Decree of Eternal Election.

Secondly, Christ's Sheep are his, by virtue of the Father's free Do­nation. By Dona­tion. They are all given unto him; I pray not for the World, but for them thou hast given me. I have manifested thy Name to the Men which thou gavest me out of the World: thine they were, and thou Joh. 17. 9. Joh. 17. 6. gavest them me. They were given to Christ to be his Sheep, to be his Spouse, and Members of his Mystical Body. Behold, I and the Children thou hast given me, are for Signs and Wonders in Israel. Isa. 8. 18.

Thirdly, They are Christ's Sheep by Purchase: He bought them all, and that too at a dear Price. He paid heartily for them, every By Pur­chase. [Page 78] Sheep cost one and the same Price, even the meanest, poorest, and weakest of them, cost more than ten thousand Millions; nay, that which was in value more than ten thousand Worlds: Ye are not 1 Cor. 6. 19, 20. your own, but you are bought with a Price. We had sold our selves to other Masters, and they had possession of us. I am carnal, saith Paul, sold under Sin. He was formerly sold, and was hardly yet Rom. 7. 14. Isa. 50. 1. got out of the Tyrant's Hand. Behold, for your Iniquities have you sold your selves; but ye shall be redeemed without Money. We were all sold to Sin, sold to Satan, and there was no ways to re­deem us from the Wrath of God, without a great Ransom; Ju­stice will have a satisfactory Price: And since corruptible things, as Silver and Gold, will not do it, no nor a thousand Rams, nor ten thousand Rivers of Oil, nor the Fruit of the Body, which could not make Atonement for the Sin of the Soul, Christ must come to the Price proposed to him, and demanded of him, if he will purchase these Sheep, and that was his own precious Blood. Take heed therefore unto your selves, and to the Flock over which the 1 Pet. 1. 18, 19. Holy Ghost hath made you Overseers, that ye feed the Church of God, which he hath purchased with his own Blood. I lay down my Life for Acts 20. 28. my Sheep. This was the Price, so dearly did Christ buy his Sheep. And this Day, Beloved, the Tokens of this Price, or Sacred Signs or Symbols of this Purchase is to be set before your Eyes: pray re­member that Believers are Christ's Sheep by Purchase.

Fourthly, Believers are Christ's Sheep by Renovation, or Transfor­mation. In this lies a great Mystery, they had not once a Sheep­like By Reno­vation. Nature, but by Grace their swinish and evil Qualities are changed: he hath infused new and holy Dispositions into them. So that in this respect Jesus Christ excels all other Shepherds, for they cannot turn Swine, Bears, or Tigers, into Sheep; but the Lord Jesus, by the Holy Ghost, makes such to become his Sheep, or to have Sheep-like Natures and Dispositions, that were before as vile, filthy, and abominable as the worst of Sinners: the Holy Ghost com­pares them before Grace and Regeneration, to Dogs, Swine, &c. they having like evil Qualities with those unclean and filthy Creatures: Such were some of you. What a kind of such were they? Why, 1 Cor. 6. 10, 11. Thieves, Covetous, Drunkards, Reviiers, Extortioners, Effeminate, &c. But ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, (that is, by the Power of the Lord Jesus and by the Spirit of our God. Christ hath not one Sheep, but what he hath made so to be: He, as God, made them at first, [Page 79] and they having lost their first Excellent and Holy Nature, he new makes them, forms them again, or transforms them into his own holy, humble, meek, and gentle Nature. This People have I for­med for my self, they shall shew forth my Praise.

We are created in Christ Jesus unto good Works; and thus they Eph. 2. 10. may be said to be his Sheep.

Fifthly, Believers are Christ's Sheep, by a Holy Covenant or Contract made with the Father; and by virtue of this Covenant they were By Holy Covenant and Con­tract. given to him. By virtue of this Covenant he died for them; by virtue of this Covenant they became his, and he calls them, re­news them, and changes them; He shall see his Seed. It was by the Blood of this Covenant the Great Shepherd of the Sheep was raised from the Dead; that they might be raised, quickned, and Heb. 13. 21. justified. By virtue of this Covenant he gathers them, and carries them in his Arms, and lays the young and tender Ones in his Bosom; and gently leads such that are with Young, Isa. 40. 11. By virtue of this Covenant he puts his Fear into their Hearts, that they may not depart from him. Jer. 31. 33.

Christ as Mediator in this Covenant, is God's Servant, and un­dertakes the Office of Shepherd, to take care of, feed, heal, and preserve all those who were given to him by the Father.

Sixthly, Believers are Christ's Sheep by Conquest. They were fal­len into the Enemy's Hand; in the Hands and under the Power of By Con­quest. most cruel Tyrants, who designed to tear them in pieces and de­vour them: They were in Satan's Hand, and under the Power of Sin; and were meer Bond-slaves, and in fearful slavery to these Enemies, having their Eyes put out, their Fleece torn off, or strip'd of their Robes, being dangerously wounded. And although Je­sus Christ, to redeem them from Wrath and Misery, laid down a great Price (as you heard before) to satisfy God's Justice; yet, alas, Satan takes no notice of that, they were in his Hand; who like a strong Man armed, keeps the Soul, and had Power over them: therefore Jesus Christ puts forth his Almighty Hand to van­quish and subdue this cruel Foe, and thereby redeems and rescues all his Sheep out of Slavery and Bondage; by which means they come to be his by a blessed Conquest of their Enemies, and by overcoming them; for he subdues their Hearts bends and subjects their rebellious Wills by the Power of Divine Grace, before he can have one of them: All the Sheep of Christ yield themselves up to [Page 80] him, as being conquered by him; overcome by his Love, and the Power of his Spirit. This brings me to the next thing.

Seventhly, and lastly, Believers are Christ's Sheep by virtue of a By a holy Resignation. holy Resignation of themselves to him. They have chosen him to be their Shepherd: other Sheep can't make choice of their Shepherd, but Christ's Sheep can do this, their Eyes being enlightned to see the Excellency of Christ, the Greatness of his Love, and what he hath suffered and undergone for them; they commit their Souls to his care and keeping, that he may watch over them, feed and lead them: They gave themselves first unto the Lord, and unto us by the 2 Cor. 8. 5. Will of God.

First, They gave themselves unto the Lord, (by the Power of his Spirit) to be his, and no more their own, but to be his People, his Spouse, his Sheep; and then gave themselves to his Church, to be of his Flock. Christ hath no Member, no Sheep of his visible Church or Fold on Farth, but such who know him; I am known of mine. They are not ignorant Persons, or such who are unable to give themselves up to him. Others are not required to give them: No, no; they must be able to give or resign themselves to him, (as being overcome by his Love) and thus they become his Sheep also.

Secondly, I shall shew you what is meant by Christ's Voice.

There is a Four-fold Voice of Jesus Christ which his Sheep hear.

• 1. The Voice of his Word.
• 2. The Voice of his Spirit.
• 3. The Voice of his Holy Doctrine.
• 4. The Voice of his Rod.

First. Christ's Sheep hear the Voice of his Word. The Holy Scrip­ture is Christ's Word, and therefore the Voice of Christ, and this Voice his Sheep hear: They give full credit to the Truth of the Sacred Scriptures, they believe they are of Divine Authority: All Scripture is given by Inspiration of God, and is profitable for Doctrine, 2 Tim. 3. 16. for Reproof, for Correction, for Instruction in Righteousness. They are none of Christ's Sheep that do not, will not hear this Voice of Christ; that is, do not believe the Truth of the Sacred Scriptures, do not hear nor regard what they speak, but magnify unwritten Traditions above the Word of God, or the Light of Natural Con­science. The Sheep of Christ hear Christ's Voice in the Ministry of his Word, they attend upon the preaching of the Gospel, and [Page 81] look upon the Word delivered in Christ's Name, by his faithful Ministers, to be the Voice of Christ unto them: But how, or af­ter what manner Christ's Sheep do hear his Voice, viz. the Voice of his Word, I shall open under the third Head.

Secondly, There is the Voice of Christ's Spirit; and this Voice of his his Sheep hear also, and indeed none but they. Sirs, this is that Voice of Christ which doth the Work, and that which discovers who are his Sheep. The Voice of Christ's Word, without the Spirit, is not sufficient; the Word will not make Sinners hear, though it be spoken a thousand times over, except the Spirit's Voice do accompany it: I shall therefore open to you the Nature of this Voice of Christ, I mean, the Voice of his Spirit.

1. 'Tis an awakening Voice: Sinners are asleep, yea, in a dead Sleep, and sleep they will till they hear this Voice. The power­ful Voice of Christ awakened dead Lazarus after he had lain in the Grave four days: And it must be the like Voice that doth a­waken the sleepy and dead Sinner; Wherefore he saith, Awake thou Eph. 5. 14. that sleepest, and arise from the Dead, and Christ shall give thee Life. 'Tis sad to see what a multitude of poor People sit, day by day, under the hearing of the Word, and yet remain in their Sins: they are asleep, the Word doth not awaken them; but when the Spirit's Voice is heard, when that works with the Word, they are quickly roused up out of that dead Sleep in which they lay.

2. The Voice of Christ's Spirit, is a convincing Voice. Come, John 4. 29. see a Man that told me all things that ever I did: The Spirit of Christ reached her Heart, convinced her what a vile Sinner she was: We do not read of many things Christ told her she had done, but that he she had then was not her Husband, ver. 18. so that she lived in Adultery with him. But now as soon as the Spirit convinced her of this one Sin, she is convinced of all her other abominable Evils; and therefore cries out, Come, see a Man that told me all things that ever I did; Is not this the Christ? Intimating, none but Christ can make the Evil of Mens Hearts and Lives appear unto them: So 'tis none but the Holy Spirit can pierce the Soul, or convince the Sin­ner throughly of his Sin and Misery, and discover the Vileness of their Hearts and States unto them; They were pricked in their Hearts, Acts 2. 37. and said, Men and Brethren, what shall we do? Is there any hope that such Sinners as we may be forgiven, and be saved? Verily, we were guilty concerning our Brother, (said Joseph's Brethren;) God's Spirit now convinced their Consciences, and brought their Sin to remembrance. So there are none that hear the Voice of the [Page 82] Spirit, but their Sin appears presently before their Eyes; their Sin is aggravated on their Consciences, and is most hateful and odious to them.

3. Christ's Voice is a Soul quickening Voice. Verily, verily I say John 5. 25. unto you, The Hour is coming, and now is, when the Dead shall hear the Voice of the Son of God, and they that hear shall live. The Voice of Christ doth not only cause the Ear to hear, but the Heart to hear also. All Mankind naturally are dead in a spiritual Sense, they have no divine nor spiritual Life in them. Man is not by Ori­ginal Sin, or by Nature, only wounded or maimed, but dead: The Holy Ghost doth not make use of an improper Metaphor. We by Nature were as truly and really in a spiritual Sense dead; that is, had no more Life, spiritual Life, Motion, Heat, Feeling, or Strength in us, than a dead Man hath natural Life, Motion, Heat, Feeling, or Strength in him: but when the Soul hears the spiritual and powerful Voice of Christ, 'tis immediately quickened, a Prin­ciple of divine Life is infused; You hath he quickened, that were dead Eph. 2. 1. in Sins and Trespasses. Thus the Greatness of Christ's Power to­wards Sinners appears, that were dead, or destitute of a Principle of spiritual Life. Those that assert the Power of the Creature, or that every Man is put into a Capacity to be saved if he will, certainly do not consider this; lay this to heart, ponder on this, viz. That all Mankind, before Grace is infused into the Soul, are dead: What short of Almighty Power can raise the Dead to Life? Power is not in the Dead to quicken himself; nor can dead Laza­rus resist that Principle of Life infused into him: 'tis not what the Sinner, but what Christ the Saviour will; and he quickens not all, but whom he will; For as the Father raiseth up the Dead, and quick­neth John 5. 21. them; even so the Son quickneth whom he will: 'Tis not in him that willeth, nor in him that runneth, but in God that sheweth Mercy.

4. Christ's Voice by his Spirit, is a Soul-humbling and a Self-abasing Voice: They that hear his Voice, are straitway brought to his Feet, loathing and abhorring themselves. The Voice of Christ hath the same Effect on the Soul, as the sight of God in Christ: I have heard of thee by the hearing of the Ear; but now mine Eye Job 42. 5, 6. seeth thee: Wherefore I abhor my self, and repent in Dust and Ashes. After Paul had heard the Voice of Christ, saying, Saul, Saul, Why persecutest thou me? how humble was he; though called to be an Apostle, yet esteemed himself less than the least of all Saints: Now to be less than the least, is to be nothing. Man before Grace, [Page 83] or before he comes to hear the Voice of Christ, is a proud Crea­ture; but Grace humbles him to such a degree, that he is little, nay nothing in his own Eyes.

5. Christ's Voice is a Soul-regenerating Voice. His Voice is power­ful, and shakes the old Foundation down, all former Hopes and fleshly Confidence is gone: It was the Voice of the Spirit that first made us, and made this World; By the Word of God were all things made and created: And 'tis his Voice that creates us again, or that renews us, or forms his Sacred Image in us. He that commanded by his Voice Light to shine out of Darkness, doth but speak the word, and so shines into our Hearts; and thereby transforms us, and gives us the Light of the Knowledge of the Glory of God in the Face of Jesus 2 Cor. 4. 6. Christ.

6. 'Tis a Sin-killing Voice: It lays the old Man a bleeding, (as it were) the Spirit destroys the Body and Power of Sin, it breaks down all the strong Holds of Sin. Christ slays this Enemy by the Sword that goes out of his Mouth, that is, by his Word, through the Operations of the Spirit: If ye live after the Flesh, ye shall die; Rom. 8. 13. but if ye through the Spirit do mortify the Deeds of the Body, ye shall live. 'Tis not enough to forbear the acting of Sin, but we must kill and crucify it; and this we cannot do without the powerful as­sistance and help of the Spirit.

7. 'Tis a Soul-strengthning Voice. As Sin dies, Grace lives, and the Soul receives strength: Faith is the Life and Strength of the Soul; and this Life and Strength we receive by the Holy Spirit.

8. 'Tis a comforting Voice. 'Tis by the Spirit God speaks Peace to the Soul: He will speak Peace unto his People, and unto his Saints. Psal. 85. 8. Hos. 2. 14. I will speak comfortably to her, I will speak to her Heart: None can speak to the Heart but God, by his Spirit; it is the Holy Ghost that is the Comforter: And after the Sinner hath been deeply wounded in the true sense of Sin, and is dejected, grieved, and sorely troubled, then the Spirit comes with its sweet, still, and comforting Voice, and revives the drooping Soul. To comfort the Conscience, Luther saith, is as great a Work as to make the World.

1. Now the Spirit speaks Comfort to the distressed Consci­ence through the Blood of Christ; that is, by shewing the Soul that Christ died in its stead, and bore the Wrath that was due to us, having fully satisfied God's Justice, and answered all the De­mands and Requirements of the Law, being made a Curse for us, that the Blessing of Abraham might come upon the Gentiles through Christ [Page 84] Jesus, that we might receive the Promise of the Spirit through Faith. Gal. 3. 14. The Blood of Christ speaks, it hath a Voice in it, it speaks good things, yea, better things than the Blood of Abel. But it never speaks Comfort to the Soul, till the Spirit applies it and sprinkleth it up­on Heb. 12. 24. the Heart: O what Peace and Comfort then doth the Spirit speak to a wounded Spirit!

2. The Spirit speaks Comfort to the Soul, by applying the Pro­mises of Pardon and Peace unto us, causing our Souls to take hold of them, and to cleave to God in them: This Promise is mine, God hath fastened and fixed it on my Heart, saith a Believer.

3. By opening the Greatness and Preciousness of Christ's Love to us: because he hath loved us with an everlasting Love; therefore with loving Kindness hath he drawn us, and helped us to believe and to receive him.

4. The Spirit speaks Comfort to Believers, by opening unto them, the Nature and Excellency of the Covenant of Grace which is ordered in all things, and sure, being confirmed by the Oath of 2 Sam. 23. 6. God, &c.

5. By shewing them the Power, Mercy, and Faithfulness of God, &c. O, Sirs, no Voice like the Voice of the Spirit: happy is that Soul which hears this Voice; and 'tis this Voice of Christ that all his Sheep hear.

Thirdly, There is also the Voice of Christ's Doctrine: I mean, the true Evangelical Doctrine of the Gospel. The true Faith of the Gospel, or the sacred Doctrine thereof, is the Voice of Christ, which his Sheep will hear: And they will not hear the Voice of Strangers, they will not hear the Voice of false Teachers, or their pernicious Doctrine; they know not the Voice of Strangers, they can distinguish between Christ's Voice, Christ's Doctrine, and the Do­ctrine of false Prophets, and false Teachers: they know not the Voice of Strangers, that is, they approve not of their Doctrine; but they know, they approve of Christ's Doctrine; though never so hard, never so difficult, and never so unpleasant to others, yet 'tis approved of by them; 'tis easy and pleasant to them that are Christ's Sheep.

They hear what Christ hath said, they hear Christ's Voice, i. e. the Doctrine he taught; This is my beloved Son (saith the Father) in whom I am well pleased, hear him.

1. Not Moses; Moses is not our Shepherd, our Guide, our Law­giver: We are not his Disciples, his Sheep; No, no, but we are Christ's Sheep, Christ's Disciples: The Jews said, they were Moses 's Disciples.

[Page 85] 2. They hear Christ's Voice, not the Pope's, not the Voice of Antichrist.

3. They hear Christ's Voice; not the Voice of the Light of Na­ture only, or the teaching of Natural Conscience: though, 'tis true, they hear and follow that Light, yet they know the Light that is in all Men, which is in Pagans, Turks and Heathens, is not the Voice of Christ as he is Mediator, and the great Shepherd of the Sheep.

4. They hear Christ's Voice, follow his Voice, not the Voice of General Councils and National Synods; they will no further hear any, than they hear and adhere to the Voice and Doctrine of Jesus Christ.

2 dly, They will not receive or embrace any Capital Errors; they will not hear the Voice of Strangers, but keep to all the Es­sentials of Christ's Doctrine of the Principles of true Reli­gion.

Particularly,

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

2. They stedfastly believe the Doctrine of the Blessed Trinity, that there are three that bear record in Heaven, the Father, the Son, 1 John 5. 7. and the Holy Spirit; and that these three are one; One in Essence, yet three Persons or Subsistences.

3. They stedfastly believe the Doctrine of Christ's Divinity, or have a right Faith about the Person of Christ, not doubting but that he is God by Nature, the most High God, coeternal and co­equal with the Father and the Holy Ghost; abominating the Doctrine of Arius, who asserted he was not of the same Substance of the Father, but rather a created Spirit, the first and chief Spirit or Angel God created.

And the Doctrine of Socinians, who affirmed, He is a meer Man, and had no Pre-existence before he was Conceived and Born of the Virgin.

They abominate that Voice or Doctrine of Eutychians, who maintain, that the Matter of Christ's Flesh was from Heaven, or that it was a Conversion of the Deity of the second Person of the Trinity into Flesh, and that he partook not of the Nature of the Virgin.

They abominate their Doctrine, who declare, that Christ doth consist of one Nature only; and those who affirm that the Light that is in all Men (which is but an inward Quality created of God, [Page 86] with which the Soul of Mankind is naturally indued) is the only Christ of God; they know these are Strangers, and the Voice of Strangers they will not hear.

4. They hear and stedfastly believe, and receive the Doctrine of Christ's Headship over the Church.

5. The Doctrine of Satisfaction by Christ, in his Expiation of Sin, and of Justification by his Righteousness imputed, as it is received by Faith alone, without inherent Righteousness wrought in us, or good Works done by us.

6. The Doctrine of Regeneration, the Resurrection of the Bo­dy, and of the Eternal Judgment, and World to come.

In all these Respects they hear Christ's Voice, i. e. his Doctrine, and in all other respects so far as they receive Light and Knowledg touching any one, or all the blessed Truths and Ordinances of the Gospel.

Fourthly, There is the Voice of Christ's Rod also, which his Sheep hear; The Lord's Voice crieth to the City, and the Man of Wisdom Mich. 6. 9. shall see thy Name: hear ye the Rod, and who hath appointed it. When Christ's Sheep will not hear as they ought the soft and sweet Voice of God's Word, he speaks to them by the Voice of his Rod, by Af­flictions and sharp Rebukes, which by his Providence he brings up­on them: And though others cannot hear so as to understand this Voice of Christ, yet his Sheep do, they see his Name, and hear the Rod, and know whose Voice it is, and to what End 'tis appointed; but this I shall not insist further upon here.

I should now come to shew you how Christ's Sheep hear his Voice, but that must be for the next time.

APPLICATION.

1. Bless God you have Christ's Voice, Christ's Word sounding in your Ears; Blessed are they that know the joyful Sound, for they shall Psal. 89. 15. walk in the Light of thy Countenance, O Lord. It is not all they that hear the joyful Sound, but only such that know it, with an experi­mental Knowledg, who have felt the Divine Power of it on their Souls.

2. Rest not therefore upon a bare hearing of the Word of Christ; take heed that the Gospel comes not to you in Word only, but in Power also.

3. Labour to hear the Voice of Christ's Spirit in and with the Word, or you are undone for ever.

‘ JOHN X. 27. My Sheep hear my Voice, and they follow me.’

Serm. 2. Preach'd Feb. 12. 1693-4.DOCT. All true Believers are the Sheep and Lambs of Jesus Christ, they hear his Voice, and they follow him.

Beloved, we have shewed you in what respects Believers are said to be Christ's Sheep, and what is meant by his Voice, which his Sheep, or such who belong unto him, do and will hear.

Thirdly, I shall now proceed to the next general Head of Dis­course propounded to you.

I am to shew you how Christ's Sheep hear his Voice, his Word, How Christ's Sheep do hear his Voice. his Holy Doctrine.

They hear Christ's Voice, his Word and Doctrine, understand­ingly; He that heareth the Word, and understandeth it, &c. Some, tho they hear it, yet they are ignorant, and know not the Nature, Mat. 13. 23. Power, and divine Excellency of it. The sacred Scripture is as a sealed Book to some that are learned with Humane Arts and Sci­ences; they see but the outside of the Book (as it were); and o­thers they are ignorant Persons, neither have Humane nor Divine Teachings: then he opened their Vnderstandings, that they might un­derstand Luke 24. 45. the Scriptures. See how Christ does honour the holy Scrip­tures: He did not open their Understanding without the Scrip­tures, he sends them to that because they testify of him; but he knew the Scripture would not sufficiently give them the knowledg of himself, without the Influence and Illumination of his Spirit. Sirs, they hear Christ's Voice aright, who are taught of God, and by his Spirit, to understand his Word. Some Men are so far cheated by the Devil, that they cry up the Light of natural Con­science, and magnify that above the Holy Scripture. He per­swades them to cast away the Scriptures as a dead Letter, in ex­pectation of the Spirit's Teachings; whereas the Spirit teacheth by, not without, nor contrary to the Sacred Scripture. The Word of Christ is full of Mystery; its holy and sublime Doctrine is not easily understood, nor can it be without the Spirit helps the Understanding. In a right and saving manner it is given to [Page 88] Christ's Sheep to understand the Mysteries of the Kingdom of Heaven, and to others it is not given.

2. Christ's Sheep hear his Voice with Affection: They like, love, and approve of his Word and Doctrine, it is sweet to them; Thy Word is very pure, therefore thy Servant loveth it. They know that Psal 119. 140. there is no Falshood in it, it is pure from all Mixture, there is ex­act Purity and Holiness in it; which makes unsanctified Persons to like it not, but either disbelieve it, or else despise and hate it: But a godly Man loves it upon the account of its Purity, in that it promotes nothing but Holiness both in Heart and Life. The Word of the Lord is right; and all his Works are done in Truth. Therefore Psal. 33. 4. Psal. 119. 128. I esteem all thy Precepts concerning all things to be right; and hate every false Way. I do not reject such things that my carnal Rea­son cannot comprehend, or such as are opposite to the Lusts and Corruptions of my Heart, or worldly Interest; but I approve of all things that come out of thy Mouth. Some Men do not receive the Truth in the love of it, and therefore are given up to believe a Lie, or to strong Delusions. 2 Thess. 2. 10.

3. They hear Christ's Voice with Attention; they hear it diligently. He says, Hearken diligently unto me; and they with the greatest care do so. Thus Mary heard Christ's Voice; she gave such at­tention to his Word and Doctrine, that she left all her secular Con­cerns to attend upon him, though her Sister was offended with her. And thus Lydia heard the Word of Christ, Whose Heart the Lord Acts 16. 14. opened, that she attended unto the things which were spoken of Paul. None can hear with attention, but such whose Hearts the Lord doth open; and none can open the Heart, and cause the Soul to hear that is dead, but Christ only.

4. They hear Christ's Voice believingly. Others hear it, but do not believe it: Who hath believed our Report? and to whom hath the Arm Isa. 53. 1. John 3. 3. of the Lord been revealed? Christ saith, Except a Man be born a­gain, he cannot see the Kingdom of God. But O how few stedfastly give credit to this Doctrine: certainly, if Sinners did believe this but with the same Humane Faith with which they believe many other Things and Reports, it would make them tremble; but Christ's Sheep, or all gracious Persons, give full credit to what­soever he hath said, and that not only with an Humane Faith, but with a Divine Faith also, or Faith of the Operation of God. The Man believed the Word that Jesus had spoken unto him. John 4. 50.

The great Doctrine of the Gospel, is a Doctrine of Faith; 'tis to believe: He that worketh not, but believeth on him that justifieth Rom. 4. 5. [Page 89] the Vngodly, his Faith is counted for Righteousness. Mankind are generally for doing to be justified; they will not be perswaded that all is done already for them, and that they are only to believe and be justified: but thus Christ's Sheep hear his Voice.

5. Christ's Sheep hear his Voice tremblingly, with great Fear, holy Awe, and Reverence. Thus good King Josias heard the Word of 2 Chron. 34. 27. Isa. 66. 2. God; his Heart was tender, and he trembled: and saith the Lord, To this Man will I look, even to him that is poor, and of a contrite Spirit, and that trembleth at my Word. They know it is God's Word, Christ's Word, who hath all Power in Heaven and Earth, Who is the only Potentate, King of Kings, and Lord of Lords. Where the Word of a King is, there is Power. Power goeth along with Christ's Voice, to awe all their Hearts that are gracious: My Psal. 119. 161. Heart standeth in awe of thy Word, saith David.

6. Christ's Sheep hear Christ's Word universally, even all that he saith unto them; Him shall ye hear in whatsoever he shall say unto Acts 3. 23. you. And those who do not thus hear this great Prophet, shall be destroyed from among the People. Some will hear Christ's Word which they like of; but if any part of his Doctrine sutes not their carnal Hearts or Interest, that they will not hear, nor comply with: but Believers are for hearing the hardest things that are contained in Christ's Word; they approve of every thing, as you heard before.

7. They hear Christ's Voice with Retention; they hear and keep his Word; they lay it up in their Hearts, as it is said of the Blessed Virgin: They will not lose it, and therefore, with David, Psal. 119. 11. hide Christ's Word in their Hearts.

8. They hear his Voice always constantly unto the End; they will attend unto his Word and Doctrine as long as they live: let what will come, they are not offended, as the stony-ground Hearers Mat. 13. are said to be.

9. And lastly, They hear Christ's Voice only, his Voice and none else: They will not hear the Voice of a Stranger; that is, they will not receive damnable Errors, they know the Voice of De­ceivers; nor will they receive a Mixture in Doctrine, nor in God's Worship: they will not join Christ and Moses together, Works and Faith together, Christ's Righteousness and their own toge­ther, Christ's Institutions and the Inventions and Traditions of Men together.

Quest. May not Believers, who are Christ's Sheep, be beguiled, so as to receive some capital Errors, or an Error in some fundamental Point?

[Page 90] Answ. 1. No doubt but they may be seduced; I mean, a parti­cular Sheep, or Saint, may be grievously corrupted in his Judg­ment.

2. But if a Believer be drawn away, or seduced, he shall, if sincere, if an Elect Person, be restored again; for it is impossible any of them should finally be deceived: If it were possible they should Mat. 24. 24. deceive the very Elect; but that cannot be.

Quest. Why are false Teachers called Strangers?

Answ. 1. Because a Stranger is one that we know not; so a false Teacher is one that knows not Christ, nor his true and saving Doctrine, they are not acquainted with him, are not brought into Union with Christ, nor have Communion with him.

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

3. The Saints also know them not, they approve not of them, nor of the Doctrine they preach; they can discern between Truth and Error, by the Anointing they have received.

4. A Stranger is one that is not a constant dweller in one Place: so false Prophets, and false Teachers, are not fixed long in one Opinion. Her Ways, saith Solomon, are moveable, speaking of the false Church, or adulterous Woman: many of these are one day for one thing, for one Error, and another day for another; this shews they are false Teachers, or Strangers to the Truth, they know it not.

5. They are called Strangers, because they publish strange Do­ctrine: Be not carried about with divers and strange Doctrines. The Doctrine of Christ is one and the same, being immutable, can suf­fer Heb. 13. 3. no Change or Alteration; but these bring in a new Doctrine, not known in the Primitive Days, not taught by Christ or his Apostles, nor received in the purest Times of the Gospel before Corruptions crept into the Church.

They will not hear the Voice of Strangers, or the Doctrine of false Teachers.

1. Not but that they may occasionally hear such preach; yet if they know they are Deceivers, they will not so much as hear them; neither ought they, but to shun them as such who have Plague-Sores upon them; yet they may hear and read their Books, to know the better their cursed Principles and Errors.

2. Therefore they do not so hear them, as to like and approve of their Doctrine, as I said before.

[Page 91] 3. They will then be sure not so to hear them, as to receive and embrace their pernicious Principles, unless lamentably deluded; which as you heard they may be, through the subtilty of Satan, and the craftiness of his Emissaries, for some time, if they do not watch and take the better care.

APPLICATION.

Caution. To you that are Believers, beware lest you are led away by the Error of the Wicked; be sure that you are not cor­rupted in any main or fundamental Truth.

First. O labour to maintain and abide firm in the Doctrine of the Blessed Trinity: God hath revealed or made known himself as three in one, and therefore as such to be worshipped. Look what way God hath manifested his Being and Properties unto us in his Holy Word: Our Worship consisteth in a due application of our Soul unto him, according to that Revelation of himself. And that there are three distinct Persons, subsisting in the same infinitely holy One undivided Essence, as manifested in his Word, is most evi­dent; and those Persons are so distinct in their peculiar Subsi­stence, that distinct Actings and Operations are ascribed unto them.

The Father knoweth the Son, and loveth him; and the Son seeth, knoweth, and loveth the Father. In these mutual Actings, saith Reverend Dr. Owen, one Person is the Object of the Knowledg and Love of the other. The Father loveth the Son, and hath given all things into his Hand. No Man knoweth the Son, but the Father; John 5. 35. Mat. 11. 27. neither knoweth any Man the Father, save the Son. No Man knoweth the Divine Essence, or Eternal Generation of the Son, but the Father: Nor no Man knoweth the Essence or Counsels of the Fa­ther, or Dispensations of the Gospel, save the Son: Or, as Calvin saith, The Son is said to know the Father, as he is the lively and express Image of his Person.

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

And they are Absolute, Infinite, Natural and Necessary unto the Being and Blessedness of God. So the Holy Spirit is the mu­tual Love of the Father, and the Son, knowing them as he is known, and searching the deep Things of God. "And, saith the Doctor, Dr. Owen. in these mutual and internal and external Actings of themselves, consists much of the infinite Blessedness of the [Page 92] Holy God. Again, 2. there are distinct Actings of the seve­ral Persons in the Godhead, which are voluntary, or Effects of Will and Choice, and not natural or necessary; and these are of two sorts, such as respect one another: for there are exter­nal Acts of one Person towards another; but then the Person that is the Object of these Actings, is not considered absolutely as a Divine Person, but with respect unto some peculiar Dispen­sation and Condescension. So the Father gives, sends, com­mands the Son, as he had condescended to take our Nature up­on him, and to be the Mediator between God and Man. So the Father and the Son do send the Spirit, as he condescended in a special manner to the Office of being the Sanctifier and Com­forter of the Church. Now these are free and voluntary Acts, depending upon the sovereign Will, Counsel, and Pleasure of God, and might not have been without the least diminution of his Eternal Blessedness."

Although this is such a Mystery, that it's beyond our Capacities fully to comprehend it, yet there are, as appears by what hath been said, clear Scripture-Demonstrations, that in the Deity there is a plurality of distinct Persons, which might further be evinced, as the Learned have shewed.

1. A Being that stands under divers mutual Relations, eter­nally John 1. 14, 18. 1 John 1. 22. Heb. 1. 5, 6. Gal. 4. 6. and unalterably fixed, that one cannot be the other, must admit of such a Consideration of Existence. But thus it is here, God the Father eternally begets, and never can be begotten; the Son is eternally and unchangeably begotten, and can never beget the Father; also the Holy Ghost proceeds from the Father and the Son, and neither Father nor Son can proceed from the Holy Ghost.

2. Where one doth as it were command, and another obey; one sends, and another is sent, there must needs be a personal distin­ction Joh. 8. 20. & 10. 17, 18. John 20. 21. Luke 10. 22. Acts 20. 28. John 5. 17. 1 Pet. 1. 18. between each other: But, as it was before shewed, the Fa­ther doth as it were command and send the Son, not himself; the Son is held forth as obeying, not commanding or sending the Fa­ther.

3. Where there is something done by one, that is not done by another; that argues the Persons are distinct one from the other. But thus it is in respect of the Deity, there is something done by the Son, that is not done by the Father: The Son assumed Man's Nature, the Father did not this; the Son in that Nature died, [Page 93] and satisfied for our Sins by the Sacrifice of himself; the Father did not this: The Holy Ghost is sent by the Father and the Son, Psal. 2. 8. Heb. 10. 9. Heb. 1. 8, 9. Isa. 61. 1. he doth not send the Father nor the Son.

4. Where there is a distinct mutual Converse, in which one speaks of himself to another, and of a third, there is the formality of three Persons; but in the Deity there is such a Converse.

5 Where there is an Image one of another, there is such a Distinction one from another, that one is not the other in that respect; but in the Deity there is an Image one of another. The Mystery is most manifest from express Scripture. It is a re­ceived Rule that cannot be contracted, That things alike are not 2 Cor. 4. 4. Col. 1. 15. Heb. 1. 3. the same, in that respect wherein they are alike. Dr. Chauncy.

Secondly, Also labour to abide firm in the Faith concerning the Person of Jesus Christ, who is both God and Man, the Eternal God; not God by Office, but God by Nature, the most High God who made Heaven and Earth, and yet truly Man, taking our Na­ture into a mystical Union with his Holy Deity, being made like unto us in all things, Sin only excepted; and thus both God and Man in one Person.

1 st. It is requisite that he should be God.

1. Because none can satisfy for Sin but he that is God; no Crea­ture, though never so Holy, could do it, because Sin hath an infi­nite demerit in it; being against an infinite God, it therefore de­serveth everlasting Punishment. From hence it appears, that the Satisfaction for our Sins must be infinitely meritorious, otherwise it could not satisfy the infinite Justice and Wrath of God. Now from the Dignity of Christ's Person, he being God as well as Acts 20. 28. Heb. 9. 14. Man, his Obedience and Suffering hath an infinite Worth in it.

2. No meer Creature was able to abide and overcome infinite Wrath, or the Punishment due to us for our Sins; therefore he must be God, that so he might bear the Burden of Divine Anger in his Flesh, the Godhead upholding and sustaining his Humane Nature, under his bloody Agony and fearful Anguish and Suffer­ing on the Tree, when God the Father was withdrawn from him, and the Pangs of Hell took hold of him.

3. That he might overcome and vanquish all the Enemies of our Souls, as Sin, Satan, Death, and Hell. Had he not been God, he could not have raised himself from the Dead; from whence rises the Spring of our Regeneration to a State of Grace here, and our Resurrection to a State of Glory at the last Day hereafter.

[Page 94] 2 dly. He must be Man; because he must die, which the God­head could not do; yea, he must be Man in our Nature, that he might satisfy the Justice of God for us, because the Righteousness of God requires, that the same Nature which had sinned, should make a full Compensation to the Law of God and infinite Justice. O take heed no Man shakes your Faith in this great Article of the Christian Religion.

3 dly. Take heed also that you abide stedfast in the Doctrine of Christ's Satisfaction, which dependeth on the former. Such who deny Christ's Deity, must disown that plenary Satisfaction he gave to the Law and Justice of God. Beware of Socinianism, Qua­kerism, &c. and all such like Errors.

4 thly. Take heed, there are some who tell you, Christ has fully sa­tisfied for the Breach of the Law of the first Covenant, for the Sins of the whole World; so that all Men are cured of that Sickness, and delivered from that Curse, and put into a Capacity to be saved, if they will but exercise the Power of their own Will and Abilities; and that Men have power to believe and be regenerated, that sit under the preaching of the Gospel; and if they answer and dis­charge their part in Salvation, Christ's Death will become effectual to them, it being but on this Condition that Christ Jesus died to save Men, provided they answer those Terms the Gospel offers: Whereas it's evident, that Christ is not the End of the Law, as touching Righteousness to any Man, but only to such as believe, (I speak of the Adult); and the Gospel is not our Sickness, but our Cure; that condemns not, but as the healing Remedy is rejected, and the Curse of the Law abides upon all Unbelievers. And it is also as evident, that Man by Nature is dead in Sin, and must by an almighty and irresistible Power be quickned; which is done by the infusion of a Principle of Divine Life. Faith is God's Gift, and not the Condition of the Covenant of Grace; it is a Branch, or part of that Grace promised therein, upon the Condition of Christ's Satisfaction, not the Condition to be performed by the Creature, which procures the Blessings purchased; therefore no Condition then in order and connection in the Promises, that God will enable all his Elect to perform, by bestowing that Blessing up­on them freely by his own Grace. The whole of our Salvation is by Christ; It is by Faith, that it might be by Grace, to the end the Promise might be sure to all the Seed; and all boasting might be exclud­ed. Rom. 4. 16. And 'tis not an uncertain Salvation, that depends upon the doubtful and depraved Will of Man; but it is well ordered in all [Page 95] things, and sure, by the infinite Grace, Wisdom, and Power of God. Nor did Christ die only for our Good who are saved, but in our stead also; so that Eternal Life comes to us in a way of Ju­stice and Righteousness, as well as in a way of Mercy and Good­ness. God was not rendred only reconcileable by the Death of his Son, which the Creature is to make effectual on his part, but he is absolutely reconciled: For if when we were Enemies, we were re­conciled to God by the death of his Son; much more being now reconciled, Rom. 5. 10. we shall be saved by his Life.

5 thly. There are others also that affirm, that Jesus Christ as Mediator, gave to God a valuable Consideration, or Recompence, The new Doctrine, or rather new Gospel. that he might justly wave, and not execute the Law of perfect Obe­dience; and by his Merits purchased a new and milder Law of Grace: so that Christ's Righteousness hath only purchased the removing the Law of Works from being a Covenant of Life; and that our Right to Salvation, the Favour of God, and Peace of Conscience, does depend upon our Obedience to the Gospel, which Christ hath purchased, should be accepted for our Righteousness, by which we must be justified and judged: and that Faith in its whole latitude, is our believing and obeying the Gospel, or new Law, that by this we are made partakers of the Benefits of Christ, he having merited this Grant, or Law, That they who obey him sincerely should be saved; and that he is justified so far, and so long as he answers the Condition of this new Law of Grace.

Now we, and all sound Protestants, in opposition to this, af­firm, That Jesus Christ as the Head, Surety, and Representative of all the Elect, did fulfil or satisfy for the Law of Works, bear­ing the Curse of the Law for us, and in our stead; and by his Holy Life, &c. purchased for us that Life which the Law pro­mised to him, that continued to do all things that were written therein, and by the Supereminency of his Obedience, Additions of Blessedness unto Life; and that his Obedience and Righteousness, whereby he fulfilled the Law, is imputed to Believers for their Ju­stification, by which God grants them pardon of Sin, and a Grant of Eternal Life, and that by Christ's Righteousness, thus impu­ted, Believers stand perfectly justified and delivered from the Curse of the Law, and are certainly intituled to Eternal Life; and that Faith is a relying on Christ, and trusting in him and his Righteous­ness and Merits only for Salvation.

6 thly. Therefore be sure also you hear Christ's Voice, and adhere to his Doctrine about Justification, through his perfect and [Page 96] compleat Righteousness alone, imputed unto all them that do be­lieve in him, without Works done by us, or Holiness wrought in us; I mean, our Faith and sincere Obedience, is not the Matter of our Justification before God, nor any part of it, but the Righ­teousness of Jesus Christ only, in his perfect conformity to the Law of God in his Life, and by dying on the Cross as our Surety and blessed Representative: Yet know, we constantly affirm, That that Faith which unites us to Christ, in whom we are justi­fied, doth purify both the Heart and Life; and though inherent Grace, Holiness, and good Works, do not justify our Persons be­fore God, yet they do justify our Faith, and declare us to be in a justified State before Men, and to our own Consciences also, as the Apostle James shews; and that that Faith that is not attended with good Fruits, is dead, as the Body without the Spirit is dead.

Pray remember that you have been often taught, that Faith it self doth not justify us in God's sight, as an Habit, or Act, or in respect of the Product of it, but only objectively, i. e. in respect of the Object it doth apprehend, apply and take hold of.

O Sirs, take heed ye are not deceived; may be ye look upon the Lives and Conversations of Men, and you think they are good Men, holy Men; yet for all this examine the Doctrine they preach: for an evil and corrupt Doctrine may be as pernicious and damnable as an evil Conversation. But there were false Prophets also among the Peo­ple, even as there shall be [...] Teachers among you, who shall privily 2 Pet. 2. 2. bring in damnable Heresies, even denying the Lord that bought them, and bring upon themselves swift Destruction.

7 thly, Be wary also, lest you are carried away with the Error of the Wicked, to doubt of, or deny the Resurrection of the Body: If once you come to deny the Resurrection, your State is dangerous, for that is a capital Error: If the Dead rise not, then 1 Cor. 15. 13, 14, 15. is not Christ risen; and if Christ be not risen, then is our preaching vain, and your Faith is also vain. Yea, and we are found false Wit­nesses of God, because we testified of God that he raised up Christ; whom he raised not up, if so be that the Dead rise not. It must be the same Body, not another; for if not the same, it will be no Resurrection, but a new Creation; and if not the same Body, but another, then it will not be that Body that suf­fered for Christ that shall be glorified, nor that Body that sin­ned against God and Christ that shall be punished, but an innocent Body, a Body that never sinned.

[Page 97] Be sure labour to hold the Head, and be established in all the fundamental Truths of the Gospel, they are not many.

1. Your Souls are in danger of being corrupted; we have slie and crafty Deceivers among us in these Days.

2. Many thousands (we have cause to fear) are already poisoned with most pernicious Notions, and Soul-destructive Errors, who are in danger of perishing this way to Eternity, yet seem sober, holy, and devout Persons.

3. Let it be your care to fit under the Ministry of such Men who preach Christ, Christ only; or wholly seek to exalt Christ, and the Free Grace of God by Jesus Christ. Take heed who you hear, and take heed what you hear, and how you hear: Therefore watch, and remember (saith Paul) that by the Acts 20. 31. space of three Years, I ceased not to warn every one Night and Day with Tears. He was afraid of those grievous Wolves that would enter in among them, not sparing the Flock. You hear that Christ's Sheep hear his Voice; let it appear you are his Sheep, by having this Character, namely, in that you hear his Doctrine, and will not hear the Voice of Stran­gers.

But, O rest not in a bare hearing the Voice of Christ, nor in the knowledg of saving Truth; get it not only into your Heads, but into your Hearts. He that hath truly received Christ's Doctrine, or rightly hears his Voice, brings forth good Fruit; he feels the Power of his Word upon his own Heart: Knowledg without Grace will stand you in no stead. A good Doctrine, and much Head-Knowledg, and great Gifts, without Love, Humility, and a Godly Life, signifies nothing: Knowledg puffs up, but Love edifies.

I shall add no more at this Time.

‘ JOHN X. 27. My Sheep hear my Voice, and I know them, and they follow me.’

Serm. 3.DOCT. 1. All true Believers are the Sheep and Lambs of Je­sus Christ; they hear his Voice, and they follow him.

I have shewed you what is meant by hearing of Christ's Voice.

Fourthly, I am now to speak to the next thing proposed, or Head of Discourse, which is the fourth General,

I know them, &c.

1 st, In speaking to this, I shall shew you,

• 1. In what respect Christ knows his Sheep.
• 2. What a kind of Knowledg he hath of them.
• 3. Shew what Comfort doth and may arise unto them hereby.

1. Christ knows them as they are his Father's Choice. All Christ's Sheep are chosen Sheep, such as the Father hath pick'd out of the common Lump of Mankind, or out of the great Flock of fallen Man; thus Jesus Christ knows them, and as they are his own Choice also, for the Father and the Son agreed both in the Choice of the Elect. If you know these things, happy are ye if you do them. I John 13. 17, 18. speak not of you all, I know whom I have chosen. Not only to Apo­stleship, but to Eternal Life; for Judas was chosen to be an Apo­stle, but he was not in the Election of Grace.

2. Christ knoweth them as they are the special Purchase of his own Blood. He knows whom he died for, and in the room and stead of; he knows what Sheep he hath bought and paid so dear for: The Foundation of God standeth sure; the Lord knoweth them that are 2 Tim. 2. 19. his. There is a certain Number who are built upon a Rock, upon a sure Foundation; these are sealed and confirmed by God's Eter­nal Decree of Election, and are the Price therefore of Christ's spe­cial Purchase, and as such he knows them from all others in the World.

[Page 99] 3. He knows them as such, who have and do experience the Ef­fects of his Death. He sees and knows they are his Sheep, as they have his Mark, his Image formed in them: for like as other Shep­herds know their Sheep by the Mark they have upon them, so (to speak after the manner of Men) Jesus Christ may in this respect be said to know his Sheep, his Saints and People; Surely they are my People, Children that will not lie: so he was their Saviour. I know Isa. 63. 8. these are my People, I cannot but own them, they will keep my Covenant: I have renewed them, and they abide faithful to me, and will not deal falsly with me. In another place he says, Their Deut. 32. 5. Spot is not the Spot of my Children. These I know are none of my Sheep, their Spot, their Sin, their Iniquity are not such as are in my People; not Sins of Infirmity or common Frailties, but they have a contagious Spot upon them; they have none of my Image, my Mark, &c.

4. Christ knows his Sheep with a Knowledg of Approbation; I know them, that is, I approve of them, I like them well, I esteem them, and accept of their Persons and their Services.

5. Christ may be said to know his Sheep also, with a Knowledg of Love and Affection. He knows them as to delight in them, they have his Heart: I am the good Shepherd, and know my Sheep, and am John 10. 14, 15. known of mine. As the Father knoweth me, even so I know the Father; and I lay down my Life for the Sheep. As this mutual Knowledg be­tween the Father and the Son, was joined with perfect Love and Delight; so is Christ's Knowledg of his Sheep: And this he him­self also here expresses, by saying, I lay down my Life for the Sheep; which shews not only the Sincerity, but also the Degree of his Love unto his Saints: So that if we can believe that God the Fa­ther loved Christ, his only begotten Son, we may also believe that both Father and Son love those who are really the Sheep of Jesus Christ; the Love that Christ hath unto his People, is as true, cer­tain, and abiding, as the Father's Love to Christ, or Christ's Love unto the Father.

2 dly, I shall shew you what a kind of Knowledg Christ hath of his Saints.

1. Christ knoweth them by Name. As 'tis said of Moses, so it may be said of every true Believer; Yet thou hast said, I know thee Exod. 33. 12. by Name. Even in like manner in this Chapter, the Lord Jesus shews us that the true Shepherd calleth his Sheep by Name, and leadeth John 10. 3. them out; this denotes the knowledg he hath of them particularly.

[Page 100] 2. Christ knows their Hearts, as he testifies to the seven Churches in Asia; And all the Churches shall know that I am he that searcheth Rev. 2. 23. the Reins and Hearts, &c. This shews he is the most High God; For who knoweth the Heart but God himself? This Jehovah glo­rieth in, as his own absolute Prerogative, it being out of the reach of any Creature; I the Lord search the Heart, I try the Reins. Jer. 17. 10. Moreover 'tis said of Jesus Christ, That he needed not that any should testify of Man, for he knew what was in Man. He needeth not any to bring him Information concerning the Principles, Ends, Joh. 2. 25. Aims, Purposes, and Tempers of Men; and therefore he knows his Sheep, his Saints, that they are sincere or upright-hearted Ones; he knows them from Hypocrites, from the Goats, from the foolish Virgins.

3. Christ knows where they live, in what Land, City, Town, or Family. I know thy Works, and where thou dwellest, even where Sa­tan's Rev. 2. 13. Seat is. He knows the Place where they dwell, and how they behave themselves.

4. He knows their Works. How many times doth he express this, in the second and third Chapters of the Revelations, even in the be­ginning of every Epistle to the seven Churches, I know thy Works, whether they proceed from a renewed Nature, from a Principle of Divine Grace or Spiritual Life, or not; whether from Faith, or not; whether right Gospel-Works of Obedience, or not; he hath a Knowledg of Comprehension or Understanding of all. But,

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

6. Christ knows their Faith, the Quality and Quantity of it, that it is true Faith, unfeigned Faith, the Faith of the Operation of God, or of his own Spirit. But there are some of you that believe Joh. 6. 64. not; for Jesus knew from the beginning, who they were that believed not, and who should betray him. Though Faith be an inward secret Act of the Soul, yet Christ knows it, he knows who hath it wrought in them, and also though it be never so small, even as a Grain of Mus­tard-seed; whether it be weak or strong, great or little, grow­ing or decaying, he knows it.

7. Christ knows the Love of his People, whether they love him in Sincerity; both the Truth of their Love, and the Degree of their Love: Jesus saith unto Simon Peter, Simon, Son of Jonas, lovest John 21. 15. thou me more than these? He saith unto him, Yea, Lord, thou knowest that I love thee. And as he knows whether they love him above all or not, so he knows whether they love one another or no; whe­ther [Page 101] it be with a pure Heart, fervently, and in sincerity, Christ knows it: whether it be a Love in Words, or with the Tongue only, or in Deed and in Truth.

8. He knows the Humility of his Saints, whether they are clothed with it or not. Though the Lord be high, yet hath he respect unto the Lowly; but the Proud he knoweth afar off. He is far off from them, though he knoweth such; but he is near unto humble Souls, he dwelleth with them.

9. He knows the Patience of each of his People, under all their Sufferings, Losses and Disappointments they meet with in this World: I know thy Works, and thy Labour, and thy Patience, &c. Rev. 2. 2. He knows how they carry it under the Rod of Afflictions, which will work for the good of all that are patiently exercised thereby. In a word, Christ knows every Grace of the Spirit in the Souls of his People, and whether they are in Exercise or not.

10. He knows the Works and Actions of his Saints, and of every one of them particularly: I know thy Works. And again he says, I know thy Works.

• (1.) He knows what our Lives are, whether we walk circum­spectly, or not; whether we make Conscience in all we do, and walk uprightly, or not. He knew Abraham, that he would fear and serve him, and command his Children and Houshold to keep his Commandments also. He knew that Noah was only Righteous in that Generation. He knows our up-rising and our down-lying, whether we begin the Day with him, and end the Day with him or not.
• (2.) He doth not only know all our Works and Actions, whe­ther Natural, Moral or Spiritual; but also the Manner of our Actions, how we perform all our Duties towards God and towards Men.
• (3.) He knoweth with what Hearts we act; whether with Zeal, Life and Power, or not; whether we stir up our selves in Du­ty to take hold of him, or perform Duties of Obedience but with a cold and lukewarm Heart. He knows with what Hearts we hear, read, pray, meditate, give to the Poor; in all these Respects he knows his Sheep.
• (4.) He knows the Principle from whence we act, the Means we use, the Works we do, and the End we propound to our selves in all our Actions; whether we aim at his Glory, or seek our selves, self-Profit, self-Honour, self-Applause; all is known to him.
• [Page 102] (5.) He knows what we have been, and what we now are; what we have done, and what we do, and will do hereafter: no­thing is hid from him.

11. He knows our Carriage and Behaviour in our Families, in our own Houses, and what our Behaviour is in the House and Church of God; whether we know our Places and our Duty, in the Station where we are set. He knows and will judg between Cat­tel Ezek. 34. 17. and Cattel, betwixt the fat and the lean Sheep; if any op­press his Brother, or if the Strong and Rich neglect or wrong the poor and weak Ones of his Flock, he knows it. He knows whe­ther we make his Word our Rule in all Cases, and do not offend nor grieve each other: And if any be offended with their Brother, he knows whether they proceed against him according to the Di­rections he hath left us to walk by. Mat. 18.

12. Christ knows all our Sorrows, Troubles, and Afflictions. And the Lord said, I have surely seen the Affliction of my People Exod. 3. 7. which are in Egypt, and have heard their Cry, by reason of their Task­master, for I KNOW their Sorrow.

13. He knows our Wants, Temptations, Tears, and Poverty: I know thy Works, Tribulation and Poverty. If we are Poor exter­nally, Rev. 2. 9. and in Want, he knows it; or spiritually Poor, he knows it.

In a word, whether we are living or dying Christians, hot or cold, growing or decaying, he knows it.

APPLICATION.

Infer. 1. We may from hence infer, That Jesus Christ is God. This clearly demonstrates the Deity of the Lord Jesus, whose Eyes are said to be as a Flame of Fire, even of a piercing and pe­netrating Rev. 1. 14. Nature, to comfort and refresh the Sincere, and to burn up and consume all others that are not upright with God.

Exhort. 1. Be exhorted you that are Church-members, to look to it; Christ knows and takes notice of you all: He knows you (as you have heard) by Name, and where you dwell; your Hearts, Thoughts and Inclinations he knows, whether you are praying Men and Women or not; and also how you perform it, and when you neglect it.

2. Your Excuses, Pretences, about omission of Duties in your Families, Closets or Churches, are before his Eyes, and known to him.

[Page 103] 3. Your Ways in trading, buying, selling, building, planting, eating, drinking and sleeping, all is known to Christ; what you do for his poor Saints and People, what you do to encourage and further his Interest in the World; when you give, and what you give, and how, or with what End and Aim, all is known to him.

4. He knows and takes notice of your Garbs and Dresses which you wear; whether such as he in his Word directeth you to put on, or not; whether modest or immodest, like the wanton Ones of the World, and according to the former Lusts in your Ignorance, and not as becoming Men or Women professing God­liness.

5. He knows your Behaviour in all Relations you stand in one to another, as Husbands to Wives, or Wives to Husbands; Parents to Children, or Children to Parents; Masters to Servants, or Servants to Masters: Whether Husbands love their Wives, and Wives love and obey their Husbands: Whether Parents bring up their Children in the Fear and Nurture of the Lord, and train them up in the Way in which they should go, praying for them, not provoking them to Wrath, by being harsh and bitter towards them, but setting a good Example before them in all things: As also how Children carry it to their Parents in honouring them, and obeying them in all things in the Lord; all is took notice of by Jesus Christ.

6. He knows how Ministers carry it to his People in the dis­charge of their Work and Office; whether they preach the Word 1 Tim. 4. 13. in Season, and out of Season, giving themselves to Reading, to Exhortation, to Doctrine; and study to shew themselves approved 2 Tim. 2. 15. unto God, as Workmen that need not to be ashamed, rightly dividing the Word of Truth.

He knows whether they took the Care of the Flock, of a ready Mind, or for filthy Lucre sake; and whether they preach Christ or themselves, seeking to exalt Jesus Christ alone, or but in part, and rendering him to be but an imperfect Saviour; whether they ascribe all to him, or not some things of Salvation to the Crea­ture, and so open a Door for Men to sacrifice to their own Nets and Drags.

7. Sirs, remember that Christ is not a careless Spectator, he knows you that are Members, and takes notice how you behave your selves to his Ministers; whether you shew due Respect to them, and honour them as Ambassadors of Christ, or as such who [Page 104] personate their great Lord and Master; for if you dishonour, slight and despise them, Christ takes it as a Dishonour, a slighting and despising of him: He knows whether you obey them that are over you in the Lord, or not; but rather contemn, resist, or spurn at their Authority, and seek Occasion to quarrel with them, wounding, afflicting, and grieving their Spirits, and weakning their Hands and their Hearts: He knows whether you discharge your Duties to them, in administring and communicating all good things to them; providing a chearful and comfortable Mainte­nance for them, and not leaving them to encounter with the per­plexing Cares, Wants and Necessities of this Life.

8. Christ knows his Sheep, so as to weigh their Actions, their Spirits, their Graces, and their Duties: He ponders every Step they take, and observes every Word of their Mouths, and Thought of their Hearts. The Lord is a God of Knowledg, and by him Actions are weighed. 1 Sam. 2. 3.

9. Christ knows whether you are sincere or not, upright or not, regenerate or not; whether you are the same at Home as A­broad, in the Closet as in the Church, or not.

10. Moreover consider the Effects of Christ's Knowledge; he knows such whose Hearts are sound, so as to approve, love, pro­tect, feed, comfort, and refresh them; and such that are unsound, so as to disown, reject, and condemn them.

11. He knows the Humble, so as to exalt them; and the Proud, so as to abase them: He knows and beholds all of us, at all times, either to accuse, or to clear us; to condemn, or to justify us.

Exam. Examine your selves; in vain it is to go about to hide or cover any thing, seeing Christ knows all we do; there is no way to hide your Sin from him. O search and try your selves, your Hearts, your States and Conditions, lest you are deceived, and conclude, you are Rich, and increased with Goods, &c. this was Lao­dicea's Misery.

Terror. Tremble at the Thoughts of doing one unbecoming Thing, or speaking one unbecoming Word. O Lord, said David, thou hast searched me, and known me. Thou knowest my down sitting, and my up­rising; Psal. 139. 1, 2, 3, 4. and art acquainted with all my Thoughts: For there is not a Word in my Tongue, but lo, O Lord, thou knowest it altogether.

O what Terror is here for ungodly Men, that commit horrid Wickedness in secret, and say in their Hearts, No Eye seeth us! O let them know, that all their filthy and abominable Deeds of [Page 105] Darkness, are done in the plain and open view, and sight of the great God, and Jesus Christ; and that he keeps a Record of all their cursed Works, Oaths, and ungodly Words, and will lay them all before them at the last Day: For he knoweth vain Men: he seeth Wickedness also; will he not then consider it? Men know but Job 11. 11. little of God, and therefore are very unfit Judges of all his Coun­sels, Decrees and Actions: yet God knows Man exactly, and all his Vanity, Falshood and Folly; let him never so carefully strive to cover and hide his Wickedness under Deceit, or a Cloak of Re­ligion, he seeth it, it is a Knowledg by sight, therefore most easi­ly and clearly known. God doth not know Mens Sins by hear-say; No, no, he sees it, beholds it with open Face; he is by when they com­mit it: They can commit no Sin out of his sight, nor do that which he knoweth not; though they are ready to say, How doth God know? Job. 22. 13. Thick Clouds are a Covering to him that he seeth it not. Carnal Men frame Conceptions of God like themselves; Thou thoughtest that I Psal. 50. 21. was altogether such an one as thy self: but I will reprove thee, and set them in order before thine Eyes; that is, thy Sins, and secret Works of Darkness. He considers it, Will he not consider it?

Many Men know much of their own Wickedness, and of the Wickedness of others; but they lay it not to Heart, they do not consider it: But God knoweth and seeth Wickedness after ano­ther rate; He considers, observes it, and weighs the Nature of the Crime, and the Aggravations of it, the vile Purposes, End and Intention of the Person doing it; and how it is done wilfully a­gainst Light, and the clear Convictions of his own Conscience: He weigheth the Nature of their Wickedness as in Ballances; as it is said of Belshazzar, Thou art weighed in the Ballance, and art found Dan. 5. 27. wanting; thy horrid Pride, filthy Lusts, Counsels, Policies, and all the Contrivances of thy Heart and Government are weighed. The Ways of Man are before the Lord; and he pondereth all his Paths; He puts them into a Ballance, and doth not only see them, but con­sider them, ponder and weigh them.

Consol. Lastly, This may be also Matter of Comfort and Con­solation to all the Sheep of Jesus Christ, or holy and sincere Chil­dren of God. Christ knows you; I know my Sheep. Job was glad that God knew him; Thou knowest I am not wicked. He doth not Job 10. 7. say, thou knowest I am not a Sinner, a Man of any Infirmities; No, but not an ungodly Sinner, an Hypocrite, one that lives in Sin, loves Sin, makes a Trade of Sin, as wicked Men do. 'Tis [Page 106] no matter how Job or Paul are censured, reproached or condemn'd by Men, whilst they had the Testimony of their Consciences touch­ing their Sincerity: My Integrity, saith Job, I hold fast, I will not let it go: mine own Heart shall not reproach me so long as I live. And Job 27. 6. saith holy Paul, Our rejoicing is this, the Testimony of our Consciences, 2 Cor. 1. 12. that in Simplicity and godly Sincerity, not with fleshly Wisdom, but by the Grace of God, we have had our Conversation in the World. The consideration of this, that their own Hearts cleared and did ac­quit them of all those foul charges of Friends and false Brethren; and also that God knows that they are what they profess them­selves to be; O this was matter of great Comfort to them, and may be so to all sincere and gracious Christians. Christ knows our Fears, our Straits, our Temptations, our Wants, and all the Wrongs and Injuries we have sustained: Is not this matter of Consolation? O poor drooping Saint, lift up thy dejected Spirit; All thy Wants are in Christ's sight, he sees the Place where every Sheep and Lamb of his dwells, and what their Wants are: And his Love, Bowels, Care and Compassion is infinite; he that laid down his Life for his Sheep, for this and that poor afflicted, tempted, and dejected Soul, will not he, think you, seeing he knows your Condition, supply, support, strengthen, heal, feed, and comfort you, whosoever you are, if one of his Sheep? He that spared not Rom. 8. 32. his own Son, but delivered him up for us all; how shall he not with him also freely give us all things? He that hath given himself, shed his own precious Blood for us, will not deny us a little Bread to feed our Souls, nor Balm to heal them; nor any Comfort he sees good, will he deny or withhold from us: He that gave the greater, will not stick to give the less.

2. Christ knows whatsoever you have done for his Glory; and he is not unrighteous, to forget your Work and Labour of Love, which Heb. 6. 10. ye have shewed toward his Name, in that ye have ministred to the Saints, and do minister. You have forgot what you gave to such and such poor Saints, may be ten, twenty, or thirty Years ago; yea but Christ hath not forgot it. True, there is no Work of ours that deserveth any thing from the Hands of Christ, in point of Merit; yet what though, Rewards of Grace (as I have often told you) will exceed all Rewards of Merit: A Cup of cold Water shall have a Reward of Grace; the Gift of a Penny given in love to Christ, when thou caust give no more, shall have a glorious Reward at the great Day. As I once told you of a King, who meeting with a Baker's Boy, as he was carrying Bread into the Town, (he [Page 107] being very hungry, and lost his Nobles, having been a hunting) desired the Boy to give him a Penny Loaf; which he readily did: And for this the King knighted the Boy, and gave a yearly Estate to him and his Heirs for ever. O Sirs, Christ's Rewards of Grace and Favour will exceed all that we conceive or can compre­hend, though we deserve nothing.

3. Nay, Christ knowing our good Intention, and what we would do had we Power, or were we able to do it, he will reward that, accept of that, as if we actually had done it; as in David's Case, who had it in his Heart to build God's Temple, though God would not have him to do it, yet did accept it as if he had done it.

4. Christ also knowing what we have suffered for his Name's sake, though we have forgot it, yet he will remember it at the great Day.

‘ JOHN X. 27. My Sheep hear my Voice, and I know them, and they follow me.’

Serm. IV.BELOVED, I have shewed you what a kind of Knowledg Jesus Christ hath of all his Sheep.

Fifthly, I shall now proceed to the fifth General Head, and give some of the Characters or Properties of the Sheep of Christ. But before I do this, I shall shew you why the Saints are compared to Sheep.

1. First it is from their clean and mild Nature. Wicked Men, Why Be­lievers are compared to Sheep. from the consideration of their filthy and ravenous Nature, are contrariwise compared to Lions, Wolves, Foxes, Dogs, Swine, and the like.

But now God's People have (through the Operation of Divine Grace) their unclean and filthy Nature changed; that brutish, perverse and swinish Disposition which they brought into the World with them, is gone: Such were some of you, but you are [Page 108] washed, but you are sanctified, but you are justified in the Name of 1 Cor. 6. 11. the Lord Jesus, and by the Spirit of our God. Sheep are of a clean Nature, they like not to wallow in the Mire as Swine do: So the Saints have a clean and holy Nature wrought in their Souls, or spiritual Habits infused through the renewing of the Holy Ghost, having obtained a true Righteousness, in which they stand justified, and appear without Spot before God, even in the perfect Righ­teousness of Jesus Christ, which is counted to them for Righteous­ness to their Justification, and are sanctified through the Spirit of Holiness.

2. Sheep are a harmless and innocent sort of Creatures; not crafty like the Fox, nor devouring like the Lion. So the Saints are harm­less and innocent, they seek the Hurt of no Man, but desire to live peaceably in the Land, and not like Romish Wolves, who delight in nothing more than in Blood and Rapine: They are like unto their Master, (or ought so to be) i. e. holy, harmless, &c. They are simple concerning Evil, Children in Malice, though Men in Vn­derstanding: They are not like the ungodly ones of the World, 1 Cor. 14. 20. who are full of Wrath, Hatred and Revenge; they are so far from this, that if they arrive at their true Character, they will speak Evil of no Man, but pray for their Enemies, and for such that hate them.

3. Sheep are patient under Suffering: In this they strive to imitate their Blessed Saviour also, who was led as a Lamb to the Slaughter; and as a Sheep is dumb before the Shearer, so he opened not his Mouth. Isa. 53. 7. How patiently did the poor Martyrs go to the Stake; they strove not with their Persecutors, nor made resistance: And when they suffer from the immediate Hand of God, they are patient as David was, and open not their Mouths, because the Lord hath Psal. 39. 9. Levit. 10. 1, 2, 3, 4. done it: Like Aaron who held his peace, and patiently bore the heavy Hand of God, when his two Sons were devoured with Fire before his Eyes.

4. Believers may be compared to Sheep from their Profitableness to others. We all know that Sheep are very profitable Creatures ma­ny ways, enriching and making Land fat; as also for Clothing, and for Meat: How excellent is the Flesh of Sheep for Food? So God's People are useful and profitable. The Lips of the Righteous feed many, by their wise and pious Discourse, Counsels, and Di­vine Comfort, which they often communicate to many distressed and disconsolate Souls: They are the Salt of the Earth, the Light of the World; and what a profitable thing is Salt to us, is Light to us? [Page 109] Even so in many respects the Godly, in a spiritual Sense, are alike useful, and have been in their respective Generations in this World.

What a blessing was Lot to Sodom whilst he was among them! the Fire could not seize upon that wicked City until he left it: Haste thee, escape thither, (said the Angel) for I cannot do any thing Gen. 19. 22. until thou be come thither. What Profit did Laban receive by Jacob! what a Blessing was he unto him! the like Blessing was Joseph to his Master. The Godly are like Sheep, the Interest of those Lands, Nations, Cities and Families where they dwell.

The Saints are profitable to others many ways.

• (1.) By that heavenly Doctrine they maintain and hold forth.
• (2.) By the fervent and profitable Prayers they make and send up to God on all Occasions.
• (3.) By that holy and good Example which they set for all those they converse with, and live among.
• (4.) And at their death, by Martyrdom, great Profit hath been received; from whence the Proverb rose, That the Blood of the Martyrs was the Seed of the Church. Believers bring Glory to God, and Profit unto Men.

5. Sheep are tractable and obedient, being ready to follow their Shepherd whithersoever he goeth. It is the Custom in some Coun­tries for the Shepherd in leading the Sheep, to go out before them; to which practice our Saviour doth here allude: So Believers are obedient to Jesus Christ, they are tractable, and learn to follow him; My Sheep hear my Voice, and they follow me. Thou shalt guide Psal. 73. 24. me (saith David) by thy Counsel. Christ's Precepts are the Saints Directory, and his Practice their Pattern. Hence Paul exhorted the Corinthians, to follow him as he followed Christ. Ministers are to be followed and imitated, no further than they follow and imitate Jesus Christ.

6. Sheep love to feed in green Pastures; in clean and wholsome Fields or Medows. So do the Saints and People of God love sound and wholsome Truths, good Doctrine, Food that is fit and proper for their precious Souls; they must not, will not feed in the Soul-rotting Pastures of Mens Inventions, nor on the cor­rupt Glosses of cloudy Doctors that lived in the dark Times of the Church. The Spouse from hence enquires of Christ where he Cant. 1. 7. feedeth, and where he maketh his Flock to rest at Noon? that is, where his Blessed Gospel is truly preached, and his Holy Ordinances are duly and in a right manner administred. And he directeth her to [Page 110] go forth by the Footsteps of the Flock, and to feed her Kids besides the Cant. 1. 8. Shepherds Tents; that is, to follow the Doctrine and Example of the Primitive Church, which only is our Rule and Pattern in all Gospel-Worship.

7. Sheep are incident to divers Diseases; many of them are weak and feeble, sick and distempered, and therefore must by their Shepherd be strengthned and healed, with much care, skill, and faithfulness: So are Christ's Sheep, his Saints, subject also to ma­nifold spiritual Diseases, Weaknesses, Temptations and Afflictions, which of old moved the Almighty to great Compassion, and sore­ly to rebuke the Shepherds of Israel, for their Cruelty and great Remisness towards his Flock: The diseased have ye not strengthned; Ezek. 34. neither have ye healed that which was sick, &c. And therefore the great Shepherd saith, he would take the Work into his own Hand: I will bind up that which was broken, and will strengthen that which was sick. Some of God's People are attended with one spiritual Dis­ease, and others with another: Some with a spiritual consumption of their Graces, decline in their Faith, Zeal, Patience, brotherly Love, Charity, &c. Others are afflicted with the Timpany of Pride; some with the Fever of Passion, &c. Which were it not for the care and faithfulness of their Shepherd, would prove fatal to them.

8. Sheep are subject to go astray; So are the Saints to go astray from Christ, and to wander from his Precepts: I have gone a­stray (saith David) like a lost Sheep; seek thy Servant. Psal. 119. 176.

9. Sheep also are subject to take Soil and Filth, and therefore have need of washing: Even so likewise the Sheep of Jesus Christ are subject to contract fresh Guilt and Pollution on their own Souls and Consciences, Sin being of a polluting and defiling Nature; and therefore David cried out to his Blessed Shepherd to be washed: Purge me with Hyssop, and I shall be clean; wash me, and I shall be whiter than Snow. O cleanse my filthy and leprous Soul in the Psal. 51. 7. Fountain of thy Son's Blood, signified by those Ceremonial Wash­ings under the Law. If I wash thee not, (saith Christ to Peter) thou hast no part with me. John 13.

10. Sheep love to feed and lie down together; Nay, it is a difficult thing to scatter, sever, or divide them from each other; and if by Dogs or Wolves, &c. they should be scattered, they will quick­ly get together again; and such that straggle behind, the Shepherd fears are not well. So the Saints and Sheep of Christ dearly love to assemble together; and it is an Argument that such are diseased, [Page 111] or sickly, who forsake the assembling themselves with the rest of the Flock; Then they that feared the Lord, spake often one to another, Mal. 3. 16. Psal. 119. 74. &c. They that fear thee, (saith David) will be glad when they see me, because I hoped in thy Word. I can tell them that which will cause their Souls to rejoice; I have been afflicted, and tempted, and yet have been succoured and relieved by the Lord, because I hoped in his Word: So that none of them that meet with like Perplexities, need to fear or doubt of God's gracious Help and Support. Sirs, if wicked Men, like Dogs, Wolves, or Li­ons, do endeavour to scatter Christ's Sheep by Persecution, &c. they will soon get together again: And being let go, they went to their own Company again. Acts 4. 23.

11. Sheep need a shady Place when the Sun shines hot at Noon: which is a great refreshment to them, where they chew their Cud; and being secured from the scorching heat, they with the greater alacrity return to their Pasture. In this also the Saints may be compared unto Sheep; for evident it is, Believers do need a shady Place, a Place of Refreshment to rest in and under, in the time of the great heat of Temptation, Affliction, and Persecution: And at such Seasons the Lord Jesus hath a Place of sweet Repose for them; In me you shall have Peace: in the World you shall have John 16. 33. Psal. 57. 1. Tribulation. Vnder the shadow of thy Wings will I make my Refuge, until these Calamities be overpast. Hence also Jesus Christ is said to be as the Shadow of a great Rock in a weary Land; or in a dry Isa. 32. 2. and scorching Country, which, metonymically, is called a weary Land, because it makes the People weary that abide therein. Christ re­freshes his Sheep under his own gracious Protection, in time of the hottest Persecution, &c. and affords them relief by his own Pre­sence, and precious Promises: And when they return out of those Afflictions, with what joy do they feed in their Pastures, calling to mind and meditating upon those blessed Experiences they had of his Goodness in those hot and scorching Times.

12. Sheep will live where greater Cattel cannot, even upon very hard and barren Commons, where the Grass is exceeding short, and be ve­ry well contented with it, nay, thrive upon it. So will the Faith­ful in Jesus Christ live, where and when the carnal Professor can­not, even in a Time of Want and Scarcity, when the great and tall Cedars whose Hearts are not upright with God, fall away, and their Spirits die in them. A poor Believer can live by Faith on the Promises of God, when he can't see by an Eye of Sense how he should subsist, yet doth then trust on God's Providence, [Page 112] who careth for him; and he is contented and well satisfied with those hard Pastures the Lord is pleased to put him into: Although Hab. 3. 17, 18. the Fig-tree shall not blossom, neither shall Fruit be on the Vines; the Labour of the Olive shall fail, and the Fields shall yield no Meat; the Flocks shall be cut off from the Fold, and there shall be no Herd in the Stall: Yet will I rejoice in the Lord, and joy in the God of my Sal­vation.

13. Among a Flock of Sheep are oftentimes some Goats, who feed with them, and lie down together. So in Christ's Flock are some evil and corrupt Members, such who are none of his Sheep, but Hypocrites, though they seem to feed and have Communion to­gether; and these also are called Goats by the great Shepherd. Matth. 25.

14. Sheep are very fruitful, and do multiply in a little time ex­ceedingly, though many of them may be killed by Butchers. The Saints may be compared to Sheep also in this respect, for they from a few have often increased to a very great Multitude. How few were the Number of Christ's Sheep at the time of his Ascension, yet in a little space we read, that their Number was five Thousand; And though the Heathen Butchers killed many Thousands, yet how wonderfully did they increase! which was marvellous in the Eyes of their Enemies. The like may be noted in these Days among us in England; what a few were they of the Baptized Churches, and other Dissenters, not many Years ago, and to what a Multitude are they risen now? Also the Saints grow in Grace, they are fruitful, bearing Twins, and none barren among them.

15. Sheep are sometimes separated from the Goats, for some spe­cial Occasion known to the Shepherd. Even so at the last Day shall all the Sincere and truly Godly be separated from unsound and unsanctified Ones, by our Lord Jesus the great Shepherd: Be­fore him shall be gathered all Nations, and he will separate them one Mat. 25. 32, 33. from another, as a Shepherd divideth the Sheep from the Goats: And he will set the Sheep at his right Hand, and the Goats on his left Hand.

Secondly, To proceed: Tho I have already clearly opened the Properties or Characters of the Sheep of Christ, in speaking to seve­ral Parts of my Text, yet I shall in a summary way, here add some few Particulars further upon this Account, which may serve by way of Trial to all of us.

First, The first distinguishing Character of them is, They hear Christ's Voice.

[Page 113] What is meant by his Voice, and how they do hear it, we have shewed.

Secondly, Christ's Sheep have passed through a great Change, a glorious, internal and visible Change. They are converted Per­sons, renewed or regenerated by Divine Grace: They were once like other Men and Women, and had no Sheep-like Nature, (as you have heard) but rather the same filthy, unclean, and brutish Nature of Swine, &c. which is in all ungodly Ones.

1. It is a real Change from Nature to Grace; 'tis not a seeming, a nominal, or notional, but a true and real Change; they have a new Heart, a new Spirit, a new Nature created in them; they are become new Creatures: all real Operations of the Spirit suppose some real Form; a real Habit is infused, from whence they act, which works in them a ready Inclination, Disposition, and sweet Propensity to do that which is truly and spiritually Good.

2. And this is common to all the Sheep of Jesus Christ; in this respect they are all alike, having all obtained the same precious Faith, as to the Quality of it: As all Wolves have the Nature of Wolves, and all Swine the Nature of Swine, and all Sheep have the Nature of Sheep; so all the Saints and Children of God have the Nature of Saints; all Believers and Sheep of Jesus Christ have one holy Nature.

3. It is a Nature and Disposition quite contrary to that which was in them formerly: 'Tis a mighty Change, as when a Wolf is made a Lamb, the " Wolfish Nature (as one observes) is lost, and the Lamb-like Nature is introduced. By Corruption Man was Carnal and Brutish, but by the new Creation he is Spiritual and Divine; by Corruption he hath the Image of the Devil, by this he is restored to the Image of God; by that he had the Seeds of all Villanies, by this the Seed of all Graces." He was an Enemy to God, nay, had Enmity in his Heart against God; but now he loves God, loves Christ, loves Holiness, loves the Ways of God, and People of God.

4. It is an universal Change, a Change of the whole Heart; as when a Child is formed in the Womb, it hath all the Parts, Nature doth not fashion one Part and leave another imper­fect: So the Holy Spirit forms every Part of the new Creature in the Soul of the Regenerate. This Habit is but one, 'tis an intire Rectitude in all the Faculties, and an universal Principle of inclin­ing Charnock. and disposing to that which is good and well-pleasing to God: there is a Divine Light in the Vnderstanding, by which the Soul [Page 114] sees God to be its chief Good, and owns and looks upon him as such. There is a Change in the Will, that consents and chuses God as such; there is a Change in the Affections. There is no true Draught of the Image of God in us, unless there be a Rectitude of Affection and Disposition: There is therefore a conformity of Af­fections to God, they love God, and love as God loves, and hate as God hateth; they hate Evil, because of that inward Filthiness that is in it, and love Grace and Vertue, because of its pure and native Beauty and Excellency: therefore it is from hence the Soul comes to take delight in God.

5. It changes not the Heart only, but the whole Life also; The Life which I now live in the Flesh, I live by the Faith of the Son of Gal. 2. 20. God. Such live no longer to themselves, but to God; their Tongues speak for God, their Ears hear for God, their Hands work for God; their Actions are Holy, Just and Good. There is a Change of Company also, a Change of Labour, of Endea­vour; and their whole End, Aim and Design, is to glorify God: Heavenly Things are preferred by them before earthly Things; they chiefly seek the Kingdom of God and his Righteousness. They do not pursue the World as they did, nor fashion themselves according to the former Lusts and the Course of this World; nor pray as they did, nor hear as they did, nor give Alms as they did: No, no, they do all things from another Principle, from a­nother End, and with other Zeal, Endeavours, and Diligence.

Thirdly, Christ's Sheep will feed in Christ's Pasture, in their own Pasture, where they are put by him; not but that they may, for good Reasons, be removed into another Pasture, but they will not (unless under strong Temptation) break down the Hedg or Fold where they were put, and run away; No, no, but are con­tented with that Food, that Pasture God affords them, though there may be some more Fat and Rich than theirs. Some Sheep when they grow wanton, are unruly, and will break into other Mens Ground; so there are some Professors, some Church-members that rend themselves away from their own Flock and Fold, in a disorderly manner; "Which (as a Reverend Minister shews) is an abominable Evil, and a shame to them: this destroys the Rela­tion of Pastor and People, for what may be done by one Indi­vidual, may be done by all; and (saith he) what Liberty be­longs to the Sheep, belongs also to that particular Shepherd who has the Charge of them much more; it is a breaking Covenant [Page 115] with Christ and the Congregation, and therefore a great Im­morality: 'tis a Schism, if there be any such thing in the World; it is a despising the Government of the Church; and there is as much reason a Person should come in when he pleases, without asking Consent, as to depart when he pleases: It is al­so very evil and unkind in another Church to receive such a One, as not doing as they would be dealt with. Such a Pra­ctice can issue in nothing but in the Breach and Confusion of all particular Churches: It tends (saith he) to Anarchy, put­ting an Arbitrary Power in every Member, and breaks all Bonds of Love, and raiseth the greatest Animosities between Brethren and Churches." The truth is, how can another Shepherd justi­fy such an Act to the great Shepherd of the Sheep; I mean, to take into his Fold his Neighbour's Sheep, without Christ's Order and Authority?

Fourthly, Christ's Sheep will, and do follow him; and this our Christ's Sheep do follow him. Blessed Saviour lays down as an undoubted Character of all that are his.

They follow his Example, his Steps. The good Shepherd when he putteth forth his own Sheep, he goeth before them, and the Joh. 10. 4. Sheep follow him. Jesus Christ hath gone before his Sheep in his Obedience to the Father, leaving us an Example that we should fol­low 1 Pet. 2. 21. his Steps.

1. They follow his Steps in Humility: He bids us to learn of him upon this Account; Learn of me, for I am meek and lowly in Mat. 11. 29. Heart. How did Christ deny himself? in taking our Nature upon him: In this ought his Sheep to follow him; Let the same Mind be in you which was also in Christ Jesus. O let the same humble Spirit, Phil. 2. 5. and self-denying Temper be in you, which was in him; Who being in the Form of God, thought it no Robbery to be equal with God, and made himself of no reputation, but took upon him the Form of a Ser­vant, &c. Saints are, or ought to be, of a humble Frame, having mutual Love, and a condescending Spirit, even to them that are in the lowest and meanest Condition, bearing with the Weak, and not exalting themselves, nor offending one another in any thing that is indifferent in its own Nature: I become all things to all, that I might gain some.

2. Christ's Sheep do follow him in Love, and bowels of Com­passion: Be ye followers of God, as dear Children; and walk in love, Eph. 5. 1, 2. as Christ also hath loved us, and hath given himself for us. By this [Page 116] all Men may know we are his Disciples, even when we have this Mark of his Sheep, namely, that we love one another. Husbands are exhorted to love their Wives, as Christ also loved his Church, Eph. 5. 25. and gave himself for it; even with a sincere, pure, ardent and constant Affection. And thus ought all Christians to love each other also, being united as Brethren together, and Members of the same Body of which Christ is the Head. He that loveth not his Brother, is in Darkness, he is none of Christ's Sheep. He that 1. Joh. 2. 6. saith he abideth in the Light, ought also to walk even as he walked, and love as he loved.

3. They follow him in Holiness. But as he that hath called you is holy, so be ye holy in all manner of Conversation: Because it is writ­ten, Be ye holy, for I am holy. God the Father is holy, and Christ is holy: He was holy, harmless, and undefiled, separated from Sin­ners. Therefore in this we should follow him in the whole Course 1 Pet. 1. 15, 16. Heb. 7. 26. of our Lives, and in the several parts of our Conversations. All those who are his Sheep, they are such who are sanctified Persons, who laying aside all filthiness of the Flesh and Spirit, (they go on) 2 Cor. 7. 1. perfecting Holiness in the fear of God.

4. They follow the Example of Christ, their holy Shepherd, in Obedience. Though he was a Son, yet learned he Obedience by the Heb. 5. 8, 9. things he suffered: And being made perfect, he became the Author of Eternal Salvation to all them that obey him. Christ's Meat and Drink was to do the Will of him that sent him; and thus we ought to follow him; it ought to be our Joy, our Delight, to do his Will, and attend on his Work: And this Mark have all Christ's Sheep, i. e. they keep Christ's Word; If a Man love me, he will keep my Word. And again, He that hath my Commandments, and keep­eth them, he it is that loveth me: Not he that hath the knowledg of John 14. 11. them; it is possible Men may have Christ's Commandments in their Heads, and in their Mouths, may know which they are, but they may not do them: It is he that doth his Word, that doth his Sayings; that keepeth his Commandments, that loves him; Ye John 15. 14. are my Friends, if you do whatsoever I command you. This is a Mark of Christ's Sheep, of one of Christ's Friends, or of a sincere Christian and follower of him: He will be obedient to Christ, not in some things only, but in every thing that he requires or enjoins him to do in his Word.

5. They follow Christ in the hardest things, in such things that seem grievous to the Flesh. Like as Abraham, when he was com­manded Gen. 22. 2, 3. to offer up his Son, his only Son, his only Son Isaac whom [Page 117] he loved, went presently about it, he made no pause, did not consult with Flesh and Blood: And Abraham rose up early in the Morning, &c. with an intention to do this hard Work. And now saith the Lord, I know that thou fearest God, seeing thou hast not Verse 12. withheld thy Son, thine only Son from me. God knew it before, tho he speaks here after the manner of Men: but he would have Abra­ham to know it, and all Men to know that this is a Mark of one that feareth him, that loveth him, viz. he will do any thing God requires of him, even sacrifice up all that is near and dear to him, when called for. O see how obedient Christ was to the Fa­ther; The Lord God hath opened mine Ear, and I was not rebellious, Isa. 50. 5, 6. neither turned away my back. I gave my Back to the Smiters, and my Cheeks to them that plucked off the Hair; I hid not my Face from Shame and Spitting. This was hard Work, yet Christ readily passed through it; He became obedient unto Death, even the Death of the Cross, the worst of Deaths, exceeding ten thousand Deaths, con­sidering what he felt and did undergo for us.

6. They follow Christ whithersoever he goeth. Some will not do this; they may go a great way after the Lord Jesus, but then make a halt, and give over following of him. Some are like Or­pah, who kissed her Mother-in-Law, and departed from her, but Ruth 1. 14, 15, 16. Ruth clave unto her. Even so such who are sincere Christians, they keep following of Christ, when others leave him and cleave to the World, to their Lusts, to their cursed Idolatry; but these say to Jesus Christ, as Ruth to Naomi, Intreat me not to leave thee, or to return from following of thee; for whither thou goest, I will go; and where thou lodgest, I will lodg: Thy People shall be my People, and thy God my God. Those that are wise Virgins, or the Sheep of Christ, the Holy Ghost gives us their Character; These are they which were Rev. 14. 4. not defiled with Women, for they are Virgins; these are they which fol­low the Lamb whithersoever he goeth, &c. They will not follow God and Baal, Christ and Antichrist; receive Christ's Institutions, and Rome's vile Idolatry and Superstitions; or follow some Precepts of Christ, and reject others: No, no, they follow him in all his holy Laws, keeping close in all things to the Rules of his Worship, both in Doctrine, Discipline, and Conversation; in all Duties of Religion, both Natural and Supernatural, whether towards God, or towards Men. They are like unto Joshua and Caleb, they fol­low Christ fully; But my Servant Caleb, because he had another Spi­rit Num. 14. 24. with him, and hath followed me fully, him will I bring into the good Land, and his Seed shall possess it. He followed God when others [Page 118] forsook him, being not acted by that evil Spirit of Cowardice, slavish Fear and Unbelief which ruled in others, but was a Man of another Temper, i. e. Couragious, Faithful, Obedient; as it is said of the Righteous, he was bold as a Lion; and universally, thrô all Difficulties, Deaths and Dangers, followed God: And thus do all the true Sheep of Christ follow him.

7. They follow Christ in sincerity, not for Loaves, &c.

8. They follow Christ constantly to the End, and faint not. We read of some that followed our Blessed Saviour for some time, but then they were offended at his Doctrine; From that time many Joh. 6. 66. of his Disciples went back, and walked no more with him. This shew­ed they were not his Sheep or Disciples indeed, for these returned no more; they, it is evident, drew back to Perdition. A godly Man may, under a Temptation, seem to faint and draw back, as Peter did, but he returns by Repentance and follows Christ again. We are not (saith Paul) of them who draw back unto Perdition, but Heb. 10. 39. of them that believe to the saving of the Soul. The Sheep of Christ hold on their way, they having clean Hands, grow stronger and stronger, they can never perish; therefore shall follow Christ al­ways, or persevere in well-doing to the End of their Days. The good Ground brought forth Fruit unto Eternal Life: such who fall away were not sincere and honest-hearted Ones, but are either like Mat. 13. the stony or thorny ground Hearers.

Fifthly Christ's Sheep have his Character by which they are known. Christ's Sheep have his Mark on them. Ezek. 9. 4. Men mark their Sheep so; we read in the Revelations, that the Ser­vants of God were sealed; they were marked in their right Hands, and in their Foreheads, &c. God gave a Charge of old, to set a Mark upon the Men that sigh'd and mourn'd for all the Abomi­nations that were committed in the Land. Merchants, and others, commonly set a Mark upon their Goods, by which they lay claim to them, and know them: So Christ sets his Mark, his Seal, upon all his Saints. By their Father's Mark on their right Hand, some understand the Heart: A Mark in the Hand is a secret Mark.

1. No doubt the Mark of Christ's Sheep, is the Mark of Rege­neration, or that holy Image of God which is stamp'd upon them all, as I hinted at first: And if Christ sees not this Mark on the Soul, he will not own that Man or Woman actually to be his.

2. The Holy Spirit is expresly called the Seal with which every true Believer is sealed: Also after that ye believed ye were sealed with that holy Spirit of Promise. Which is the Earnest of our Inheritance, Eph. 1. 13, 14. [Page 119] until the Redemption of the purchased Possession, unto the praise of his Glory. And again he saith, Grieve not the holy Spirit, by which you Eph. 4. 30. are sealed unto the Day of Redemption. Whosoever hath the Spirit of Christ in them, or hath received the saving Graces thereof, are Christ's Sheep, they have his Mark; these he will own, and say, (where e [...]er he find this Seal) this Man and this Woman is mine. And on the other hand; Now if any Man hath not the Spirit Rom. 8. 9. of Christ, he is none of his; he is none of his Sheep, he hath no special Interest in him. Remember the Spirit of Christ, true Grace, Faith, Love Humility, &c. is the Ear-mark of Christ's Sheep.

3. And why may not inward Sincerity be Christ's Mark also? for that I am sure does distinguish them from all others, from Hy­pocrites, and all unsound and false-hearted Professors whatso­ever.

2 dly, The Mark in their Foreheads is seen by all; that may denote their holy Carriage, Behaviour, and Deportment in this World, to all that behold them.

1. It may shew that they hate Idolatry, and all false Wor­ship.

2. It may signify their holy Conversation; for Holiness is writ­ten, as it were, in legible Characters, on all their Foreheads: There is not one of Christ's Sheep without this Mark; for without Holiness no Man shall see the Lord. This shews who they are, and Heb. 12. 14. whither they are going, and to what Country they do belong.

Sixthly, Christ's Sheep follow the Footsteps of the Flock, i. e. Christ's Sheep fol­low the Footsteps of the Flock. the Primitive Church, in Church-Constitution, Doctrine and Dis­cipline. They contend for that Faith which was once delivered to the Saints, and keep the Ordinances as they were at first given forth; they are for no mixture in Doctrine nor Discipline; be sure before Jude 3. 1 Cor. 11. 2. all things, they keep pure the Doctrine of Justification, and do not join Work and Grace together: Their great care is to exalt the free Grace of God, and abase the Creature, accounting all their own inherent Righteousness as Dung, or Dogs-meat, in com­parison Phil. 3. 8, 9. of Christ, and the Righteousness of Christ.

Seventhly, They love to drink in pure Christal, soft and gentle Streams. Sheep do not love to drink of muddy, rough and rag­ing Rivers: No more do Christ's Sheep; He makes me to lie down in green Pastures; he leadeth me beside the still Waters. They will not Psal. 23. 2, 3. [Page 120] forsake the Waters of Shiloah that run softly, and drink of the proud, swelling, and troublesome Rivers of Babylon, Tygris, and Euphrates. They like the Teachings of God's Spirit in the mean­est Instrument, tho such who are despised and contemned of Men, better than the highest Elegance, and lostiest Rhetorick of all the Cicero's and Plato's of the World. What are the artificial Flourishes of Demosthenes, or exact Method of Aristotle and Galen, or all humane Curiosities or itch of Words, to the Teachings of the Holy Ghost? Paul spoke not in the Wisdom of this World, or with the inti­cing Words of Man's Wisdom, but in the Demonstration of the Spirit, and with Power. These Waters Believers chuse and love to drink of. 1 Cor. 2. 4. I am afraid some Men are more nice in studying Words than Mat­ter, to affect the Ear rather than to work upon the Heart of their Hearers. Though Humane Learning is not to be despised, yet no doubt Dr. Carlton was in the right, "That a Lay-man that has the Spirit of God, is better able to judg of spiritual Things, than a Man in Ecclesiastical Function, destitute of the Spirit of God." Infelix est sapientia extra Verbum Dei sapere, saith Ju­stin Martyr.

Our Annotators say well, viz. "1. Ministers ought to speak Intelligibly, so as the People may understand."

"2. That they speak gravely and decently; all other study of Words and Phrases in a Divine, (say they) is but Folly and Vanity."

Eighthly, and Lastly, Christ's Sheep do relie upon the Care and Faithfulness of their Shepherd. They know on whom they have Christ's Sheep trust in the Faithful­ness of their Shepherd. believed, and can and do venture their Souls on him, knowing he will keep that which they have committed to his Charge: They depend on Christ, rest on Christ, believe in Christ, relie on his Word and Promises for all things they need: They can say with David, The Lord is my Shepherd, I shall not want, neither any thing Psal. 23. 1, 2. for this Life, which is really necessary, nor for the Life which is to come: They leave the Alimighty to chuse for them, knowing they are not competent Judges, as touching what is best for them­selves: Though he slay me, (saith Job) yet will I trust in him; Let God do what he will with me, yet I will rest upon him; my hope Job 13. 15. shall be in him, and I will not be offended if I have Poverty, Sickness, Persecution, Reproaches, or whatsoever else: I know, saith a true Christian, God sees it good for me, and I will not murmur nor complain.

[Page 121] APPLICATION.

1. We may infer from hence, that Christ hath but a few Sheep, but a few Followers: O what a small Number have these Chara­cters upon them!

2. It may be for Lamentation. Cyprian brings in the Devil triumphing over Jesus Christ, after this sort: "As for my Followers, I never died for them as Christ did for his; I never promised them so great Rewards as Christ hath done to his, and yet I have more Followers than he, and they do more for me than his do for him."

O how blind and deceived are poor Sinners, that they chuse to follow Satan rather Jesus Christ! What a great Multitude hath the Devil! his Flock is a mighty Flock, Christ's Flock is a little Flock: Fear not, little Flock, it is your Father's good Luke 12. 32. Pleasure to give you a Kingdom. Every Saint shall have a King­dom, a Crown; this is Christ's Promise to all his Sheep, and yet how few are they that cleave to him, that believe in him, and follow him!

3. By what you have heard, you may try your selves: O see, have you these Characters, these Marks of Christ's Sheep? certainly if so, you have no cause to doubt but your State is hap­py; if not, labour for them.

4. The way to be one of Christ's Sheep, is to believe, and to pass under the New Birth.

‘ JOHN X. 27. My Sheep hear my Voice, and I know them, and they follow me.’

Serm. V.THE last Day I shewed you who are the Sheep of Je­sus Christ, by giving you the several Characters and Marks of them.

Sixthly, I shall now proceed to the last General Head, viz.

• 1. Shew you, What a kind of Shepherd Christ is.
• 2. What those Pastures are where he feeds them.
• 3. What a Fold he hath for his Sheep.

First. Jesus Christ is a chosen Shepherd. No Man hath a right to Christ a chosen Shep­herd. Isa. 43. 10. Isa. 42. 1. be a Shepherd, but he that is first chosen by the Owner of the Sheep. Christ is called the Elect of God; My Servant whom I have chosen. Again, Behold my Servant whom I uphold, mine Elect, in whom my Soul delighteth. He was fore-ordained, in the Decree, Design and Purpose of God, to be our Redeemer; and as a Shep­herd, to take care of, feed, heal, nay, to die for the Sheep.

Secondly. And as he was chosen, so he was called also to this Work and Office. For as the Apostle speaks concerning Christ's Priest­hood, A called Shepherd. or touching that Office, so I may say of this, No Man taketh this Honour unto himself, but he that is called of God, as was Aaron. Heb. 5. 4. He did not intrude himself upon this Service, but he had a lawful Call unto it; the Father called him, and sent him into the World, to keep, feed, and save his Sheep. This shews the wonderful Love of the Father, he is the first and principal Author of our Salvation: All things are of God, who hath reconciled us unto himself by Jesus Christ. All the spiritual Blessings we have by Christ, spring 2 Cor. 5. 18. from the Father; the Father is held forth as the first Cause, first Mover and Contriver of all spiritual Mercies for us: The Father also fitted and qualified him, or put him into a Capacity to accom­plish this Work and Office; he prepared him a Body, that so he might die for his Sheep.

[Page 123] Thirdly. Jesus Christ is a kind, loving and compassionate Shep­herd. Christ a compassio­nate Shep­herd. What Shepherd ever loved his Sheep as Christ loved his? The greatness of his Love, bowels of Affection and Compassion, appears,

1. By his coming so far (as 'tis from Heaven to the Earth) to seek them; For the Son of Man is come to save that which was lost. Mat. 18. 11. Luk. 19. 10. Luke reads it, To seek and to save that which was lost. My People have been lost Sheep, Jer. 50. 6.

• (1.) We were all lost in the first Adam, not one Sheep but was lost; and had not Christ came to seek and save us, we had been all lost for ever.
• (2.) We were all lost, not only by Original, but also by our own actual Sin: All we like Sheep have gone astray; we have turned
  Isa. 53. 6.
  every one of us to his own evil way. We were all gone out of the way, gone far from God, and without all hope or possibility of returning, had not Christ came to seek us; For we were all as Sheep
  1 Pet. 2. 25.
  going astray, but are now returned to the Shepherd and Bishop of our Souls.
• (3.) They also, by the Grace of God, at length came to see that they were lost; they are lost in themselves, and in their own sight. Jesus sent forth and commanded them, saying, Go not in the
  Mat. 10. 5, 6.
  way of the Gentiles, &c. but go rather to the lost Sheep of the House of Israel. The whole House of Israel was lost, but there were but a few of them that saw their lost State.

2. The Bowels and Compassion of Christ to his Sheep, chiefly appears by his dying for them. He laid down his Life for the Sheep; none could shew greater Love than this: As the Father knoweth me, even so I know the Father; and I lay down my Life for John 10. 15. the Sheep.

3. His great Love and Affection to his Sheep, is manifested by his care to gather them; He shall gather the Lambs with his Arms, Isa. 40. 11. and carry them in his Bosom. Gathering implies, bringing them Home unto himself by the Arm of his Power, or by the effectual Operation of his Word and Spirit. To whom hath the Arm of the Isa. 53. 1. Lord been revealed? Or, who hath felt and experienced the power­ful Influences of his Spirit, and saving Grace thereof, on their Souls? This must be before any poor Sinners are gathered or brought home to God. Jesus Christ must rescue them out of the Mouth of the Lion, and Paw of the Bear, as David did his Sheep, who was a Type of him. We were all once in Satan's Hand, 1 Sam. 17. 34, 35. that hungry Lion had us in his Teeth, and was going to tear us [Page 124] to pieces, but then comes our Blessed Shepherd and delivers us. None but he whose Power is Infinite could gather us, or bring us home to God, such a miserable State were we in.

4. Christ's Love is further expressed, by that affecting Metaphor, Luke 15. 6. He goes after the lost Sheep, leaveth the rest in the Wilderness, and never gives over until he hath found it; And when he hath found it, he layeth it on his Shoulders, rejoicing. O my Friends, how great is the Love of Christ to one poor, lost, and undone Sinner? He will not lose one that his Father hath given him: No, no, though it be but one individual Soul that is missing, yet he will go after that, seek that, leave all the rest to look after that one poor Sheep; and when he has found it, he sees it cannot go, it has no strength, therefore he lays it upon his Shoulders. Sinners, Christ must lay hold of you, and take you up, and lay you on his Shoulders, and carry you home if ever you are saved. It is upon Christ's Shoulders, Christ's Power, that every Elect Soul is brought home; 'tis not on the Power of their Will, their Strength, their Faith; no, but on Christ's Shoulders. Moreover, it is said, He rejoiced, and calls upon all his Friends (the blessed Angels and Saints) to rejoice with him, for I have found my lost Verse 7. Sheep. This shews his wonderful Love to poor, undone, and lost Sinners that are his Sheep, whatever it costs him, whatever Pains, Labour, or Charge, home he will bring them, saved they must and shall be. I have other Sheep (saith he) that are not of this Fold, John 10. 16. them also I must bring, and they shall hear my Voice.

5. His Love to his Sheep, to his Saints, also appears in his laying them in his Bosom, in his Heart. O how near and dear is every be­lieving Soul to Jesus Christ! It's a Metaphor taken from a Father or tender Mother, that hugs an only Child in his or her Arms, and lays it in their Bosom, knowing not how to express the Greatness of their Affections. Christ himself is said to lie in the Bosom of the Father; which denotes how he is beloved by him, how near and dear he is to him: Even so this discovers his great Affections to his People.

6. He also makes his Love manifest to them, by his gentle leading of them: He shall gently lead them that are with young. He will not Isa. 40. 11. lead them faster than they are able to go, or lay more upon them than they can bear; nay, he gives Strength to them, and supports their Souls under all their Troubles and Sorrows. Jacob was a compassionate Shepherd; If I over-drive them, (saith he) all the Gen. 33. 13. Flock will die. Christ had many things to tell his Disciples, but [Page 125] they were not able to bear them: He lets out or discovers his preci­ous Truth to his People, according as he knows they are able to receive it and take it in: You shall not have harder Things, Tri­als, Temptations nor Afflictions, than your strength is. There 1 Cor. 10. 13. hath no Temptation taken you, but what is common to Man: and God is faithful, who will not suffer you to be tempted above what you are able; but will with the Temptation also make a way to escape, that ye may be able to bear it.

7. His infinite Love and Bowels are made known also to his Sheep by his feeding them, as well as it is by his leading them. He feeds them with choice Food, he gives them his own Flesh to eat, and his own precious Blood to drink, knowing that except he doth this, they must perish for ever: This was that strange Doctrine in the Eyes of the Jews, which they could not receive nor understand.

8. Also by his healing of his Sheep with his own Stripes. But he was wounded for our Transgressions, he was bruised for our Iniquities; the Chastisement of our Peace was upon him, and by his Stripes we are healed. What Shepherd ever thus loved his Sheep, even to be wounded and bruised for them, to heal them of their Wounds with his own Stripes? But this Jesus Christ doth.

9. By this washing them also in the same precious Blood: No­thing could purge away the Filth and Guilt of our polluted Souls, but Christ's Blood; and if he wash us not, we have no part with him: He hath loved us, and washed us from our Sins in his own Blood. This Love is wonderful Love, amazing Love, exceeding all Love. Rev. 1. 3. O in what a Stream, in what a Fountain are the Sheep of Christ washed! Think upon it, our Pollution was great, but Christ hath washed us. God sent his Son to take away our Sin, and it must be done this way; It is the Blood of Jesus Christ his Son that cleanses 1 John 1. 7. us from all Sin.

Fourthly. Jesus Christ is the good Shepherd. I am the good Shep­herd; the good Shepherd giveth his Life for the Sheep. Our Lord Christ the good Shep­herd. Jesus shews in this that he excels all Shepherds: Some Shep­herds have ventured their Lives, hazarded their Lives for their John 10. 11. Sheep; yet it was more than was required of them, for the Life of a Man is much more valuable than the Life of a Beast: But no doubt our Saviour refers to his great Work and Office as Media­tor, and as the Messiah that was to come, who was to be cut off, not for himself, for his own Sins, but for the Sins of the Elect, or Dan. 9. 26. die for his Sheep: It was required of him, the Father gave him [Page 126] commandment to lay down his Life; and he did it actually, free­ly, willingly; nay, he came on purpose into this World to do it, and therefore he is the good Shepherd.

Fifthly. Jesus Christ is a Wise Shepherd, a knowing Shepherd; I know my Sheep: this I have already spoken to. Jesus Christ a wise Shepherd.

1. He knows and sees all his Sheep at once, with one look of his Eye, in all the Nations of the Earth, let them dwell where they will, though never so far asunder or remote.

2. He is so wise, that he knows in what Condition they are, and what Condition is best for them; whether Poverty or Riches, Sickness or Health, Liberty or Bonds, Peace or Trouble, Honour or Disgrace, Strength or Weakness, either a fat or a lean Pasture, Loss or Gain, Cold or Heat, whether a North or a South Wind.

3. He is wise to protect us, wise to conduct us, to feed us, wise to fold us, wise to heal us, and wise to save us.

Sixthly. Christ is the chief and great Shepherd of the Sheep. And when the chief Shepherd shall appear, ye shall receive a Crown of Christ is a great Shep­herd. Glory. And again, the Holy Ghost calls him in another place, the great Shepherd: Now the God of Peace, that brought from the 1 Pet. 5. 4. Heb. 13. 20. Dead our Lord Jesus Christ, that great Shepherd of the Sheep, &c.

Jesus Christ may be called the chief and great Shepherd.

1. Because he entered into Covenant with the Father, as the great Surety of all the Sheep; by which he came under a legal Obligation to pay the just Debts, and to answer for the Defaults of all his Elect: And then and thereby he undertook to bring in and gather all the Sheep to God by the Blood of the Everlasting Covenant; by which Transaction he made our Peace, and recon­ciled Heb. 13. 20. us unto the Father.

2. Because he actually bought all the Sheep, in pursuit of the said glorious Covenant-Transactions, by the Price of his own Blood, that so he might unite them all unto himself in one Body. Acts 20. 27, 28.

3. He may be called the chief and great Shepherd, because all the Sheep, or Elect of God, are given into his Hand, to keep, take care of, feed, heel, protect and preserve to Eternal Life. And this great Work and Office he hath undertaken, and doth and will perform with all Faithfulness, being every ways fitted, en­deared and qualified, as Mediator and universal Shepherd and Head, to discharge it.

[Page 127] 4. Because 'tis he that calls them, that justifies them, that san­ctifies them, and presents them all faultless and without Spot be­fore the Father.

5. Because he is exalted in Glory and Dignity, not only as the Head, Lord, and Sovereign of all the Sheep, but also as the Prince of all Pastors and subordinate Shepherds that ever were, are, or shall be; from whom they all receive their Power and Au­thority as his Deputies, to take care of and watch over each part and parcel of his Flock committed to their respective Charge. Jesus Christ is not only above all Shepherds, all Ministers, but they do all in his Name, and must at the last Day be accountable to him for their Administrations.

6. He is the great Shepherd of the Sheep, a mighty Shepherd, if we consider the greatness of the Flock, which he hath not only received the Care and Charge of, but they are all his own Sheep. If a Shepherd had under his Care 100000 Sheep, and all his own, would not every body call him a great Shepherd? Now though Christ's Flock is called a little Flock comparatively, yet the Num­ber of all his Sheep, all his Elect, is very great: we read of ten thousands of his Saints, and a Number that no Man can number, they are all his; and therefore a great Shepherd.

7. He is great in Riches, having a multitude of rich and choice Pastors, enough to feed Millions of Sheep here on Earth: And though his Flock will encrease e're long, when the Fulness of the Gentiles shall come in, and his antient Flock, I mean, the Seed of Abraham now scattered, be gathered, and all brought into one Fold, yet he hath Pastures for them all. Moreover, he hath pre­pared a glorious and rich Fold for them Above, which is Heaven it self, that is the Fold into which all his Flock shall be put for ever and ever.

8. Lastly, He is great in Power: No Shepherd hath such Power to defend, protect, preserve and save his Flock like to him. None are able to pluck one Sheep out of his Hand, as I shall prove and demonstrate when I come to speak to the next part of my Text. Another Shepherd, for want of Power, may lose his Sheep, the Wolf or Lion may come and tear them in pieces, and rob him of them: But no Enemy, neither Sin nor Satan, nor the World, can rend his Sheep from him; he hath Power over all Ad­versaries, and can subdue them with much case at his Pleasure; therefore he is the great Shepherd.

[Page 128] Seventhly. Jesus Christ is a watchful Shepherd. This is one Pro­perty Christ a watchful Shepherd. Luke 2. 8. of a good Shepherd: And there were Shepherds in the Field watching over their Flock by night, &c.

Christ knows his Sheep are subject to sleep, and so lie open to many Dangers, therefore he watches over them. He is al­ways awake, he that keeps Israel, neither slumbereth nor sleepeth; He will not suffer thy Foot to be removed: he that keepeth thee will not Psal. 121. 3, 4, 5. slumber. Behold, he that keepeth Israel, shall neither slumber nor sleep. The Lord is thy Keeper, thy Shade upon thy right Hand. The Sheep of Christ are in danger by Sin, by Satan, by Temptation, by Wolves, by a deceitful Heart, by inward Corruption, by false and self-seeking Teachers, whose Design is to make a Prey of his Flock; therefore he watches them like a Vineyard of red Wine: I the Lord do keep it, I will water it every moment; lest any hurt it, I Isa. 27. 3. will keep it Night and Day. I will, as if he should say, protect my Church, my Vineyard, my Flock, from all Assaults of its Ene­mies; neither Men, nor Devils shall spoil, ruin, or hurt my People.

And that he may secure his Flock,

• 1. He discovers by his Word, the Subtilty, Craft and Devices of their Enemies, and their Danger thereby.
• 2. By his Spirit also, through its quickning Operations, he a­wakens them when their Enemies are upon them; and that shews he is a watchful and a wakeful Shepherd.
• 3. He also by his Providences shews he is awake, and strives to awaken his People also.

And this he doth several manner of ways.

• 1. By Wars, Perplexities, and Distress of Nations.
• 2. By Famine and Pestilence.
• 3. By strange Signs, Prodigies, and fearful Earthquakes in di­vers Places.
• 4. By the awakning Providence of sudden and unusual Deaths, snatching away one Man here, and another there, to keep the rest awake.
• 5. By letting out Symptoms of his Displeasure, by distressing the Consciences of some, by fearful Horror and Desperation; as in Spira and Child's Cases; to awaken others, and to deter them from like Evils.
• 6. He also imploys his Ministers to rouse them up; they, as his Substitutes, are made Watchmen, to give his People, his Saints, his Flock, warning of approaching Dangers.

[Page 129] 2 dly. Christ knows that his Flock is not only subject to sleep, but also to go astray, and therefore he watcheth over them.

1. Because he sees our Enemies watch against us to ensnare, to catch, and to ruin us; Deliver thy self as a Roe from the Hand of Prov. 6. the Hunter, and as a Bird from the Hand of the Fowler.

Satan is a subtil Fowler, a crafty Enemy; and is also clothed with great Power. He is compared to a Serpent, to shew his Sub­tilty; and to a Lion, which denotes his Strength and devouring Nature.

2. Jesus Christ watches his Sheep, that he may give them those Mercies they need in the proper season of them: He knows when and how to give us that Good he himself hath promised. Some­times he watches over his People, to chasten, to afflict and punish them with the Rod, when he sees there is need of it: He lets out his Dog, (as I may so say, like as a Shepherd doth upon unruly Sheep) when his Calls will not do, will not reclaim them and re­duce them to an orderly and diligent walk. But then at another time, he watches over them, to bestow his Favours and Blessing upon them: And it shall come to pass, that like as I have watched Jer. 31. 23. over them, to pluck up, and to break down, and to overthrow, and to destroy, and to afflict; so will I watch over them, to build, and to plant, saith the Lord. Though there is no Change in God, but he doth all things according to the Counsel of his own Will and Eternal Purpose, yet there is a Change of his providential Dispensations. God here speaks after the manner of Men; and as he is diligent to afflict for Disobedience, so he is likewise as diligent upon a Refor­mation, to distribute his Blessings, when he sees it will make for his Glory and his Peoples Good.

Seventhly, and lastly, Christ is a living Shepherd. Other Shep­herds Christ is a living Shep­herd. die and leave their Sheep, and know not what Evil may be­fal them after their departure: But Jesus Christ never dies; I am he that was dead, and am alive; and behold, I live for evermore. He Rev. 1. 18. ever lives to feed, to heal, guide, protect, and save his Peo­ple; He ever lives to make Intercession for us. In this doth the Safe­ty, Happiness and Comfort of Believers lie: Christ is always the same, he changes not; and is such a Shepherd, that his Sheep can­not lose; Death hath no more power over him, Death cannot de­prive them of this Shepherd.

1. O happy Saints, blessed Sheep: O love your Shepherd, trust in your Shepherd; say with David, The Lord is my Shepherd, I shall Psal. 23. 1. not want.

[Page 130] 2. Be ruled, led and guided by your Shepherd; and be con­tent with that Pasture into which he hath put you, and with such Commons he is pleased to afford you.

3. How doth this reprehend such who repine, murmur, and are carried away with slavish and distrustful Fear? O what a shame is it to be afraid, when you have such a Friend, such a Keeper, such a Shepherd to protect, feed, and keep you? But to proceed.

Secondly, What Pastures doth Christ feed his Sheep in? What or which What Christ Pa­stures are. are his Pastures?

First. I answer; His Word, this is one of his Pastures, and a fat Christ's Word one of the Pastures where his Sheep feed. Psal. 119. 103. one it is, yea, a most choice and rich Pasture; here is precious feeding: Some (like David) can relish God's Word, and find it sweeter than Honey; How sweet are thy Words unto my taste! yea, sweeter than Honey to my Mouth. The Study, Meditation, and O­bedience of God's Word, yields more Satisfaction, Joy and De­light, than any worldly Men find in their earthly Profits or sensual Pleasures. If you cannot find it thus, it is because you have lost your spiritual Appetites, you do not hunger after heavenly Food, nor see the Worth nor Want of it: Thy Words (saith Jeremiah) were found, and I did eat them; and thy Word was unto me the joy and Jer. 15. 16. rejoicing of my Heart.

Beloved, there is a two-fold tasting of the Word.

(1.) Some taste it, but digest it not; they have an Apprehension, and bear Reception of it, and no more: The news of a Saviour, and deliverance from Wrath, seems desirable to them; they like the Promises of the Word, and flatter themselves with a false Hope of Pardon, by giving a bare Credit to the Truth of the Go­spel in the declaration of it.

(2.) But there is a farther and better tasting than this; a tasting by a special Application, and a saving relishing of the Word of God; and not the promissory Part only, but the preceptory Part thereof also: These like and love the Word, because of the Pu­rity of it. Others have a common, but not a special Faith; the Jews seemed to rejoice in John's Doctrine, but did not receive it John 5. 35. into their Understanding, and sincerely subject to the Life and Power of it.

(1.) The Word of God feeds the Souls of Believers with sav­ing Knowledg, the Doctrine of Free Grace, of Justification, A­doption, Pardon of Sin, and free access to the Father, which shews [Page 131] it to be a sat and blessed Pasture; and thus it feeds their Under­standing.

(2.) It feeds and raises their Affections also in Love to Christ, and desire after him, to hear what God is to them, and Christ is to them; what a Covenant is made with Christ for them, what Pro­mises are made to them, what Love the Lord Jesus hath to them, and what Grace is purchased, laid, and treasured up in Christ for them; what Care he hath of them, and what Glory he hath pre­pared for them.

(3.) They receive the Word they assent to the Truth of it and f [...]el a so the Power thereof inclining, bowing and subjecting their Wills to a holy, ready, and hearty Consent thereunto, in a way of universal Obedience to what is required of them.

(4.) It feeds their Faith also, and every Grace of the Spirit in their Souls; it increases their Faith in Christ, and their Love to Christ, whilst they meditate thereon, and believe with an unfeign­ed Faith the Veracity of God's Word, and apply the Promises and Blessings thereof, which are purchased by Jesus Christ now, is to eat and digest the Word.

Secondly. The Ordinances of Christ may be said to be another Christ's Or­dinances a rich Pasture. Cant. 1. 7. Pasture where his Sheep do feed. The Spouse no doubt enquired after this Pasture; Tell me, O thou whom my Soul loveth, where thou feedest, &c. where thy Holy Ordinances are truly administred.

1. The Ordinance of Preaching, or Administration of the Gospel, is a rich Pasture, especially when it is preached powerfully by the Influence and Demonstration of the Spirit; the opening and ex­plaining the Word of the Gospel, is like the opening the Pasture-Gate, and so letting the Sheep into it. Did not our Hearts burn within Luke 24. 32. us, while he talked with us, and opened the Scriptures? 'Tis like the opening of the Box of precious Ointment, causing a sweet Per­fume in the Soul, like as Mary's did in the House. The Work of the Ministry is to open the Scripture; Vnderstandest thou what thou readest? saith Philip. The Eunuch answered, How can I, unless Acts 8. 30, 31. some Man should guide me? He might have added, some skilful Man. Alas, some are unlearned, unexperienced and ignorant Preachers, they know not the Lord themselves, they never lear­ned of the Father, but want the Teachings of the Holy Spirit: They understand not the Scripture, the Holy Bible is a sealed Book to them, notwithstanding all their Humane Literature and Know­ledg of the Tongues, with their Arts and Sciences.

[Page 132] The preaching the Gospel, is the feeding of the Soul. But O what care should be taken, that nothing is delivered by the Preacher but sound Doctrine; not to feed the People with airy and empty Notions, corrupt and poisonous Doctrine; for that is to destroy the Sheep, especially such that are weak in Knowledg, and can­not quickly discern Truth from Error.

They are not to feed the Flock with Humane Traditions, nor with their own Dreams. Simon, Son of Jonas, lovest thou me? John 21. 15. Feed my Sheep: Not with good Doctrine only, but good Disci­pline also, and with an holy and good Example: Good Govern­ment is precious Food to the Sheep and Lambs of Jesus Christ.

2. The Holy Ordinances of Baptism, and the Lord's Supper, is ano­ther part of this blessed Pasture: And such are ill Sheep that will not feed where the Shepherd willeth them, or like not a Pasture of his chusing. With what gladness did those Saints at Jerusalem, Acts 2. 4. when they received the Word, yield themselves up to Holy Bap­tism? The Eunuch also found that Ordinance (he meeting with Acts 8. 39. Christ in it) very sweet; and therefore when baptized, he went away rejoicing. The Mystery of the Gospel is preached or held forth in a lively Figure in Baptism to the very sight of the natural Eye; which being understood, conveys much Light and Know­ledg to the Understanding.

It shews that Christ was dead, buried, and rose again for our Justification.

Tilenus his disput. p. 886, 887.1 st, "Baptism (saith the Learned Tilenus) is the first Sacrament of the New Testament, instituted by Christ; in which there is an exact Analogy between the Sign and the Thing signified. The outward Rite in Baptism is threefold."

• "1. Immersion into the Water.
• "2. Abiding under the Water.
• "3. A Resurrection out of the Water.

" Baptism precious Soul-Food.The Form of Baptism, (saith he) to wit, External and Essential, is no other than the Analogical Proportion which the Sign keeps with the Thing signified thereby. The plunging into the Water, (saith he) holds forth to us that hor­rible Gulph of Divine Justice, in which Christ for our sakes, for a while was in a manner swallowed up: abiding under the Water, (how little time soever) denotes his descent into Grave. Hell, even the deepest of Lifelessness: and lying in the sealed or guarded Sepulchre, he was accounted as one dead. Rising out of the Water, holds forth to us in a lively Similitude, that Conquest [Page 133] which this dead Man got over Death." And (saith the same worthy Author) so dipping into the Water, in a most lively "Similitude, sets forth the Mortification of the old Man; and rising out of the Water, the Vivification of the new Man; it being meet that we, being baptized into his Death, and buried with him, should rise also with him, and go on in a new Life." The Apostle clearly confirms the same great Truths; Rom. 6. 3, 4. Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his Death? Therefore we are buried with him by Baptism into Death, that like as Christ was raised up from the Dead by the Glory of the Father; even so we also should walk in newness of Life. We have Fellowship with Christ in his Death in Baptism, or the Efficacy of his Death evidenced to us, as the outward Symbol of it is held forth in the external Administration of it: For as Christ died for Sin, so we are hereby obliged to die to Sin; and as he rose again from the Dead, so we ought (as we covenant in this Ordinance) to walk in newness of Life. Dr. Cave saith, "In Immerging there are in a manner three-fold Acts, The putting the Person into the Water, his abiding under the Water, and his rising up again; there­by representing Christ's Death, Burial, and Resurrection; and our Conformity thereunto in our dying to Sin, and the destruction of its Power, and our resurrection to a new course of Life." O learn what your Baptism holds forth, and what you are taught thereby, and promised therein, and live accordingly. Brethren, you will find blessed Food in this Ordinance for your Souls; and if you experience the Things signified thereby, happy are you; if not, in vain were you baptized.

The Lord's Supper pre­cious Soul-Food.2 dly, What sweet Food, or how good a Pasture is the Ordinance of the Lord's Supper, to a hungry Soul who longs after the Bread of Life, and Communion with Christ. A Crucified Christ is the Bread of Life; and by Faith in this Ordinance we feed on this Bread; it feeds and strengthens our Faith, and also our Love to the Lord Jesus: Who can forbear to love that Christ, who poured forth his precious Blood for us? He was made a Curse for us, by hanging on the Tree, and bearing our Sins.

When you take this Bread, and this Cup, you declare you take and accept of Christ as the only Food of your Souls; and that way of Salvation God hath been graciously pleased to find out: and when you eat the Bread, and drink of the Cup, you shew that you feed alone upon him, and that he is your Saviour. Indeed, Christ doth in effect say to you, Soul, take all this, in token that I [Page 134] have satisfied the Justice of God for thy Sins, I have made thy Peace; take this Bread, and this Cup as a Pledg of it, and of my Eternal Love to thee, and as a Token that all thy Sins are forgiven, and that thou art mine also. (1.) By this Ordinance we learn, and clearly see, the horible Evil of Sin, the cursed Nature of Sin, in that nothing could atone for it, nor satisfy the Law and Justice of God, but the precious Blood of the Son of God himself. (2.) Here likewise we see that infinite Love of the Father, in giving of Christ to die for us; He spared not his own Rom. 8. 32. Son, but delivered him up for us all. (3) Here also we perceive the wonderful Love of Jesus Christ, who willingly laid down his Life for us. (4.) Moreover, here we see how we come to be saved, or the Way of Life; and that it is only by a Sacrifice, and that by the Sacrifice of Christ himself alone. (5.) Here we see our near Union with Christ, and blessed Union one with ano­ther, as the Bread and Wine is turned into Nourishment; the first is held forth: and as many Corns of Wheat do make one Loas, so we being many Members, are but one Body; and therein the latter Union is held forth also, I mean, our Union one with ano­ther.

Thirdly. The Ordinance of Prayer, is also as a Pasture for Christ's Sheep to feed in. If we pray in Faith, we receive what we desire Prayer a rich Soul-Pasture. and stand in need of: That Soul that goes to God in Christ's Name believingly, never comes away empty handed. We have not, sam. 4. 3. because we ask not; or else ask amiss, that we may consume it on our Lusts, to please the Flesh, and gratify our Carnal Appetites, and so an evil End spoils good Means: So long (said a good Wo­man in distress) as I have a praying Heart, God will have a help­ing Hand. It argues we have not hungry Souls, if we have not praying Souls. You may as well live without eating, as spiritually live without praying; and as it is a sign you are not well when you cannot eat, so it is a sign your Souls are not well when you cannot pray: And as it is a sign the Body is faint, when the Breath is short, or breaths not freely so it is a sign of a faint and languishing Christian, when his Prayers are short, or prays not freely. He that believes savingly, will pray servently. He that thrives not in this Pasture, will thrive in none. As be cannot live naturally that breaths not, no more can that Soul live spiritually that prays not. He that casts off Prayer, casts off God. No wonder God withholds Mercies from us, when we restrain Prayer [Page 135] from him. Pure Prayer is only pleasing to a pure God: our Prayers must be directed to the right Object; O thou that hearest Prayer, to Psal. 65. 2. thee shall all Men come. We must always direct our Prayers to God, but must not forget to come unto him by Jesus Christ; and we must see to the Matter of it, as well as the Object: If we ask not that which is lawful, our Prayers must needs be unlawful; as it is a Sin to do any thing God commands not, so it is a Sin to ask any thing God allows not.

We must also be right in the Manner, as well as in the Matter of our Prayer: When our Spirit prays not, our Hand receives not.

And we must, if we would thrive in this Pasture, also see that our End be right: Our great End should be, that our Prayer may be accepted, and God may be glorified.

The first thing we should ask in Prayer is, that the Name of God may be hallowed.

O Soul, haste into this Pasture: Whatsoever ye ask, saith Christ, John 14. 13. in my Name, I will do it, that the Father may be glorified.

To pray in Christ's Name,

• 1. Is to know we come to have this Privilege to draw near to God, only by Christ, i. e. through the Vail, that is to say, his Flesh; he hath purchased us this Liberty.
• 2. 'Tis to pray in his Strength, i. e. by the Spirit, which he hath procured for us, and given to us.
• 3. 'Tis to pray in the Virtue of Christ's Mediation: Whatso­ever we ask on Earth, Christ obtains for us in Heaven.
• 4. To ask in Christ's Name, is to ask for his Sake, for his Worthiness: 'Tis not what our Deservings are, but what Christ's Merits are.

Fourthly. The Promises of God are another Pasture, where the Sheep The Pro­mises are a rich Pasture for Christ's Sheep. of Christ do daily feed. The Promises of God are of a Soul-fasten­ing, and Soul-strengthning Nature: But there is no feeding here, without believing. A Sheep may as well feed on Grass, without Teeth, as a Christian can feed on the Promises without Faith. The Reason why the Soul cannot get into this rich Common, or rather fat Medow, is, because he cannot get over the Slough of Un­belief. Man lives not by Bread alone, but by every Word that pro­ceeds Mat. 4. 4. out of the Mouth of God. He can feed his People, and sup­port them by a Word of Promise, when their Bread faileth: Nor must we take unlawful Means to supply our Necessities, nor distrust [Page 136] the Care and Providence of God, tho we do not see which way we shall subsist: Trust in the Lord, and do good, so thou shalt dwell in the Psal. 37. 3. Land, and verily thou shalt be fed. We must depend upon the Providence and Promise of God, for Supplies both of Body and Soul: The young Lions lack, and suffer Hunger; yet they that seek Psal. 34. 10. the Lord shall not want any good thing. We must let God judg and chuse for us; 'tis better for us sometimes to want, than to abound: There are Promises (as I have sometimes shewed you) that answer every Condition we can be in.

Fifthly. The Providences of God, and the Saints Experience, are another The Provi­dences of God, and the Saints Experien­ces, a Soul­fatning Pa­sture. Psal. 37. 35. Pasture for Christ's Sheep. How oft have they been fed this way? I have been young, and now am old; yet have I not seen the Righteous forsaken, nor his Seed begging Bread. This was more especially Da­vid's Experience, and under that Dispensation, when the Pro­mises of God were of temporal Blessings; ours under the Gospel are better: Or else take it thus, Not begging in vain. If they are such Children that walk in the Steps of their godly Parents, or not so begging as to be forsaken, it cannot intend any kind of asking, or begging; for David himself desired and received Relief from others. Nothing doth more clearly relieve and feed our Souls un­der 1 Sam. 21. 3. & 25. 8. Trouble and Distress, than those Experiences we have former­ly had of God's special Providence and Goodness to us, or how he helped his People in their Extremities in the days of old. O my Psal. 42. 6. God, my Soul is cast down within me; therefore I will remember thee from the Land of Jordan, and of the Hermonites, from the Hill Mi­zar. He would call to mind how God had helped him formerly, when pursued by Saul, or distressed by Absalom; and the way his drooping Spirits were revived. He that delivered me (saith he) 1 Sam. 13. 37. from the Paw of the Bear, and Paw of the Lion, will deliver me from this uncircumcised Philistine. All Power is given into Christ's Hand, he is the great disposer of all things; therefore be sure he will order every thing for the Good of his Church. If not a Hair of our Heads shall fall without the Providence of God, we may conclude he will be concerned for us in greater Matters: And if he provide for Sparrows, he will provide and take care of his own Children.

The Covenant of Grace, the Love of Christ, and that Relation we stand in to him, must needs give us ground to believe he will, in his most wise Providence, order all things for our Good, be­sides the express Promises he hath made upon that Account. Doth [Page 137] he hold us in his Hand, carry us in his Bosom, nay, engrave us on his Heart, and will he forsake us? O this cannot be.

Hath he took the Charge of his Sheep, and will he leave them to Lions, or Wolves, to be torn to pieces? Or shall Sin or the Devil pull Limb from Limb, and he look on? But I must not fur­ther enlarge here.

Quest. What is the Nature of that Food which Jesus Christ feeds his Sheep with?

1. I answer in the Negative; It is not surfeiting Food: some Pastures are naught, they will rot the Sheep; but Christ feeds not his People in such Pastures.

2. 'Tis not forbidden Food; he hath prohibited us to follow a Multitude to do Evil, to walk in the Way of the Heathen, or af­ter the Course of this World, or according to the former Lusts in our Ignorance, and not to touch, taste, nor handle of the Tra­ditions and Doctrines of Men; but he allows us his own Word and Ordinances.

1. 'Tis costly Food, Pastures that were purchased by our Shep­herd at a dear Price.

2. 'Tis sweet and pleasant Food; More to be desired than Gold; yea, than much fine Gold: sweeter also than Honey, or the Honey­comb. Psal. 19. 10.

3. 'Tis Soul-satisfying Food; he satisfies every hungry Soul: I will abundantly bless her Provision, and satisfy her Poor with Bread. Psal. 132. 15. Wicked Men eat that which satisfies not: what is all the Trash of this World, but meer Husks, Ashes, and Gravel-stones?

4. 'Tis strengthning Food; it strengthens the Soul, and streng­thens the Graces of the Spirit in the Soul.

5. 'Tis chearing, comforting, and reviving Food, as I might shew you, but must not enlarge.

6. 'Tis living Food, 'tis Bread of Life; such who feed on it shall never die: it gives Life, and it continues and encreases Life, and will feed the Soul up unto everlasting Life.

7. It is Soul-fatning Food: Eat you that which is good, and let your Soul delight it self in fatness. O this Food, these Gospel-Pa­stures Isa. 55. 2. fatten the Soul, when they meet with God, enjoy God in his Ordinances; when they have Communion with him, and when they find their Sins and Corruptions wither and die, and Grace grow and flourish in their Souls' when they thrive in Holi­ness, in Faith, Love, Patience, and Humility, &c.

[Page 138] What Christ's Folds are.Quest. What is Christ's Fold?

Answ. He hath a twofold Fold.

1. His Church is his Fold; Christ built it himself, and it is a Fold the Enemy cannot destroy, he hath set it upon a Rock.

2. Heaven is Christ's Fold.

Quest. What is the Fence of Christ's Fold (or Church) here on Earth?

Answ. I answer, It is threefold.

1. The Fence may be said to be, that Holy and Primitive Con­stitution, Order and Ordinances which Christ hath appointed.

2. That Sacred Covenant Believers enter into, when they are admitted Members.

3. The Holy Discipline, Order and Government Christ hath ordained and left in the Gospel.

APPLICATION.

We infer from hence, that Believers are in a most happy Con­dition, they having such a Shepherd and such Pastures to feed in. Which will further appear, if we consider these things following.

1. They are Pastures that will feed Multitudes; nay, they can­not be over-stock'd, Christ's Pastures cannot be eaten up.

2. Christ's Pastures are always Good, always Rich, as good in Winter as Summer; and so are not other Pastures.

3. So well fenced about, that the Walls cannot by Men nor Devils be broken down. God secures his People and Gospel by his own Almighty Power and Providence; he is a Wall of Fire round about: besides, his Angels encamp about them that fear him also.

4. Christ's Pastures have most precious Water in them; There is a River that makes glad the City of God, &c. He feeds me in green Psal. 23. 2. Pastures, and leads me besides the still Waters. The Holy Spirit, and Graces of the Spirit, may be here intended.

• 1. Water hath a cooling Nature, it allays Thirst; so these Wa­ters cool the Fire of Lust, and every evil Passion, and allay that inordinate Thirst after the things of this World.
• 2. Some Waters are of a purging Quality; these Waters also purge the Soul of all evil and nauseous Humours.
• 3. Water makes fruitful; it makes Pastures fruitful, and the Sheep also: So these Sacred Waters make the Word and Ordinan­ces fruitful, and the Saints fruitful likewise.
• [Page 139] 4. Waters soften; so these Waters soften the Heart and make it tender.
• 5. Waters have a cleansing Virtue: So have these Divine Wa­ters; the Spirit, and Graces of the Spirit, cleanse the Soul of all Filth and Pollution of Flesh and Spirit.
• 6. Water hath a healing Property: The Spiritual Waters heal, they are beyond all Waters, exceed all Waters. For,
  • 1. These Waters never fail; other Waters may be dried up. He that drinks of the Water I shall give him, shall never thirst; but
    Joh. 4. 14.
    the Waters that I shall give him, shall be in him a Well of living Water, springing up unto Everlasting Life.
  • 2. These are Waters of Life; he that receives the Holy Spirit, shall live for ever.
  • 3. These are still Waters, not rough boisterous Streams; they may be called still Waters in respect of their Effects.
    • 1. They will keep such that drink of them, in God's Bounds, and cause them to rest in quiet where he hath placed them.
    • 2. They make a still and quiet Soul, a still and quiet Family, a still and quiet Church, when all drink of these Waters; nay, a still and quiet Nation: they allay all Feuds and undue Heats a­mong Christians that partake of them. These Waters quiet the Conscience under the Accusations of the Law; quiet the Consci­ence under Satan's Temptations. Thou art a Sinner, saith Satan, and thy Sins are committed with great Aggravations; thou de­servest Wrath, and Divine Vengeance: But no sooner doth the Soul drink of these Waters, but it is quieted; the Spirit by Faith shews the dejected Person that Christ hath born the Wrath of God, and reconciled him to the Father.
    • 3. They quiet Believers under Affliction, in Times of Want and Poverty, and under National Fears and Disquietments. And,
    • 4. In a Time of Sickness, and at the Hour of Death.
    • • 1. By evidencing to the Soul, that the Covenant is well-ordered in all things, and sure.
      • 2. That the Promises of God are firm, and cannot be bro­ken.
      • 3. That the Love of God is Everlasting, and nothing can se­parate them from it.
      • [Page 140] 4. That the Faithfulness of God, and his Almighty Power, is engaged to preserve them, and keep them unto Salvation.

1. Exhortation. If Christ feeds us in such Pastures, and gives us such Waters, labour, O ye Saints, to be thankful. What Praise doth this call for! even holy and thankful Lips and Lives.

2. Labour to glorify this God, this Saviour; strive to bring forth Fruit to him: Herein, saith Christ, is my Father glorified, that you bring forth much Fruit, so shall you be my Disciples. Joh. 15. 8.

3. Take heed you do not straggle from the Fold of Christ, or refuse the Conduct and Guidance of your Blessed Shepherd.

4. Terror. Wo to them that do annoy, disturb or disquiet Christ's Flock, Christ's Sheep; or any manner of way seek to scatter or divide them, so that they cannot comfortably feed and lie down together.

5. Sinners, will you not enquire where Christ feeds? Remem­ber his Direction; Go forth by the Footsteps of the Flock. Cant. 1. 8.

6. What comfort is here for you that are the Sheep and Lambs of Christ! How safe are you in the Hand of such a Shepherd!

So much at this Time, and for the first part of my Text, viz. the 27 th Verse.

‘ JOHN X. 28. And I give unto them Eternal Life, and they shall ne­ver perish, neither shall any pluck them out of my Hand.’

Serm. VI.I Closed with the 27 th Verse the last Day; and shall now come to the great Subject, which at first I told you I should (God assisting) endeavour to demonstrate and fully prove:

Namely, The final Perseverance of the Saints of God, or Sheep of Jesus Christ.

But that we may the more orderly proceed, we shall first con­sider again the Parts of our Text. Parts of the Text.

• 1. You have an Account of a Gift given, which is expressed, Life.
• 2. The Nature of that Life explained, Eternal Life.
• 3. The Donor, or whose Gift it is, viz. Jesus Christ's.
• 4. To whom the Gift is given, namely, to his Sheep.
• 5. The Certainty of their possession of it, They shall never perish, neither shall any Man pluck them out of my Hand.

Some read it, neither shall any; and from the Greek word [...], The Terme explained. it may be better so rendred, viz. [any]; that is, any Enemy, neither Sin nor World, Men nor Devils, Things present nor Things to come; let all Enemies do what they can, I have them in my Hand, in my Power, in my keeping; as if our Blessed Lord should say, And I will hold them fast, and they shall be preserved through Faith by my Power, and the Power of my Father who gave them me, unto Everlasting Life, and perish they shall not.

1. I give them Eternal Life: I now give it to them in the Seed thereof. Those that Christ gives saving Grace unto, he gives Eter­nal Life unto. I give them the promise of it, and when they die, they shall have the actual possession thereof.

2. They shall never perish, that is, eternally perish; they shall not die the second Death, or be cast into the Lake that burns with Fire and Brimstone. They shall not come into Condemnation, or be [Page 142] eternally damned, as all Unbelievers shall be.

3. Neither shall any pluck them out of my Hand: No doubt by the Hand of Christ, is meant his Power, his Protection; the Lord's Hand is not shortned that it cannot save; he is able to save, it is in his Power to save.

They were delivered into Christ's Hand by that Holy Covenant or Compact made with the Father before the World began. And when they believe, (or by that Grace which he infuses into them) he then takes actual and fast hold of them; and there he will keep them, and never let his hold go.

They come therefore into Christ's Hand, upon the same Con­siderations by which they came to be his Sheep; which (as I have already opened) was seven manner of ways, viz.

• 1. By Election.
• 2. By that holy Covenant or Compact made between the Father and the Son.
• 3. By the Father's free Donation they were given into his Hand, delivered to him by the Father.
• 4. By Purchase he bought them, and so they came into his Hand.
• 5. By Regeneration or Transformation he hath wrought his Image upon them, and so brought them into his Hand.
• 6. By Conquest, he fought for them, and conquered their Ene­mies, and subdued their own filthy and rebellious Hearts, and so they came into his Hand.
• 7. They by a holy Resignation of themselves, (as being overcome by his Divine Grace) yielded themselves up into his Hands. So that he hath a sevenfold hold of them.

Secondly, Their being in Christ's Hand, denotes

1. His personal possession of them, he being now entered upon the actual Administration of his Pastoral Office.

2. It denotes the present actual Charge he hath taken of them, he having gathered and brought them home to his own Fold, and put them into his own Pasture.

3. It denotes also their great Safety and blessed Security, he be­ing, as Mediator, every way invested, qualified, and endowed with Power and Authority to keep them; having received all Grace, yea, the Fulness of Grace from the Father, as well as an express Command to supply all their Wants and Necessities, to subdue all [Page 143] their Enemies, and to preserve them unto Eternal Life. So much shall serve us to the Explanation of the Terms of our Text.

I shall only observe three Propositions from hence.

• Doct. 1. Everlasting Life is a free Gift, or Salvation is wholly by Grace; it is only of God, and the Gift of Jesus Christ.
• Doct. 2. The Saints of God are committed into the Hand of Christ, he hath the Care and Charge of them.
• Doct. 3. All the Saints, all Believers, or Sheep and Lambs of Jesus Christ, have Everlasting Life given to them; and they shall, every Soul of them, be saved, and none of them so fall away as eternally to perish.

I shall speak to the first and last of these Propositions, in which the Second will be comprehended.

In opening the first, I shall,

• 1. Shew what is meant by Eternal Life.
• 2. Shew how it appears that Salvation is a free Gift, or wholly by Grace.
• 3. Shew why Salvation, or Everlasting Life, is a free Gift, or by Grace only.
• 4. Shew why Christ doth, and will give Eternal Life unto his Sheep.
• 5. And lastly, I shall briefly apply it.

1. Quest. What is meant by Eternal Life?

A three-fold Life of Man. Answ. There is a three-fold Life of Man.

1. The Life of the Body, which is a natural Life, or the Life of Nature: In him we live, move, and have our Being. Neither count I my Life dear to me, so that I might finish my Course with Joy. He giveth to all Life, &c. Acts 20. 24. Acts 17. 25. All have this Life; Sinners as well as Saints have a natural Life.

2. There is a Spiritual Life, which is the Life of the Soul, the Life of a Saint, or of the New Creature; this is the Life of Grace. Gal. 2. 20. I am crucified with Christ. Nevertheless I live, yet not I, but Christ liveth in me; and the Life which I now live in the Flesh, I live by the Faith of the Son of God, &c. The Dead shall hear the Voice of the Son of God; and they that hear, shall live; that is, their John 5. 25. Souls shall live, or be quickned and raised to a State of spiritual Life.

[Page 144] 3. Eternal Life, that is properly the Life of Glory, or the Life of the other World, that Life which the glorified Saints possess above: The Wages of Sin is Death; but the Gift of God is Eternal Rom. 6. 23. Life through Jesus Christ our Lord.

Object. But Christ says, I give them Eternal Life; He speaks in the Present Tense.

Answ. 1. I answer; you heard before that true and saving Grace is the Seed of Eternal Life, or the Seed of Glory to come, as Glory is the Harvest of Grace.

2. Spiritual Life is the earnest of Eternal Life. Now every Be­liever hath received the Spirit, which is the Earnest of their Eter­nal Eph. 1. 13, 14. Inheritance: And thus they have it, as a Man that purchases an Inheritance, he gives Earnest for it; and no sooner that is done, but he cries, such a House, or such Land, is mine; 'tis his by virtue of the Earnest given, though he hath not yet the actual possession of it: so it is here.

3. Christ gives his Saints Eternal Life. Now because he gives them a sure Title to it, he makes them a Deed of Gift of it; or seals unto them a Right, and legal Conveyance of it, as firm as the Law and Ordinance of Heaven. Now when a Person hath a true Right and Title, or Deed of Gift, made and sealed to him of such or such an Estate, he may say he has the Estate, 'tis his own. And thus Believers have Everlasting Life, or the Eternal Inheritance, i. e. they have a true Right and Title of it sealed to them here by the Holy Spirit: After that ye believed, you were sealed with the Spirit of Promise, which is the Earnest of the Saints In­heritance, Eph. 1. 13, 14. Heb. 11. 1. &c. Faith is the Evidence of things not seen.

4. The Spirit of God, who is that Principle of Divine Life in the Soul of Believers, is Eternal. Christ is in us; every Believer hath Christ in possession, and Christ is Eternal Life; and there­fore he that hath the Son, hath Everlasting Life: These things have Joh 3. 36. I written unto you that believe on the Name of the Son of God, that ye may know you have Eternal Life, &c. Jesus Christ being in us 1 Joh. 5. 13. here, is more to us than the Hope of Glory, for he is Eternal Life 1 Joh. 5. 11, 20.; and the Soul of a Child of God, shall never lose nor be dispossessed of Christ, no not by Death it self, therefore may be said to have Eternal Life. They have Eternal Life abiding in them, because they have the Spirit abiding in them; But the Water that I shall give him, shall be in him a Well of living Water, springing up unto E­verlasting Joh. 4. 14. Life.

[Page 145] Query. Methinks I hear some doubting Soul say, O that I could but experience this Spiritual Life to be in me! How may I know I am made alive, and have Eternal Life given to me?

1. In answer to such it is necessary to consider, that all Adam's Posterity by Nature are spiritually dead in Sin, or under a Pri­vation of the Life of God, until spiritually quickned and made a­live by Jesus Christ.

2. Now as natural Death is made use of by the Spirit of God, to shew what spiritual Death is; so also natural Life is tropically made use of, to demonstrate and discover spiritual Life.

A Man naturally dead,

1. Is cold; all Heat is gone, if long dead. So all unregenerate Persons are spiritually Cold, or without any Divine Heat or Warmth in their Spirits; that Principle of internal Life Man had before he fell, being lost and gone, he is cold as a Stone God ward, or in a spiritual Sense.

2. A Man naturally dead cannot move, all power of Motion and Activity, or all vital Actings are gone also. So in Men spiritually dead, there is a Disability or Impotency unto all spiritual things to be performed in a spiritual manner; they can perform or act spiritually no Act of Life, or do any thing that is absolutely accepted of him: The carnal Mind is Enmity against God; it is not Rom. 8. 7, 8. subject to the Law of God, neither indeed can be.—So then they that are in the Flesh cannot please God.

3. A Man naturally dead cannot breath nor speak, no more can carnal Men: Men spiritually dead breath forth their Desires in Pray­er to God, they have no Tongue to speak for God, or to pray to God acceptably; all they do is dead Service, all their Prayers and Works, are dead Prayers, dead Works, because performed from Persons spiritually dead, and not from a Principle of Divine Life.

4. A dead Man can't feel, see, nor hear: No more can such who are dead in Sin, they cannot feel spiritually, they have a hea­vy Burden, a mighty Weight of Sin, Guilt and Wrath lying up­on them, but feel it not: They are grievously wounded, but feel no pain, do not cry out; think they are well, and all nothing: They cannot see spiritual Objects, nor spiritual Things. These Dead see not Jesus Christ, see not his Beauty, his Glory; neither the Want of him, nor the Worth of him; the Eye of their Un­derstanding is darkned, they have no Faith, which is the Eye of the new Creature: Nor can they hear in a spiritual Sense, until, [Page 146] like dead Lazarus, they hear Christ's voice by his Spirit, and are made alive.

5. The Beauty of the Dead is gone, Death is gastly; so is the spiritual Beauty of the Soul gone, of those who lie dead in Sin and Trespasses.

6. The Bodies of those who are naturally dead, are fit for no­thing, they soon stink, and therefore must be buried and put under the Ground, being loathsom, &c. So ungodly Persons who are spiritually dead, are loathsom in God's sight, as filthy Carion, or a stinking Sepulchre is in ours, and are fit for nothing but to cast into Hell, as abominable and hateful to the Holy Jehovah.

1. By these things therefore you may know, whether you are How to know we are spiritu­ally alive. spiritually alive, or not; for if so, you are quickned and made a­live by the Operations of the Spirit, and there is a Prin­ciple of Divine Life infused into your Souls: So that from a holy and new Nature, you can and do breath forth your Desires freely and frequently to God, and see the excellency of spiritual Objects and Things; Christ is must precious and lovely in your sight: Your Eyes see, and your Ears hear, and you have spiritual feeling, and you can and do act and move; that is, believe, repent, and obey God, with great Activity, and a strong Propensity, or gracious Inclinations of Heart: There is also much of the Beauty of Holiness shining forth in your Lives.

2. This also by the way may serve to detect that Doctrine some, nay too many maintain, of the Power of the Creature: Arminia­nism de­tected. Alas, alas, what can the Dead do! For evident it is, that those who are thus dead, have no Principle or first Power of living unto God, or to perform any Duty to be accepted of him: It is with them, as to all Acts and Ends of spiritual Life, as with the Body, as to the Acts and Ends of natural Life, when the Soul is departed from it; or else God would never say they are dead, call them dead. Does God make use of an improper Metaphor? Dare they affirm that? It must be so, if Man naturally be not dead, but wounded, in a spiritual Sense only. True, a wicked Man is na­turally alive, and his Soul is in his Body, and he is endowed with Vnderstanding, Will and Affection, and may perform many Duties God requires of him: But what of this? for in spiritual Life the Holy Ghost is unto the Soul, what the Soul is unto the Body, in respect of natural Life, namely, the quickning Principle. And (as a Learned Author well observes) to deny such a quickning Dr. Owen. [Page 147] Principle of spiritual Life, superadded unto us by the Grace of Christ, distinct and separate from the natural Faculties of the Soul, is upon the Matter to renounce the whole Gospel: It is all one as to deny that Adam was created in the Image of God, which he lost, and that we are renewed unto the Image of God by Jesus Christ.

2 dly. They may also as well assert, Man hath a creating Power; for Regeneration is called the New Creature, which is crea­ted 2 Cor. 5. 17. Eph. 1. 18, 19, 20. in us after the Image of God, according to his own glorious Power.

3 dly. Therefore whatsoever Sinners act in spiritual Things, by their Understanding, Will or Affections, that are not renewed, they do it naturally, and not spiritually, and are therefore called dead Works. We may also from hence infer, what a mighty Bles­sing and Favour it is to be made spiritually alive. How should such admire God, and his Free Grace in Jesus Christ; for as they have an internal holy Life, so they shall never die, but have eternal Life; nay, that this Eternal Life is begun in them here: I give them Eternal Life.

But to proceed.

Secondly. I am to shew how Salvation, or Everlasting Life is a free Salvation a free Gift. Gift, or by Grace only.

1. Life and Salvation is of Grace in opposition to Nature, we have it not as the Product of Nature: Which were born, not of Blood, nor of the Will of the Flesh, nor of the Will of Man, but of God. To Joh. 1. 13. be born, signifies to receive a Principle of Life; and those that are the Children of God, have not that spiritual Life that is in them, from the Motions or Powers of Nature; not from the Power of Man's Will, nor from their fleshly or natural Parts and Abilities, however improved.

2. Life and Salvation is wholly of Grace, or a free Gift, in op­position to Merit; we cannot purchase or procure it by our Acts of Obedience: By Grace are ye saved through Faith, and that not Ephes. 2. 8, 9. Tit. 3. 5. of your selves; it is the Gift of God: not of Works, &c. Not by Works of Righteousness which we have done, but according to his Mercy he saved us. Not the desert of our Works, let them be what they will, either before or after Grace, but from God's own sovereign Mercy and Goodness, whose Bowels yerned towards his Elect in Misery: For the VVages of Sin is Death; but the Gift of God is Eter­nal Rom. 6. 23. Life through Jesus Christ our Lord. Death Natural, Death Spi­ritual, and Death Eternal, are the Wages and Desert of Sin: [Page 148] And who will deny a Servant his Wages? Wicked Men are the Servants of Sin, and they shall have their Wages. But though Death is the Wages or Merit of Sin, yet Eternal Life is not the Wages of our good Works; no, but the Gift of God, through the Righteousness of Jesus Christ: It is not by our Works, or for our Worthiness. The Apostle, as our Annotators note, varies the Phrase, on purpose to shew that Salvation is wholly of God's Grace, and not of our own Merits: 'Tis of Grace, or the Gift of God through Jesus Christ, that is, through his Merits, De gratia & libero arbitrio, saith Augustine.

3. Life and Salvation is by Grace only, or the free Gift of God, in opposition to the Law: The Law could not give Life, that could not save us: For had there been a Law given that could have given Gal. 3. 21. Life, verily Righteousness should have been by the Law. The Law requires perfect Obedience, and lays every one under the Curse, that continues not in all things that is written therein to do them. Gal. 2. 10. Therefore no Life by the Law; that being weak through the Flesh, Man could not perfectly fulfil it, and so could have no Life by it. Rom. 8. 3.

4. Life and Salvation is the free Gift of God, in opposition to any acceptable Service done for it, by us; as some times great Gifts are bestowed on Persons for the sake of some small Service performed for them: But it is not so here, though Salvation be a Reward of Grace, yet it is not given for the sake of any accep­table Service done by us; we know that a small Matter sometimes purchases that which is of great Value; but nothing we do, or can do, can purchase Life and Salvation for our Souls. True, Eternal Life is a Purchase, it is a Reward of Merit; but O mistake me not, it is not of our purchasing, it is no Reward for any Work done by us, but it is the Purchase of Jesus Christ, the Reward of his Work, by his fulfilling of the Righteousness of the Law for us in our Nature, in his holy and spotless Life, and by his satisfying the Justice of God for our breaking and violating of his Holy Law, which he did by the painful and cursed Death of his Cross: For what the Law could not do, in that it was weak through the Flesh, Rom. 8. 3. God sending his own Son in the likeness of sinful Flesh, and for Sin con­demned Sin in the Flesh; that the Righteousness of the Law might be ful­filled in us, who walk not after the Flesh, but after the Spirit. That the Righteousness of the Law might be fulfilled in us, that is, in our Head, Surety, and Representative; for though we in our Per­sons were utterly unable to do it, yet Christ having done it in our [Page 149] Behalf, and Nature, it is accepted, as if we had done it our selves, Christ's Righteousness and Obedience being imputed to us who do believe: so that what he did and suffered, is accounted unto us as if we had done and suffered it; yet it was Christ that purchased Life, not we; he purchased, and we possess; he is the Redeemer, Rom. 3. 24, 25. we are the Redeemed; he merited all, and we have all freely of Grace through his Merits, or through that Redemption that is in his Blood.

5. Life and Salvation is a free Gift, or of Grace only, doth ap­pear yet further, because the Foundation thereof laid from before all Worlds, in God's eternal Election, was the Spring of it; and this was alone of God's own free Grace: There is a Remnant accord­ing Rom. 11. 6. to the Election of Grace. And if it be of Grace, then it is no more of Works, otherwise Grace is no more Grace. But if it be of Works, then it is no more of Grace, otherwise Works are no more Works.

This Opposition or Contrariety is not only between Grace and legal Works, but between Grace and all manner of Works whatso­ever; because it lies betwixt the Nature of Grace and Works, they are repugnant or contrary the one to the other, they can no more be the Causes or Motive of any one Action, than one individual thing can be White and Black in the same part, as a worthy Wri­ter notes. Men are not elected partly of Grace and partly of Works foreseen, but wholly of Grace; nothing but an Act of God's Sovereign Grace was the Cause and Motive of it.

6. Life and Salvation is a free Gift, or by Grace only, because the Glorious Covenant between the Father and the Son, made and en­tred into before the World began, was alone of God's Grace, of his infinite Grace and Favour: God was at liberty (who foreseeing Man's Fall and horrible Transgression, he having forfeited all those Blessings bestowed originally upon him) whether he would or would not afford him any Help or Relief, but might have justly and utterly rejected the whole Race of Mankind, as he rejected all the Angels that sinned, or kept not their first Estate.

Did Man, fallen Man, deserve this Love, this Favour, who was become an Enemy to God? Was there any thing in Man that could be a Motive to move the Almighty to enter into this Cove­nant, to save so vile a Creature, such a poor and despicable a Creature as Man became by his Sins, the Visage of his very Soul being now loathsom, deformed, and abominable in the sight of God, God's holy Image being utterly defaced, and all his Beauty gone, being besmeared and covered all over with noisom Filthiness [Page 150] and Pollution, filled with Enmity and Hatred against God; de­throning his blessed Creator, and setting up the Devil in his Place; subjecting himself to that implacable Enemy of his, and casting off his most holy and gracious Sovereign from whence he received his Breath and Being.

Nay, and in respect of God himself, it must needs appear to be wholly of Grace; could Redemption of Man add any thing to the essential Glory of God? Did he stand in need of Man to make him more happy or glorious in himself, who being an independent Be­ing, had been eternally happy in the Injoyment of himself, had Man never been made, or had he left him under Wrath and Mi­sery? Or was he obliged to save us, and that he might do it, to send his own Son to die, and be made a Curse for us? Or could he not have created other Creatures to have shewed forth his glo­rious Perfections? Or why might he not have sent his Son to have taken hold of the Nature of Angels to have redeemed them, (who were his Creatures as well as fallen Man, and more glorious too than Man before they fell) and let Man have perished for ever, and not have entred into such a Covenant of Grace with his own Son on his Behalf?

7. Life and Salvation therefore is a free Gift; it is wholly of Grace, because we could not have obtained it unless God sent his Son out of his own Bosom to effect it. The giving of Christ, and the Father's sending of him into the World, is nothing but an Act of his own free Grace: God so loved the World, that he gave his only Joh. 3. 16. begotten Son, &c.

8. Because Everlasting Life is by Christ alone, nor could we have had it, except he died: I am [...] the Truth, and the Life; no Man John 14. 3, 4, 5. can come unto the Father but by [...] is by Faith, that it might be by Grace. But after that the [...] and Love of God our Saviour Tit. 3. 4, 5, 6, 7. appeared: Not by Works of Righteousness that we have done, but ac­cording to his Mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost: Which he shed on us abundantly, through Jesus Christ; That being justified by his Grace, we should be made Heirs, according to the Hope of Eternal Life.

Thus if we consider the Rise, the Spring, the Motive, and the Author of Everlasting Life, all appears fully to be of God's Grace alone; but should we proceed a little further as to the Means and Application of the Remedy, in order to interest in this Sal­vation, that is all of Free Grace also.

[Page 151] 1. We are called and quickened by God's special Grace, ac­cording to his Eternal Purpose in Jesus Christ: No Man could quicken himself. All rational Arguments, without Divine Influ­ence, or an Almighty Power, will not bring our Souls into a State of Life. See how Paul ascribes his Conversion and special Voca­tion Gal. 1. 15, 16. to God's Grace; But when it pleased God who separated me from the Womb, and called me by his Grace, to reveal his Son in me, &c. Special Vocation is of God's Free Grace, who hath saved us, and 2 Tim. 1. 9. called us with an Holy Calling; not according to our Works, but accord­ing to his own Purpose and Grace which was given to us in Christ Jesus before the World begun. We are quickened, renewed, or regene­rated by Grace, through the Operations of the Holy Ghost.

2. Adoption is of Grace; Having predestinated us unto the Adop­tion Eph. 1. 5. of Children, to the Praise of the Glory of his Grace. As the Pur­pose was free, so is the Execution free also: That the Purpose of Rom. 9. 11. God, according to election might stand; not of Works, but of him that calleth. To them gave he Power to become the Sons of God, &c. The Pri­vilege Joh. 1. 12. of being Sons and Daughters of God, is freely given to us, through Jesus Christ: 'Tis through Christ, for that we might be­come Sons he became a Servant, and died the cursed Death of the Cross for us, to redeem them that were under the Law, that we might Gal. 4. 5. receive the Adoption of Sons.

3. Justification is wholly of Grace: Being justified freely by his Rom. 3. 24. Grace, through the Redemption that is in Jesus Christ, without Works. Now to him that worketh not, but believeth on him that justifieth the Vn­godly, Rom. 4. 5. his Faith is counted for Righteousness: 'Tis not because we are righteous in our selves, therefore we are justified; no but be­ing justified by the Righteousness of Christ, we are declared righ­teous in him; and this is wholly by God's free Grace.

4. Faith is a Grace, or a Gift freely given to all that believe: To you it is given in behalf of Christ, not only to believe on him, but to Phil. 1. 29. Eph. 2. 8. suffer for his sake. For by Grace ye are saved through Faith, and that not of your selves, it is the Gift of God.

5. Repentance is of Grace: Him hath God exalted with his right Acts 5. 31. Hand, to be a Prince and a Saviour, to give repentance to Israel, &c. God in the New Covenant promises to take away the Heart of Stone, and to give a Heart of Flesh; that is, a broken, tender, and Ezek. 36. 26. 2 Tim. 3. 26. a repenting Heart. If God peradventure will give them Repentance to the acknowledging the Truth. If God will give them a Power and an Heart to repent, it is his own free and gracious Gift to poor Sinners.

[Page 152] 6. Forgiveness of Sin is also freely given of God; it is of Grace, through the Redemption that is in Jesus Christ. Rom. 3. 25.

So that it appears Eternal Life, from the first to the last, is wholly of Grace, both the Author of it, the Means of it, and the End thereof, all is of Grace: Heaven it self is the Gift of Grace; Fear not, little Flock; it is your Father's good Pleasure to give you the Luke 12. 32. Rev. 2. 10. Kingdom. The Crown of Glory is the Gift of Christ: Be thou faithful unto Death, and I will give thee a Crown of Life. Take the Water of Life freely; buy Wine and Milk, without Money, and with­out Price. Salvation was contrived by Infinite Grace, and all Isa. 55. 1, 2. things that do concur or accompany it are freely given: Bread of Life, and Water of Life, is freely given; A new Heart will I give them, and a new Spirit will I put into them. To you it is given to know the Mysteries of the Kingdom of Heaven, &c.

Thirdly, To proceed to the Grounds of the Point, I shall give Why Salva­tion is of Grace. you the Reasons why Eternal Life is the Gift of Christ, or of the free Grace of God.

1. It is because Sin and Death cannot be removed out of the Way to Life, but only by Jesus Christ, and so by Grace only. The Law of God is broke, and Justice calls for Wrath and Vengeance to be executed upon the Transgressor. Justice must be satisfied, but Man cannot make a Compensation for the Violation of God's Holy Law, nor will God acquit the Sinner unless that be done; the Law is but an Impression of God's Holy Nature, it resulted not from a bare Act of his Sovereignty, but from his Holiness and perfect Rectitude of his blessed Nature. If Man could have attained to Life by any Works of Obedience done by him, Christ died in vain; and if it had consisted with the Wisdom and Holiness of God to have accepted of imperfect Obedience, provided it had been sin­cere, he could at first have given Man such a Law, and so have saved the Life of his Son. For any therefore to affirm that God accepteth sinful Man for the sake of his imperfect (though sincere) Obedience, it is to assert, in effect, that he accepted of some sin­ful and polluted Acts as a Recompence and Satisfaction for other sinful Acts and Deeds of Darkness; for all our best Services are unclean in themselves. Paul accounted all his own Righteous­ness but Dung, &c. Besides, the Obedience under the Gospel which God requires, is to be performed in the highest per­fection imaginable; Be ye Perfect, as your Father in Heaven is Per­fect. Mat. 5. 48. The Law of the Gospel is the same in Nature with the Moral [Page 153] Law, therefore (if it may be called a Law) it is a perfect Law; we are still commanded to love the Lord our God with all our Hearts, with all our Souls, and with all our Strength; yea, and to live and sin not. Little Children, these things write I unto you, that ye sin not. Our Faith, 1 John 2. 1. Love, and Patience, &c. ought to be perfect; the Law or Com­mands of the Gospel know no Bounds nor Limits; Vntil we all Eph. 4. 13. come in the Vnity of the Faith, and of the Knowledg of the Son of God, unto a perfect Man, unto the measure of the stature of the Fulness of Christ. It would therefore be a Work becoming the New-Lawyers to shew where the Commands lie in the Gospel, that God's Law only requires sincere Obedience unto; the Law certainly loses no part of its Sanction by the Gospel, that is as Holy, Just and Good as ever, and a perpetual Rule of Life and Obedience: "Therefore (as a reverend Person Notes) Mr. J. C. either the Gospel-Law, or Law of Faith, must require Perfection of Obedience in these Duties, or some other Divine Law, or else God would become an indulger of Sin, by Law: if it be by another Law, viz. the Moral, that requires perfect Obedience, and this sin­cere only, then these Laws differ but in Degree, not in Specie or Kind; because both require the same Duties or Works; and so this Gospel-Law would be no distinct Law, but only the Mea­sure of sincere Obedience would receive a new use; which we own it has, to wit, to be an Index and Mark of our Justificati­on, tho we cannot own that use of its giving Right," &c. But to proceed, (saith he) "a distinct Law they must hold, or quit their Cause, or this Foundation of it; for the Text sets the Law of Faith down as an opposite Law to that of Works, and that they hold. Then if it be a perfect Law, requiring perfect Obedi­ence, there is no possibility of Justification in this Life. Poppius the Arminian grants the Conclusion, that our Obedience must be consummate before our Assurance; and others distinguish be­tween a compleat and partial Justification, the former is not, they say, until the Day of Judgment. But this is not all the Difficulty, for it's the adding a Load to a Burden: Is this Gospel, to a Man that is unable to perform the least part of the Moral Law, to tell him, that God, or the Mediator, requires perfect Obedience to it for the future, and another too? Or is this Go­spel, to say, you shall perish eternally, and have the Fire of Hell seven times heated, if you obey not this Gospel? It's in­deed a conditional Hell, but it is more dreadful than the Fire of Hell; and the Condition is more impossible, because we have [Page 154] less power to shun this Difficulty of two perfect Laws. Mr. Bull owns no other perfect Law but this Gospel, since Man fell: but by shunning one Difficulty, he falls into two as great; (1.) Then the Moral Law is abrogated, besides the fals­ness of the Doctrine it self; for it is impossible that should cease to be our Duty, to love God with all our Heart and Soul. What Advantage brings Christ's Death, to abrogate one perfect Law, and establish another? here is little Gospel. A second Difficulty is, we must either say Christ has purchased to us Par­don for Sins against the Gospel-Law, or none at all, but that one Sin of Adam's, if the Moral Law be abrogated; after the Fall we never sinned against any Law but the Gospel, for we were under no other Law according to him," &c.

The Sum of that I drive at is this, viz. There is a necessity we must be justified and saved by Grace only, because we cannot be saved by a Law of Obedience, but by Christ and Grace alone: If we sly not to Christ by trusting, believing, and depending on him, and the Grace of God in him, who hath satisfied the Justice and Law of God for us, and brought in Everlasting Righteousness, the Law of God will cut us down and throw us into Hell for ever.

2. It is by Grace alone that we are saved, because all boasting is excluded, and cause of boasting. And this is the Design of God in the Gospel. viz. That Man might not have whereof to glory, but in the Lord alone: Nor could this be done any other way, but by his contriving our Salvation to be wholly by his own free Grace. Where is boasting then? it is excluded; by what Law? of Works; nay, but by the Law of Faith, not of Works, lest any Man should boast. Rom. 4. 3, 24.

3. It is only by Grace that we are saved, or Eternal Life is the free Gift of God, and Gift of Christ; because he will have all the Eph. 2. 8, 9. Glory of it: God will not give the Glory of our Salvation unto others. Having predestinated us to the Adoption of Children by Jesus Eph. 1. 5, 6. Christ according to the good Pleasure of his Will, to the Praise of the Glory of his Grace, wherein he hath made us accepted in the Be­loved.

4. It is by Grace only because God would magnify his Son, by whose Righteousness and Obedience imputed to us, we are justified and saved: and it is to this end I say, that God might exalt Jesus Christ; his Design was, to magnify Christ in our Salvation, and to abase Man: Thou hast given him Power over all Flesh, that he Joh. 17. 2. should give Eternal Life to as many as thou hast given him.

[Page 155] 5. And lastly, It is by Grace, because God would have Sal­vation sure to all Believers: Therefore it is of Faith that it might be Rom. 4. 16. by Grace, to the end the Promise might be sure to all the Seed, &c. If Salvation were by our Works and Obedience, it might be very un­certain; or if the whole of our Happiness and Eternal Life be not in Christ's Hand, but that it dependeth on the Will of Man, or on the condition of our Faith and Holiness, or in the improve­ment of our Abilities; and it is possible that we may, or may not answer the Condition thereof; it might so fall out, that not one Soul might be saved: Besides, should it be so, those that are saved, would then have something to glory in, or boast of in the Great Day: They in effect may thank themselves, and admire their own Wisdom, Care and Industry, that brought them to Heaven.

Fourthly, Why doth and will Christ give Eternal Life to all his Sheep, to all his Saints?

Answ. 1. Because Eternal Life was purchased for them by his Death: But by his own Blood he entred once into the Holy Place, having Heb. 9. 12. obtained Eternal Redemption for us.

2. Because all that are given unto Christ, are ordained unto Acts 13. 48. Everlasting Life.

3. Because Christ was sent into the World to this End, to give Life unto them: I am come that ye might have Life, and that ye might Joh. 10. 10 Luk. 1. 77. have it much more abundantly. It was that he might give his People the Knowledg of Salvation, and save them from their Sins.

4. Because Life is given to Christ to this End, viz. to commu­nicate it to all his Elect: he is made a quickning Spirit, that he might quicken all his; As in Adam all die, so all that are in Christ shall live, Spiritually here, and Eternally hereafter: Because I live, ye shall live also. John. 14. 19.

5. Because all his Elect were quickned together with him virtu­ally, Col. 2. 13. when he rose from the Dead: yea and also virtually they en­tred into Heaven with him; for he ascended as their Head and blessed Representative.

6. Because Eternal Life was promised to them in Christ before 2 Tim. 1. 9. the World began; and they have many firm and sure Promises made of it to them since also.

7. Because they are united to him, and Christ hath prayed, That they may all be made perfect in one; and he hath prayed that John 17. 22, 23. they may have Eternal Life. Now Union with Christ gives right to Glory; a whole Christ shall be glorified, and not a part only.

[Page 156] Quest. What doth Eternal Life import?

Answ. I answer, It doth import a Deliverance from all Evil, present and to come, and a full and perfect possession and injoy­ment of all true spiritual and everlasting Good and Glory above.

Quest. But doth not this seem to diminish or lessen the Glory of God the Father, to assert, That it is Christ that gives Eternal Life? &c.

Answ. No, not in the least, for all things are of God and through Jesus Christ; All things are of God, who hath reconciled us 2 Cor. 5. 18. unto himself by Jesus Christ. It is God that hath reconciled us unto himself; 'tis by Christ we are reconciled, his Blood being the Price of our Reconciliation; God the Father gave Christ for us, and also gives him to us: And this is the Will of him that sent me, that Joh. 6. 40. every one that seeth the Son, and believeth on him, may have Everlasting Life; and I will raise him up at the last Day. And thou hast given Joh. 17. 3. him Power over all Flesh, that he should give Eternal Life to as many as thou hast given him. It is the Father that gave Christ the Power (as Mediator) to give Eternal Life unto his Sheep.

APPLICATION.

First. This may serve to reprehend those that would not have Sal­vation to be wholly of Grace; it clearly condemns Free-Will; Free-Will detected and confu­ted. for if it be only by God's Grace, it is not at all of Man's Will. They, 'tis true, do acknowledg the Contrivance of our Salvation to be of God's Grace alone, or the Effects of his great Love, and his sending of Christ into the World to be an Act of Infinite Grace, but withal deny Regeneration and effectual Vocation, to be wholly the Effects of God's special and distinguishing Love; but do affirm, that Grace which those Men have who perish at last, would have been sufficient to have renewed them, had they im­proved it. They assert, that all Men have Power to believe, and that that Grace which God affords to Men to save them, 'tis in the preaching of the Word, or consisteth in no more than Moral Swasions, Arguments, or Excitements, in a rational way. But whe­ther this Light, Power, or Moral Grace, (as they call it) be Natural or Supernatural, Mediate or Immediate, they do not seem well to accord about it. Some of them (as one observes) say, the Power of Natural Reason, or the Exercise of Human Credence, is sufficient to a Man, being convinced of the Truth of the Gospel, or of the Declaration of God's Love and Grace in Christ, so that he [Page 157] may believe as easily as to believe any other Matter upon infallible Testimony. Others call it a Gift, or the Light of the Spirit, which all Men have; yet if thorowly examined, it is no more than a Natural Gift, Light or Ability: That it is the special Grace of God, or Illumination of the Holy Spirit, is not granted, but denied by these Men, it being no other Grace or Power, than is afforded equally to those who perish, as to such who are saved. It is not such Grace or Operations of the Spirit that infuses holy Habits, which determines the Will, or inclines it to Good, but such Excitements that only awaken and rouse its Native Power; it is such Grace that the Will may receive, or refuse the whole Efficacy of it; (so far as I can gather) it lies not in its own Nature, nor from the ef­fectual Operations of God's Spirit, but from the Will of Man.

Now how contrary this is to the Truth of the Gospel, and all the Experiences of renewed and gracious Persons, I leave to their considerations: yet to detect and condemn these Notions, I shall add a word or two before I conclude.

1. Can a dead Man quicken himself, or be raised to Life, with­out a vital Principle be infused into him? Will Moral Swasions bring a dead Man to Life?

2. Hath Man a Power, naturally in him, exceeding the Power of Satan? Or is he stronger than that strong Man armed? Or are not all Men naturally under the Power of the Prince of Darkness, he taking them Captive at his Will? Let this be considered, for seeing 2 Tim. 2, 26. God's Word doth positively declare this to be the State of all Men by Nature, i. e. that they are under Satan's Power; what signifies that which they affirm? Will Satan be perswaded to release and Mat. 12. 29. Mark 3. 27. Luk. 11. 21. Eph. 1. 18, 19, 20. let go his Captives, which he holds down in strong Bonds and Chains? Or doth not our Saviour expresly intimate, he will keep all his Goods in security until a stronger than he comes, and binds him, and devests him of his Power?

3. Is not Faith said to be the Gift of God; and not only so, but that we believe according to the working of God's Almighty Power, and after the same manner that he wrought in Christ when he raised him from the Dead?

4. Is not the Carnal Mind enmity against God, having in it an utter Averseness and Moral Impotency to do that which is spiritually Good? for it is not subject to the Law of God, neither indeed can Rom. 8. 7. be.

5. Doth not the Scripture say, that those who are born again, Joh. 1. 12, 2, 13. are not born of the Will of Man, but of God? And again, it is [Page 158] said, of his own Will begat he us. And if so, is not the Creature as Jam. 1. 18. passive in Regeneration, as the Child is in Generation? God doth not work on the Soul absolutely of his Will, according to these Men, but waits to see what Man's Will will do, all depends on Man's-Will. Grace with them neither worketh Physically nor Irresistibly; and that God cannot, or doth not, by any Divine Operations of un­willing make the Will of Man willing; for after all God doth, the Will hath power and oftentimes does resist it and render all God doth of none effect.

"Now (as a reverend Person well observes) Mr. C. according to these Mens Doctrine, as the Power for these great Concerns of Sal­vation is not in God, or his special Grace, so neither is the Act from him: that which gives or work the Act, determines the Will, or causes it to determine it self; but the Lord, by his Grace, brings it only to the Will's choice, and leaves it to do as it list—. The Lord by his Power works not the Will to turn to God, to lo [...]e God, to imbrace Christ, to yield to the Spirit, but leaves it indifferent to turn to God, or against him; to love God, or to hate him; to imbrace Christ, or reject him; to yield to the Spirit, or resist him. It must be left indifferent as to either: Grace turns not the Scales, but leaves the Will an equal poise that the Will of Man, not the Grace of God may have the casting weight; if Grace should weigh it down, the Liberty of the Will, they say, would be violated and in nature destroyed."

Is this the Doctrine of general Love which they will have to be in God to Mankind? viz. Hath the Lord left it indifferent in his Eternal Purpose, whether any should be saved, or no? For if the Will complies not, God will not bend it, or bring it, by irresisti­ble Grace, in a Physical Way, to a Compliance: and though Christ, in redemption, according to them, died for all, yet he hath left it indifferent whether any should be actually redeemed, or no; for the depraved Will of Man determines the whole Event of all that which Christ hath done, and the Gospel, or the Spirit doth do: and if some Men were not better natured, and more considerate than others, Christ might have died in vain. And it follows also that such who are saved, have more cause to admire their Wills compliance in believing, than to exalt and admire the free Grace of God, if what they say be true. Alas, this general Love of God they talk of, (that is but an indifferent respect to all or any, for all are beloved alike, or else God is a respecter of Persons, [Page 159] they say) ends in Love or Hatred, as the Sinner's Will determines it: If the Will accepts, chuses and yields to Christ, then the Person is beloved and chosen by Him; but if the Will refuses, (as the Will of every Mortal might, as well as one, according to their No­tion) then he is hated: Whatever particular Love they ascribe to God, it is no other than what rises or is occasioned from the Sinner's Love to him. God foresaw that such and such Persons would believe and love him, therefore purposed to save them: he foresaw that they would embrace, chuse, and love Christ, there­fore he loved them and chose them to Eternal Life; provided they continue their Good-liking and Affections to God unto the End. How they will be able to deliver themselves from these and such like Consequents from attending their Notions, I see not. The Apostle says, We love him, because he first loved us; and that 1 John 4. 19. we have not chosen him, but he hath chosen us: But certainly if these Men consider their Principles, when they speak of particular Persons, they must say, he did not love us first, but we loved him; and that he did not chose us first, but we chose him. And thus the Doctrine of God's Free Grace is trampled upon; but let God be true, and every Man a Liar.

Object. But doth not this Doctrine of special Grace, render God unmerciful, because he doth not give that Grace unto all Men that is effectual to their Salvation?

Answ. I answer, We do not deny that God gives that Grace to all, which they say is sufficient or effectual to save all; our Do­ctrine robs no Man of that Power they have but we do deny that common Light, Grace, and Abilities are sufficient to save any one Soul: And if this be true, it follows that they render God more unmerciful than they are aware of, in that they will not have God to afford such Grace that is sufficient, viz. Special Grace to any at all. Certainly if God was not more merciful to them that assert this Doctrine, than their Notions import, or did not their Expe­riences contradict their Principles, it would be impossible one of them should be saved: For will meer moral Swasive Grace, (which leaves Salvation to the choice of Man's depraved and unrenewed Will, whether it will turn to God or no, believe in Christ or no) save one Soul? which they say is all the Grace God vouchsafes to any. So that by their Doctrine, none can be saved, but all must unavoidably perish.

Besides, how unjust do they render God to be, seeing he, as they say, gave Christ to die for all Men, with an intention to save them, [Page 160] and this without any desert of Man, which is the greater Gift; and yet he denies the Gospel to the greatest part of the World, nay and effectual Grace to many (nay to all, according to them) that attend upon the Administration thereof, seeing he could as easily bend or incline the Wills (if he please) of such who do not believe, as he doth theirs that do believe. Strange! did Christ spill his Blood for the greatest part of Mankind in vain? nay, die in their stead for them, that he foreknew would reject him, and be­lieve not? Did he give Millions for them to redeem them, and de­ny one Pound to make that Redemption effectual to them, in or­der to give them a Right to it, and Interest in it? What! give them the greater, and deny them the lesser Gift? But how contrary is this to what Paul says, If when we were Enemies, we were reconciled to Rom. 5. 10. God by the Death of his Son; much more being now reconciled, we shall be saved by his Life: And again saith, He that spared not his own Chap. 8. 32. Son, but delivered him up for us all; how shall not he freely give us all things?

Secondly. If Life Spiritual and Eternal be by Grace, or if it is given freely by Jesus Christ; Then all that have not this Gift given to them, Life given, Grace given, are spiritually dead: and if they die naturally before it is given to them, they must perish for ever, or die eternally.

Thirdly. We may also infer, That all that would have Everlasting Life, must come to Jesus Christ, seeing it is his Gift: Ye will not not come to me, that ye might have Life. Thou hast the Words of Joh. 5. 40. Joh. 6. 68. Joh. 4. 10. Eternal Life. Sinners, you must believe in, relie upon, or fly un­to Christ if you would be saved: If thou knowest the Gift of God, and who it is that saith, Give me to drink, thou wouldst have asked of him, and he would have given thee living Water. O know where this Life is, how it is given, and do not neglect the time; Christ is now giving forth this Gift, this is the time: Behold, now is the Day 2 Cor. 6. 2. Isa. 55. 3. of Salvation. Hear, and your Souls shall live. 'Tis but asking Life, and thou shalt have it; thou must believe, &c. O seek and cry to God for Life, haste to Christ. Were there an earthly Crown, or many Thousands of Pounds to be freely given, what running and striving would there be! every Body would make haste, and be early at the Door, they would not neglect the Time. But alas, what are all Riches, all Crowns, or all Kingdoms here below to Eternal Life. So much for this Time.

‘ JOHN X. 28. And I give them-Eternal Life, and they shall never, perish.’

Serm. VII.DOCT. 3. All the Saints of God, all Believers, or Sheep and Lambs of Jesus Christ, shall be saved, and none of them shall so fall away as eternally to perish.

Beloved, in speaking unto this Point of Doctrine, I shall only do two things.

• I. Endeavour to confirm and prove the Truth of the Propo­sition.
• II. Answer all the Objections that are usually brought against the Doctrine of the Saints final Perseverance.

First, But before I enter upon the Proof and Confirmation of this great Gospel-Truth, let me hint a word or two to explain who we mean by the Saints of God.

Secondly, I shall shew you, by way of Premise, that the Saints, or Sheep of Christ may fall, yea, fall from Grace; and also how far they may fall: and then proceed to demonstrate the Truth of the Proposition, and prove, That they cannot fall finally, so as eter­nally to perish.

1. Those that I call the Saints of God, or Sheep of Christ, are those who are elected or chosen in Jesus Christ unto Salvation.

2. And such who are elected, are they who are redeemed and purchased by the Blood of Christ, or those whom he died for, or in the stead of.

3. By the Saints, I mean, those who are effectually called, rege­nerated, justified, sanctified, and adopted; these are the Sheep of Christ that shall never perish, but have Everlasting Life. They are not all such that are of his Fold or Church on Earth, not all the Members of the visible Church, but all the Members of the invisible Church, or mystical Body of Christ.

[Page 162] Secondly, I shall shew you how far the Saints may fall.

1 st. They may, if they take not heed, fall into great Evils, nay Saints may fall into great and grievous Evils. into most of the worst and abominable Sins any Mortals do commit and are overcome by.

Noah was a Saint of God, yet he fell grievously by drinking too much Wine: Noah began to be an Husbandman, and he planted a Vineyard, and he drank of the Wine and was drunken. Though it Gen. 9. 19, 20. might be partly through Ignorance of the Nature of the Fruit of the Grape, yet no doubt, by the pleasantness of the Liquor, and Corruption and Infirmity of the Flesh he was overcome.

Lot was a Saint of God, a righteous and just Man, yet he fell worse; not only by Drunkenness, but also by committing Incest with his two Daughters. What are the best of Men, when God leaves them to themselves.

Jacob also, no doubt, greatly sinned and fell, when he told his Father he was Esau, his First-born.

How lamentably did David sin and fall, who was a Man after God's own Heart, save in the Case of Bathsheba the Wife of Vriah.

Peter fell likewise, and that grievously too, not only in denying of his blessed Master, but also by Cursing and Swearing, that he did not know him.

Many more sad Instances I might add of this Nature, but that I love not to rake into the Sores of God's sincere Servants. No doubt the Falls and grievous Sins of the Holy Saints of God, are by the Spirit left on Record for blessed Ends and Purposes.

• (1.) To shew what need the best of Men and Women have to pray, and stand upon their Watch at all times.
• (2.) To discover the Strength of Indwelling Sin, or the natural Corruptions of the Hearts of such who are truly gracious; and the absolute Necessity there is for all to depend upon the Divine Help and Assistance of God under Temptations.
• (3.) That no true Christian that is suffered to fall into Sin, should despair of the pardoning Grace of God.

2 dly. The Saints of God, or true Believers, may fall from Saints may fall from Degrees in Grace. Grace, (as well as into great and immoral Evils, and Acts of Wickedness) I mean, they may fall from Degrees of Grace, or decay in Grace, lose the Strength and Power of Divine Grace, as to the Acts and Exercise thereof. They may decay in Faith, in Love, in Humility, Patience, Hope, &c. Yet nevertheless I have Rev. 2. 4. somewhat against thee, because thou hast left thy first Love. Love may [Page 163] cool in the best of Saints, though it shall never be quite extin­guished, for nothing can utterly quench it. How low was the Faith of Christ's Disciples, when they said, We trusted that it had Luke 24. 21. been he that should have redeemed Israel. Job also intimates, that his Hope was cut off: He hath destroyed me on every side, and I am gone, Job 19. 10. and mine Hope hath he removed like a Tree. There are Weaknesses in the Strongest, and Imperfections may come upon those who are perfect, as Mr. Caryl notes; Ebbings after the greatest Flowings, and Declinings after the greatest Heights of Graces, and gracious Actings: My Days are spent without Hope. David also said, I shall Job 7. 6. one day fall by the Hand of Saul, so low was his Faith.

3 dly. God's Saints may also fall from the true Doctrine of the Saints may fall from the Doctrine of Grace. Gal. 5. 4. Gospel, which is called a falling from Grace: Christ is become of no effect unto you, whosoever of you are justified by the Law; ye are fallen from Grace: that is, such who seek or desire to be justified by a Law, any Law of Obedience, or by their own Righteousness, for the End of Christ's Death, and the Gospel, is to cast away Man's own Righteousness in point of Justification, and to supply us with the Suretiship-Righteousness of Jesus Christ: and such who seek to be justified any other way, are fallen from Grace, they re­nounce the Free Grace of God exhibited in the Gospel. The Apo­stle doth not here refer to a State of Grace, but to the Doctrine or Gospel of Grace, in which is manifest the free Love of God in offering Christ to Sinners for Righteousness and Life.

4 thly. True Believers, or the Sheep of Jesus Christ, may fall Saints may fall from the Profession of Faith. from the publick Profession of the Faith, from a visible owning and maintaining their Testimony to Christ and his Gospel, through slavish Fear. Thus not only Peter, but all the other Disciples fell also, they all forsook their Blessed Master, when he was appre­hended and led away as a Sheep to the Slaughter; then all the Dis­ciples forsook him. All these Disciples had promised him, that Mat. 26. 56. they would not forsake him; but when the Trial comes, not one of them stands, they shrunk from professing themselves to be his Disciples and Followers: But they recovered this Fall, and after Christ's Resurrection made a glorious profession of him and his Gospel unto the Death.

5 thly. The Saints of God may fall, so as to break all their Bones, and grievously to wound their own Consciences: O Lord, Saints may fall and break all their Bones. Psal. 6. 2, 3. heal me, for my Bones are vexed. My Soul is also sore vexed: but thou, O Lord, how long? My Pain and Anguish is bitter by the Burden of my Sin and Sense of thy Anger. Again, he saith, My [Page 164] Strength faileth, because of mine Iniquities; and my Bones are con­sumed. Psal. 31. 10. Psal 38. 8. I am feeble and sore broken. Elsewhere he speaks, as if all his Bones were broken, all his Strength was gone: Bones, we know, are the Strength of the Body, from thence the Metaphor seems to be taken. Now that is a grievous Fall, which breaks all the Bones.

6 thly. The Saints, or Sheep of Christ, may so fall, or to such Saints may be without any Light. a degree lose the exercise of their Faith and Hope in God, as to be deprived of the Light of God's Countenance, and the Joy of his Salvation; Restore to me the Joy of thy Salvation: Nay, may wholly be in Darkness for a time, or have no Light: Psal. 50. 12. Job 19. 11. Psal. 88. 5, 6. He hath kindled his Wrath against me; and he counteth me to him as one of his Enemies. I am gone, ver. 10. I am a lost Man, as if he should say, Thou hast laid me in the lowest Pit, in Darkness, in the Deeps. Free among the Dead, like the slain that lie in the Grave, whom thou remembrest no more; and they are cut off from thy Hand.—That walk in Darkness, and have no Light. I do not say that Desertion is always the Fruit and Punishment of Sin, though sometimes it is; Isa. 50. 10. yet it is always occasioned through the decay or want of the Exer­cise of Grace, or through God's withdrawing his sweet Presence and Influences of his Spirit from the Soul.

It may not be amiss here, before I proceed, to answer a Question that some perhaps may have in their Thoughts to pro­pound, viz. What are the Causes that sometimes the Saints fall so far as hath been hinted?

Answ. The Grounds or Causes of their falling may be divers.

1. It is through the Remainders of Corruption, or Indwel­ling The Causes of the grie­vous Falls of God's E­lect Ones. Sin, that abide in all Believers. The chiefest Saints of God are but renewed in part: Though they are renewed in every Part, there is a Law in the Members that wars against the Law of the Mind: But I see another Law in my Members, warring against the Law of my Mind, and bringing me into Captivity to the Law of Sin, which Rom. 7. 23, 24. is in my Members. O wretched Man that I am, who shall deliver me from the Body of Sin and Death? These two Laws are in all true Believers, or in all regenerate Persons, and they are directly con­trary the one to the other; and by reason of this, there is conti­nual War and Combating between them: And evident it is, thro the Power or Policy of the fleshly Part, the Godly are sometimes overcome, not only by common Failings, but fall into great Trans­gressions also. Our chief Enemies are those of our own House; the Devil could do us little hurt from without, had he not such a [Page 165] strong Party for him, and siding with him in our own Bowels, or within us. This inbred Enemy always lies in wait to betray us; and if we take not the more care, will prevail against us, and at one time or another trip up our Heels, especially that Sin which doth chiefly beset us; most Christians having their Constitution-Sin, though no godly Man hath a beloved Sin: yea, the Seed of all Sin still remains in our base Hearts, and hence it is our Danger is great which appears may be not so clearly, till the Providence of God brings us unto such a State, Occasion or Company, whereby Satan hath an Opportunity to excite and stir up, or draw forth that Sin or evil Seed into act that lies hid within us.

2. The Cause of those Evils, or grievous Falls that some Christi­ans have and do sustain, are from Satan; who is not only a malicious Enemy, but a strong and cruel Enemy also: Hence cal­led, A roaring Lion, going about and seeking whom he may devour. 1 Pet. 5. 8. He is very diligent to observe the natural Inclinations of all Christi­ans, and watcheth the fittest Opportunity to make his Onsets: As when David neglected the proper Work and Business God by his Providence called him unto, The time when Kings go forth to battel, 2 Sam. 11. 1. he sent Jo [...]b, and tarried at home himself; and then the Enemy set upon him; he being a walking on the Roof of his House, spied a Woman washing her self, which produced his fearful Fall. Let Christians take heed they are not out of such Employment that God calls them to, and not put an Opportunity into Satan's Hand, by excess of Eating, Drinking, or Idleness, or by gadding or gazing Abroad, like Dinah, Jacob's Daughter; and beware how they neglect any spiritual Duty, in the way of which God hath promised to keep our Souls.

3. The Falls of the Saints may be occasioned by reason of the weakness of their Grace: Faith may be but small, or not in Exer­cise and so the Hope and Trust of the Soul may fa [...]l. If the Anchor hath not good and firm hold, but should slip, the Ship is in dan­ger; so it is here, Hope is the Anchor of the Soul, it should be therefore both sure and stedfast: O ye of little Faith, wherefore did you doubt? Christians are in no small danger if their Faith be Mat. 6. 30. & 8. 25, 26. not strong: Faith is the Shield by which we should quench all the siery Darts of the Wicked. The Apostle alludes to those violent Eph. 6. 16. Temptations, by which Satan strives to enflame Mens Lusts; but right skill to use the Shield of Faith, will soon quench all those Darts of Temptations. A Shield is to desend every part of the Body, and will, if rightly used. So by Faith a Christian is en­abled, [Page 166] when in the true Exercise thereof, to preserve his whole Soul from Evil; but let this Shield go, and Satan quickly pre­vails: If Satan can perswade a Man there is no such Evil in Sin as God's Word declares, or that it is no great matter, 'tis no won­der he is overcome.

4. They sometimes fall, by reason of their own fleshly Confi­dence, or trusting in their own Strength: Though all deny thee, yet will not I. Nay, Peter said unto him, Though I should die with thee, Mat. 26. 35. yet I will not deny thee. O how dangerous a thing is it to glory in our own Abilities, or trust in Self-confidence! What little know­ledg have we of our own Hearts! It was but a few Hours after this, but Peter denied our Saviour, and swore he did not know him. When Men have not their whole dependance on the Grace and Power of God, he oft-times leaves them, that they may see without him they can do nothing: And whenever God withdraws his Divine Assistance from a Person, or leaves him to himself, he falls immediately as Peter did.

5. The Falls of the Saints, may be through the Ensnarements and Vain-glory of this wicked World. Hezekiah fell this way; his Heart was lifted up with Pride in beholding all his Glory and Riches, which he shewed to the Princes of the King of Babylon, in a vain-glorious manner: He shewed them all the House of his precious things, the Silver, and the Gold, and the Spices, and the precious Oint­ments, 2 King. 20. 13. and all the House of his Armour, and all that was found in his Treasures; there was nothing in his House, nor in all his Dominions, that Hezekiah shewed them not. This was his Sin and Fall; this provoked God against him: And Isaiah said unto Hezekiah, Hear Ver. 16, 17, 18. the Word of the Lord. Behold, the Days come, that all that is in thine House, and that which thy Fathers have laid up in Store to this Day, shall be carried into Babylon; nothing shall be left, saith the Lord. And of thy Sons that shall issue from thee, which thou shalt beget, shall they take away, and they shall be Eunuchs in the Palace of the King of Babylon.

6. Sometimes they fall by the Subtilty of Deceivers, who lie in wait to corrupt their Minds, and poison their Souls with their abo­minable Errors. Hence the Apostle Peter cautions the Saints, to take heed, lest they being led away by the Error of the Wicked, fall from 2 Pet. 3. 17. their own stedfastness.

7. Many times they fall through slavish Fear, in the Time of Persecution. Many gracious Christians have wanted Courage in that Hour, and have been prevailed with too far to a sinful Com­pliance [Page 167] with the Lusts and Wills of their Adversaries, by reason of their cruel Threats and bloody Edicts; who have nevertheless after­wards been restored again by Repentance, as Peter was.

8. Some fall through their Remisness in Duty, or being off their Watch. There is no great fear of falling, if Christians al­ways stand with their Swords in their Hands, and having all their Armour on; Praying always with all Prayer and Supplication in the Spi­rit, Eph. 6. 18. watching thereunto with all Perseverance. The VVitch told the wicked Person (as the Story goes) that employed her to do Mis­chief to a godly Neighbour of his, That she could not touch him, because he was always either Reading, Praying, or Meditating, or to that effect. No Evil, no Sin nor Devil need that Man fear, that is always careful in the true and faithful discharge of his Du­ty to God. If we are asleep, or slothful, 'tis no marvel that Sa­tan prevails, and wounds our Souls. How easy was it for the Phi­listines to cut off Sampson's Hair, and bind him, when he was a­sleep? or Jael to strike a Nail through Sisera's Head, he being a­sleep? Judg. 4. 21.

9. And lastly, They may sometimes also fall, by having a great­er dependance on that Grace they have already received, or on the Grace that is in them, than on that Grace which is in Christ Jesus; we stand not by virtue of that Grace that is in our Cisterns, but by the Grace that is in God's Fountain: When the Grace already received fails us, that Grace that is in Christ shall supply us, if we by Faith depend upon him; Thou therefore, my Son, be strong in the Grace that is in Christ Jesus. How is that done? Why, 2 Tim. 2. 1. to have our whole dependance upon Christ, who as he is our Head and Mediator, hath received the Spirit without measure, to the end he might communicate thereof to all his Members: 'Tis of his John 1. 16. Fulness that all we receive, and Grace for Grace. But it is not all let out at one time, we have not all our Riches put into our own Hands; No, no, God will not trust it in our own keeping, but it is put into the Hands, or committed to the keeping of our Bles­sed Trustee, who will give forth Grace unto us as we want it: But my God shall supply all your Need, according to his Riches in Glo­ry, Phil. 4. 19. by Christ Jesus. Some poor Saints can't live longer than they see their own Wells are full of Water; they live more, alas, by Sense than by Faith: but if all their Hope and Comfort lies in the Grace they have already received, 'tis no wonder if they soon fall, as being worsted. Let us make some Improvement of this.

[Page 168] APPLICATION.

First. From hence we may infer, what the Reason is we have so many Cautions, or Take-heeds, in the Holy Scriptures, and anti­cipate a grand Objection that is brought against the Doctrine of the Saints final Perseverance: No marvel that we have so many Warnings given us, seeing our Danger is so great, or that the Saints may fall so foully. Watch and pray always. What I say unto Matth. 26. Mark 13. 37. 1 Cor. 16. 13. 1 Thess. 5. 6. one, I say unto all, Watch. Watch ye, stand fast in the Faith, quit your selves like Men, be strong. Be sober, and watch unto Prayer. But let us not sleep as others do, but let us watch and be sober. Take heed unto your selves. Deut. 4. 9, 15. And again, Only take heed, and keep thy Soul diligently, &c. Luk. 15. 15. Mark 13. 23. 1 Cor. 10. 12. Heb. 3. 12. Take heed, and beware of Covetousness. Again, Take heed that no Man deceive you, &c. Take heed, behold, I have told you all things, &c. He that thinketh he stands, let him take heed lest he fall. Take heed, Brethren, lest there be in any of you an evil Heart of Vnbe­lief, in departing from the living God. And a multitude more of like Cautions.

2 dly. There is another Reason also for these Take-heeds.

1. Because the Evil of the Sins of God's People are so great, God is grievously dishonoured by the Falls and gross Enormities of his Saints. How did David's Sin provoke God, and cause the Enemy to blaspheme him and despise his holy Israel! They are as Wounds he receives in the House of his Friend. Hence he cries out, O do not this abominable thing which I hate. Jer. 44. 4.

2. The Sins and Falls of God's People, hinder the spreading and blessed Promulgation of the Gospel. It makes the Souls of those who stand fast to mourn, and the Hearts of the Wicked to rejoice, and to insult over them who always watch for their halting.

3 dly. Another Reason of these Cautions may be, because there are many false Professors in Churches who may fall finally: there­fore from these and other Reasons it appears.

1. That there may be great need of, and good reason where­fore, God gives such Cautions in his Word, though his Elect Ones cannot fall finally.

2. We may also infer from hence, that the Reason why some fall quite away, is, because their Hearts were never upright with God.

3. From hence we may likewise be stirred up to consider and examine our Hearts about our Sincerity; for if not, we may fall away and rise no more.

[Page 169] 7. Let us bewail our selves upon the account of Indwelling Sin, for oft-times it wounds our Souls, it breaks our Bones, destroys our Peace, spoils our Communion with the Father and the Son, and brings Fears and Doubts upon us about our State, when we are overcome thereby, covering us with Clouds and Darkness.

8. This may be of use also by way of Exhortation, to arm our selves, and to stand upon our Guard, and to resist Satan stedfastly in the Faith, our Life being a Life of Warfare: Let us shew our selves good Souldiers of Jesus Christ, and make a resistance of Sin and Satan, whilst there is Life in our Bodies, or Blood in our Veins.

9. It may teach us also to be aware of Deceivers, since they some times trip up the Heels of many of God's poor Saints.

10. It must needs administer great Succour to such Saints who have fallen, I mean, to Backsliders, and keep them from utter Despair; for though they fall, they shall rise again, as the truly Godly (of whose Falls we read of in the Scripture) always did. Where do we meet with one Godly Person, that the Lord declares so to be, who fell and rose no more? Or that there is no ground left in the Word for us to believe they were saved?

11. Lastly, It may serve to discover the infinite Grace of God in Christ, who hath secured the standing of his own faithful Ones; they are in Christ's Hand, and cannot be pluck'd out, nor perish, let all Enemies do what they can; as I shall now in the next place come to demonstrate, and fully prove, according to my Promise, and the Proposition I have raised, viz.

The first Argument taken from Election.The Truth of this Point I shall prove by divers Arguments and Scriptures.

And my first Argument shall be taken from Eternal Election, which dependeth wholly upon the Absolute Soveraignty of God, who hath Power over all his Creatures, and may do with his own as it seemeth good in his Eternal Wisdom, and good Pleasure of his Will.

I shall premise one or two things before I proceed to confirm this Argument.

[Page 170] 1. That God set up Jesus Christ as Mediator from Everlasting, as the Head and Spring of our Election; therefore it is said, We were chosen in him before the Foundation of the World. Eph. 1. 4. It was the only Act of Love, and Free Grace of the Father, therefore not to be ascribed to the Merits of Jesus Christ: For though Christ hath merited our Salvation, yet he did not procure or merit our Election; for Christ himself was the Fruit of this Eternal Bles­sing and Privilege, it being then the sole Act of God's Sovereign Grace and Love. It follows,

2. That all the Ways which were ordered in the Wisdom of God, for the accomplishing the Ends of Election, are of the Fa­ther's appointment also; for whatsoever Christ hath done in working out of our Redemption, it was according to the Purpose and Determinate Counsel of his own Will and Sovereign Good­ness. Jesus Christ was first chosen, or elected, by the Father, as Head and Mediator, and only Foundation to bear up the whole Building, which the Almighty designed to raise: The Father's Love, did precede Christ's glorious Mission; therefore he was only of the Father's Designation; Who verily was fore-ordained before the Foundation of the World, but was made manifest in these last Days. 1 Pet. 1. 19. Christ was first chosen as the Well-head of Grace and Glory, and then others were chosen in him, by and through whom they should be redeemed and raised to a State of Grace and Holiness here, and to Eternal Happiness in Heaven hereafter: For whom he did foreknow, he also did predestinate to be conformed to the Image of his Son, that he might be the First-born among many Brethren. Rom. 8. 29. To the Image of his Son, that is, to Christ's likeness as Mediator, and taking our Nature; not to Christ barely considered as God, for as Christ is God, he is no where saith to be the First-born among many Brethren. Now this Conformity being absolutely designed in Election, Christ, in the Contrivance and Intention of the Father, was the first Exemplar and Copy of it, or the main Center, to which all must be brought that were given unto him; the Father setting him up, and electing him as Head of all that should be saved, or as the glorious Bridegroom, and therefore it was requisite he should be consulted about those who were to be the Members of his Body, and his own blessed Spouse for ever: And since Christ was also to suffer and undergo such Pain and Sorrow in the purchasing and redeeming of them, it was necessary he should not only freely assent and consent in the Choice of them, but also be certain of the obtaining and securing them all to and for himself for ever, and [Page 171] not run the Hazard of injoying or not injoying of them; which must follow he did, if the Doctrine of some Men of dark Minds were true.

To proceed, it may not be amiss to consider what is contained The first Argument explained. in the Bowels of my first Argument, viz. that there is a peculiar People, or some certain Persons (as personally considered) of the lost Children of the first Adam, who are Elected or Chosen of God, in Christ, from all Eternity, of his own Sovereign Grace and good Pleasure, ordained unto Everlasting Life; and that this Decree of Election doth prevent their final falling, or make it impossible that any of them should ever so apostatize as eternally to perish.

The Argument being thus fairly stated, it calls upon me to do two things.

First, To prove that there is such a particular and personal Electi­on of a peculiar People of the lost Sons of Adam.

Secondly, To shew how this prevents their final falling, and makes it impossible that any of them should ever so apostatize as eter­nally to perish.

A little to open the first of these.

1. I say of peculiar Persons, which denotes it belonging to them only and to none else; others are passed by, or not afforded by any such Divine Act of Grace the like Privilege: they are God's Jewels, or his peculiar Treasure, though until called and cleansed, or Mal. 3. 17. their inward Filth and Pollution purged away, they cannot be de­lighted in by him, or be beloved with a Love of Complacency; though from Eternity God did love all his, with a Love of good Will, pur­pose of Grace and of Benevolence.

I say personally Elected; that is, the Objects of this Grace, or of this Election were singled out and pitched upon by Name; not with respect had to such or such Qualifications foreseen in them, they being repenting, believing, and holy Persons, but chosen in Christ, the Head of Election, that they should believe, should re­pent, and should be Holy and without blame before him in Love. They Eph. 1. 4. are chosen that they may be Holy; not because they were Holy, or God foresaw they would be Holy.

I say, they were ordained to Everlasting Life. Now to predesti­nate, decree, or ordain, denotes the same thing, and signifies the [Page 172] absolute Purpose of God to bring them into a State of Grace here, through Jesus Christ, and to Eternal Glory and Happiness here-after: Hence it is said, As many as were ordained to Eternal Life, Acts 13. 48. believed, or appointed; and he that ordered or ordained the End, ordained the Means also, and so prepared them for Everlasting Life.

They were chosen in Christ; in the Mediator, in their Blessed Head, that their standing might be secured through their Union with him, and his Righteousness being imputed to them, according to God's Eternal Purpose.

2. And further, to make good the first Part of what I have Particular Election proved. laid down, viz. That there is such a particular Election; what lies more clear in the Word of God, and the Election of Jacob, I shall here first mention, as a full Proof of what I say; For the Rom. 9. 11. Children being not yet Born, neither having done Good or Evil, that the Purpose of God, according to Election might stand, not of Works, but of him that calleth. Here the Apostle designedly or on purpose confirms, not only the Doctrine of Personal Election, but also that of Preterition, of a passing by, or rejection of the other; and all resulting from the Eternal Purpose and Good Pleasure of God's Will; As it is written, Jacob have I loved, but Esau have I hated. Rom. 9. 13. The main scope of Paul in this place is to shew, that God hath not cast off all Israel, that is, those who are the true Israel, or such who are the Children of the Promise, or that do belong to Christ according to the Election of Grace; see 5, 6, 7, 8 Verses: therefore they that run the Love of God and Election here spoken of, to the Posterity of Jacob, and Reprobation to the Posterity of Esau, and will not have it to be understood of their particular Persons, do palpably abuse the sacred Text and Drift of the Ho­ly Ghost. Now that all Men may know that Election doth run to, or take hold of particular Persons, and that not for any fore­seen Faith or Holiness in them, Paul saith, The Children being not yet born, neither having done Good or Evil. And therefore adds, not of Works, that is, of foreseen Worthiness or Desert in Jacob, but that the Purpose of God, according to Election might stand, (that is, stand firm as an Act of God's Sovereign Love and Grace only) and abide a blessed Truth against all the Opposition and Cavils of cloudy Minds. I might have mention'd Abraham, Isaac, Moses, David, and others; also Jeremiah, of whom God says, Before I Jer. 1. 5. formed thee in the Belly, I knew thee; that is, I knew thee to be one of them that I had chosen and given to my Son, or one of mine [Page 173] Elect Ones; and I sanctified and ordained thee a Prophet.

Moreover, in the New Testament we find, that our Saviour calls his Disciples by Name, and tells them, That he knew whom he had John 13. 18. chosen, excluding Judas; he must therefore intend their Eternal Election, for as I said before, Judas was chosen to the Apostleship: also Paul by Name, Jesus Christ declares (to Ananias) was a chosen Vessel, not only as an Apostle, but one also comprehended in the Election of Grace. Do but observe the Nature of his Conver­sion, and what he was before and when called by the special Grace of God. Moreover of this number and sort, were those that the Lord speaks of in Elias's Time which Paul mentions, I have re­served Rom. 11. 4. to my self seven thousand Men who have not bowed the Knee to Baal. Though it is a certain Number put for an uncertain as to us, yet all their particular Persons were chosen, and known to God; Even so at this present Time also there is a Remnant, according Verse 5. to the Election of Grace. God had some particular Persons then whom he had from everlasting elected, and so he hath now; According as he hath chosen us in him before the Foundation of the World, that we should be holy and without blame before him in Love: Vs, as such and such particular Persons, not such of such and such Qua­lification, viz. as being Believers, obedient and holy Persons; No, no, but that they might believe, &c. Election will produce Faith: it is, because they are elected that they do believe; But ye believe John 10. 26. not, because ye are not of my Sheep as I said unto you; that is, not such as were ordained to believe, and ordained to Eternal Life. And as many as were ordained unto Eternal Life, believed: As it was Acts 13. 48. Acts 18. 10. hinted before, Christ hath elect Persons, or Sheep, that yet be­lieve not; I have much People (saith he to Paul) in this City.

Unto these Testimonies I shall add one or two more; as that of Paul, touching the Saints at Thessalonica; Knowing, Brethren belo­ved, your Election: For our Gospel came not to you in VVord only, but 1 Thess. 1. 4, 5. also in Power, and in the Holy Ghost, &c. By the evident Opera­tions of God's Spirit, the Apostle knew they were elected: We cannot know our Election, but by special Vocation, or as it is ma­nifest in the Fruits and Effects of it. There is a Knowledg of Things, (as our Annotators note on this place) à priori, when we argue from the Cause to the Effect: So à posteriori, when we argue from the Effect to the Cause. Now what is Election, but a chusing some out of others? Thus the Angels that stand were 1 Tim. 5. 21. elected, and the rest were left to the Power they had, or passed by, or reprobated. Peter also confirms the Doctrine of personal Election, [Page 174] calling the Persons to whom he wrote his Epistle, Elect according to 1 Pet. 1. 2. the foreknowledg of God, or his Eternal Purpose; and therefore were separated unto God by special Grace, or effectual Calling; through sanctification of the Spirit to Obedience, &c. The Father, Son, and Holy Ghost, are concerned in our Salvation; the Fa­ther elects, this is principally ascribed to the first Person in the Godhead; the Son purchaseth, he redeems; and the Holy Spirit re­news, calls, and sanctifies. Now the Purchase of the Son extends no further than the Election of the Father; nor the Sanctification of the Spirit, further than the Purchase or Redemption of the Son: Sanctification here, takes in the whole Work of the Holy Spirit in Regeneration and actual Holiness, to the final sitting and making the Soul meet for the Eternal Inheritance.

So much shall serve to prove that there is an Election of particu­lar Persons.

Object. But may be some will Object, If this be so, what need If I am Elected, I shall be sa­ved; if not, I shall be damned. any Man concern himself about his Salvation, as to seek it or labour after it: for if he be elected, he shall be saved; but if not, let him do what he can, he cannot be saved, he cannot frustrate God's Decree, nor alter the thing that is gone out of his Mouth?

Answ. 1. I answer, All Mankind are under the strongest Obli­gation This grand objection an­swered. imaginable to God, as he is their Creator, and they his Crea­tures; as he is their only Lord and Supreme Governour, they are bound to fear him, and obey his Laws, let him do what he will with them. Is not that a base and for did Principle in a Servant or Subject, to do nothing but for meer Self-profit and Advantage?

2. Paul was certain of a Crown of Life, yet knew it was his Duty to press towards the Mark for the Prize of the High Calling of Phil. 3. 14. God in Christ Jesus, and to keep down his Body. He strove as stre­nuously against Sin, as if Salvation could be merited by so doing; so that his Election took him not off from a diligent Care in use of Means, in order to his attaining to Eternal Happiness.

3. God hath as well ordained the Means, as the End, as I new­ly told you; both are appointed of God, and equally under his absolute Decree: Men are not elected to Salvation, but also to Sanctification and Holiness.

4. "We are not to look upon the Decree of God (as a Reve­rend Minister well observes) Mr. Mead. for a Rule of Life, but the Word of the Gospel; secret things belong to God, &c. The Decree can neither be a Rule of Life, nor Ground of Hope, but the Pre­cept and the Promise," &c. He that leads an ungodly Life, and [Page 175] pursues his filthy Lusts, may assure himself, so living and dying, he shall be damned for ever: He that believes not in Christ, but rejects him, and despiseth all the Offers of his Grace to the End of his Life, no Decree can save him; therefore if he will go on in Sin presumptuously, let him take what will follow. On the other hand, he that doth believe in Christ, and conforms to the Holy Gospel, need not doubt of Salvation, no Decree can hinder him of Salvation. Men ought to endeavour to believe and repent, and close with Christ upon a Peradventure; If God peradventure will 2 Tim. 2. 25. give them Repentance to the acknowledgment of the Truth.

5. Because God hath absolutely determined the Time of thy Life, or how long thou shalt live: And there it a Time thou canst not pass; Wilt thou therefore forbear eating, or use of Physick, to preserve thy Life, and say, If I eat not, I shall live my appointed Time? What signify Means of Medicines, I will take no Physick, no Potion? for it the Time is come God hath set in his Eternal Decree, I shall die, nothing can save my Life: Would not all think you were under a fearful Temptation and Delusion of the De­vil?

6. Did not God absolutely tell Paul, that he had given him the Acts 28. 22, 23. Lives of all that were with him in the Ship, and that none of them should perish? Yet he said, Vnless these abide in the Ship, ye cannot be saved. Whosoever therefore that doth neglect the Means Vers. 31. God hath appointed, in order to the obtaining the End, let it be what it will, doth but tempt God, and comply with the Devil, let his Pretence be what it will.

7. No Decree of God necessitates Men to sin: for though the Free Grace of God is the absolute Cause of Election, and no fore­seen Jude 4. Faith or Holiness; yet foreseen Wickedness, Unbelief and Disobedience, is the procuring Cause of the Reprobation and of the Damnation of them that perish: O Israel, thou hast destroyed thy Hos. 13. 9. self, but in me is thy help.

8. Were any ever damned that did what they could in the use of all Means under the Light of the Gospel, to be saved? Brethren, God (may justly and) will condemn Men for their not improving their one Talent. Nor will it be a good Plea for such to say, I Mat. 25. 27. knew thou were an hard Man, reaping where thou hast not sown, &c. Thus some Men seem to charge God, I am not Elected. There is an Election of Grace, of special and distinguishing Grace, and Man hath no Power in his own Will; and God doth not give me Power to believe, and will he damn me? Doth he expect to reap [Page 176] where he hath not sown, and gather where he hath not stromed? Such shall have no Excuse, as our Saviour shews, at the Great Day. The Lord of that Servant shews, the Fault lay in his own Sloth and Annotators. Wickedness; and his dread of his Lord's Severity, (as our Annota­tors note) was but a frivolous Pretence and unreasonable Excuse; for if he had feared any such thing, he should have done what he could; he should have put out his Money to the Exchange, and then he should have received his own with increase. Thus God may as justly another Day reply upon those who think to excuse their lewd and wicked Lives, their unbelief and contempt of his Word, from their not being Elected, and not having Power of themselves to believe and repent, not receiving his efficacious Grace; O ye wicked and slothful Wretches. May he not say, did ye suspect or fear you were not elected? Why did you not then give all diligence to attend upon the Means, and to make your Calling sure, as all they do that are elected? Do you plead the Power of your own Wills, to repent one while, and that you wanted Power at another time, and that I gave you not my special Grace? But had you not Power to keep from Taverns and Alehouses, to keep from Lying, Stealing, Swearing, and other prophane Deeds of Darkness? Had you not Power to read, to hear my Word, to pray? If you had done your uttermost in improving of the Talent I gave you, would I have been wanting to you? But since you did not that, why should I trust you with more? Brethren, are these Mens Eyes Evil, because God's Eye is Good? Is he unjust in giving ef­fectual Grace to some, because he doth not bestow it upon all? Had he not took hold of a few, the whole Lump of Mankind would have destroyed themselves, and none would have been saved. Was God unjust in electing some of the Angels, because he passed by others of them?

9. In the Day of Judgment, God will be just, and all Mens Mouths shall be stopped: This you may assure your selves of, He Psal. 51. 4. will be justified when he judges, and clear when he condemns: He that had not on the Wedding-garment, was speechless. God will not then proceed with Men upon Election and Reprobation, but upon their believing, or not believing: He will render to every Man according Rom. 2. 7, 8. to their Works. All Mens Mouths shall be stopped, and every Man's Conscience witness against him. Alas, Men do not act or exercise that humane Faith in respect of the Report of the Gospel, which they do in respect of other matters and things that are made known to them, or do not bring forth the Fruit of such an historical Faith. But so much to this Objection.

[Page 177] Now I should come to the second thing, viz. to shew how Election doth tend to prove and fully demonstrate the happy State of all Christ's Sheep, or that it is impossible they should, any one of them, so fall away as eternally to perish. But that must be the Work of the next Day.

‘ JOHN X. 28. And I give unto them Eternal Life, and they shall ne­ver perish, neither shall any pluck them out of my Hand.’

Sermon VIII.MY Brethren, I am upon proving the Truth of the Propo­sition, or Point of Doctrine that I have raised from our Text, viz.

That all the Saints of God, Believers, or Sheep and Lambs of Jesus Christ, shall be saved; and that none of them shall so fall away as eternally to perish.

My first Argument to do this, was taken from Eternal Election. In speaking to which I told you I should,

First, Prove that there is an Election of particular Persons; and that I have done with, and now shall proceed to the next thing.

Secondly, I shall shew, that the Nature of Election is such, that it secures all that are in it from final Falling; or fully serves to de­monstrate, they must and shall all eternally be saved.

And to make this good;

1 st. It is because Election is Absolute, not a Conditional Election, First Arg. The Electi­on of Grace proves that the Saints cannot fi­nally fall. depending on the Obedience or good Behaviour of the Creature. The Decree of God on his part is irrevocable; God will not go back from his Purpose to save his People, nor shall their Unwor­thiness or Miscarriages make it void: it is the high, unalterable, and supreme Law of Heaven; therefore it is said to be, according [Page 178] to his Eternal Purpose and Counsel. His Counsel and Thoughts of his Heart shall stand for ever. 'Tis that that all subordinate Means must terminate in, and all inferious Administrations must be accommodated thereunto, the Salvation of the Elect being the grand Design of God, whereby to exalt and magnify his highest Glory; that should his glorious Contrivance, and no less gra­cious Purpose and Designment herein miscarry, nothing in Hea­ven or Earth could countervail the Damage: therefore it could not stand consistent with his Wisdom, either to revoke it, or leave it at an Uncertainty, or obnoxious to Disappointment; which he Mr. Cole. must needs do, if it was possible any of the Elect should perish; or that it should be laid upon the Foundation of the wavering Principles, and uncertain Will and Obedience of the Creature. Now the best Constitutions, States and Kingdoms upon Earth, are liable to Mutation, and Mens Decrees and Purposes, how­ever Absolute designed, may fail, their Minds may alter, or they may see cause to change their Counsels, not being able to foresee future Events, or what Inconveniences might arise; or some after them may arise, who may carry on a different Interest, or Enemies may invade them, conquer them, and spoil all their Designs and Pur­poses.

But it is not so here, God foresaw all future Events, his Mind alters not; he is of one Mind, and who can turn him? And none Job 23. 13. can hinder him in the accomplishing of his own Eternal Purpose; For the Lord of Hosts hath purposed, and who shall disannul it? &c. Declaring from the Beginning, and from Ancient Times.—My Coun­sel Isa. 14. 27. Isa. 46. 10, 11. shall stand, and I will do all my Pleasure.—Yea, I have spoken it, I will bring it to pass; I have purposed it, I will also do it. The Thoughts of his Heart shall stand to all Generations; therefore their standing is firm who are elected, and none of them shall pe­rish. The Decree and Purpose of God of Election, is as absolute as that of Day and Night, Winter and Summer; or that of God's not destroying the World again by Water; or that of God's Decree and Purpose, of sending Christ into the World to die for our Sins.

2 dly. It is, because they are chosen or elected in Christ, in an Eph. 1. 4. immutable, an unchangeable, and an Eternal Head. What was the Reason Adam stood not, notwithstanding his Power and Abi­lities were such? Why he stood not in Christ, was not fixed on Christ; but all true Believers are in Christ, chosen in him, he is the Head of the Eternal Election, as Mediator. In Election he is [Page 179] to be considered as the Head; and all the Father hath given him, as the Members of his Body, chosen in him, and united to him: Therefore their standing in Christ, by virtue of Election, is like that of the Election of their Head. Now can Christ cease being an Elect Head? Every one will say, No, that is impossible: No more can they cease from being Elect Members. This of Election in Christ, presupposeth an Union; and there was a decretive Uni­on from Eternity, and that influenced their actual Union in Time: and as certainly as Christ died, rose again, and ascended, (in the fulness of Time) who was decretively a Lamb stain before the Foun­dation of the World, so will God's Decree of Election in Christ as certainly bring in all the Elect into actual Union with Christ, and carry them all to Heaven, (whither their Head, as the Fore­runner Heb. 6. 20. for us, is already entered) as sure as he is now there. But you will hear more of this when I come to speak of that Argument, simply taken from their Union with Christ.

3 dly. That the Saints of God, or Sheep of Jesus Christ, by virtue of their Election, cannot fall away so as to perish for ever, doth appear evident from one or two express Scriptures; see Rom. 8. 28. We know all things work together for Good to them that love God, who are the Called according to his Purpose. For whom he did foreknow, he also did predestinate to be conformed to the Image of his Son, that he might be the First-born among many Brethren. Moreover whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. See here, and I beseech you consider it, and weigh it well, for this Text is enough to convince (one would think) all the Opposers of this glorious Truth in the World, or silence them for ever: The Apostle begins the Happiness and eternal Salvation of all that shall be saved, and the certainty of it in Election, Whom he did foreknow; that is, whom he in his good Pleasure did pitch upon, or think good to give to his Son, to be his Spouse, or Members of his Mystical Body; he also did predestinate them, and all them, them, and none but them; he elected, chose, or appointed them, to be conformed to the Image of his Son, that is, in Holiness, &c. but more of that by and by: and whom he so predestinated, or elected, he called, and them he justified, and them and every one of them he glorified, or will so call, justify and glorify. This is that place of Scripture which is called by some, the Golden Chain, by others the Chain of Salvation; and it may very well be so called: nothing can be more clear than this, viz. That those who are elected, shall [Page 180] be called, justified, and be all as certainly glorified. 'Tis not in the Power of all the Enemies of the Soul to break this Chain, one part is so linked to the other; it begins in Election, and ends in Glorification: So that our Election is a forcible Argument to prove there is no final falling for any one of the Sheep of Jesus Christ.

4 thly. It is because the Means is ordained by the unalterable De­cree of God, as well as the End: True, we grant, Without Holi­ness no Man shall see the Lord: And it is he that indureth to the Heb. 12. 14. Mat. 24. 13. Rom. 8. 13. Rom. 2. 7. Eph. 1. 4. End that shall be saved; or such only that mortify the Deeds of the Body; or, Who by continuance in well-doing, seek for Glory, and Honour, and Immortality; Eternal Life. But, pray Brethren, con­sider that God hath ordained all his Elect Ones, to be holy, and without blame before him in love; or as Paul, in that to the Romans before mentioned, to be conformed to the Image of his Son. Grace shall be given to them to renew them, and to carry on, and final­ly at last perfect Holiness in them: For we are his Workmanship, crea­ted Eph. 2. 10. in Christ Jesus unto good Works, which God hath before ordained that we should walk in them. No Man can do good Works, until created and formed by the Lord: This People have I formed for my Isa. 43. 21. self, they shall shew forth my Praise. They shall bring forth Fruit to the praise of his Glory; see that emphatical Text, John 15. 16. Ye have not chosen me, but I have chosen you, and ordained you, that you should bring forth Fruit, and that your Fruit should remain: Not only ordained to Eternal Life, as the End of their Election, but also ordained to bring forth Fruit, as the Way and Means of ob­taining it: Nay more, that they shall persevere in bringing forth Fruit; that your Fruit should remain.

(1.) They shall not cease bearing Fruit, because united to such a Root, a Root that hath so much Sap in it, or grafted into such an Olive Tree: and they shall be made Partakers of the Fatness there­of; Rom. 11. 17. John 14. 19. Because I live, ye shall live also. Because their Root lives, they shall live; or because their Head lives, they shall live. Christ is the Head of Election, the Head of his Mystical Body, and of every Member of it; a Head of Influence, and he lives: therefore they that are his true Branches, or his Members, according to Election, shall live also; they shall live a Life of Holiness, the Life of Grace here, and the Life of Glory hereafter.

(2.) They shall bring forth Fruit, because the Holy Spirit is gi­ven to them, and shall remain in them for ever: This Water will make them fruitful; They spread forth their Root by a River, and John 14. 16. shall not see when Heat cometh; but their Leaf shall be green, and [Page 181] shall not be careful in the Year of Drought, neither shall cease from Jer. 17. 8. yielding Fruit. Now if this be so, if they are elected to use the Means, or ordained to be Holy; if it is the absolute Decree of God, that they shall hold on their way, and are united to such a Head, that their Fruit shall remain, and they shall not cease Job 17. 9. yielding Fruit, then they cannot finally fall away, Election secures them, they shall not perish, but have Everlasting Life: But all this is true, therefore they cannot perish.

5 thly. I argue from the Nature of the Election of the Blessed An­gels: All the Angels that stand were elected, and it was this that secures them and preserves them from falling: Those that fell were not elected; and as evident it is, not one of the Elect Angels are fallen, nor can fall. I marvel any thinking Christians should doubt of Election, as it results from the absolute Soveraignty of God's Grace, or good Pleasure of his Will, since God by Election took hold of some of the Angels, as well as some of the lost Sons and Daughters of Adam. Was God unjust, because he did not secure, by his unchangeable Decree, the standing of all the Angels, but left some of them, and only fix'd upon so many as he in his own Wisdom thought good? They may as well charge this upon the Divine Majesty of God, as so to charge the Doctrine of particular Election of lost Sinners. Brethren, Though Christ is not a Re­deemer of Angels, the Elect Angels needing none, yet he is the Head of Angels, and a Confirmer of them; He is the Head of Principalities and Powers: by him, and for him were all things cre­ated that are in Heaven, that are in Earth, visible and invisible; whe­ther Col. 1. 16. they be Thrones or Dominions, or Principalities, or Powers; all things were created by him, and for him. Christ is God, and he is the preserver of the Elect Angels; they are committed to him, and under his Power, and he upholds them, though he never died for them; and shall we think he will not preserve his Elect Saints, or that their Election should not as absolutely secure them, for whom he as their blessed Lord and Head died, and to whom he is a Re­deemer, as the Elect Angels to whom he is only a Confirmer? And ye are compleat in him, who is the Head of Principalities and Powers: Col. 2. 10. Ye are compleat, fully compleat; ye stand in him, in his Righte­ousness, compleat, who is your Head, and shall be preserved in him, in whom you are elected to everlasting Life.

6 thly. Because they are chosen to Salvation, that is, to enjoy and possess Salvation; if they have it not, the Decree of God is frustrated: but his Eternal Decrees are as firm as Mountains of [Page 182] Brass. If the Decree of God, in appointing his Elect to Salva­tion, be frustrated or made void, either it is done by himself, or by others. Now it cannot be made void by himself, because it is an ab­solute Decree, his Mind alters not, and none else are able to do it: And as to the Slips and Miscarriages of the Elect themselves, God foresaw all their Evils from Everlasting, and as that hindered not their Election, so besure it shall neeer turn them out of it. But we are bound to give Thanks always to God for you, Brethren, because 2 Thess. 2. 13. God hath from the beginning chosen you to Salvation, &c. From the beginning, that is, from before the World began, or from Eter­nity; for the absolute Decrees of God, according to his Eternal Counsel, are from Everlasting. After the Apostle had shewed these Saints that there would come a falling away from the Faith, and that many would be deceived and damned for ever, to comfort and encourage them against the fear of final Apostacy, he brings this in the 13 th Verse, But we are bound to give Thanks for you, Brethren, beloved of the Lord, &c. You need not fear, as if he should say, of being deceived, or of perishing by dangerous Errors, or otherwise.

1. Because you are beloved of the Lord.

2. And also are elected to Salvation; and because beloved, there­fore elected: Whomsoever God doth absolutely appoint to this or that End, he will assist or enable to do whatsoever Means is necessary in order to that End. Now the Elect are chosen to Salvation, to inherit Eternal Life; if therefore any of them miss of it, his De­cree and Purpose is frustrated, which cannot be. We have ano­ther Isa. 46. 10. Text of the like Nature with this; For God hath not appointed us to Wrath, but to obtain Salvation by our Lord Jesus Christ. From 1 Thess. 5. 9. hence the Apostle argues, that they needed not to doubt of their Sal­vation: and by what preceeds, it appears, that Election is a great Motive to Holiness; as when a Man that is sure of the Victory will fight couragiously, Let us who are of the Day, or Children of Light, not of Night, nor of Darkness, be sober, putting on the Breast­plate of Faith and Love; for God hath not appointed us to Wrath, &c. Children of the Night shall perish, but none of the Children of the Light ever shall. The Apostle ascends to the original Cause of it, which is God's absolute Decree of Election; Salvation would wholly else depend upon the uncertainty of Man's Will, and not upon the immutable and unchangeable Will and Purpose of God. Th [...] is more than appointing the Means, it is an appointing the Persons, not appointed to Salvation upon the foresight of Man's [Page 183] Faith, because Faith is the Gift of God, and proceeds from his Counsel, that's appointed too: else a Man may say, that I might be saved, I must thank God; but that I am saved, I must thank my self, because it was left to the liberty of my own Will whether I would believe, and be saved, or no. Two things are necessary in our Salvation; (1.) The Merits of Christ's Blood: (2.) Faith to apply it; by which God's Image is restored to us, and preserved in us: and both these we have by his own free Grace, through Christ Jesus, as the Fruit of his electing Love.

7 thly. It doth further plainly appear, that Election does eter­nally secure all Christ's Sheep, all true Believers, from final Falling, or everlasting Ruin, from the words of our Blessed Lord himself; For there shall arise false Christs, and false Prophets, and shall shew Mat. 24. 24. great Signs and Wonders, insomuch that (if it were possible) they should deceive the very Elect. Now is it not easy for any Man from hence to draw an Argument, that the Elect cannot fall finally away, so as to perish? for if it is so, that they cannot be deceived, i. e. finally, or take in damnable Errors, so as to perish, of which our Sa­viour speaks; for the Elect have otherwise in a great measure, and in many things (I mean some of them) been deceived; but it is impossible they should be so deceived as to be damned. And if this be granted, then Election secures them, they cannot finally fall. If they might perish eternally, they might be deceived with damnable Heresies, and bring upon themselves swift and utter De­struction; but they cannot be so deceived, because they are the Elect, therefore they cānnot fall away so as to perish.

Arg. If the Election of Grace be absolute, as the Decree of The general Argument. Day and Night, or as that of Christ dying for our Sins: If we are elected in Christ as the Head, we being all Members, given to him to make up his Mystical Body; if those that are elected, shall be called, justified, and glorified; if the Means, as well as the End, be under God's absolute Decree and Purpose; if our Election doth as absolutely secure us from final Apostacy, as the Election of the Holy Angels does secure them; if we are elected to Salvation; if it be impossible for any of the Elect to be finally deceived; then none of them, none of the Elect, or no Sheep or Lambs of Jesus Christ, can so fall away as to perish eternally: but all this is true, therefore none of them can so perish.

So much shall suffice as to the first Argument, to prove the Saints final Perseverance.

[Page 184] Secondly, My next Argument shall be taken from the Nature of 2 d. Arg. Saints can­not finally fall, taken from the nature of God's Love to them. Jer. 31. 3. God's Infinite Love to all his Saints: The Love of the Father, and Love of the Son doth secure them from perishing; it is wonder­ful, it passeth all Understanding: It is because God's Love is set upon them; and it is such a Love, What a Love?

1. I answer, it is an Everlasting Love: The Lord appeared of old unto me, saying, Yea, I have loved thee with an Everlasting Love, &c. It is a Love from Everlasting, therefore it must be a first Love, an early Love; and because he loved them from Eternity, he elected them from Eternity.

2. It is a firm Love a strong Love, an endeared Love, nay, an inconceivable Love: I in them, and thou in me; and that the World may know that thou hast sent me, and hast loved them, as thou hast loved John 17. 23. me: A Love of the same Nature, of the same Quality. O! what is the Nature of that Love the Father hath to Jesus Christ? Who can conceive of it, much less express it? It is impossible for us to comprehend how firm, strong and endearing it is; but thus he loves all his Elect Ones: Christ as Mediator is the Object of the Father's Love, so are all his Members: The same Love that is let out to the Head, as to the Nature of it, is let out to his Mystical Body, and to every particular Member thereof.

3. The Father's Love is a Love of Delight: He is said to love others with a Love of Pity, but he loves his Saints with a Love of Complacency: He will rejoice over thee with joy; he will rest in his Zeph. 3. 17 Love; he will rejoice over thee with singing. He takes delight and sa­tisfaction in his Love; not in our Love to him, but in his Love to us. Again, it is said, As the Bridegroom rejoiceth over the Bride, so Isa. 62. 5. shall thy God rejoice over thee.

4. The Love of the Father is an inseparable Love, nothing can separate his Love from his Elect; like as nothing could separate his Love from his own Son, so nothing can separate his Love from his Saints: For I am perswaded, that neither Death, nor Life, nor Rom. 8. 38, 39. 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. I am fully assured, as some read it, not by any special Revelation, Annotat. on 2 Cor. 4. 13. but by the same Spirit of Faith which is common to all Believers, neither fear of Death, nor hope of Life; nor shall the Devils be able, or evil Angels, though they are Principalities or Powers, though of that Rank, or according to others, (who by Principa­lities [Page 185] understand the wicked Potentates of the Earth) nor shall cruel Persecutors be able, nor shall Things present, whatever Temptations, Miseries or Afflictions which you now lie under, or may hereafter meet with; neither height of Honour, or Spiritual or Civil Advancement, nor depth of worldly Disgrace, or Abase­ment, or the deepest of Spiritual Desertion that can befal them, nor any other Creature or Thing, shall be able to separate us (who believe, or are united to Christ) from the Love of God, which is in Jesus Christ our Lord.

Arg. That which no Power of Earth or Hell, no Potentate, no Enemy no Friend, or no thing whatsoever is or shall be able to do or effect, cannot be done, or it is impossible it should be done. But no Power of Earth or Hell, no Potentate, no Enemy, no Friend, or no­thing whatsoever, is able, or shall be able to separate true Believers from the Love of God, which is in Jesus Christ our Lord: Therefore it is im­possible any such should fall so away as eternally to perish.

Object. But stay, say some, your Argument is not good; for Sin may separate them from the Love of God: We grant indeed from what the Apostle says, that nothing else can do it, but Sin may; for your Iniquities have separated between you and your God.

Answ. I answer, It is a mistake, Sin cannot separate them who Isa. 59. 2. are his beloved Ones from his Love; the Scripture mentioned, proves not that such who are true Believers may be separated from God's Love, or that Sin can finally separate them from their God: therefore consider,

1. That I deny not but Sin may separate such from God, who are his People only by visible Profession, or only his in an exter­nally legal Covenant, as the whole House of Israel at that Time was, when the Prophet uttered those Expressions: and it hath separated them, and the greatest part of them, I mean, for ever; for the Jews, for the Sin of Unbelief, and rejecting of Christ, were utterly cast off.

2. Sin may also separate God's Elect Ones from his sensible, sweet, and comfortable Presence; for a time God may hide his Face from his dearest Children, or bring them into great Afflicti­ons.

3. Israel, when in the Babylonian Captivity, was said to be separated from God, because they were separated from his Temple and visible Worship, where he promised them his Presence. But it doth not follow from hence, Sin can ever finally separate [Page 186] God, and his Love, which is eternal and abiding, from those he hath chosen in Jesus Christ.

To make it appear yet more fully, that Sin cannot separate them from the Love of God for ever, consider,

First, That though it is true, as I have before shewed, that God's Beloved Ones may grievously sin against him, yet they can­not sin away his Love and Affection. And to make this appear, hear what God himself saith; If his Children for sake my Law, and Psal. 89. 30, 31, 32. walk not in my Judgments;—If they break my Statutes, and keep not my Commandments: What then, will he take away his loving-Kind­ness from them, and cast them off for ever? O no, Then will I visit their Transgression with the Rod, and their Iniquities with Stripes; ne­vertheless my loving Kindness will I not utterly take from him, nor suffer my Faithfulness to fail; my Covenant I will not break, nor alter the thing that is gone out of my Mouth.

Object. This is spoken of Christ, My loving-Kindness I will not utterly take from him, &c.

Answ. 1. I grant that it is spoken of Christ, but not of Christ personally, but Christ mystically considered: Did Christ perso­nally ever forsake God's Law? Besides, doth not God say, his Chil­dren?

2. Christ and Believers are considered as one, in regard of their mystical Union with him.

3. Doth the Covenant of Grace made with Christ, respect his Person only? Or doth it not refer to all that are in him, or given to him, or all his true spiritual Seed? But to put it out of doubt, read the next Words, and tremble, whoever you be that assert, that the Elect may perish for ever: Once have I sworn by my Holi­ness, that I will not lie to David. Well, what is that which God hath sworn by his Holiness, and will not lie to do for David, the true David, that is his own beloved Son? pray read the 36 th verse, His Seed shall endure for ever, and his Throne as the Sun before me. His Seed, that is, all those that are given to him, or that are the Children of the Promise, such who are renewed by his Grace, or born of him by his Spirit, these are his Seed, and all these shall endure for ever: And to make it good, God hath sworn to Christ as Mediator, by his Holiness, they shall endure, that is, remain his Children for ever, or abide in his Covenant to Eternity, and there­fore they can't be separated from his Love by Sin. Now dare any go about, through their great Ignorance, to charge God with Perjury? O let them dread the Consequents of their evil Opinion.

[Page 187] Object. Those of the Seed of Christ, or Believers who sin, and afterwards do humble themselves, we grant, shall endure, or be restored; and they are such that the Spirit of God speaks of in that Psalm you mentioned.

Answ. In answer to this, Brethren, pray consider, that God hath promised Grace to all his Children that fall into Sin, to hum­ble Ezek. 36. 26. them: Repentance is in the Covenant of Grace; a broken and tender Heart he will give them, not only at first when they believe, but afterwards, when through Temptations and humane Frailties they are overtaken and sin against him; 'tis not a Re­pentance of their own getting, whereby to oblige God to return again to them. But pray see what he says to his beloved Ones, For I will not contend for ever, neither will I be always wroth; for the Spi­rit shall fail before me, and the Souls that I have made. For the Iniquity Isa. 57. 16, 17. of his Covetousness was I wroth, and smote him; and he went on frow­ardly in the Way of his Heart. Well, and what will God do with him now, he hath sinned, and that grievously too, and God hath afflicted him as sorely, smote him in his Wrath; or, as a Father seems to do when his Child that hath grievously offended him, but he is not humbled, he repents not, but goes on frowardly under the Rod: shall he perish? stay a little, see what God says, verse 18. I have seen his Ways, and will heal him: although I might justly destroy him, (as if God should say) and leave him to perish, yet of my meer Mercy, and for my own Name sake, I will pity him, I will give him Repentance; I will heal him, he shall mourn for his Sins, and I will restore Comfort to him, and to his Mourners. Alas, till God turn us, we turn not; therefore a godly Man says, with poor Ephraim, Turn thou me, and I shall be turned; for thou art the Lord my God. Surely after that I was turned, I repented; and af­ter Jer. 31. 18, 19. that I was instructed, I smote on my Thigh. After God hath graciously touched our Hearts, convinced us of our Sins, or changed our Minds, we repent, and alter our Practices; and God will give Grace thus to do. He remembers his Covenant and his Oath to our David, &c. I create the Fruits of the Lips; Peace, Peace, Isa. 57. 19. to him that is afar off, and to him that is near, saith the Lord; I will heal him. I will in a wonderful manner, and by my own Grace and Almighty Power, do all, and have all the Praise to my self.

Object. But may be the Persons you speak of, were a praying People, they were found in their pious Duties, and so their Sins were forgiven, and they healed.

[Page 188] Answ. How fain would some Men eclipse the Free Grace of God, and find something in the Creature to oblige God to give the Mercy promised.

1. I deny not but God will be sought unto for all the good Things promised to Believers; But who is it that puts it into our Hearts to seek him, or helps and influences our Spirits to pray un­to him? We know not what we should pray for as we ought; but the Rom. 8. 26. Spirit maketh intercession for us with Groanings that cannot be uttered.

2. Yet nevertheless, see what God saith of the People before mentioned; But thou hast not called upon me, O Jacob; but thou hast Isa. 43. been weary of me, O Israel, ver. 22. Thou hast not brought me the small Cattel of thy Burnt-offerings; neither hast thou honoured me with thy Sacrifices. I have not caused thee to serve with an Offering, nor wearied thee with Incense, ver. 23. Thou hast bought me no sweet Cane with Money, neither hast thou filled me with the Fat of thy Sacrifices; but thou hast made me to serve with thy Sins, and wearied me with thine Iniquities, ver. 24. See now what a People these were, they had not so much as done the least things commanded, had not brought the small Cattel for a Sacrifice, nor did they pray, nor seek the Face of God: Yet that God may magnify his Grace, see what he speaks in the next Words, I, even I, am he that blotteth out thy Transgression for mine own sake, and will not remember thy Sins. Nothing you see, can take off God's Love from his Covenant-Children; nothing is done by our own Merits, or for the sake or worth of our Duty, but all wholly of his own Mercy and Good­ness.

Secondly, To make it further manifest that the Sins of Believers cannot separate them from the Love of God, is evident; because Jesus Christ hath fully satisfied his Justice for all their Sins, he hath paid all their Debts; Wrath and Divine Vengeance cannot hurt the Elect of God, in whose stead Christ died: Should their Sins work their Ruin, and destroy their Souls, it would follow that Christ made no perfect Compensation for them; if he hath, it would be injustice in God, should he let out his vindictive Wrath against them for their Sins: Surely he hath born our Griefs, and car­ried our Sorrows, &c. All we like Sheep have gone astray: we have turned every one to his own way, and the Lord hath laid on him the Ini­quities Isa. 53. 4, 5. of us all.

[Page 189] Thirdly, Because they have an Advocate with the Father. Christ pleads the Merits of his own Blood, the Satisfaction he hath made for their Sins. My little Children, these things write I unto you that 1 Joh. 2. 1. you sin not. O take heed you sin not; do not grieve your Father, offend your God; you know how hateful Sin is to him, as if he Ver. 2. should so say: But if any Man sin, we have an Advocate with the Fa­ther, Jesus Christ the Righteous. Saints should neither presume to sin, nor despair if overtaken thereby.

Fourthly, Because Christ prayed in the Days of his Flesh, that the Father would keep them that he had given him in the World from the Evil thereof, though not from every Evil. I dare not say John 17. 15. that; because whatever Christ prayed for, it was granted; and yet we see the best of Saints do sin: But he prayed that they might not fall so, sin so, as to perish in their sin, or sin unto Death; therefore their Sins shall never damn them.

Fifthly, Their Sins cannot separate them so from the Love of God; as that he should cast them off for ever; because a broken Heart, and pardon of Sin, is contained in the Covenant of Grace: I will be merciful unto their Vnrighteousness; and their Sins and Iniquities I will remember no more. Though they will be sick; Heb. 10. 16, 17. & 8. 12. none can live and sin not; yet they have a Physician that can and will heal them. The Covenant hath a healing Antidote in it for every spiritual Malady of the Soul of a poor dejected Believer: And because God hath promised to give Repentance to his Israel, Sin not being actually forgiven without Repentance, or before Repen­tance, therefore God will give Repentance to all his Children; he will look upon them as Christ look'd upon Peter, and then they shall, and do weep as he did, bitterly. Nay, Brethren, Jesus Christ is exalted on high to this very End: Him hath God exalted with his Act. 5. 31. right Hand, to be a Prince and a Saviour, to give Repentance unto Israel, and forgiveness of Sins: That is, to cover, to conquer and subdue all their Corruptions, and to supply their Wants, and to protect and defend them from all Enemies, and eternally to save their Souls: For which End he had his Name given him; And thou shalt call his Name Jesus, for he shall save his People from their Mat. 1. 21. Sins; from the Guilt of them, the Power of them, and the Pu­nishment of them. Also therefore Sin cannot separate them from God's Love, and ruin their precious Souls.

[Page 190] Sixthly. No Sin can destroy the Soul, nor separate it from God, but such Sins only that have dominion, that rule and reign in Men and Women, such that the Sinner loves and allows in himself: Nay, all unrenewed Persons are Servants of Sin; but no Sin reigns in a true Believer, he loves no Sin, allows of no Sin, therefore cannot commit Sin: Sin shall not, cannot reign in them; for Sin shall Rom. 6. 14. not have Dominion over you; for you are not under the Law, but under Grace. Grace will prevent it, the Covenant of Grace, and the In­fluences of Grace, and the Promises of Grace. The Law com­mands, but gives no Power to obey; but Power to subdue Sin goes along with the Gospel: the Law is the Strength of Sin, but the Gospel is the Death of it.

Object. But for all this, good Men may be overcome, and back­slide from God, and God may leave them and love them no more.

Answ. 1. I answer, They may be overcome for a Time, or worsted in the Conflict, but they shall not finally be overcome; though they fall, they shall rise again: And as it is said, A Troop Psal. 37. 24. Gen. 49. 19. Rom. 8. 37. Mich. 7. 8. shall overcome Gad, but Gad shall overcome at last; so it may be said of every Believer. Hence the Apostle says, We are more than Con­querors, through him that loveth us. Rejoice not over me, O mine Ene­my; when I fall, I shall rise.

2. Though they backslide from God for a time, yet he will re­cover them again: I will heal their Back-slidings, and will love them freely. See here, that God's People by their Backslidings, do not Hos. 14. 4. lose his choice Love and Affections: No, no, he will love them still, and that freely too; and will not rest till he heals them of that Sickness, which is the worst they can relapse into.

3. The Elect are another sort, they are not of them that back­slide so, that God's Soul takes no pleasure in them: But we are not of them who draw back unto Perdition, but of them that believe to the Heb. 10. 39. Salvation of the Soul. There are some that so draw back, after they have made a high Profession of the Gospel; but Christ's Sheep are not Sons of Perdition, but Sons of Faith, or true and sin­cere Believers, they cannot so sin, so apostatize: because the Seed remains in them, they cannot commit Sin; they cannot sin as others 1 Joh. 3. 9. do, not so as to lose God's Love, or not sin unto Death; there­fore cannot perish: They went out from us, but they were not of us; 1 John 2. 19. for if they had been of us, they would no doubt have continued with us, &c. They were not such that had real Union with Christ, the [Page 191] true Anointing was not in them, they were not of Christ's Sheep, not sincere Believers, not Elect Ones. From hence let me draw this Argument;

Arg. 2. All those that sin, cannot separate from the Love of God in Christ, nor eternally destroy, nothing can, but they shall be certainly saved: but Sin cannot separate true Believers, or the Sheep of Christ, from the Love of God in Christ, nor eternally destroy them: therefore nothing can, but they shall certainly be saved.

Object. But doth not this give encouragement to Believers to sin, and so a Licentious Doctrine?

Answ. 1. The Apostle answers this very Objection, to antici­pate such a sort of Men that were in his Days, which we meet with in these of ours: What shall we say then? shall we continue in Sin that Rom. 6. 1, 2. Grace may abound? God forbid. He having largely, in the fore­going Chapters, proved the Doctrine I am upon, viz. That Salva­tion is alone by Christ, by the Free Grace of God in him, that our Justification is by the Righteousness of Christ imputed, and no other way: And that Everlasting Life is sure and certain to all the Seed, to all in Christ, or to all who do believe in him; and he shews, that where Sin abounded, Grace hath much more abounded: Particularly in the precedent Verse, he asserts, That as Sin hath Rom. 5. 21. reigned unto Death, even so might Grace reign through Righteousness unto Eternal Life, by Jesus Christ our Lord. From hence he raises this Objection, to anticipate carnal and blind Mortals, who see no further, and answers it with, God forbid; how shall we that are dead to Sin, live any longer therein?

2. Let me tell you, that they who leave Sin, refrain from Sin, upon no higher, better, or more noble Principles, than the fear of Wrath, or eternal perishing, or only act from slavish Fear, have doubtless not one Dram of true Grace in them.

Brethren, to abstain from Sin, to strive against Sin, to resist Temptations, and to be found in all Duties of Obedience and Ho­liness, lies in high, sublime and evangelical Principles, and from such Motives that have greater Force and Power on the Soul, than the fear of Wrath or Hell can have. As,

• 1. Saith a Believer, Is Sin hateful to God? doth God's Soul
  From what Principles Believers resist Sin, dare not sin.
  loath it, is it abominable to him, and shall it not be so to me, but shall I sin? God forbid.
• 2. Hath Sin pierced my dear Redeemer? Was it the Spear that let out his Heart's Blood, that wounded and tore him to [Page 192] pieces, that made him sweat great Drops of Blood, that let out Divine Wrath upon him, and made him a Curse for me, and shall I sin, and wound him again? God forbid.
• 3. Did Christ die for me to redeem me? did he stand in my stead, and bear mine Iniquities, and shall I sin? God forbid.
• 4. Hath God bestowed such Grace upon me, as to love me from Everlasting, to chuse me, to redeem me, to renew me; and all to this End, that I should be to the Praise of his Glory, and bring forth the Fruits of Holiness, and not sin against him; and shall I sin? God forbid.
• 5. Hath God raised me from the lowest Hell, and set me on High; made me his own Child, and espoused me to his Blessed Son? Hath he set a Crown upon my Head, and put Chains better than those of Gold about my Neck? Has he clothed me with a Robe that shines like the Light, and sparkles beyond all precious Stones? Has he given the Flesh of his Son to me for Food, and his precious Blood to me to drink, and shall I sin against him? God forbid.
• 6. Hath God given me himself, given me a Taste how good he is? Hath he allowed me to have free access to the Throne of Grace, and to have Communion with himself, and with his Son, and shall I sin against him? God forbid.
• 7. Hath God given me his Holy Spirit to destroy the Body of Sin, and do I confess my self dead to Sin; and as being dead, have I been buried with Christ in Baptism, and shall I live in Sin? God forbid.
• 8. Have I seen, and do know the detestable Nature of Sin, how evil a thing Sin is, and am by the Graces of the Spirit com­pleatly armed to oppose, resist, and overcome Sin, and all the Enemies of my Soul; and shall I commit Sin, and cowardly yield to the Temptations of Satan, and acquit the Field to the Reproach and Disgrace of my Blessed Lord and Captain of my Salvation, and destroy mine own Soul that Christ hath done so much to save; and shall I sin? God forbid.
• 9. Am I an Heir of Heaven, an Heir of Glory, and have the bles­sed Angels to minister to me, and to wait upon, and to protect me who also observe how I behave my self; and shall I sin? God forbid.
• 10. If I sin, live in Sin, make a trade of Sin, it will appear I hate God, resist his Will, contemn his Authority, cast Dung in his Face, grieve his good Spirit, and put the Devil into the [Page 193] very Throne of God; and shall I live in Sin? God forbid.

Brethren, here is the principal and the grand Motive to keep you from Sin: it is from these and such-like Grounds that we should not sin against God.

But I cannot further now enlarge; I should have spoken of the Nature of Christ's Love, and have shewn how that keeps the Saints from Sin, and falling, so as not to perish: but I'le proceed no fur­ther at this time.

‘ JOHN X. 28. And I give unto them Eternal Life, and they shall ne­ver perish, neither shall any pluck them out of my Hand.’

Sermon IX.BRETHREN, the last Day I was upon the second Argument, to prove, That all true Believers shall certainly be saved, and none of them shall ever so fall away as eternally to perish: Which was taken from the Nature of the infinite and un­changeable Love of God the Father.

Thirdly, I shall now proceed to the third Argument, taken from the Nature of the Love of Jesus Christ the Son; and shew you 3d. Arg. Taken from the Nature of Christ's Love. that his Love secures the standing of all his Sheep, or all the Elect Ones of God, unto Everlasting Life.

First, The Love of Christ is an early Love; He loved us from ever­lasting The Love of Christ is an early Love. Prov. 8. 23 v. 30, 31.: I was set up from Everlasting, from the Beginning, or ever the Earth was.—Then I was with him, as one brought up with him; and I was daily his delight, rejoicing in the habitable Part of his Earth, and my delights were with the Sons of Men. It appears it was not only an early Love, but a Love also of Complacency, a Love of A Love of Complacen­cy. Delight.

Secondly, Christ's Love to his Elect, is a wonderful Love.

[Page 194] 1. If we consider the Person loving, viz. the Son of God, the Christ loves his People with a won­derful Love. Prince of the Kings of the Earth.

2. If we consider the Persons beloved, in their natural and fallen State; for, when such, he set his Heart upon them: When they lay in their Blood, it was then he passed by and loved us: Now when I passed by thee, and looked upon thee, behold, thy Time was the Time of Ezek. 16. 8. Love, and I spread my Skirt over thee, and covered thy Nakedness, &c. We were his Enemies, traiterous Enemies, vile Rebels to him, having abominable Enmity against him in our Hearts. Rom. 8. 7.

3. Consider the wonderful Atchievements his Love put upon him to undertake, and the wonderful Effects thereof.

(1.) Even to become a wonderful Surety for us, and to pay a wonderful Debt.

(2.) To leave wonderful Glory, even to come from Heaven, where he lay in the Bosom of the Father, and to come to the Earth, to dunghil Earth.

(3.) If we consider his wonderful Condescension and Abasement: he became Man, who thought it not robbery to be equal with God; yet made himself of no reputation, and took unto him the Form of a Phil. 2. 7, 8. Servant. He became wonderful Poor, who was wonderful Rich, yea, amazingly Rich, Heaven and Earth, and all things in it, be­ing his own; yet was born of a Poor Virgin, who doubtless had little or no Money to accommodate her, or to defray the Charges of a Lying-In at the Inn; and therefore they turn'd her into the Stable, where she was delivered of our Blessed Saviour, and laid Luke 2. 7. him in a Manger. O what wonderful Abasement was this! More­over, he also had no Money to pay the Tax that was laid upon him, therefore sends Peter to the Sea to take a piece of Money Mat. 17. 27. out of the Mouth of a certain Fish. He had no House of his own to dwell in, no not a poor Cottage: The Foxes of the Earth, said he, have Holes, and the Birds of the Air have Nests, but the Son of Man hath no where to lay his Head.—Also when in his greatest Mat. 8. 20. Pomp on Earth he rode but on an Ass, and that not his own neither, but he borrowed it. Moreover the good Women mini­stred John 12. 14. Relief to him, he had not to supply his own Necessities; he was poor in his Life, poor in his Death, standing charged with the Debts of many thousands, the least not owing less than ten thousand Talents; which could he not have paid and satisfied for, he must have lain in Prison for ever. O what a Charge of Guilt was laid upon him! Does Sin render a Man miserable? doth one Sin charged on a Person, render him poor? How poor then was [Page 195] he for a Time, that stood charged with all the Sins of his Elect? He was for saken of all his Friends on Earth in his greatest Distress, and by his Father in Heaven; he was Poor and Miserable in the Sight of all that saw him; they pulled off his Hair, spit in his Face, crown'd him with Thorns, strip'd off his Garment: and all this for the sake of his Sheep, or for his Elect.

(4.) If we consider the wonderful and amazing Wrath he bore, what a Curse he was made for us; the wonderful Horror, Pain, and Anguish he felt; the wonderful Sweat he sustained, which were great Drops of Blood; the wonderful Passion and Sufferings on the Cross he endured: He loved us, and washed us from our Sins Rev. 1. 5. in his own Blood He loved his Sheep, his People, his Spouse, as himself, above himself: Mary loved him so as to wash his Feet with her Tears; but he loved Mary so, and all his Elect Ones, as to wash their Souls in his own most precious Blood. Jacob loved Benjamin, David loved Absalom; but David said, Jonathan's Love to him was wonderful, passing the Love of Women. But what is a Bubble to the Ocean! a Spark of Fire to a Furnace! or a finite Love to an infinite Love! What is all Love to Christ's Love?

(5.) Christ's Love to his Sheep, to his Elect, is wonderful; be­cause it passeth knowledg: That ye may know the Love of Christ, Eph. 3. 19. that passeth Knowledg.

• 1. It passeth the Knowledg of the Natural Man. What can he, with all his natural and acquired Parts find out, as to the great­ness and wonderfulness of Christ's Love?
• 2. It passeth the Knowledg of the Moral Man. What can the Na­tural or the Moral Philosopher do, as to the comprehending, finding out, or demonstrating the Nature of Christ's Love? Can he sound the Depth of the Sea? Can he measure the Breadth of the Heavens? Can he account the Length of Eternity? Be­sides, here is a Height that their Art discovers not; the Mathema­ticks teacheth not this Mystery: That ye may be able to comprehend
  Eph. 3. 18, 19.
  with all Saints, what is the Breadth and Length, the Depth and Height, and to know the Love of Christ that passeth Knowledg.
• 3. It passeth the Knowledg of the Spiritual Man; he cannot arrive to a full and perfect understanding of it.
• 4. Nay it passeth the Knowledg of the Holy Angels; their Wisdom and Understanding no doubt is wonderful; but here they are at a loss, they stand in amaze, looking into, and admiring with astonishment, this Love, to see him that is God become Man, to [Page 196] save such a Vile and Sinful Creature; to love and delight in him that was so great an Enemy.
• 5. It is wonderful, because a whole Eternity will be but little enough to let out to Believers the Love of Christ. It will never be fully known, it cannot be comprehended; all above, and all below, are at a loss, they are all at a nonpluss, and astonished at it.

Thirdly, Christ's Love therefore to his Sheep, to his Saints, is Christ's Love to his People, an immense or infinite Love. an immense, incomprehensible, or an infinite Love; as the Wrath and Anger of God, and the Lamb, when kindled and let out, is in­conceivable, so is his precious Love to his People: this Breadth, Length, Depth and Height, doubtless refers to the unsearchable Greatness and Immensity of God. Canst thou find out the Almighty Job 11. 7. Rom. 11. 33. to perfection? Canst thou come to the uttermost of what God is? Canst thou find out the inmost Recesles or Secrets of God's Heart, of Christ's Heart? Hast thou seen what is laid up in the inner Chambers of his Spirit? then thou mayst know his Love; for it is like himself, God is Love, Love is his very Nature: It is as high 1 Joh. 4. 8. as Heaven, what canst thou do? deeper than Hell, what canst thou know? longer than the Earth, broader than the Sea. Many Wits, as Job 11. 8, 9. one notes, run Riot in Geometrical Notions about Moral Dimensions; and whereas Naturalists give us but three Dimensions of a Body, Longitude, Latitude, and Profundity, the Love of Christ (Bre­thren) hath Altitude added, which is a Fourth. Doubtless all these Dimensions are mentioned, only to set forth the Immensity of Christ's Love.

1. Christ's Love is broad, enough to spread over and cover, like a Mantle, all the Sins of his Elect, and also to hide them from Satan's Rage and Fury. His Love is long enough to reach us with his Arm of Affections, where-ever we are, or whatever our Wants be. Christ's Love is deep enough to find us out, and relieve us under all depths of Afflictions, Despondency or Di­stress, of what sort soever. Christ's Love has a Height in it, enough to defend us, like a high Wall, against all the Assaults of those Ene­mies that are in high Places, and above us; we cannot see them: As-Satan is a Spirit, he has the Advantage of us; such is his Na­ture, Eph. 6. 12. & 2, 2, 3. he is said to be in high Places; he is the Prince of the Power of the Air. But God is above him, Christ is in a higher Sphere, his Love hath a Height in it; so that neither Height nor Depth can separate us from his Love, as well as it cannot separate us from the Love of the Father.

[Page 197] 2. Christ's Love is an infinite or an immense Love, as appears, be­cause it is without beginning, it is from Eternity, before ever the Earth was. That which was before the World was, is without beginning: but the Love of Christ to his Elect was before the World was, even from Everlasting. Yea, I have loved thee with an Jer. 31. 3. everlasting Love.

3. Christ's Love to his Sheep, to his Saints, is an infinite or immense Love; doth appear, because his Love to them is as that Love the Father hath to him: As the Father hath loved me, so have I loved you. Though [as] may not be a Note of Comparison in Joh. 15. 9. every Sense, yet it doth signify the Truth, Firmness, and Great­nese of Christ's Love: The Father loveth Christ with an eternal, immense, immutable, constant, free, full, and perfect Love; so doth Jesus Christ love every one of his Elect Ones. Again, saith Christ to his Father, that the World may know that thou hast loved them, as thou hast loved me: He would have all know how he loves John 17. 23. his People, or such that were given to him.

4. It appears to be an infinite Love, because it cannot be found out, defined or comprehended, it passing all Understanding; as also by the glorious and amazing Effects thereof, which are appa­rent to all.

5. Because it is without ending: all those that Jesus Christ doth love, or hath set his special Affections upon, he loveth to the End; Joh. 13. 1. his Love is not only from Everlasting, but also to Everlasting; he abides in his Love, notwithstanding all the Weakness, Frailties or Decays of Love in his People towards him: He heals, and with a Nevertheless will heal their Back slidings, and love them freely.

Fourthly, The Love of Jesus Christ to his Saints is a Conjugal Love; it is an Espousal Love Though I purpose to speak to the Na­ture Christ's Love is a Conjugal Love. of that blessed and mystical Union which is betwixt Christ and every Believer under a distinct Argument, yet let it be con­sidered here, that the consideration that Christ's Love is such, as that he doth espouse every Godly Soul, and marry it to himself; this must needs be one of the highest Arguments that can be pro­duced to prove their final Perseverance; because Espousal Love is the Sweetest, the Firmest, and most abiding Love, especially the Love of Christ's Espousal: I will betroth thee unto me for ever; yea Hos. 2. 19, 20., I will betroth thee unto me in Righteousness, and in Judgment, and in loving Kindness, and in Mercy. I will even betroth thee unto me in Faithfulness, and thou shalt know the Lord.

[Page 198] What words can more fully express the Firmness of this Mar­riage-Contract, or Espousal Love of Christ to his true Israel? This Conjugal Love of Christ is that never-exhausted Fountain of all our spiritual and eternal Comforts; all Mercies, like Streams which never fail, flow to all Believers, from hence. Can a Man shew greater Love to a Woman, than to espouse her to be his Wife? This is beyond the Love of Parents to Children: Christ bestows himself on us, and all he hath; nay, and that he might do this, he bought or purchases us: Christ bought his Spouse; none ever gave such a vast Sum for a Wife as Jesus Christ hath done; and shall any think he will lose her after all this, if he is able to help it? How can that enter into any Man's Thoughts? Will a faithful Husband, a tender Husband, suffer his most dear and beloved Wife, that he hath such Affection to, to be torn from him, and be abused and pulled into pieces, and he look on? If he hath Power in his Hand, will he not rescue her, nay, die upon the Spot before he will see this done? But alas, ala, what is the Love of any mortal Man, to his Spouse, to his Wife, when compared with the Love of Christ to his Saints, who loved his Church, and gave himself for her; and whose Love is as you have heard, so wonderful, infinite, and inconceivable? Moreover I hope none doubt of his Power. Others may see their Wives ravished and torn in pieces before their Eyes, and cannot help it, they are not able to help and save them: but Christ wants no Power, as he wants no Wisdom, Care, or Affections. Now what are the Enemies, the most dangerous Enemies of the Spouse of Christ? Is not Sin the chief, Sin, the World, the Devil, &c. Will he then, think you, let Sin prevail, Satan prevail, so far as to deflour, murder and destroy that precious Soul he thus loves, and hath espoused to himself? Those who assert final falling from a State of true Grace, must say he doth thus, viz. He suffers Sin to destroy his Spouse, even to put out the Eyes, deflour, strip, wound, and murder the Soul he has espoused, whilst he stands by and looks on, and can, but will not help nor deliver her, because the Soul is bliaded by some Lusts, or drawn away by an Enemy; therefore they say he will not. He that can believe such a Doctrine, let him. But,

Fifthly, Christ Love hath an attracting and a retaining Quality in it: It draws the Soul to Christ, and it keeps it close with Christ, Christ's Love an attracting Love. when it hath received and imbraced him; it draws, nay, con­strains the Soul to love Christ; We love him, because he first loved [Page 199] us. And no Man or Woman that loves Christ sincerely, but they hate Sin: it constrains the Soul to return Love for Love. Christ's Love is like Elijah's Garment that he cast upon Elisha, who immediately run after Elijah, and said, Let me, I pray thee, kiss my Father and Mother, and then I will follow thee. And be said, Go 1 King. 19. 19, 20. back, what have I done unto thee? Thus doth Christ's Love to the Soul in all that feel its Influences, they follow him, cleave to him, and also keep with him: for like as the Fear of God, so the Love of God is put into our Hearts, (if we are sincere Christians) and we shall not, cannot finally depart from him.

Sixthly, Christ's Love is a free Love; as nothing did purchase A free Love. it, so nothing can nor shall lose or forfeit it: I will love them freely.

From the whole I infer, —If the Love of Jesus Christ is an ear­ly Love, a Love of Complacency; if it be a wonderful and amazing The General Argument. Love; if it be an immense, infinite, and incomprehensible Love; if it is a conjugal Love, an attracting and retaining Love, a free and abiding Love, which he hath to every Believer; then he will not ever let go that hold he hath of every one of them, so as to suffer them to fall from him, as eternally to perish: But such is the Nature of the Love of Jesus Christ; therefore he will never so let go that hold he hath of every Believer, as to suffer them to fall so as eternally to perish.

Brethren, such is the Love of Christ to his Saints, as that he Christ's special Love-Tokens. gives them special Tokens and Assurance of his Eternal Favour.

Some of them are these following.

• 1. He calls them with an effectual and special Calling.
• 2. He renews them, and stamps his own Image upon them.
  Rom. 8. 29. Ezek. 36. 26.
• 3. He puts his Holy Spirit into them.
• 4. He justifies them freely by his own Grace, giving them his own Robe of Righteousness, which is beyond a Garment of Cloth
  Isa. 59. 5. Ch. 6. 10.
  of Gold.
• 5. He sanctifies them, and endows them with Power to mor­tify
  Rom. 6. 14.
  Sin; and when they fall, he helps them up again by his right Hand.
• 6. He seals his Love to them with the Kisses of his Mouth, or by
  Cant. 1. 1, 2. Psal. 91. 11.
  his most sure and precious Promises.
• 7. He commands his Holy Angels to attend them, and to admi­nister to them, and keep them in all his Ways.
• 8. He leads, feeds and preserves them, under all Trouble, Temptation and Afflictions, and sympathizes with them.
• [...] [Page 200] 9. He sets them as a Seal upon his Heart, as a Seal upon his Arm;
  Cant. 8. 6.
  they are engraven on the Palms of his Hands; he hath sworn that his loving Kindness shall never be taken away from them. As I have sworn that the Waters of Noah should no more go over the Earth, so have I sworn that I will not be wroth with thee.—For the Mountains shall depart, and the Hills be removed; but my Kindness shall not depart from thee, &c.
  Isa. 54. 10.
• 10. He puts his Law into their Hearts, that none of their Feet should slide.
  Psal. 37. 31.

APPLICATION.

First, 1st. Exhort.To close with this; O see, you that are Believers, that you strive after the Knowledg of Christ's Love.

Motives.

1. It is the highest Ingratitude not to desire after the Knowledg of such Love: Shall a Beggar be beloved by a Prince, and she not be affected with it, nor inquire after it?

2. Because you are the Objects of this Love, of this Affection; doth it not seem an amazing Consideration to you? May be you can't soon believe it; because you see no worth in your selves. Ah, saith the Soul, Christ loves me thus! What, such a poor sorry and filthy Wretch! Wonder O Heavens, be astonished O Earth! The more you know it, the more you will love your Blessed Savi­our. He loved me not a righteous Person, but me a Sinner, a loathsom Sinner, when in my Blood and Filth.

3. This will make you little in your own Eyes; the more we know of God, and of Christ, and of his Love, the more we shall loath and abhor our selves. O that ever I should grieve him Joh 42. 5. as I have done! How did the sense of God's Love and Goodness to David humble him: Who am I, O Lord, and what is mine 1 Chron. 17. 16. House, that thou hast brought me hitherto? And yet is this a small thing in thine Eyes, O God, for thou hast spoken of thy Servant's House for a great while to come, and hast regarded me according to the Estate of a Man of high Degree, O Lord. Thus may every Believer say. The Love of Christ will have the like Effect on our Souls, as the Knowledg of David's Love to Abigail, when he sent Messengers to her to make her his Wife, and raise her to his Throne: Let me (saith she) be a Servant, to wash the Feet of the Servants of 1 Sam. 25. 41. my Lord.

[Page 201] 4. The Knowledg of Christ's Love, will beget greater and stronger Love in our Souls to him: Love begetteth Love, but not till it is known. O taste, Sinners, of this Love: had you but a Taste, how would your Hearts be enflamed in Love to Jesus Christ. And as to you Saints,

5. The more you know of Christ's Love, the more your Hearts will die (and your Love cool) to all earthly things.

6. The more you know of Christ's Love, the more firmly you will be fixed and setled in his Truth, and be delivered from Fears and Doubts about your standing. Alas, it is not Sin, nor Satan, nor Hell, nor Death, that can deprive your Souls of Christ's Love, if you are his. If Satan says, Thou art a vile Sinner, and lays before thee the Baseness of thy Heart; tell him, Christ's Love pas­seth Knowledg. Does he say, that thou wilt fall one time or ano­ther? Tell him, Christ loved thee not for thy Righteousness; and his Love that is so infinite, will never suffer thee to fall and rise no more.

7. The Knowledg of Christ's Love will make us to speak well of God, and Christ, and his Ways, at all times; still we shall say, the Love of God, and Jesus Christ, is the same, all is in Love; whom I love, I rebuke and chasten: Christ's Love known and experienced, Rev. 3. 19. will be a Cordial to bear thee up to the end of thy Days.

8. This will set your Souls at liberty, and bring you out of the Spirit of Bondage, and make you to run after him: But it is Cant. 1. 4. not the knowing of Christ's Love in any degree, but to that degree that passeth Knowledg; a Love that can't fail which will do this.

9. The Knowledg of Christ's Love will make you cling and cleave to him: Christ is the Loadstone, and our Soul the Needle; and now our Soul having touched him, it makes to the Center; and though you may, like the Needle, tremble for a Time, yet you are hastening to him, and never will rest till you come to him whom your Souls love.

10. The more you know of him, and of his Love, the more will be your inward Joy and Peace: For this is the Way to be fil­led with all the Fulness of God, and to know the Love of Christ Eph. 3. 19. which passeth Knowledg, that you may be filled with all the Fulness of God.

Secondly, This may reprehend and sharply reprove, such Christi­ans that doubt of the Love of Christ; especially those who affirm, that justified and sanctified Persons may for ever lose his Love and [Page 202] perish; for this renders his Love mutable and changeable, accord­ing as the Love of Mortals change one towards another.

Thirdly, and lastly, What Comfort and Consolation doth this afford to all true Christians?

But I must proceed to the next Argument, to prove, That Saints shall not, cannot finally fall so as to perish.

Fourthly, Christ's Sheep, his Saints, shall never so fall, as finally The fourth A [...] taken from the Nature of the Co­venant of Grace. and eternally to perish, I shall in the next place prove, and that from the Nature of the Covenant of Grace.

First. Because it is a Covenant of Grace: We do not stand in this Covenant, as Adam stood in the first Covenant.

And now that it is a Covenant of Grace, will appear, if we consider with whom this Covenant was primarily made; and that was with Jesus Christ, it was made between God in the Per­son Isa. 53. 10, 11. Zech. 6. 12, 13. of the Father, and Man in the Person of Christ. Our Lord Jesus was constituted in this Covenant, the great Head, Representative, and blessed Surety, for and in behalf of all the Father gave unto him. Adam had no Surety that undertook for him in the first Co­venant, as a Covenanting Hand, but was entrusted with all his Riches, all being put into his own Hand, which he soon by his Sin lost, and undid himself and all his Posterity, whom he was set up as the common Head and Representative of. God foresecing this, he would not enter into a Covenant any more with Man, his Cre­dit being for ever lost: And since he lost all when he had Power to stand, there was no likelihood or possibility of his standing, after he had deprived himself of his Power of doing good, being de­praved in all the Faculties of his Soul. Therefore Christ was set up, set up from Everlasting, by the Holy God, (who foresaw all things before they came to pass) as the Head and Surety of the New Covenant, (called the New Covenant, in respect had to the time of the Revelation of it to Mankind, it being not known un­til Man had broke the first Covenant): now Christ undertook in the Covenant of Grace for all the Elect, he personating them, when the Father and he entred into that glorious Compact or Co­venant-Transactions, we having not then an actual Being, he re­presented all that were given to him out of the lost Lump of fal­len Man; and undertook, as Mediator, to make up that Breach that was between God and Man; and by his perfect Obedience to merit for them Everlasting Life, and to bring them all to Glory. [Page 203] This being so, nothing can more fully demonstrate the Certainty of their Salvation, and the Impossibility of any of their perishing; for they for whom Jesus Christ did undertake this great and glori­ous Work, even all the Elect Seed, were put into his Hand by the Tenour of this Covenant, to work out Life and Salvation for them, and to die in the room and stead of them; thereby to bear that Wrath and Curse that they otherwise must have suffered, born and endured for ever. Now in this Covenant, Eternal Life comes to us primarily by God's Free Grace, in his finding out, parting with, and accepting of his own Son to be our Saviour and Surety. And secondly, by virtue of what Christ hath done, and did undertake to do and suffer for all that should be saved, they cannot perish: I have found David my Servant; with my Holy Spi­rit have I anointed him.—My Mercy will I keep with him for ever­more, Psal. 89. 20. Verse 28, 29. and my Covenant shall stand fast in him. His Seed also will I make to endure for ever. His Seed, that is, all that are the Product of his Spirit, or are quickned and renewed by him. This is the Nature of the Covenant of Grace, Christ is their Root and Head, their Spirit of Life is in him, and it is derived from him in Rege­neration, in a spiritual way, as our natural Life was in, and de­rived to us from the first Adam by Generation, in a natural way. My Brethren, pray do not mistake about the Nature and Tenour of this great and glorious Covenant: The Father, we say, enters into a Covenant with his Son, and promises Eternal Life unto him, and to all his Elect Seed, upon the consideration of what he, I mean our Blessed Saviour, was to perform in respect of those fe­deral Conditions proposed to him, which he did then undertake on Man's behalf, or such of Mankind that God did intend to save. And the Father that accepted of him, and sent him into the World, and gave him his Sheep, doth look to him as to the final and compleat Accomplishment of all things, that were either to be done for them, or wrought and done in them, in order to the Everlasting Salvation of their Souls. And this Christ engaged to do, and took them into his Hands in this Covenant to effect; which is clearly signified in my Text, together with a full Assurance unto us, that he will do it in spite of Sin, Devil, World, and all Ene­mies; Neither shall any pluck them out of my Hand. Our Blessed Saviour further saith, All that the Father hath given me, shall come unto me; and him that cometh unto me, I will in no wise cast out. For John 6. 37, 38, 39. I came down from Heaven, not to do mine own Will, but the Will of him that sent me. And this is the Father's Will that sent me, that of [Page 204] all which he hath given me, I should lose nothing, but should raise it up again at the last Day. This was the Covenant between them both, this is his Father's Will, that none, no not one, no nothing of them that were given to him, neither their Souls nor Bodies, should be lost, but all must be saved, he having engaged and promised to fulfil and accomplish the Father's Will herein. O happy Believers! you are not left to your own Covenanting with God, to the Power of your own Wills; nor do you stand upon your own Legs, but you are in God's Covenant, in Christ's Covenant; you are commit­ted into Christ's Hand to keep, you stand upon your Surety's En­gagements, his Undertakings; God looks to him, and expects that he gives a good Account of all his Sheep at the last Day; and Christ is able and faithful: He says, Them I must bring; I have struck Hands with my Father, I have covenanted and promised to die for them, and to call, renew, and eternally to save them; and they shall never perish. This being all true, what is become of the Do­ctrine (or rather of the gross Error) of a final falling from a State of true Grace?

Secondly, To proceed a little further: Jesus Christ, by virtue of this Covenant, and in pursuance of that great Work he undertook, did not only die to satisfy for the Sins of his People, but also pur­chased or procured thereby a gracious conveyance of the Holy Spirit, and the saving Graces and Influences thereof, to change their Hearts, bend and subject their Wills, and graciously to re­new and convert their Souls unto God, which God foresaw other­wise could never be done, and also to carry on that good Work in them until they come to Glory: And this indeed he was obliged to perform, according to the Tenour of this Covenant. And hence it is that Paul saith, Being confident of this very thing, that he which Phil. 1. 6. hath begun a good Work in you, will perform it until the Day of Christ; or until the Day of your Death he will perform it; which denotes his Covenant-undertaking, he having obliged or bound himself as our Surety to do it. It is not said he will perfect, or finish it, but he will perform it. Had not the Apostle referred to that Obligation in the Covenant of Grace which he laid himself under, the other Expression had been as proper, i. e. to say, he will perform it. He is faithful, and cannot fail in doing and performing what he hath made a Bargain, or covenanted to do: As we say, when a faith­ful and responsible Person hath covenanted to do this or that, though the Work be great and difficult, and much Opposition lies in his way, yet he will do it, he will perform what he hath under­taken. [Page 205] Hence David saith, I will cry unto God most High; unto Psal. 57. 2. God that performeth all things for me: To God most high that is able to do it, let Sin, Men and Devils, do what they can to hinder him. This is further confirmed by the Prophet; Lord, thou wilt ordain Isa. 26. 12. Peace for us, for thou also hast wrought all our Works in us: All is the Effects of thy Grace, according to thy glorious Covenant. Hence also the Apostle saith, For it is God that worketh in you, both to will Phil. 2. 13. and to do of his own good Pleasure. No Man can chuse that which is savingly Good, much less perform it, until his Will is graciously renewed: My People shall be willing in the Day of my Power. This Psal. 110. 3. being so, how contrary is this Doctrine to that which some Men maintain concerning the Power of the Creature, or Power of Man's depraved Will, the purport of which leaves the Salvation of every Soul at the greatest Uncertainty imaginable? They tell you Christ died for all Men, that is, for their Good, and satisfied for their Sins, against the first Covenant, for all Men; and that all are put into a Capacity to be saved, if they will believe, repent, and continue in believing and in well-doing to the End: they clear­ly intimate, that whatsoever the Decree or Purpose of God is, and whatsoever the Nature of the Covenant of Grace is, yet all is at the determination of Man's own Will, whether any one will be saved or not, God affording him only strong moral Perswasions, Reasons, Motives, and Subjective Considerations thereunto, which may, or may not incline, excite or prevail with him to believe and obey the Gospel, and perform the procuring Conditions of Life and Salvation; or they may not incline, excite or prevail with any one Soul: they do not, will not say, that Christ is under an Obligation, by virtue of the Covenant made with the Father, to afford effectu­al Grace, special Aid, internal Strength to any, in order to bring them over unto God; but that it is left to the Creature, and that he needs no such supernatural or irresistible Grace to work upon him: Which doth,

• (1.) Evidently tend to ascribe the whole Glory of our Re­generation and Perseverance in Grace unto Man, and not to the Grace of God: for that Act of our Wills on this Supposition whereby we convert unto God, is meerly an Act of our own, and not of the special Grace of God. This is clear; for if the Act it self were of effectual Grace, then would it not be in the Power of the Will to hinder it, as a late Reverend Minister notes.
  Dr. Owen.
• Also (2.) it would and must follow, that this would leave Re­generation and Salvation absolutely uncertain, (notwithstanding [Page 206] the Purpose of God, the Covenant of Grace, the Undertaking and Death of Christ) whether ever any one in all the World should be saved, or no, as I hinted before: for when God hath done all, Christ hath done all that he is concerned in, or is to do on his part, it is absolutely in the Power of the Will of Man, whether it shall be effectual, or not; which is directly contrary to the Covenant, Promise and Oath of God unto Jesus Christ:
• (3.) It is also contrary, as you have heard, unto express Texts of Scripture, wherein effectual Conversion, and final Perseverance is wholly ascribed unto the special Grace of God, as the imme­diate Effect thereof; God worketh in us to will and to do. The Act therefore it self in our Conversion, is of God's Operation; and though we will our selves, yet it is he who causeth us to will, by working in us to will and to do But if the Act of our Will in Believing and Obedience, in our Conversion and Perseverance, be not the effect of God's special Grace in us, then God doth not work in us, both to will and to do of his own good Pleasure.

Thirdly. The Covenant of Grace secures all Christ's Sheep, all his Saints, from falling away so as eternally to perish, because the Covenant of Grace is an Everlasting Covenant, well ordered in all [...] Sam. 23. 5. things and sure: Not only well ordered in all things for the Glory of God, in all his blessed Attributes, but also for the Happiness, Safety and Security of all their Souls that the Father gave unto Jesus Christ.

1. It is well ordered for our Good, in that Christ hath pa­cified the Wrath of God thereby for us. Christ hath, by the Blood of his Covenant, made up that great Breach that was between God and us. So that now God says unto his People, Fury is not in me. See what Paul says, When we were Enemies, Isa. 27. we were reconciled unto God by the Death of his Son: And by his Spirit he reconciles us, he slays and subdues the Enmity that naturally was in our Hearts against God. Christ in this Covenant (it is so well ordered) is that blessed Days-man that lays his Hand upon both, he brings God to Man, and Man to God: We were the Children of Wrath, and under the Ephes. 2. 2, 3. Gal. 3. 4, 25. Curse of the Law; but by the Grace of this well-ordered Cove­nant, we were made the Children of God, and delivered from the Curse of the Law: Christ hath delivered us from the Curse of the Law, being made a Curse for us.

We had lost the Image of God; but by this Covenant it is re­stored to us again, and so that we shall not lose it any more for [Page 207] ever. We were dead, blind, naked, in Bonds and in Prison, but by the Grace of God in this Covenant we are quickned, our Eyes Ephes. 2. 1, 2. Eph. 1. 18. Zech. 9. 11. are enlightned, and we have our naked Souls clothed; yea, and are brought out of Prison, and all our Wounds are healed. We were guilty and filthy Creatures; but by this Covenant are justified and sanctified, being actually acquitted, and through Faith pro­nounced Righteous, in the perfect Righteousness of Christ; and all our Sins pardoned; and are sanctified, purged and washed by Faith in his Blood, and shall not come into Condemnation: There Rom. 8. 1. is therefore now no Condemnation to them that are in Christ Jesus; they shall never perish: If there is no Condemnation to them, there is no possibility of their final falling.

Well, but what are the Characters of those happy Souls? why, they are such, saith the Apostle, who walk not after the Flesh, but af­ter the Spirit. Moreover, see this more fully confirmed by Christ himself; Verily, verily I say unto you, he that heareth my Words, and believeth on him that sent me, hath Everlasting Life, and shall not come into Condemnation, but is passed from Death to Life: He is pas­sed out of a state of Death to a state of Spiritual Life; he hath Eternal Life in the Seed of it in him; he hath a sure and certain Right and Title to Everlasting Life; he shall not be deprived of it by any Enemy whatsoever: so much do these words of our Blessed Saviour imply. Now what daring Men are they who say, they may come into Condemnation that do believe? Will they gainsay and contradict the Lord of Life and Glory?

3 dly. It is a well-ordered and sure Covenant, because it is made in and with our blessed Surety, as before I shewed you: God treats with us, trades again with us, gives forth his Heavenly Treasure to us; but all is upon the Credit and Security of Jesus Christ, who is become the Surety of this Covenant. Now we may have what we need, come when we will in his Name, he is engaged to God the Father for us; Christ was made a Surety of a better Covenant. Heb. 7. 22. When God saw Man undone, run out of all, and no trusting him any more, Christ step'd in and undertook for us, and put his Hand to the Covenant, and brings himself under an Obligation for us.

Quest. Is Christ a Surety to God for us, or of us to God?

An. I answer; God on his part had no need of a Surety to under­take for him; he never failed nor broke at first with Man, it was Man that broke and failed in his Covenant with God. "But we on all Accounts (saith Dr. Owen) Dr. Owen on Heb. 2. 22. p. 223. stand in need of such a [Page 208] Surety for us, or on our behalf: Neither without the interpo­sition of such a Surety, (saith he) could any Covenant between God and us be firm and stable, or an Everlasting Covenant ordered in all things and sure."

4 thly. Because this Covenant is made upon the unchangeable De­cree and Counsel of God: My Covenant I will not break; nor alter Ps. 89. 34. the thing that is gone out of my Mouth. If you can break my Covenant of the Day and Night, then may also my Covenant be broken with David. Now Christ and his Seed, his Elect, are but one Party in this Co­venant; J [...]. 33. 20, 21. it was made with him, and with us in him, before the World began. See Paul; Who 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. It was made as firm to us in Christ who do believe, as it was made to him, and only made with him for us; to this End, even to secure Eternal Life for us, that we might not lose it: and it is as firm by the Decree and Counsel of God, as the Covenant of Day and Night. And thus it is of Grace alone; the Reason of which the Apostle gives us; Therefore it is of Faith, that it might be of Rom. 4. 16. Grace, to the end the Promise might be sure to all the Seed. Pray observe it well.

5 thly. This Covenant is sure to all the Elect, and gives them an Assurance of Everlasting Life; because the execution of it is put into the Hands of the Holy Spirit, the Holy Ghost is to see that all the Legacies left in Christ's last Will and Testament, are given to all Believers; all Covenant-Blessings shall therefore be faithfully bestowed upon them of which final Perseverance in Grace and Ho­liness is none of the least: Christ's Will runs, none of them shall perish; and it is the Father's Will, that none that he hath given to his Son should be lost. Now the Spirit of God cannot fail, it is his Work to regenerate, sanctify and preserve, and to make meet all the Saints of God for the Eternal Inheritance; therefore they cannot perish.

6 thly. The Covenant is firm and sure, and doth secure all Christ's Sheep unto Eternal Life, appears further, because it is confirmed by the highest Witnesses in Heaven and Earth. (1.) The Father, (2.) the Son, (3.) the Holy Spirit, and all those wonderful Miracles that were wrought: this was one End of that mighty Te­stimony, viz. That all the Father hath given to Christ, or all that believe in him, may assuredly know they shall not perish, but have Everlasting Life.

[Page 209] 7 thly. This Covenant makes all the Blessings thereof sure to all Believers, because it is confirmed and ratified by the Blood of the Testator Jesus Christ: That Covenant that is confirm'd and rati­fied by Christ's Blood, must needs be sure to all the Seed, and secure all Blessings in it to them. We have also as a Sign and Token of this Confirmation of the New Covenant, the Ordinance of the Lord's Supper; This is the Blood of the New Covenant that is shed for you, to make Peace for you, to procure Justification, Reconcilia­tion, pardon of Sin, and Eternal Life for you: it is sealed to you by the Spirit through my Blood; take, eat this, and drink this in token of it, as an Assurance of it.

8 thly. The Covenant of Grace doth secure the standing of Christ's Sheep, or preserve all Believers to Everlasting Life, be­cause of the Promise and Oath of God. We have,

(1.) The Promise of God to Christ; He shall see his Seed. And Isa. 53. 10. Psal. 89. 28, 29. again, His Seed shall endure for ever. How can that be, if any one that is begotten by Christ's Word and Spirit may perish?

(2.) The Promises also are as made to us in Christ. This was Abraham's Title to the Blessings of the Covenant: To Abraham Gal. 3. 16, 29. and to his Seed were the Promises made; that is, to Christ and to all Believers in Christ. For all the Promises of God in Jesus Christ, are not 2 Cor. 1. 20. Yea and Nay, but Yea and Amen, to the Glory of God the Father: From the Father through the Merits of Christ, and the Applica­tion of the Holy Spirit. Nay, God that cannot lie, promised them to us in Christ before all Worlds: See Paul, In hope of Eter­nal Tit. 1. 2. Life, which God that cannot lie, promised before the World began. If Believers do perish, what will become of the Promises of God, nay, of the Oath of God? For when God made Promise to Abra­ham, Heb. 6. 13, 17, 18. because he could swear by no greater, he swore by himself, &c. 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 strong Consolation, who have fled for Refuge to lay hold on the Hope set before us. This Promise and Oath of God, doth respect the Salvation of all the Elect, or all that are Believers, who are the Heirs of the Promises. O let any take heed how they affirm, that any one of these may perish, since God's Oath is passed that they shall not; and 'tis to this end that all of them might have strong Consolation.

9 thly. I might proceed to shew you that the Covenant of Grace does preserve all the Sheep of Christ to Eternal Life, and shews us, [Page 210] that it is impossible that any of them should so fall away, as eter­nally to perish, because they in this Covenant have received the Ephes. 1. 13, 14. Ch. 4. 30. Earnest of the Inheritance, and by the same Spirit it is sealed to them also. But I shall pass by that, having elsewhere spoken ful­ly to it.

10 thly, and Lastly, This Covenant prevents the Saints final fal­ling, because it is an absolute Covenant which can never be broken, but stands as firm as their Eternal Rock. See what the Prophet speaks, 'tis as absolute as the Covenant God made with Noah: For this is as the Water of Noah unto me; for as I have sworn the Isa. 54. 9, 10. Waters of Noah shall no more go over the Earth, so I have sworn that I will not be wroth with thee, nor rebuke thee. For the Mountains shall depart, and the Hills be removed, but my loving Kindness shall not depart from thee, neither [mark it] the Covenant of my Peace be removed, saith the Lord that hath Mercy on thee. And now this Covenant is made with every Sheep and Lamb of Jesus Christ, as it appears by what the same Prophet speaks, Incline your Ear, and come unto me; hear, and your Souls shall live; and I will make an Isa. 55. 3. Everlasting Covenant with you, even the sure Mercies of David: that is, then you shall be brought actually into the Bonds of this Co­venant, which is the Work of the Spirit; for who else can make the Dead to hear and live? So this Covenant secures you to Eter­nal Life.

Let me sum up the whole of this Argument.

• (1.) If the New Covenant be a Covenant of Grace, and not of
  The general Argument.
  Works; if it be not according to the first Covenant that was made with Adam, but of a quite contrary Nature.
• (2.) If it be made with Christ for all his Elect, and in him with them, before the World began.
• (3.) If Christ is the Surety of the Covenant, and hath ingaged or obliged himself in this Covenant to the Father, to perform all the federal Conditions proposed to him, and undertaken by him on their behalf, namely to work out perfect Righteousness accord­ing as the Law requires, (of all that can be justified with God) and to die in their room, to satisfy for their Breach of the Law, and to quicken, renew, sanctify and preserve them all unto Eter­nal Life.
• (4.) If it be an everlasting Covenant, well ordered in all things, and sure, for the Salvation of all that are given unto him, it be­ing made upon the unchangeable Decree and Counsel of God.
• (5.) If the Execution of all things that are required of Believers, [Page 211] in order to their Interest in this Covenant, and their perseverance to the End, be put into the Hands of the Holy Ghost to work in them, and for them.
• (6.) If the Covenant is confirmed by such infallible Witness; if it be ratified and confirmed by the Blood of Christ.
• (7.) If it is also confirmed by God's Promise and Holy Oath.
• (8.) If the Earnest of Salvation is given to them.
• (9.) And they are sealed unto the Day of Redemption by the Holy Spirit.
• (10.) And if 'tis an absolute Covenant like that of Noah: Then they all, and every one of them, shall certainly be saved, and none of them can fall away so as eternally to perish. But all this is true, and evidently so, therefore they shall all be saved.

No more at this Time.

‘ JOHN X. 28. And I give unto them Eternal Life, and they shall ne­ver perish, neither shall any pluck them out of my Hand.’

Sermon X.BRETHREN, I am upon the Proof and Demonstration of the Doctrine which I raised from our Text, ( viz.) That none of the Sheep of Christ, or Saints of God, can so fall away as eternally to perish.

The last time I spoke to the fourth Argument, which was taken from the Nature of the Covenant of Grace.

I shall proceed to the next Argument.

Fifthly, They who are the Sheep of Christ, Believers in Christ, 5th. Arg. Taken from their being the Chil­dren of God. or his Elect Ones, cannot finally fall away, because they are the Children of God, begotten of God, and born of God.

[Page 212] Two things I shall do in prosecuting this Argument.

• First, Prove that all Believers are begotten and born of God.
• Secondly, Shew you how it doth appear from hence that they can never finally fall away, and eternally perish.

First, That they are begotten of God, appears from several Scriptures; Of his own Will beg at he us with the Word of Truth, &c. Jam. 1. 18. Meerly by his own Grace, as the original Cause; with the Word by the Spirit, as the instrumental Means. Spiritual Generation is the Work of God, the Product of the Will of God, and not of the Will of Man: Which were born not of Blood, nor of the Will of the Joh. 1. 13. Flesh, nor of the Will of Man, but of God. Not of Blood, as in natural Generation, or not of the Blood of Abraham; Grace and Rege­neration being not the Product of the State or Faith of believing Parents: This was the carnal Boast of the Jews, We have Abra­ham to our Father. Not of the Power of Man's Will, that cannot Mat. 3. 8, 9, 10, 11, 12. produce the New Creature in himself, nor in a Child or Brother: If it was in the Power of a godly Man or godly Minister to con­vert or to regenerate his Child, his Wife, or his Brother, would he let them perish? But alas, alas, this is out of Man's reach, out of his Power, he cannot renew himself: A Child may as easily beget it self in the Womb before it self was, as a Man can form Christ in his own Soul, or regenerate himself; 'tis God that doth it, the Holy Spirit begets us: Except a Man be born of Water and of the John 3. 5. Spirit, he cannot enter into the Kingdom of Heaven. Whosoever believeth that Jesus is the Christ, is born of God; and every one that loveth him 1 Joh. 5. 1. that begetteth, loveth him also that is begotten of him. Whosoever hath that efficacious Soul, uniting Soul, transforming Soul, renewing Sin­killing Grace of Faith, is born of God. 'Tis not a bare believing Jesus is the Christ, no, but such a Faith that works by Love, or the Faith of God's Elect; For ye are all the Children of God by Faith in Jesus Christ. Faith, saving Faith, the Faith of the Ope­ration Gal. 3. 26. of God, produceth this glorious Effect, through the Spirit, in the Soul. From all which Scriptures it evidently appears, that all Believers, all the Saints are the Children of God, begotten, and born of God.

Quest. Well what of this? (some perhaps may say) How doth this prove they cannot fall away so as to perish?

2 dly. I answer, This is my second Work, and you will soon see how forcible the Argument is from hence to prove, that none of [Page 213] them can perish. See what our Blessed Saviour saith, That which is born of the Flesh is Flesh, and that which is born of the Spirit is John 3. 6. Spirit. That which is born of corrupt Nature, or is the Product of the Flesh, is Flesh, or of the same Nature of that which did beget it: As it is said of Adam, he begat a Son in his own likeness; Gen. 5. 3. that is, a depraved, sinful and mortal Child: The Flesh bringeth forth Effects proportionable to the Cause. 'Tis thus in the first Birth: But if by Flesh you will have our Saviour intend the pro­duct of Man's natural Abilities, or the Effects of the highest Im­provements of his natural Light, Understanding, Will, &c. why then it follows still, that a Man purely natural can produce nothing but natural Operations; for nothing in operation ex­ceedeth the Virtue or Excellency of that Cause which influenceth it: So that no Man can by his Abilities, however improved, produce any divine or spiritual Operation; and this shews that Man must be born of the Spirit, that becomes or is made truly spiritual and sit for the Kingdom of Heaven. And saith our Sa­viour, what is born of the Spirit, is Spirit, or is of the same Na­ture with the Holy Spirit; that is, Spiritual, Holy, Immortal; since every Creature begetteth its own Nature, Qualities, and Image: Such as is the Cause, such is the Effect. Thus it is in Generation, and thus it is in Regeneration; it must be from a Divine, from a spiritual Cause, and not a Natural, that the Image of God is formed in the Soul. The Flesh cannot bring forth an Heavenly Babe: Can Corruption produce or be the Cause of Regeneration? Can a Worm, or an Ant bring forth a Man, sooner than Flesh? Or can any Man under Heaven beget, or form, and bring forth the New Creature in the Soul; which is called the forming of Christ, or the Image of God in us? But now pray consider, that such as is the Nature or Quality of the Begetter, such is the Nature of that which is begotten of him; therefore since the New Creature is begotten by the Holy Spirit, it must partake of the Nature of the Spirit. Christ saith, it is Spirit, it is spiritual, immortal or incorruptible. Hence the Apostle Peter saith, Believers partake of the Divine Nature; Whereby are given unto us exceeding great 2 Pet. 1. 4. and precious Promises, that by these we might be partakers of the Divine Nature. Every Child of God is begotten by the Spirit through the Promise, as Isaac was: I will come, and Sarah shall have a Son. Gal. 4. 23. Compare this with that in 1 Pet. 1. 23. Being born again, not of corruptible Seed, but of incorruptible, by the Word of God that liveth and abideth for ever. Pray observe it, which liveth and abideth for [Page 214] ever. Mortal Seed in Generation begetteth and bringeth forth a mortal Babe, a corruptible Child; but the Word and Spirit of God, begetteth and bringeth forth an immortal or an incorruptible Babe: Such is the Babe of Grace, or Child of God; I speak of the New Creature, or the regenerated Part in Man.

From hence let me draw this Argument, viz.

Arg. 1. That which is begotten and born of, and is brought forth by the Spirit of God, or of immortal and incorruptible Seed, is an immortal or incorruptible Babe: But the New Creature in the Soul of the Re­generate, is begotten and born of, or brought forth by the Spirit of God; therefore the New Creature in the Soul of the Regenerate is an immortal or an incorruptible Babe.

Now if it be immortal or incorruptible, it can never die, but liveth and abideth for ever; and this the Apostle shews and affirms: Therefore it is impossible such should fall away, or suffer a Spiritual Death here, or an Eternal Death in Hell hereafter.

2 dly, My second Argument from hence is this, Because the Child of a natural Parent cannot cease to be his Child whilst he liveth, or Life abideth in him; this every Man must grant: True, he may prove a Rebellious and a Disobedient Child, but still he is his Child, and the Man that begat him is his Father, that Relation cannot be lost; nay, and that Nature which the Child derived from his Father, continues, and must continue, he is of his Flesh and Blood still. Even so it is here, and impossible it is that it should be otherwise, that Man or Woman, whose Soul is begot­ten and born of God, cannot cease to be a Child of God, though he may prove disobedient to his Heavenly Father, and grieve and dishonour him, but yet nevertheless he is a Child of God still: and God who by his Spirit in a spiritual manner begot him, is his Father; and that blessed Relation continues; and that holy Na­ture or Seed of Grace which he derived from God, continues and must abide also in him, as long as that Life he hath in him, as a Child of God, doth remain; and that Life is, as I have proved by the former Argument, Eternal or Immortal.

3 dly, Besides I have made it most evident by my former Argu­ments, that God in the Covenant of Grace, and through the Suretiship of Jesus Christ, hath provided that his Children shall never so rebel against him, as finally to depart: I will put my Fear Jer. 32. 40. Ch. 3. 14. into their Hearts, and they shall not depart from me. Though they may be backsliding Children, yet God saith, he is married to them, [Page 215] which denotes that intimate Union there is between the Lord Je­sus and them, according to another Metaphor.

4 thly. None of those who were truly Regenerate, or indeed the Children of God, as being begotten and born of him, though some of them grievously sinned against him, were ever cast out so as to cease to be God's Children. Where is he that can contradict this, by shewing some that were indeed Children begotten of God, who have by their Disobedience ceased from being his Children, or never were restored after they sinned and fell? Who fell worse than David and Peter? I have before clearly proved, though they may sin, and fall, yet they shall rise again.

Arg. 2. If all those that were the Children of God, who sinned, were restored, and not one Instance can be given of any one of this sort, i. e. that were truly regenerated, that sinned, fell, and rose no more; then none of the true Children of God can so sin, so fall, as eternally to perish. But all those that were the Children of God, who sinned, were restored; and not one In­stance can be given of any one of this sort, i. e. that were truly regenerated, that sinned, and fell, and rose no more; therefore none of the true Children of God can so sin, so fall, as eternally to perish.

5 thly. Those that are the Children of God, begotten by him, cannot sin, so as eternally to perish and lose. Eternal Life; be­cause all that are his Children, are Heirs of God, and joint Heirs with Christ. This I grant is not always true of the Children of earthly Parents, or earthly Princes, for they are oft-times disin­herited; but it is otherwise here, they are all born Heirs, their being regenerated and united to Christ, gives them a sure and un­doubted Right and Title to Eternal Life. The Holy Ghost po­sitively asserts this very thing; And if Children, then Heirs, Heirs of God, and joint Heirs with Christ. Rom. 8. 17.

6 thly. It is because the Children of God are the Seed of Christ, which the Father said Christ should see; He shall see his Seed: Nay, the Father assured him, that his Seed should indure for ever. Isa. 53. Psal. 89. 29. And they are all given to him, and Christ will say at the last Day, Lo here am I, and the Children that thou hast given me, none of them are lost.

7 thly. I argue yet further upon this Argument, from that bles­sed How Be­lievers may be said not to commit Sin. Text in the first Epistle of John; Whosoever is born of God, doth not commit Sin, for the Seed remaineth in him; and he cannot sin, [Page 216] because he is born of God. I am very much mistaken if I have not my 1 Joh. 3. 9. Argument here in express Terms: Evident it is, the Apostle means not, that they do not sin at all; that's evident because he elsewhere says, If we say we have no Sin, we deceive our selves, and the Truth 1 Joh. 1. 8. is not in us. James also says, in many things we offend all; neither is there, as Solomon declares, a just Man upon the Earth that doth Eccles. 7. 20. Good, and sinneth not. Therefore that is not the sense of the Text, I will give you my understanding of it.

1. So far as he is born of God, he doth not commit Sin, or so he sins not; that is, the New Creature doth not sin, that never yields to Sin, but evermore wars against it, and resisteth it: This is that which Paul calls the Law of his Mind, it is the renewed or Rom. 7. 25. regenerated Part, or 'tis that which is born of God, that lusteth against the Flesh, or wars against it.

2. He doth not, nay, he cannot sin as others do: this appears by that I mentioned last, because of that new Nature or blessed Seed he hath received.

3. He cannot live in a Course of Sin, or make a Trade of Sins He cannot live in a custom of Sinning, because all evil Habits are broken by Divine Grace in him. That Man that lives in any way of Sin, the old Habit of Lying, Pride, Lusts, Drunkenness, Covetousness, or any other Sin being not broken, is not born of God; for it is impossible a Child of God should so sin, i. e. live in a course and practice of committing of known Sins, or in a constant and continual omission of known Duties: Though he may fall into gross Sins, as David and other Children of God did, yet they continue not in a Course of such Sins that once possibly they were overcome by; nay, be sure they set a greater Watch against such Sins, and hate them rather more than all other Sins, because thereby they greatly dishonoured God, and wounded their own Souls.

4. Therefore Sin is not his Way, or Walk; he doth not commit Sin, as to walk after it; he walks not after the Flesh, but after the Spirit. He may step into the Way of Sin, but he Rom. 8. 1. soon steps out of it again, whereas others walk in that Way every Day; it is the high Way, the common Road of the Ungodly.

5. He doth not commit Sin with Liking, Allowance, and Love. Though the fleshly Part may like, love, and allow of it, yet he finds another Part in him that hates it: What I hate, that do I. And hence it is the Apostle saith, It is not I that doth it, but Sin Rom. 7. 15. [Page 217] that dwells in me. I am against it, Grace hath the upper Hand in my Soul: I am for the Law of God, I give my Voice for Christ; I, that is my renewed part, that's the I he speaks of.

6. He cannot sin unto Death; sin so as to fall, finally fall, and perish for ever. 'Tis evident that this is intended here, though there may be a Truth in the other respects. If any Man see his 1 Joh. 5. 16. Brother sin a Sin which is not unto Death, he shall ask, and he shall give him Life for them that sin not unto Death. There is a Sin unto Death; I do not say he shall pray for it. The Elect sin, but not unto Death; there is Pardon for all their Sins; if they ask, their Sins shall be forgiven them: but there is a Sin unto Death, a falling into Heresy or Debauchery, or such an Apostacy that shall ne­ver be forgiven; but thus they cannot commit Sin that are born of God, so as to perish. Which indeed the Apostle in the same Chapter shews to be his meaning, All Vnrighteousness is Sin; and V. 16, 17. there is a Sin not unto Death. [Mind his next words] We know that whosoever is born of God, sinneth not. He clearly shews us what he intendeth by sinning not, namely, he sinneth not unto Death; but he that is begotten of God keepeth himself that the Wicked one toucheth him not: This is the great Happiness and Advantage of the Chil­dren Ver. 18. of God, who partake of his Holy Nature, they are furnished with a self-preserving Principle; the Seed remains, they shall never lose their New Nature, therefore cannot sin unto Death: For whatsoever is born of God, overcometh the World; the World in all 1 Joh. 5. 4. its Snares, Sins, Allurements and Temptations whatsoever; that is, they shall at last overcome, Because he that is in them, is stronger 1 Joh. 4. 4. than he that is in the World.

6 thly, The very Relation of Children secures them, and fully shews they cannot, shall not sin, fall, and perish for ever: for what Fa­ther, a dear and tender Father will suffer any one of his Children to be torn into Pieces (and cruelly devoured) before his Face, if he be able to preserve and deliver it? Or should he suffer it, would not all say that he was a cruel and unmerciful Father, one that had no Love, no natural Affections to his poor Child? If there­fore any one Child of God falls into the Enemy's Hand, I mean, into Sin's Hand, or Satan's Hand, and is torn into pieces, or is destroyed and ruined for ever; it must be,

• (1.) Either for want of Love in God to that poor Child of his:
• (2.) Or else for want of Power and Ability in God, he being not strong or able enough to save his distressed Child out of the Hands of those cruel Enemies.
• [Page 218] Or, (3.) For want of Care and Watchfulness in God, from whence the Enemy took an Advantage, and destroyed his Child that was begotten and born of him.

Now it cannot be that God wants Love to all, or any one of his Children; we have shewed you, that he loves them with an everlasting, infinite, and inconceivable Love, such a Love as no­thing can separate his Children from it: and to say he either wants Power to save them, or Care and Faithfulness, is Blasphemy. O what is the Love, the Care and Faithfulness of God? Besides, he has committed them into Christ's Hand, to keep and preserve them, as my Text holds forth: And can any think that Christ has not received a Charge to keep them from the Danger of Sin, that they be not finally lost thereby, as well as from any other Ene­my? Or do you think Christ will fail in his Care and Faithful­ness, who is their great Shepherd, Sponsor, Surety, or Trustee? Moreover, if he should (as I shall hereafter shew you) lose one Child, he loses one of the Members of his own Mystical Body.

Now from the whole, let me draw this general Argument; and so conclude with this:

• (1.) If every true Believer is begotten and born of God:
  The general Argument.
• (2.) If they partake of his Holy and Divine Nature:
• (3.) If Children cannot cease being Children, or that Relation continues as long as Life continues, however disobedient the Child may be; and if it be thus with the Children of God, who are begot and born of him, or by his Spirit, that they cannot cease being his Children, nor lose that Divine Nature they derived from him in Regeneration:
• (4.) If God hath provided so well for his own Children in the Covenant, that they shall not depart from him:
• (5.) If no Child that was born of God, did ever perish that we read of:
• (6.) If they are the Children of God, or Heirs of God, and joint Heirs with Christ:

(7.) If they cannot sin unto Death: Then no true Believer can so sin and fall away as eternally to perish.

But all these things affirmed, are true, certainly true; therefore no true Believer can so sin and fall away as eternally to perish.

Brethren, I shall apply this, and pass to the sixth Argument.

[Page 219] APPLICATION.

Infer. 1. From hence we infer, that those Men who affirm that such who are the Children of God, begotten and born of the Spirit, may perish, are strangely beclouded; for they must suppose that a Child may utterly lose the Nature and Relation of a Child, and degenerate so far, as to become a Dog, a Swine, &c. which is impossible in Na­ture, and much more in Grace: for as none but the Almighty Power of the Infinite God could change the Soul; so it is impossible for any Diabolical Power to turn or change that Holy Nature a­gain; and that not only because the Divine Nature and Image of God is such in self, but also by reason of the Design and Purpose of God, in and by Jesus Christ in our Restauration, that being such, that it cannot be lost any more without the highest dishonour to God, and a frustration of his Eternal Purpose and Counsel, which was to destroy the Works of the Devil. If any should object, that Adam had the Image of God in him before he fell, and lost it. I answer, He was the Son of God by Creation only, not by Grace; he was not begotten by the Holy Spirit, nor did he stand as we do, in Christ.

Infer. 2. This may also therefore inform all Believers, that they are in a most happy and safe Condition, because they are born of God, and brought by Grace and Regeneration into an unchange­ble State.

Exhort. O see that you are the Children of God, begotten of God; for if so, though you are but Babes, yet you are out of Eternal Danger.

Let me give you, Brethren, here a few Marks or Characters of Babes in Christ, or of a Child of God.

1. Babes have all the Parts and Lineaments of a Man, if it be a perfect Birth: So a Babe in Christ hath all the Essentials of a true Christian; he hath all the Parts and Lineaments of the New Creature. There is a Formation of God's Image, or a gracious Work of the Spirit in every Faculty of the Soul, and a partaking of every Grace; though at the first forming it is not come to full Growth and Perfection: there is not only Light in the Vnderstanding, Convictions in the Consci­ence, but the Will is subjected to the Will of God, and Power [Page 220] of Divine Grace; and the Affections are renewed and changed also to love, as God loves; and to hate, as God hates.

2. A Babe partakes of the Nature of the Father that begot him: So does a Child of God partake of his Divine Nature; he is after God created in Righteousness and true Holiness. That which is Eph. 4. 24. John 3. 6. born of the Flesh, is Flesh; and that which is born of the Spirit, is Spi­rit.

3. It is observed, that Babes come into the World crying: So a Babe in Christ, or one born again, comes into a State of Grace praying; Behold he prays. And though it be not universally true in Nature, Acts 9. yet it is so in Grace, always so; he that prays not, is not renewed, nor born again.

4. A Babe or Child new-born, desires the Milk of its Mother's Breast: So such who are born of God, desire after the sincere Milk of the Word, or the heavenly and pure Doctrine of the Gospel, that they 1 Pet. 2. 1, 2. may grow thereby.

5. A dear Child loves and honours his Father who begot him: So every true Child of God does love and honour God: If I be a Fa­ther, where is mine Honour? Mal. 1. 6.

6. A Child is grieved when the Father is offended, and will take care that he doth not displease him, if a dear Child: So doth eve­ry Child of God mourn when God is offended; and also takes special care and heed he displeases him not.

7. A dear Child loves all his Brethren and Sisters: So every one that is born of God, doth not only love him that begat, but also all those 1 Joh. 5. 1. who are begotten of him.

8. A dear Child will strive to follow and imitate his Father in all his Vertues: So a Child of God follows God, imitates God in all his imitable Perfections; Be ye followers of God as dear Chil­dren. Eph. 5. 1.

3. Reproof. How doth this tend to reprehend the Enemies of God's People, who abuse, reproach, backbite, nay, persecute them? How will they stand in the Judgment-Day, when Christ will say, what ye did to this and that Child of mine, you did it unto me? He that toucheth you, (saith Jehovah) toucheth the Apple Zech. 2. 8. of my Eye.

4. This greatly raiseth the Honour of Believers: What greater Dignity can be conferred on us, than to be begotten and born of God? This is more than to be Adopted Sons, we are born of God, partake of his Divine Nature: Behold what manner of Love the Fa­ther [Page 221] hath bestowed upon us, that we should be called the Sons of God— 1 John 3. 1, 2. Beloved, now are we the Sons of God, &c. If David thought it no small Honour to be the Son-in-Law to an Earthly King; what an Honour hath God conferred upon his Saints!

5. And lastly, You that are Saints, read your Privilege, If Chil­dren, then Heirs.

But no more at this Time.

‘ JOHN X. 28. And I give unto them Eternal Life, and they shall ne­ver perish, neither shall any pluck them out of my Hand.’

Sermon XI.I Closed last Day with the fifth Argument.

Sixthly, I shall now proceed to my next Argument, to prove, That none of Christ's Sheep can so fall away as eternally to perish. And that shall be taken from the Nature of that Divine, Spiritual and The Sixth Argument taken from the Soul's Union with Christ. Mystical Union that there is between every true Believer, and the Lord Jesus Christ.

By the way;

Let it be considered, that this Union by the in-dwelling of the Holy Spirit, is not a Personal Union, that is impossible; he doth not assume our Nature, and so prevent our Personality, which (as one observes) would make us one Person with himself: But he dwells in our Persons, keeping his own, and leaving us our Dr. Owen. Personality indefinitely distinct: But it is a Spiritual Union, a My­sterious and Mystical Union, more to be admired, than undertaken fully to be defined by any Man under Heaven. Many Debates there have been about this Union amongst Learned Men, some car­ry it too high, and some too low; for though it be not a Personal Union, yet it is more than a Union in Love and Affection, or in Principle, in Design and Interest, which may be between one Friend and another.

[Page 222] First, It is such a strong Union intensively, that Christ and a re­generate Man become one Spirit: He that is joined unto the Lord, is 1 Cor. 6. 17. one Spirit: One Spirit (saith Reverend Charnock) as if they had but one Soul in two Bodies. What the Spirit doth in Christ, it doth also in a Believer, according to the Capacity of the Soul: The same Spirit which was the immediate Conveyer of Grace to the Humane Nature of Christ, is so to us; Christ hath an Essential Holiness in respect of his Godhead, but a Derivative Holiness as Man: and this Derivative Holiness proceeded from the Spirit's dwelling in him without measure, which we have in our Measures: And by virtue of this Union, by the same Spirit whereby we become one Spirit with Christ; not only that Grace which is in us, and in the greatest Apostle, is the same; but that Grace which is in us, and in our Blessed Mediator the Man Christ Jesus, are of the same Nature and Original: As the Light of the Sun, and the Light of the Stars, are the same, but they differ in Degrees, not essentially. And as we say of Souls, Animae sunt pares dignitate, saith Char­nock; though the Actions are not the same, because of the indis­position of the Organs, and the predominancy of some particular Humour. 'Tis the same Spirit in Christ and a Believer, as it is the same Soul in dignity, which is in an Infant and a Man of most re­fined Parts. It is more here, for 'tis the same Spirit in respect of his Person, which makes Christ very near of Kin to us; this Spirit must either desert Christ or us, before this Union can be dissolved: Not Christ, for he had it in the World not in Measures, and he is yet anointed with the Oil of Gladness above his Fellows: Not us, because the Promise of Christ cannot be broken. This being the Top-stone of the Comfort of Believers, in sending this Comfor­ter that he may abide with us for ever. Evident it is, that it is such a Union that Believers are said to partake of the Divine Na­ture; that the Holy Spirit is promised to them, and in a spiritual manner is united to them, and dwelleth and abideth in them, and that for ever, cannot be denied. Christ shews us, that this Union arises from our spiritual eating of his Flesh, and drinking of his Blood: He that eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him. But when some were offended, and could not Joh. 6. 56. see how this could be, he said unto them, ver. 63. It is the Spirit that quickneth, the Flesh profiteth nothing; (it is not such eating as the Idolatrous Papists dream of) it is by the Holy Spirit, by the indwelling of the quickning Spirit, whereby we have a real parti­cipation [Page 223] of Christ: He is in us by his Spirit, (as a Vital Princi­ple, changing our Hearts, and working in us his own Holy Image, infusing Gracious Dispositions and Sacred Habits in the Soul) and we are in him by Faith, in a gracious, hidden, and mystical man­ner; and this Union cannot be dissolved.

Secondly, This Union must needs be most intimate, near and strong, if we consider by what Metaphors it is set forth in God's Word.

1. It is a Marriage-Union; like as a Man and his Wife are said to be one Flesh, so he that is joined to the Lord is one Spirit. No Man ever hated his own Flesh, but nourished and cherished it as the Lord the Church. He that loveth his Wife, loveth himself; a Man and his Wife is but one Mystical Self: and what is in Nature as to the Perfection of it, is much more eminently in Christ. Now since God hath fitted to our Nature a Care of our Body, this Care be sure is much more in Christ, when the Apostle shews what the Love of the Husband should be unto the Wife; and that a Man leaves both Father and Mother, and cleaveth to his Wife; and they two shall be one Flesh: Saith he, This is a great Mystery; but I speak Eph. 5. 31, 32. concerning Christ and his Church; or of Christ and every believing Soul. The Union between Husband and Wife is near; ay but Death dissolves this Union, because they can be united, or be one no longer than both live: But Christ lives for ever, and the Soul of a Believer lives for ever: Nay, Believers have Eternal Life in them, and they shall never die; therefore it follows this Union abides for ever: He hath betrothed his Saints, his Spouse unto himself for ever. And can any then dissolve this Marriage-Contract and Conjugal Union? Is Christ able to preserve his Souse, or the Soul that is united unto him? Is it in the Power of his Hands? Pray, Brethren, consider it well. Will any of you that have a Spouse, a Wife that you dearly love, suffer her to be torn into pieces, and basely murdered before your Eyes, if you could prevent it? And do any think that Christ, who hath all Power in Heaven and Earth, Power over Sin, the World, the Devil, yea, over Hell and Death; will he, I say, ever suffer his Spouse to be destroyed and murdered by Sin, World, or Devil? Strange! did he die for her, and has he married her, and made her one Spirit with himself; and will he leave her to conflict, to fight and war with an Enemy that he knows is too strong and mighty for her, and not come in, rush in to her assistance, to save and rescue her from such bloody, cruel, and bar­barous [Page 224] Enemies? No doubt but he will rise up with Indignation and Jealousy, to save every Soul that is so related and united to him.

Thirdly, This Spiritual Union between Christ and every believ­ing Soul, is set forth by that near and intimate Union which there is between the Natural Body and every Member thereof: The Head and Members make but one Body; even so Christ is the Head of his Saints, and they being many, are all Members of that one Bo­dy. Christ and all Believers make but one Mystical Christ: Even as the Body is one, and hath many Members, and all the Members of that 1 Cor. 12. 12. one Body, being many, are one Body; so is Christ, that is, Christ Mystical. Now this Relation of Head and Members, I say, holds forth this Spiritual Union between Christ and every Believer: We are Members of his Body, of his Flesh, and of his Bone. And it is Eph. 5. 30. from their Head, Jesus Christ, that every Member receives Divine and Saving Influences of Life, Strength, Government and Guidance, as the Apostle shews; From whom the whole Body fitly joined together and compacted, by that which every Joint supplieth, according to the ef­fectual Ephes. 4. 15, 16. working in the measure of every part, maketh encrease of the Body, unto the edifying of it self in Love. Our Union with Christ brings us into a fixed Settlement, and secures us from all Fears or danger of miscarrying, let all Enemies do what they can. Can the Members be lost that have such a Head? Our Union with Christ cannot consist in the communication of any thing unto us as Mem­bers from him the Head: But it must be in that which constitutes him and us in this Relation, (saith a Reverend Minister) he is our Head antecedently in order of Nature, to any communication of Grace from him as a Head, yet not antecedent to our Union it self. Herein then consists the Union of Head and Members; that tho they are many, and have many Offices, Places, and Dependencies, yet there is but one living, quickning Soul in Head and Members: The same Life that is in the Head, is in the Body and in every Member thereof in particular; and he that offers Violence to one Member, offers Violence to the Body and the Head also: And as one living Soul makes the natural Head and Members to be but one Man, one Bo­dy; so one quickning Spirit dwelling in Christ, and in his Mem­bers, gives them their Mystical Union, and makes them but one Body: As the first Man Adam was made a living Soul, so the last 1 Cor. 15. 45. Man Adam was made a quickning Spirit. It is he that quickens by his Spirit, or conveys a vital Principle to all his, by which they [Page 225] live spiritually, as from Adam all his live naturally: Because I live, ye shall live also. So long as there is Life in Christ the Head, there shall be Life in the Members; because that Life that is communica­ted to the Head without measure as Mediator, was to this very End, that it might be communicated to every believing Soul that is united to him.

Now then if it be thus, if this be the Nature of the Soul's Union with Jesus Christ, that it is set out and opened to us by the Union that there is between the Body natural and its Members; then I infer,

1. That by the Life that is in the Head, the Members live; and because of that Life that is in him, they cannot die: it was by that Spirit that is in him that we were first quickned; and Life is in us, and shall be continued to us.

2. I also infer, That if Christ be able, or can do it, he will prevent his losing of any one of his Members: And for any one to say it is not in his Power, is Blasphemy; and to say he can, and will not, is a like Evil to assert, because it renders Christ less ten­der and careful of his Spiritual Members, than we are of the Members of our Natural Body. Which of us would suffer his Hand or Foot to be torn from us, nay, a Toe or Finger, if we could prevent it?

3. Furthermore I infer, That all the Members of Christ's My­stical Body, as they were all given to him, so they are all known by him; they are so many Members numerically, and no more, as it is in the Body natural. In God's Book are all his Members writ­ten, as David speaks of the Members of his Body; which some Ps. 139. 16. conclude refers to Christ chiefly, and to the Members of his My­stical Body.

4. I infer, That if Jesus Christ loses one Member of his Mysti­cal Body, then his Body will be an imperfect Body, a maimed Bo­dy; for so we know it is in the natural Body, though the loss be but of one of the least Members thereof.

3 dly, The Union between Christ and Believers, is set forth by the Union of a Tree and its Branches: Thou being a wild Olive-Tree, Rom. 11. 17. wert grafted in amongst them, and with them partakest of the Root and Fatness of the Olive-Tree. Now the Branches have a close and near Union with the Tree; and being grafted into it, partake of the Juice and Fatness of the Root, the Tree and Branches being nou­rished thereby: There is the same fructifying and fatning Virtue [Page 226] in the one that is in the other, only with this difference, in the Root and Tree it is originally, in the Boughs or Branches by way of Communication. This is brought by the Holy Ghost to open the Union of Christ and his Saints, both he and they are partakers of the same Fruit-bearing Spirit; he that dwells in them, dwells in him also, only it is in him (as to them) originally, in them by communication from him. Take a Cyon, a Plant, a Graft, fix it Dr. Owen. to the Tree with all the Art you can, and bind it on as close as possible, yet 'tis not united to the Tree, until the Sap that is in the Tree be communicated to it; which Communication states the Union: Even so and in like manner let a Man be bound to Je­sus Christ by all Bonds of visible Profession imaginable; yet unless the Holy Spirit be in him to unite him to Christ, unless he hath that Divine Sap and Life communicated to him, he hath no real Union with him.

Object. But doth not our Saviour say, Every Branch in me that beareth not Fruit, he taketh away. And again, If a Man abideth not Joh. 15. 2, 6. in me, he is cast forth as a Branch, and is withered, and Men gather them and cast them into the Fire, and they are burned. Doth not this prove, that such who have real Union with Christ may eternally perish?

Answ. I know this is brought as a grand Proof for final falling away: But to give an answer hereunto.

1. Some tell you that there is no need to translate the words so, but that it may as well be translated, Every Branch not bringing forth Fruit in me; that is, that have not real Union in me: For though there can be no true Fruit brought forth without real and saving Union with Christ, yet Men may bring forth some kind of Fruit, and such that looks like good Fruit; it is called Fruit: He may pray, hear the Word, and lead an honest, moral, and sober Life; yea, and give to the Poor, and yet not bring forth this Fruit in Christ, or from a real Union he hath with him: for all Acts of an External Profession in Religion, may be brought forth without any Divine Principle of Grace, or being rooted and grafted into Christ by the Holy Ghost; and such a one the good Husband-man will dis­cover, for this Man's Fruit will not continue, but wither; Having not root in himself, but endureth for a while: for when Tribulation and Mat: 13. 21. Persecution ariseth because of the Word, by and by he is offended. Evi­dent it is, that all that received the Seed into good Ground, or were sincere Christians, brought forth Fruit to Everlasting Life, though not all the like Quantity. But,

[Page 227] 2. Let it be considered, that there is a twofold being in Christ spoken of in God's Word; as Christ also is compared to a Vine under a twofold Consideration.

(1.) There is a Spiritual, Real and Invisible being in Christ, by Faith and the indwelling of the Holy Spirit; and these are grafted into Christ the Vine, spiritually considered, and so have that true Union with him of which we speak.

(2.) There is also an External or Visible being in Christ, by an outward profession: Hence those that are baptized in his Name, are said to be baptized into Christ. Paul saith of some, that they were in Christ before me. How did he know who were savingly, invisibly in Christ? No doubt he speaks of their visible being in him, by that Profession they made of the Gospel, and by their being bap­tized; and in this respect Vine is to be taken for the Church, which sometimes bears Christ's Name. Now evident it is, many that thus are in Christ, that is, by a Profession and Sacramental Implantation, may bring forth some sort of Fruit for a while; but for want of a real Union with Christ, they having not a Supply of Grace, and Divine Sap from the Root, they abide not in Christ, that is, in a visible Profession, but are cast forth as withered Branches, and at last will be cast into the Fire. But now whosoever bringeth forth true Spiritual Fruit, who is visibly in Christ the Vine, him will God purge that he may bring forth more Fruit. And that this is the true meaning of this Text, is plain, if we consider what Christ saith of all his Elect Ones, (as hinted to you before) viz. That he had not only chosen them, but ordained them, that they John 15. 16. should go and bring forth Fruit, and that their Fruit shall remain: And this he speaks to his Disciples soon after in this very Chapter, to comfort them, lest they might fear miscarrying, and become like such who are withered Branches. And this is sufficient to remove this Objection.

Thirdly, The Union of the Soul with Christ, as to the excellent, firm, and abiding Nature thereof, is further demonstrated and strengthened, by the consideration of the Union of Christ to the Father, and them, as it is expressed by our blessed Lord; I in them, and thou in me, that they may be perfect in One, [...], into one: First, the Father in Christ, the Fulness of the Godhead being in him bodily; then, Christ in Believers: so that from that fulness of Grace, Strength, &c. that the Father communicated to the Son as Mediator, by virtue of his Union with him, (and which is [Page 228] communicable to us) all his Members do receive from Christ by virtue of their Union with him. Our Lord prayed, in Verse 20, That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us, &c. Now though it be hard to understand the Nature of this Union in some Respects, yet this is easy to comprehend, viz. that the Union between the Father and Christ is an inseparable Union, it is an abiding Union, or it is a Union that cannot be dissolved. Why then let us consider, since Christ prayed the Father, and was heard herein, that all that the Father had given him, might be one, as He and the Father was one: What can be a greater Argument to prove, that that Union which is between Christ and Believers is an inseparable, an abiding, and an undissolvable Union? The Union here doth not respect that Essential Union that is between the Father and the Son, but in re­spect of Christ, as he is our Head and Mediator; in which respect the Father poured into him of his abundant Fulness, that so we having a firm, perfect, and setled Union with him, might in a glorious manner receive from him, and be supplied with all things we need. And Christ being the Medium of our Union with God, both the Father's Union with Christ, and Christ's Union with us, are for the final Perfection, and compleating that Glorious Work he hath begun in the Souls of his People, until we all come to be with him where he is, and behold his Glory. If therefore we consider the Nature of this Union, and the Prayer of Christ, that it might be perfected and abide undissolvable, it must follow that it is impossible for any Soul that is thus united to the Lord Jesus, ever so to fall away as eternally to perish.

Fourthly, By this Spiritual Union with Christ, we partake of his Blessed Image or Divine Nature: So that the Head and Members are of one kind, and not like Nebuchadnezzar's Image, a Head of Gold, and a Belly and Thighs of Brass, and Legs of Iron, and Feet and Toes, part of Iron and part of Clay: This would be to make the Mystical Body of Christ a Monster, an Immortal Head, an In­corruptible Head, and a Mortal Body and Members, that may corrupt, putrify and become loathsom. No, this cannot be; such as is the Head (as to Nature and Quality) such is the Body, and every Member in particular, a living Head and living Members; a Head of pure Gold, and Members of pure Gold; also a Head that cannot die, and therefore the Members cannot die. For,

[Page 229] Fifthly, It is a Vital Vnion, as you have heard, that is to say, the same Life that is in Christ, is in all Believers: And as it is in the natural Body, the Members have not only Life in the Head, but Life in themselves also; and so long as there is Life in the Head, there shall be Life in the Members, so it is here: And this must therefore be for ever; for by the same parity of Reason that one Member may die or corrupt, the whole Body may die and corrupt also. But Christ is our Life, and the Spirit, which is the Bond of this Union, communicates Life to every Soul in whom he resides and dwells; and the Holy Spirit hath taken up his abode in Believers for ever: He that hath the Spirit, hath the Son; and he that hath the Son, hath Life.—I live, yet not I, but Christ liveth in Gal. 2. 20, 21. me. From hence I argue;

Arg. 1. If he that believeth in Christ, or that hath Union with Christ, is a Part or Limb of Christ Mystical; then not one Soul that believes in Christ, and has real Union with him, can eternally perish. Shall a Member of Christ perish or be torn from his Body! Brethren, was it Christ's Natural Body only that was concerned in that Prophecy, A Bone of him shall not be broken? Or did Christ John 19. 36. take more care of the Members of his Natural Body, than of the Members of his Mystical Body?

Arg. 2. If Christ's Love to, and Care of the Members of his Mystical Body, be greater than any Man's Love to, or Care of the Members of his Natural Body can be; then not one of Christ's Sheep or Saints can eternally perish: But his Love to, and Care of the Members of his Mystical Body is far greater than theirs can be; therefore it follows, no Believer can ever perish.

Arg. 3. If the Union between Christ and Believers be a Mar­riage-Union, and that those that Christ does espouse, and bring into that Relation to himself, he doth espouse for ever; if it is a Union like that Union that is between God the Father, and Christ as Mediator; if it be an indissolvable Union, a Union which God nor Christ will ever break, nor Sin, Satan, nor no Enemy can ever break; then not one Soul that is truly and really united to Christ, can ever so fall away as eternally to perish. But all this we have proved to be true, therefore not one Soul that hath true and real Union with Christ, can fall away so as eternally to perish.

[Page 230] Arg. 4. If the Love of God, and the Love of Christ abides firm for ever to every Soul that hath Union with Christ, which is the Spring, efficient and moving Cause of this Union; then not one of them who have Union with Christ can perish. But we have proved that the Love of the Father and Son abides firm for ever to every Soul that has Union with Christ; therefore not one of them can perish for ever.

Arg. 5. If Christ died, rose again, and ascended into Heaven, as the Head and Representative of all those that were given unto him, and have Union with him, then, as sure as he is now in Hea­ven, they shall every Soul of them come thither: But this hereaf­ter I shall fully prove, and clearly (God assisting) make appear when I come to speak to the next General Argument.

Arg. 6. If the Union between Christ and Believers is so strong and firm a Union intensively, that Christ and they become one Spirit so, that as if there was but one Spirit in Christ and in them; or what the Spirit is to Christ, and doth to Christ as Mediator without measure, he is to every Believer, and does for every Be­liever in measure, according to each Believer's Necessity and Ca­pacity; then this Union secures every Believer from falling so, as to perish for ever. But this we have proved is so; the Spirit must either desert Christ (as you heard) or them, if ever the Union be broken; not Christ, that all will say is impossible; not Believers, because of the blessed Union they have with him; and also, because Christ hath promised that the Spirit shall abide in them for ever. Nay, this is also the absolute Promise of the Fa­ther to the Son in the Covenant of Grace: And as for me, this Isa. 29. 21. is my Covenant with them, saith Jehovah, My Spirit that is upon thee, and my Words which I have put in thy Mouth, shall not depart out of thy Mouth, nor out of the Mouth of thy Seed, nor out of the Mouth of thy Seed's Seed, from henceforth and for ever.

Arg. 7. By virtue of this Sacred Union, because Christ lives, the Saints (or those that have Union with him) shall live also, (which Blessing besides he has by a positive Promise assur'd them of;) then no Soul that hath real Union with him can perish: But this our Blessed Saviour doth assert; Because I live, ye shall live al­so; John 14. 19. that is, the Life of Grace here, and the Life of Glory hereaf­ter.

[Page 231] Arg. 8. If there is no Condemnation to such who are in Jesus Christ, or have Union with him: if they have Everlasting Life, Rom. 8. 1. because they have Union with the Son, and are passed from Death John 3. 36. to Life, and shall not come into Condemnation; then this Sacred Union secures and saves all that are united to Christ from falling John 5. 24. away so as eternally to perish. But that all this is true, we have proved, and it is in plain words asserted by the Holy Ghost: therefore this Sacred Union secures and saves them all from eter­nal perishing.

Arg. 9. If Christ in us is a certain and sure Ground of the Hope of Glory, and that Hope is the Anchor of the Soul both sure Col. 1. 27. Heb. 6. 18. 19, 20. and stedfast, that cannot be lost; then Union with Christ gives all such an assurance of Salvation; and that none of them that have Union with Christ, or have Christ in them, can eternally perish. But that this is so, the Holy Ghost doth positively assert; therefore none of them can so perish.

Arg. 10. Lastly, If Faith in the Habit of it, through which by the Spirit we come to have this Actual Union with Christ, can ne­ver be lost, or shall not fail, then none that have Union with Christ shall ever perish. But that Faith in the Habit of it cannot be lost, or shall not fail, our Saviour affirms it, being one part of his Prayer when on Earth, and no doubt it is part of his Interces­sion now in Heaven; I have prayed for thee that thy Faith fail not: Luk. 22. 32. And he never asked any thing of the Father but it was granted him; And I know thou hearest me always: Therefore they can never John 11. 42. perish.

I might add here that Communion which flows necessarily from this Union, which affords a strong Argument for the Saints final Perseverance: Union cannot be without Communion, for whilst the Members are united to a living Head, there will be (as one Charnock. observes) an Influx of Animal Spirits whereby they shall partake of Life and Motion: and though a Believer, I grant, may lose the sensible Experience of Communion with Christ, yet the Spirit from their Mystical Head, will be working in them, providing for them, and standing by them.

To conclude with this Argument, I argue,

(1.) If our Union be by the Indwelling of the Holy Spirit. (2.) If our Union with Christ be a Conjugal Union, a Marriage-Union. (3.) If it be as near a Union as is between the Body, the [Page 232] Members of the Natural Body. (4.) If it be such a Union as is between the Tree and the Branches. (5.) If it be such a Union as is between the Father and Son, as Christ is Mediator. (6.) If it be a Union of Spirits, as if but one Soul was in two Bodies. (7.) If it be such a Union, that Believers partake of the Divine Nature. (8.) If it be a Vital Union. (9.) If it be such a Union that cannot be dissolved by all the Powers of Darkness, the Seed of Grace remaining: Then it is impossible for any Believer that hath Union with Christ to perish Eternally. But all these things are true; therefore no true Believer can Eternally perish.

APPLICATION.

First, These things being so, we may infer, that our Union with Christ is a most glorious Spring of the greatest Comfort to Be­lievers imaginable.

1. From hence, Brethren, comes in your Actual Justification: No Man is personally justified, before he receives Christ by Faith, before he has actual Union with him: But every Soul that is in Christ, is actually justified and discharged from all the Guilt of his Sins, and stands in Christ compleat in his perfect Righteous­ness, without Spot, before the Throne of God.

2. Such are made near and dear to Christ: O how near is the Wife to the Husband, or the Members to the Body! even so near and dear is every Soul that hath actual Union with Christ unto him.

3. From hence flows our Communion with Christ; for by vir­tue of our Union we come to have our Natures changed: It is hereby that we come to behold, as in a Glass, the Glory of the Lord, 2 Cor. 3. 18. and are changed into the same Image, from Glory to Glory, even as by the Spirit of the Lord. It is impossible that a brutish and swinish Creature, as all unrenewed Men and Women are, should have Communion with the Holy God, or with the Holy and Blessed Jesus. What Fellowship hath Righteousness with Vnrighteousness? Or 2 Cor. 6. 14, 15. what Communion hath Light with Darkness? Or what Concord hath Christ with Belial? If we would have Communion with Christ, we must be Holy, and touch not the unclean thing: And impossible it is that we should be Holy, until we come to have Union with Jesus Christ, by which means we come to partake of his pure Nature, and have the evil Habits of our vile and filthy Hearts and Souls changed. The Tree must be first made good, and then [Page 233] the Fruit will be good. Man naturally is united to the Devil, and to his own Sin and Iniquity, and hath Enmity in his Heart against God: The Prince of Darkness is the Head of this dark and wicked World. The Vnderstandings, Wills and Affections of all Men are under diabolical Influence, ever since Adam betrayed us into the Enemies Hands; and abide so, until that Union be dissolved by the Power of Divine Grace, and the Soul united by the Spirit unto Jesus Christ. We are united to the first Adam by a Likeness of Na­ture; and how can we be united to the Second without a Princi­ple of Life, by which another, a new Nature is formed in us? We were united to the First by a living Soul; and we must be united to the other by a quickning Spirit. By Nature Man is dead in Sins and Trespasses; and how can he have Communion with a living Christ without a Principle of Life? Would any go about to join a stinking Carcass to the Holy Jesus? Would not any think it a great Plague to him, if he had a dead and rotten Carcass united to him? O remember it is from your Union with Christ, your Communion with him follows, yea, and your Communion with the Saints too; you can take no delight in Heavenly Company, nor Heavenly Things, without an Heavenly Heart.

3. By this Union you that are Believers come to have interest in, and a right unto all things Jesus Christ hath purchased by his Death; nor shall any ever have any share or part in all those Spi­ritual and Eternal Blessings, except they obtain this Union: As the Cyon cannot partake of the Sap and Fatness of the Olive-Tree without it is grafted into the Stock, no more can we partake of the Fatness and glorious Fulness of the true Olive Jesus Christ, unless we are grafted into him by Faith, and have the Indwellings of the Spirit; and then all things that Christ merited for us, and are laid up in him for us, are ours.

4. It is by virtue of this Union that we have, and may ex­pect a Supply of all Grace according to our Wants and Neces­sities: Like as the Wife needs not to fear Want if it be in her Husband's Hand, (provided he be a loving and faithful Husband) and that by reason of that Union she hath with him, and that Relation she stands in unto him. Christ is a Head of Influence to thee, O Believer; Thou holdest the Head, from whence all the Body Col. 2. 19. by Joints and Bands having nourishment ministred, and knit together, increaseth with the Increase of God.

5. This also shews us, that we shall be fruitful to Christ, be­cause we are united to him, have Union with him: We are married [Page 234] to him, that we should bring forth Fruit unto God; even all the Fruits Rom. 7. 4. of Holiness and good Works, yea, such Works and good Fruit as is acceptable to God: And that because we are accepted in Christ, our Persons are first accepted as Abel's was, and then our Sacrifices or Performances. The good Lord help you to weigh well, and seriously ponder these things.

6. Terror. One word to you Sinners, which will be first by way of Terror. What will you do that have not yet obtained Union with Christ? Tremble, for your State is deplorable! All that are not united to Christ, stand united to dead Adam, condemned Adam, lost Adam; and if you die before you obtain Union with Jesus Christ, you are lost for ever, nay, you are (as you heard just now) united to your Sin, and to the Devil; all your Sins stand charged upon you, and cleave to you.

But may be you will say, Is there no Hope, no Help for us?

Answ. God forbid; Jesus Christ is tendred to Sinners as Sin­ners: And those that have now Union with him, once were in your State and Condition; but know this, you must labour after Divine Grace, and come to this resolve, viz. to break your Af­finity with Sin. While you see not your Folly in keeping your Agreement and Affinity with Hell, there is but little Hope: O throw down your Arms, fight against God no more; when once you come to hate your old Lovers, and are resolved to leave them, forgo them, and seek after this Union with Christ, there is ground to hope you are not far from the Kingdom of Hea­ven.

‘ JOHN X. 28. And I give unto them Eternal Life, and they shall never perish, neither shall any pluck them out of my Hand.’

Sermon XI.BRETHREN, I am upon the Proof and Demonstration of the last Proposition or Point of Doctrine raised from these words, viz.

That none of the Sheep of Christ, or Saints of God, can so sin and fall away as eternally to perish, but that they shall all certainly be saved.

The last Time I was upon the Sixth general Argument, which was taken from the Nature of that sacred, high, and sublime Vnion which is between Christ and every true Believer.

I shall proceed to the next Argument.

Seventhly, The Argument which I shall now insist on and produce The seventh Argument taken from the Death of Christ. further, to prove this great and comfortable Doctrine, shall be taken from the Death of Jesus Christ: For it is indeed, I find, that great Argument the Apostle makes use of to prove the final Perseverance of the Saints, or Elect of God. See Rom. 8. 33, 34. Who shall lay any thing to the Charge of God's Elect? It is God that justifieth. Who can implead such, or put in an Accusation against them, that shall be heard, admitted, or allowed at God's Bar? He brings in four or five Reasons why none can. (1.) From their Election; they are God's Elect. (2.) Their Justification; they are actually justified, they are acquitted, declared Righteous in Christ, and that by God himself: It is God that justifieth. If the Supreme Judg, he whom they have offended, doth acquit and discharge them, who shall bring in any Accusation against them? To which he adds, ver. 34. Who is he that condemneth? It is Christ that died. Such a One (as our Annotators note) may throw down the Gaunt­let, and challenge all the Enemies in the World; let Conscience, car­nal Reason, the Law, Sin, Hell, the Flesh and Devils, bring forth all they can say, and shew what they can do, yet after all they can­not [Page 236] bring under Condemnation that Soul; all that they can do will fail to condemn those that Christ died for. The (3.) Reason is, because 'tis Christ that died; because he died for them, that is, in their stead or room. Should one be condemned for High-Treason a­gainst the King's Person, and he should accept of another, who is his Surety, to die for him; whose Death, according to the Con­stitution of the Kingdom, and Laws thereof, would every way serve and answer for the Offence of the guilty Criminal; and yet the King should afterwards take the Offender, and hang him for that very Offence for which his Surety was put to Death; would not all cry out and say, it was a piece of great Injustice? Even so here, should God condemn and cast into Hell one Soul for whom, or in the room and stead of whom Christ died, would it not be great Injustice in God? O shall not the Judg and King of Heaven and Earth do right?

Brethren, It was God himself who substituted his own Son to die instead of the Elect, and to that End, that they should not die or perish for ever. But it may be some will object,

Object. It is granted that Christ died for us, and satisfied for all Sins we committed before Grace, before we were called; or for all Sins against the Law: But if we believe not, or sin after Grace and Conver­sion, we may be condemned for ever.

Answ. I answer; Do not these Men think that Christ did not die for Sins committed against the Gospel, and for the Sin of Un­belief, even for all such Sins that a Believer does commit after Grace and Regeneration, as well as Sins against the Law, or Sins committed before they were renewed? Alas, how long do some of God's Elect Ones continue in a State of Unbelief, and refuse the Offers of the Gospel, before they do believe and close with Christ? Why now, if Christ did not die for those Sins, (which were committed against the Gospel) as also for the Sins they do commit after they are in a State of Grace, there is not one Soul can be saved, because without shedding of Blood there is no remission; Heb. 9. 22. that is, without the shedding of Christ's Blood: It is the Blood of 1 John 1. 11. Jesus Christ his Son, that cleanseth us from all Sin. Christ satisfied the Justice of God for all the Sins a Child of God hath, doth, or ever shall commit against him, Original and Actual, from the Day of his Birth, unto the Day of his Death. So that if a Be­liever perishes for any Sin or Sins, he perishes for that Sin or Sins for which Christ died, and suffered for in his stead.

[Page 237] Object. I like not, say some, your Notion, viz. That Christ died in our stead or room: For though he died for our good, yet not in our stead, I doubt of that: And if you can make it appear that he so died for us as you affirm, namely, in the room or stead of all his Elect, then your Argument is not to be answered.

Answ. I answer; That Jesus Christ did not suffer Death for our Good only, but in our room or stead, also I shall prove and make clearly to appear.

1. This Notion (if you will so call it) of Christ dying for us, must denote his dying in our stead; because it is so always gene­rally taken, when one Person is said to die for another, one is con­demned, and another dies for him, that is, in his Room, to save the guilty Person from Death. And should not this be granted, we should be all confounded, and not know either what Men or the Scripture means, when they say, such a Man, such a Person, died for another, or for others, when the Person for whom that great Love and Favour was shewed to, was as a Criminal, and condem­ned to die; which moved his Friend or Surety to step in and suf­fer the Penalty for him, or in his stead. Now it was so here, we were all Criminals, guilty of the highest Treason against the God of Heaven; and were by the holy Law of our offended Sove­raign, condemned to die, and to bear Eternal Wrath; and our Blessed Saviour was chosen in our room, and given up as an Act of the Father's Infinite Love and Favour (and as an Act of no less Love, Favour and Compassion in Christ) to die for us, and to satis­fy Divine Justice for us, or to bear the Punishment we were to have born, and must (had not he born it for us) for ever.

2. Is it not plainly foretold, that the Messiah should be cut off, Dan. 9. 26. but not for himself? Now since he had no Sin of his own, and yet was cut off for Sin, it follows, he was put in our Place, and stood charged with our Guilt or Debt, and so was penally cut off; he was cut off for us, to save us from Divine Wrath and Vengeance: It was not for himself, it was not for the fallen Angels; it was therefore for us, that we might not die, but live eternally.

3. Pray, Brethren, see what our Saviour saith upon this Ac­count; Greater Love hath no Man than this, that a Man lay down his John 15. 13. Life for his Friends. Can this Expression intend any thing more or less, than in the room or stead of his Friend, or die for them? Thus Christ died. Even the Just for the Vnjust; the Just in the place or 1 Pet. 3. 18. stead of the Unjust, or us the guilty Persons. Hereby perceive we the Love of God; Because he laid down his Life for us, we ought to lay [Page 238] down our Life for the Brethren. These Texts fully prove the No­tion; He that lays down his Life for his Brother, or dies for the Brethren, dies in their stead to save them from Death, as some have done: For scarcely for a righteous Man will one die; yet per­adventure Rom. 5. 7. for a good Man some would even dare to die. But God com­mendeth his Love towards [...], in that while we were yet Sinners, Christ died for us. Now then seeing Christ underwent Death, and bore that Punishment that was due for Sins, and there being no Cause in himself why he should suffer that Pain and Penalty, it unavoidably follows, that it was because he stood in our Place charged with our Offences.

4. Again, it must be thus taken and understood, because it is said, The Lord laid on him the Iniquity of us all: Our Sins were made Isa. 53. 6, 7. to meet in him —He was wounded for our Transgressions, he was bruised for our Iniquities. It was not by Christ's praying and interceding to the Father for us to forgive us our Iniquities; No, no, that was not enough, it was his dying for them: He bore our Sins in his own Body on the Tree. He prayed again and again, but that Cup could not pass by; if we are delivered and saved from our Sins, he must die, nay his Soul must be made an Offering for Sin.

5. That Christ died in our stead, will further appear, because he was made Sin for us, that knew no Sin. He bore the Sins of 2 Cor. 5. 21. Isa. 53. 12. many, that is, the Punishment of them. Our Sins were charged upon him, though he had no Sin of his own in a moral Sense, but was pure from all Iniquity; yet in a judicial Sense he was made Sin, as he was constituted and put in the Sinner's Place, dying and making Satisfaction in our stead, as our blessed Head and Surety. And how frivolous is the Cavil of the Socinians, who would have it be understood, where it is said, Christ was made Sin, that he was accounted a Sinner by wicked Men. This cannot be the meaning of the Place, because as he was made Sin for us that knew no Sin, so it was that we might be made the Righteousness of God in him. Do wicked Men account Believers to be made the Righteousness of God in him? Or does not God look upon us, or count us in him so to be?

6. But why is it said by the Holy Ghost, But when the fulness of Time was come, God sent forth his Son, made of a Woman, made un­der Gal. 4. 4, 5. the Law, to redeem them that were under the Law? &c. Had he not stood in our Law-place, why is it thus expressed? Certainly God saw it necessary to substitute him, and to accept of him in our stead; and therefore he was made under the Law, i. e. he was [Page 239] obliged to keep the Law perfectly for us, God requiring that of us in order to Justification, which we being fallen, were not able to do, therefore he did it for us, and in our Nature; being made of a Woman, he took our Nature upon him, and suffered Death, making a full and compleat Satisfaction for our Breach thereof; whose Sufferings and Obedience, upon the account of his being God as well as Man, had an infinite Worth and Merit in them. And if this which the Apostle saith in this place, doth not prove that he suffered in our room, I must confess I know nothing of this great Gospel-Mystery.

7. That he suffered, not only for our Good or Profit, but also in our room and stead, doth further appear, because it is said, He Rom. 4. 24. died for our Sins; Who was delivered for our Offences, and rose again for our Justi­fication. "This Particle, saith a Learned Man, Mr. F. Dr. Owen shews the same, and many others. joined with an Accu­sative, doth generally signify the impulsive Cause, and not final, Mat. 10. 22. & 13. 5. & 14. 9. John 20. 19. 2 Cor. 4. 11. And par­ticularly when it is used in reference to Sufferings, it hath that signification and no other; see Levit. 26. 18, 28. Deut. 28. 11. 2 Kings 23. 26. Jer. 13. 22. John 10. 32. In all these Places it necessarily signifies the Meritorious and Impulsive Cause, and nowise the Final; for our Offences must needs be understood, that our Offences were the Meritorious and Impulsive Cause of Christ's Sufferings. Another Particle the Holy Ghost useth, is [...], Rom. 6. 8. For when we were without strength, Christ died for the Ungodly. He spared not his own Son, but de­livered him up for us all. I lay down my Life for my Sheep. This is my Body that is given for you. Rom. 8. 32. John 10. 15. Luk. 22. 19. Now the Particle [...], among other Significations (saith he) that it hath, signifieth some­times the Impulsive Cause, Phil. 2. 13. Ephes. 5. 16. Rom. 15. 9. Sometimes the Substitution of one in the room of another, 2 Cor. 5. 10. Philem. v. 13. [...], De­most. Ego pro te molam, Terent. Particularly when the Suf­ferings of one for another is expressed by it, it always signifies the Substitution of one in the place of another. Whenever it is used to imply one's dying for another, it signifies the dying in his stead; even as the Son of Man came to give his Life a Ransom for many, repeated again, Mark 10. 45. This Preposi­tion, (says he) whenever applied to Persons or Things, it al­ways imports a substituting of one in the room of another." So that from the whole we may confidently conclude, that Christ did not only suffer for our Good, but in our room.

[Page 240] 8. Christ was once offered to bear the Sins of many. Now to bear Heb. 9. 28. Sin, usually in Scripture-Phrase, is to bear the Punishment of Sin, Levit. 5. 1. & 7. 8. Numb. 14. 33. He hath born our Griefs, and carried our Sorrows. For the Transgression of my People was be stricken. Which clearly shews the Ground and Cause of his Suffering, and Isa. 53. 4, 5, 6, 8. not the Issue and the Event.

9. If all the other pretended Grounds and Causes are frivolous and vain, that Men bring of Christ's dying for us, suffering for us, besides this of dying in our stead or room; then that is the proper and only meaning thereof: but all other pretended Grounds are vain and frivolous. How idle is it for any to say, He died only to remove or take away the rigid Law of Works, and to merit a milder Law of Grace? Which seems to imply, as if God repented he ever gave the Law of perfect Obedience: Or as if God could allow of Sin; or else, as if the Law of perfect Obedience did not result from his Holy Nature, but that he might have given a Law at first, like their new Law of Grace: Or according to others, that he died to fulfil and take away the Ceremonial Law, and to be a Pattern of Abasement, Humility, and Self-denial. Now had that been, could not God have substituted Peter to have been such a Pattern as well as his own Son, and set him up as an Exam­ple; or else some other most choice and renowned Saint or Pro­phet; or have caused and Angel to be incarnate to have done it, that we might have followed his Steps? And how vain is that which some of the Arminians assert, viz. That he died to satisfy for Original Sin, or for the Breach of the first Covenant, and to pur­chase Salvation upon the Condition of Repentance, Faith and Obedience, or to merit God's Acceptance of the Creature's Faith, Love, Holiness, and sincere Obedience, instead of perfect Obedi­ence to the Law of Works, so that God is become reconcilable through Christ's Death? But that he may be actually reconciled, lies wholly upon the Creature as his part; and thus he died for the Good of all Men, but not in the place or stead of any one. Now by this Notion, Salvation is principally wrought out by the Creature, God having put Man into a Condition or Capacity to work it out for himself: And according to this Notion Man may or may not be saved, God having left the whole of Salvation, in or­der to the making Christ's Death to become effectual, to the Will of Man. So that Man's Will, as I before intimated, determines the Case, whether Christ's Death shall effect any Eternal Blessing un­to Sinners in general, or to any one Sinner in particular, or not. [Page 241] God (as one of them once preached) puts Man into a Capacity to work and to do, but works not in any the Will or the Deed of his own good Pleasure. Now how false and frivolous all these pre­tended Grounds or Designs of Christ's Death are, I have already shewed.

Arg. 1. And from the first Argument taken from the Death of Christ, I argue thus; All those that Jesus Christ died in the room or stead of shall never die or eternally perish. But Christ died in the room or stead of all his Elect, or all such who believe and are his Sheep; therefore not one of them shall die, or eternally perish.

Arg. 2. If Christ died for all the Sins of his Elect, both before Grace, or before they are called; and for those committed after Grace, or after they are called, so that they might not be condemned for any of them; then none of them can eternally perish. But this I have proved; therefore none of them shall ever eternally perish.

Secondly, The Death of Christ doth deliver every true Believer Christ hath delivered all Believers from Con­demnation. from Eternal Wrath and Condemnation, I prove thus; Because the Sufferings of Christ, or the Sacrifice of Christ, is imputed to them, or is accounted to them that do believe: This follows from what I said last, He took our Sins upon himself, and satisfied for them, as if he had actually sinned, and freely of his own Grace gives us the Benefit of his Suffering, as if we had actually suffered; our Sin was imputed to him, that his Righteousness and Obedi­ence might be imputed to us, even both that which is called his Active and Passive Obedience. Sin was imputed to Christ, yea, eve­ry Sin we have, or ever shall commit; so that in Christ we have born already all that Vindictive Wrath and Vengeance of God that was due to them, according to his Holy Law and Threatning denounced against us. Christ and his Elect are as one Person, or as one entire Corporation; and what he did, was as if every one that he represents had done it. The Sufferings of our Saviour was in lieu of the Life of the Sinner; the Just for the Vnjust. By his 1 Pet. 2. 24. Isa. 53. 5. Stripes we were healed: And that by God's charging our Sin judi­cially upon him, he as our Surety standing in our room. He was (as the Apostle says) made Sin for us that knew no Sin, that we might be made the Righteousness of God in him.

[Page 242] Arg. 3. If Christ hath born all that Vindictive Wrath that was due to his Elect for their Sins, then not one of them can eternally perish. But Christ hath born all that Vindictive Wrath that was due to his Elect for their Sins; therefore not one of them can eternally perish.

The Justice of God hath nothing to lay to the Charge of God's Elect, because it is Christ that died; he whose Death hath an in­finite Worth and Satisfaction in it: this is the Apostle's very Ar­gument; If God's Justice is satisfied, and his Wrath appeased in Christ's Death; if our blessed Jonah's being thrown into the Sea of Divine Wrath, hath made so sweet a Calm, that God declares in him, i. e. in his Son, he is well-pleased, and that Fury is not in him now no more for ever towards Believers; who can or shall Isa. 27. 4. then condemn them? Jesus Christ hath turned away God's Anger, by impairing of his Right and Soveraignty, without derogation from his Perfections: So that now he can and doth receive us who believe, into his Eternal Love and Favour, through the Death of his own Son; it being the Judgment of God, that they who sin are Rom. 1. 32. worthy of Death. But that Death which Sin incurred, and the Sin­ner deserved, Christ hath endured for his Elect, and delivered them for ever from the Pain and Punishment thereof, and stand ac­quitted of and justified from for ever.

Thirdly, It is because Jesus Christ who was the Antitype of the Christ the Antitype of the Scape-Goat, and carried a­way our Sins. Levit. 16. 21, 22. Scape-Goat, hath carried away all our Sins who do believe: The kill'd Goat made the Atonement for the Sins of all God's Israel; and because one Goat could not prefigure the whole of Christ's Undertaking, therefore there were two Goats appointed: 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 Hand of a fit Person into the Wilderness. And the Goat shall bear upon him all their Iniquities unto a Land not inhabited, &c.

Brethren, pray observe, here is mention four times of all the Sins of the Children of Israel, all their Iniquities, all their Trans­gressions, all their Sins. And again, the Goat shall bear upon him all their Iniquities. The Goat was a Type of Christ, to shew that not one Sin of a Child of God shall ever be laid upon him, charged upon him, because Christ had them all laid upon him: and he hath carried them all away, all their Sins, great Sins as well as smaller Sins; Sins before Grace and after Grace were all laid [Page 243] upon Jesus Christ; yea, Sins of all sorts, Sins of Commission and Sins of Omission; no Sin could be expiated without the Death and Blood of Christ: Also a full and free Confession was to be made upon the Head of the Scape-Goat of all Sins. Brethren, as the smallest Sins needed such a Sacrifice, such an Atonement, namely, the Death of Christ, so the greatest Sins were not excluded from that Atonement and blessed Benefit of his Death.

Moreover, the Scape-Goat carried all their Sins away into the Wilderness, or into an unknown Land, or into a Land of For­getfulness, never to be remembred any more; this hath our Lord Jesus done: Christ hath put away Sin, and put it away for ever, and that by the Sacrifice of himself once for all: He hath laid on him the Heb. 9. 26. Iniquities of us all; and also all our Iniquities. He could not be supposed to have suffered for our Sins, if our Sins, respecting the Guilt of them, were not laid upon him, or charged upon him, and imputed to him: his Sufferings otherwise would have been Arbi­trary and Unjust, had he not been substituted by the Father, and called forth as our Surety, (nor could his Death been accepted) the Law no where condemning or punishing any one who in a Law­sense is an innocent Person.

He was made Sin, without knowing Sin: He knew the Guilt by Imputation, but he knew not Sin any otherwise, neither Original nor Actual; He was born without Sin, and lived without Sin, in his Mouth was found no Guile: yet he had our Sins upon him, and carried them away; he being the Antitype of the slain Goat, satis­fied for all our Sins; and as he is the Antitype of the live Goat, he hath born them away for ever.

Arg. 4. If any one Sin of the Children of God shall ever be charged upon them as to that Vindictive Wrath that is due to Sin, so that they may come under Eternal Condemnation of it; then hath not Christ born all their Sins, nor carried them away into the Land of Forgetfulness. But Christ hath born all their Sins, and carried away all their Iniqui­ties, as he is the Antitype of the slain and living Goat; therefore their Sins shall never be charged upon them, as to the Vindictive Wrath that is due to them; so that they can never come under Eternal Condem­nation. Christ by his Death hath delivered us from the Curse of the Law.

Fourthly, None of Christ's Sheep, or no Believer, can fall so as eternally to perish, upon the Consideration of the Death of Christ.

[Page 244] 1. Because Christ hath by his Death delivered them from the Curse of the Law, as well as from the Guilt of Sin; the Law is the Strength of Sin, it is by that Sin condemneth the Sinner: The Law lays every Man under the Wrath and Curse of God; and unless it be answered, God might be said to change his Will should he justify any Man; nay, it would seem to reflect upon his Holiness: the Precepts must perfectly be kept by Man, or his Surety; the Breach we had made of it by Sin must be satisfied, for, both these Jesus Christ hath done, not for himself; he needed not to have come to keep the Law to justify himself, for as God he is infinite Holy; but as Mediator he did this for us, he obtained a perfect Robe or Righteousness to give away and put on us; He hath brought in everlasting Righteousness, and made an end of Sin. How made an Dan. 9. end of Sin? Not that there shall be no Sin any more in the World; No, but he has made an end of the condemning Power of it; the strength it had to kill and damn the Soul is took away for ever from all that believe, from all that he hath put his Righteousness upon. God's justice being satisfied, we are furnished with an exact and compleat Righteousness, that shall last for ever; 'tis an Ever­lasting Righteousness that every Believer hath in Christ. Who therefore shall condemn? Christ hath delivered us from the Curse of the Gal. 3. 4. 5. Law, being made a Curse for us. Sin is our Sickness, Sin is that by which we stand charged, and the Law condemns us, pronounces a Curse against us; but Christ hath cured us of this Sickness, and delivered us from this Curse: As it is written, Cursed is every one Gal. 3. 13. that continueth not in all things that are written in the Book of the Law, to do them. Till we believed, we lay under that fearful Curse; but from this we are discharged, and Christ hath undergone that great Curse for us, and there is no other Curse can come on Be­lievers; all separation from God and Wrath is by the Curse of Law: but this is ended and gone for ever to every one that be­lieveth. Nothing therefore now can separate them from God, the Curse is taken away, and the Blessing is put on us.

2. From hence it appears that the Veracity of God is ingaged to acquit all them that believe in Christ, as his Justice is obliged to leave Sinners under the Curse of the Law that believe not, because nothing but a perfect Righteousness can deliver from the Curse thereof.

3. Moreover, God is obliged, upon the account of his Cove­nant with his Son for us, to discharge us for ever, because Christ hath fully performed all things as the federal Conditions of our [Page 245] Restoration and Deliverance from Sin, and the Curse of the Law, which he covenanted to do.

Arg. 5. All that are delivered from the Curse of the Law, and to whom there remains no more any legal and just Cause in God of Wrath and Separation from him unto their Eternal Condemnation, cannot eter­nally perish. But all that believe in Christ are delivered from the Curse of the Law, and to them there remains no more any legal and just Cause in God of Wrath and Separation from him unto their eternal Condemnation: therefore no Believer shall eternally perish.

Fifthly, Christ dying for our Sins, was a full and compleat Pai­ment Christ hath born all God's Vin­dictive Wrath due to Believers. of all our Debts, which bound us over to Death and Con­demnation; we owed ten thousand Talents, and Christ our Surety was charged with it, even with all we owed to Justice; and by his Death he paid the uttermost Farthing: Now the Principal and the Surety are legally and judicially one Person; so that in Christ we paid all, though it was God and not we that found out the Surety, and paid himself with his own Money; and there­fore we are acquitted in a way of Sovereign Grace; we have it in a way of Mercy, though in a way of Righteousness also: That Rom. 3. 23, 24, 25, 26. God might be Just, and the Justifier of him that believeth in Jesus.

From whence I argue;

Arg. 6. All those for whom Christ hath paid all their Debts, or made a full Compensation for, shall never perish. But Christ hath paid all the Debts of Believers, or made a full Compensation for them; there­fore they shall never perish.

Would it not be look'd upon as an Act of Injustice in a Credi­tor to arrest and throw a poor Debtor into Prison for those Debts his Surety paid for him, and laid down every Farthing of his Money? Now then say I, either some of the Sins of Believers, or some of their Debts Jesus Christ did not die for, pay, or satisfy for, or else all must conclude it is impossible (because God is Just) any one of them should perish.

Now who is it that dares to affirm, that Christ did not die and satisfy for all the Sins of Believers, or for his Elect Ones? If we 1 John 1. 9. confess our Sins, he is faithful and just to forgive us our Sins, and to cleanse us from all Vnrighteousness. He will not exact from us the Satisfaction which he hath accepted in the Atonement of his own Son our Surety, and in his own way applied; God will not require double Payment.

[Page 246] Sixthly, From the Death of Christ I further argue; No Believer can eternally perish, because his Death was the highest and great­est Expression and Demonstration of Divine Love, both in the Father and Son. Now say I, (as I hinted once before) He that gave the great Gift, will not deny the lesser: Sure if God gave his Son to die for our Sins, he will give us Grace to resist Sin, to mortify Sin, and will also pardon all our Sins: And if Christ di­ed for us, spilt his Blood for us, he will pray for us, he will not refuse to intercede for us, that our Faith may not fail, or we lose the Benefit and Blessings purchased for us by his Death.

He that would not pray for his Friend, or for his Neighbour, will not die for him: But on the other Hand, if he yields him­self up to die for him, he will pray for him. Christ died for his Sheep, he will therefore both feed them, heal their Diseases, and preserve them, that they may not be devoured by any Enemy whatsoever; neither by Sin, nor the Devil, &c. See Rom. 5. 10. Rom. 8. 32.

Seventhly, Jesus Christ by his Death purchased Grace, and all Christ by his Death purchased Grace for us. things his Saints need or shall need, in order to make them meet for Glory; therefore they shall not perish. Do they need Faith, need Patience, need Power against Sin, need Pardon, need Purg­ing, &c. all these things, and whatsoever else they stand in need of, they shall have: My God shall supply all your need according to Phil. 4. 19. his Riches in Glory, by Jesus Christ. All Grace is in Christ, as the Fruit of his purchase; And of his Fulness all we receive, and Joh. 1. 14, 16. Grace for Grace: And this is to shew forth the Riches of God's Glory. Will he lose his Glory? Shall Satan insult over the Ma­jesty of Heaven after this manner, viz. Lo, here is one of them for whom thou gavest thy Son to die, whom thou hast left to me, and I have destroyed him for ever? Will God, think you, suffer this, since his main Design in the Gift of Christ, is the Glory of his own Rich and Sovereign Grace? Nay, and after he has with such large Expence of rich Treasure, and such Pains restored his lost Image to a poor Believer, will he suffer Sin and Satan utterly to deface it again whilst he looks on? Our Opposites are Men for Na­tural Reason. Now Sirs, what think you of this; is there any reason for you to believe God will suffer either of these things to be done?

[Page 247] Eighthly, The Death of Christ preserves all Believers to Ever­lasting Life, because he hath by one Offering perfected for ever them Heb. 10. 14. that are sanctified. Christ as the Effects of his Death, before he hath done, will bring all for whom he was a Sacrifice to Heaven: Justification in the Perfection of it shall be continued, Sanctifica­tion shall be compleated, our Interest in him shall not be lost: Can any think that Christ will not maintain Life in that Soul which he made alive by his own Death?

Arg. 7. If therefore Christ's Blood was not shed for none in vain, but that he shall have his whole Purchase; then none of his Sheep or Elect Ones shall ever perish. But Christ's Blood was shed for none in vain; there­fore he shall have his full Purchase, none of his Elect shall perish.

No Man would lay down a Sum more in value than a whole Kingdom, but would first see himself sure of it, upon laying down that Price: the Father's Covenant and Promise also made all the Elect certain of Eternal Life upon Christ's dying for them. Besides,

Beloved, the Sacrifice of Christ unites all the Holy Attributes together to secure a Believer's Interest; Justice and Mercy are both agreed in Christ, they meet together, and kiss each other, yea, and join Hands to help and save every Believer. The Flood­gates of Mercy are opened, and the Fire of Divine Wrath con­fin'd in its Flames, or rather quenched by the Streams of Christ's Blood, that Mercy might flow down to us abundantly: Christ's Blood hath eternal Virtue in it, it is called the Blood of the Ever­lasting Covenant, therefore extendeth to the Expiation of Sins to come, as well as what are already past. Christ's Death hath glo­rious Effects, as the Apostle shews: For if the Blood of Bulls and Goats, and Ashes of an Heifer sprinkling the unclean, sanctifieth to the purifying of the Flesh; how much more shall the Blood of Christ, who through the Eternal Spirit offered himself to God, purge your Consciences from dead Works to serve the living God? To talk of Christ's Death, and see no Effects of it, alas, what's that? All that Christ died for, shall see and feel too its Glorious Effects and Operations upon their Souls and Consciences; though the Sacrifice be over, the Virtue and excellent Causality of it abides for ever.

Ninthly, Christ by his Death redeemeth his People from all Iniquity, and this was his End in dying. What signifies such a Christ by his Death re­deemeth us from all Sin. Redemption, that leaves a poor Slave in his Chains and Irons, without procuring a Release for him? In this lies the Glory of our [Page 248] Redemption by Christ; 'tis not only from the Curse of the Law, and Wrath of God, but from a vain Conversation also: See the Apostle's Words; Who gave himself for us, that he might redeem us Tit. 2. 14. from all Iniquity, and purify unto himself a peculiar People zealous of good Works. If this was his End and Design in his Death; do any think he will see himself frustrated in it? Shall any Enemy of the Soul bring Christ under a Disappointment? Compare this with 1 Pes. 1. 17, 18, 19.

Tenthly, and Lastly, Jesus Christ hath by his Death purchased Eternal Redemption, or Everlasting Life, for all his Sheep; and by his Spirit hath also given to them the Earnest of it; therefore his Death preserves them to Salvation: In whom ye also trusted af­ter Eph. 1. 13, 14. ye heard the Word of Truth, the Gospel of your Salvation: in whom also after ye believed, ye were sealed with the Holy Spirit of Pro­mise, which is the Earnest of our Inheritance, until the Redemption of the purchased Possession, unto the Praise of his Glory.

Now I should come to speak more particularly to the Effects of the Death of Christ, and inlarge upon some things that I have but a little touched upon; but that I must leave until the next Time, and shall only speak something by way of Improvement of this Argument.

APPLICATION.

First. To you that are Believers: O praise and bless God for a Crucified Saviour. What in Heaven and Earth is cause of great­er Wonder and Admiration! Christ's Death is the meritorious Cause of all Spiritual and Eternal Joy and Comfort; all Grace flows out of the Wounds the Spear and Nail [...] made in his Blessed Body, and from the Death and Pangs his Soul underwent. No­thing is a greater Evidence of Christ's Love to us, than the Death of his Cross.

2. Apply his Blood, draw Virtue from his Blood, fly to his Death; see how that stands to save thee from the Justice and Wrath of God: in his Death is thy Hope and Succour, when pursued by Satan, and under all Temptations.

3. Triumph in the Cross of Christ; thou, O Child of God, wast crucified with Christ, thy Sins were punished in him, and thou art acquitted in him, and raised in him. O labour to know Christ and him crucified; Labour to know him and the Power Phil. 3. 10, 11, 12. [Page 249] of his Death, and the Fellowship of his Sufferings, &c.

4. And as to you Sinners, is not here Ground of Hope for you? Christ died for the chiefest of Sinners; And whosoever be­lieveth John 3. 16. in him shall not perish, but have everlasting Life. But wo to such who slight this bleeding Saviour, that sin because Grace hath abounded, or that make the Death of Christ an Incouragement to them to continue in Sin. Tush, say some, trouble not your self with me, Christ died for Sinners. O Souls, will you crucify Christ again? I tell you, if you do not feel the Effects of his Death, in vain is all your present Hope.

5. This may serve also to detect such, and severely to reprehend Assertors of General Redemption reprehended. them that say, Christ died to save all, or for all, and every Man and Woman in the World. Brethren, if he died for all, that is, in the Stead and Room of all, then all shall be saved; God will not condemn such whom Christ laid down his Life for, or in the place or stead of, as I have proved from God's Word. But further, to detect this Error of General Redemption,

1. Consider, that Redemption is a Word easy to understand; it is the saving of a Person, that is in Slavery or Captivity, com­monly procured or obtained by a Price paid, or a Ransom: but if the Person is indeed redeemed, he is set at Liberty. To say a Man is redeemed, and yet left in Chains and strong Bonds, out of which he cannot come, unless the Redeemer break those Chains and Bonds to pieces, is to speak untruly, or in plain English, a Lie. Now are all Men redeemed? Redemption cannot be more universal than it is in Matter of Fact. If ten Men were in Sla­very in Argiers, and a Sum of Money was paid to redeem them, and yet after all, care is not taken to make that Ransom to be ef­fectual for their Redemption, but six or seven of them are left in Captivity; can any Man say all the ten were redeemed out of that Slavery and Thraldom wherein they are held? Even so it is here; for Men to say, that the Redemption by Christ is for all the World, and yet the greatest part of Mankind lie in Bonds, under the Power of Sin and Satan, and have not the Death of Christ made effectual to them, is a great Mistake, and indeed not true as to Matter of Fact.

2. Are we redeemed only from the Curse of the Law, and from the Wrath of God; and are we not also redeemed from Sin, and from being under the Power of Satan? That Redemption that is by Christ, is (you hear) from all Iniquity; and are all so redeemed? The Apostle Peter saith, Forasmuch as ye know that ye were not re­deemed [Page 248] [...] [Page 249] [...] [Page 250] with corruptible things, as Silver and Gold, from a vain Con­versation, 1 Pet. 1. 18. but with the precious Blood of Jesus Christ, &c. So many as are, and shall be redeemed from all Iniquity, from a vain Con­versation or whom Christ hath redeemed from the Power of Sa­tan, he setting them at Liberty who naturally are bound, and bringing them out of the Prison-House, so many, and no more, did he die for; and no further doth Redemption by Christ ex­tend.

3. If there are many left in the Enemies Hand, and under their Power, and eternally perish, then there is no general or universal Redemption; but there are Multitudes so left, and perish.

4. That Grace, Love, and blessed Price that doth not procure Universal Salvation, is not, cannot be an Universal Redemption. But God never shewed such Grace and Love by the Price of Christ's Blood that doth procure Universal Salvation; therefore there is no Universal Redemption: for that Price or Paiment which doth not actually pass or terminate in Salvation, is no Redemption at all: an Attempt to redeem unless it be effected, is no Re­demption.

5. Brethren, is Christ an Universal Saviour of the Souls of all Men? Why there can be no Universal Redemption, unless there be an Universal Redeemer, (as I said before) but there is no such Universal Redeemer.

Object. We do not plead for an absolute Vniversal Redemption, but for a Conditional; and that Condition is to be performed by the Crea­ture, and many perish because they do not perform it; the Condition is Faith, Regeneration, Sincere Obedience, and Holiness, &c.

Answ. The Condition they say is Repentance, Faith and Rege­neration. Now were it thus, as these Men affirm, then how is Christ rendred, even more weak and inconsiderate than any Man of Understanding? For what Man would lay down ten thousand Pounds to redeem a Captive out of Slavery, when he knew a cruel Tyrant had him in his Hands and in strong Chains, and would not let him go, nor regard at all the Sum laid down for his Ransom, there being no treating with him: he' I take no Price; but unless he is conquered, and the Person redeemed by Power, the Money is lost. This is the Case, Christ's Blood is the Ransom that was laid down to satisfy the Law and Justice of God; but all and every Man and Woman in the World is under the Power of Sin and Satan: and unless Christ delivers the Soul out of the Hands of these Ene­mies by the Power of his own Arm, his Blood would be of none [Page 251] Effect to redeem any one Soul. Therefore God by this Conditio­nal Universal Redemption, rather seems to mock Men, according to these Mens Notion; for this is the purport of it, You are redeemed, Sinner, yea all of you by Christ's Death, if you can redeem your selves. Do but your part, and you are redeemed: What is that? Why answer the Conditions, viz. change your own evil Hearts, make you a new Heart, believe in Christ; get out of Satan's Chains; raise your selves from the Dead, and you shall be redeemed. Is this possible? Strange! doth the Righteous God make that the Condition of Salvation on the Creature's Part, which he knew the Creature was no more able to do than to give sight to the Blind, or raise the Dead?

2. Besides, it renders Christ to be but a Conditional Redeemer, could the Creature answer the Condition; yea, and it puts Christ but into a possibility also of being a Redeemer, (as one well ob­serves) he is not actually so whilst he stands under that Conditi­onality; Examen confectionis pacificae. for the Conditionality doth not only lie upon the Person to be redeemed, so that he cannot be a redeemed One, till the Condition is performed: But it puts also a Bar to the Purchaser, he can't in any good sense be called the Redeemer of such a Per­son, 'till the Person hath performed the Condition. As for Ex­ample, if I lay down an hundred Pounds for the Redemption of a Person in Slavery, upon this Condition that he yield to serve me seven Years after, I must have his Consent to these Terms before I can redeem him; and therefore upon this Condition I am cer­tainly suspended from being a Redeemer, and am no Redeemer to the said Person, if he refuse the Terms; all that I have done is but a Proffer of Terms. Hence (saith the said Reverend Au­thor) for Christ to be a Conditional Universal Redeemer, is a Contradiction; for it's to be but a Redeemer of some that perform the Condition, and no Redeemer to them who do not.

6. To which let me add, this Notion of Conditional Redemp­tion, renders Salvation not to be freely of God's Grace, no not the very Purchase it self; because in the Design of it, it was not to be had without the Creatures Money, I mean without his an­swering the Condition of Repentance, Faith, Regeneration, and final Perseverance, &c. which to do, they deny Christ's purchased Grace and Power for all or any one; or hath he promised to perform it for them, or to work it in them? No, but it is that which absolutely the Creature must find Power, Strength, and Skill to do, or perish for ever, the Redemption being intended for [Page 252] him on no other Terms: all depends on the Will of Man, 'tis as Man's Will determines it.

7. Moreover, who can suppose Christ would shed his Blood, and lay down such an infinite Sum, to redeem such whom he knew would not answer those Conditions propounded? Nay, and which is worse, to lay down his Life to redeem Multitudes upon such Conditions, which he knew they were no more able to perform, than to create a World? Can this stand consistent with the Wis­dom and Goodness of Jesus Christ? This Assertion of theirs (saith the same Author) is as if they should say, A. B. purcha­sed an Estate for me, and in my Name, upon Condition that I should take up the Monument and carry it over the Bridg.

8. All those that have Redemption, or that Christ died to re­deem, have or shall have remission of Sin: But the greatest part of Men have not, nor ever shall have remission of Sin, therefore Christ did not die for the greatest part of the World; Redemp­tion and Forgiveness of Sins is of equal extent.

9. Again, I might argue thus; Those that Christ did not pray for, he did not die for; those that he never would put up one Prayer, one Sigh to the Father for, certainly he never purchased Remission of Sins and Eternal Life for: I pray for them, I pray not Joh. 17. 9. for the World; but for them which thou hast given me, for they are thine. Now it is easy to know what World it was Christ prayed not for; namely, those that were not given to him by the Father; for all that were of the World, that did belong to the Election of Grace, though then under the Power of Sin and Unbelief, he did pray for: Neither pray I for these alone, but for them also which shall Ver. 20. believe on me through their Words: the Elect, whilst Sinners, may be called the World as well as any others.

10. If Christ died for all, he intended to save all: But Christ did not intend to save all; therefore he did not die for all. Strange! will any say our Lord Jesus did that which was contrary to his Purpose and Intertion? And if it was his Intention to save all, who could frustrate him in it? Why then are not all saved? Sirs, the Death of Christ cannot extend to the Salvation of any one Soul, further than the Intention and Purpose of God, or the Election of the Father, and Application of the Holy Spirit.

11. Those that Christ died for, he purchased Grace for, Re­mission of Sin for; and all things in order to make the Redemption of his Blood effectual unto, he purposed to bestow the lesser Grace and Gift upon them, as well as the greater. Would a Man give [Page 253] a Million to purchase such an Estate for a Man, and will he refuse to part with five Pounds in order to have it made sure to him for whom he laid down so great a Sum?

12. That Purchase of Remission of Sin, and Salvation, that Examen confectionis pacificae. leaves Men under a Certainty of Damnation, is not esteemed Re­demption at all; but a Purchase of Remission and Salvation, upon the Condition these Men talk of, leaves most under a Certainty of Damnation, because it is an impossible Condition in respect of Man, he being dead in Sins and Trespasses, therefore can't perform it; and also in respect of Christ, because he never purchased Grace for them to enable them to perform that Condition.

13. If the Death and Resurrection of Christ shall have its pro­per Effect, to the Eternal Salvation of all them for whom he died; as a Corn of Wheat that falleth into the Ground, or is sown in the Earth, in that respect hath its Effect; then all for whom he died shall be saved: But his Death, &c. shall have like Effect; see his own Words, And Jesus answered them, saying, The Hour is come that the Son of Man should be glorified. Verily verily I say unto you, John 12. 23, 24. Except a Corn of Wheat fall into the Ground, and die, it abideth a­lone; but if it die, it bringeth forth much Fruit. See here, all that are and shall be saved, our Lord ascribeth unto his Death as the absolute Effect thereof; all his Elect being virtually in him, as all the Increase virtually is in that one Corn of Wheat that is sown into the Earth, that is produced by it.

See Reverend Dr. Chauncy, Dr. Chaun­cy in his Treatise of the Doctrine of Godli­ness, p. 203, 204. "If (saith he) there be the same Eternal and Unchangeable Cause of Redemption, as of Appli­cation, as to the same Persons; then whosoever is redeemed, shall have Redemption applied, and be saved eternally: But there is the same Eternal and Unchangeable Cause of both; Ergo."

"3. All that are redeemed, must be saved; or if they be not saved, the Reason is from the Insufficiency of his Redemption: and whatsoever is not efficient, is not sufficient to attain the End, either from want of Virtue in the Thing, or Will in the Efficient. Now if Christ's Intention were to redeem all, he intended that which he could not do; if he intended not to re­deem all, whatever the simple Virtue of his Obedience might have done, had it had an Intention of the Agent annex'd to it; yet having it not, it is limited by it, and becomes insufficient."

[Page 254] "4. If the Death of Christ be sufficient to redeem all, and all are not actually redeemed, so as to be saved, it is Nonsense to talk of Universal Redemption; for an Universal Redempti­on, without Universal Salvation, is an Absurdity of the first Rate."

"5. If Christ's Death be universally sufficient, then it is irresi­stable in attaining its End; and if so, Man's Will cannot hin­der it. But these Men that hold Universal Redemption, will say, That notwithstanding this Redemption, some Men will not be saved; therefore this Redemption is not sufficient to save all, for it seems it doth not conquer every Man's Will, so as to make him willing to be saved: and it seems by them, Christ is such a Redeemer as cannot save whom he will; and there­fore not being an Alsufficient Redeemer, cannot be a sufficient Redeemer to save all."

"6. He that died to redeem all, died instead of all. But Christ did not die in the room or stead of all. The Major wants no Proof, and all Opposition to Christ dying in our stead, is but a meer Wrangle: And that Point is yielded of late by our so­berest and most Learned Vniversalists. I proceed to the Minor; Christ did not die in the stead or room of all; for if so, in what Christ suffered in their stead that are not saved, he was injured: To pay this or that Man's Money, and be accepted and taken Debtor and Paymaster in his stead, and yet for all this if the Man is not discharged, nor one Farthing of his Debt, both Christ and the Sinner must needs be fallaciously and injuriously dealt with."

"7. It is not fit Christ should die for all, seeing his Father elected not all, and gave not all to him; for Christ to redeem more, were to disobey his Father's Will, and not to do it. If any say God elected all, it's most absurd to talk of chusing some from among many others. When a Man takes the whole Number, this is no Election: or if any say that Election is Con­ditional, provided a Man will, this also is no Election; for if Election be upon the Condition of Man's free Will, one Man is not chosen and not another; but all have equal previous Desig­nation to the End, and so there is no Election at all."

"8. All that Christ shed his Blood for, he loved with a Con­jugal Love; and therefore must be married to them in Applica­tion, and they must necessarily be saved." Eph. 5. 25.

[Page 255] "9. The Works peculiarly ascribed to each Person, according to their Divine Order and Manner of working, are of equal Extent; whom the Father elects, the Son redeems, and the Holy Ghost sanctifies." Joh. 17. 19, 20. & 10. 11. & 16. 13, 14.

Thus far the Reverend Dr. Isaac Chauncy.

I might add divers other Arguments against this pretended Uni­versal Redemption, but because what I have already said under this Argument taken from the Death of Christ, doth so fully over­throw such a pretended conditional Universal Redemption, I shall say no more unto it.

Object. But doth not the Scripture say, that Christ died for all, and for the whole World, and for every Man?

Answ. 1. It cannot be taken for every Individual Man and Wo­man in the World, for the Reasons we have given.

2. It is evident by All, that the word World, doth in many places only intend some of all sorts, by a Synecdoche, a part being put for the whole: As it is said, All Judea and Jerusalem, and all the Re­gions round about Jordan, went out to be baptized of John. Mat. 3. 5, 6. Joh. 3. 26. John 12. 32. 1 Cor. 12. 7. Behold the same baptizeth, (speaking of Christ) and all Men come to him. Again, Christ saith, When I am lifted up, I will draw all Men to me. Also Paul saith, That the Manifestation of the Spirit is given to eve­ry Man to profit withal. Hath every Man and Woman in the World the Holy Ghost in them, and the eminent Gifts thereof? The A­postle says, That every Creature of God is good, and nothing to be 1 Tim. 4. 4. refused; that is to say, every Creature of God is good for Food. Now, pray, are not these words to be taken with restriction? Are not Toads and Snakes, and a multitude of other Creatures and Things the Creatures of God, and are they therefore good for Food, or intended here?

I even wonder to see how Men run into Mistakes, through igno­rance of some Texts of Scripture; As Mr. Joshua Exel lately, and A Minister in Gloster­shire, as I am told, of the Presby­terian Per­swasion. very confidently and boldly hath asserted in print, That John the Baptist did certainly baptize all universally, even both Men, Women, and Children; because the Text says, That all Judea, Jerusalem, and all the Regions round about Jordan, went out and were baptized of him; which I have answered, and shewed his weakness in assert­ing any such thing from thence: [ All] there, no doubt, intends but a Part, and may be not the 20 th Part of all the People of Judea and Jerusalem neither. Also how have some pleaded for eating of [Page 256] Blood from hence, which is the Life of the Creature; which was forbid to the whole World in Shem, Hani, and Japhet, after the Gen. 9. 4. To eat Blood, the Life of the Creature, unlawful. Flood, and before any Ceremonial Law was given forth; yea, and as soon as the Flesh of any Creature was given to Man to eat, (or he was allowed to eat the Flesh thereof); as also Blood is posi­tively forbidden as Fornication and Pollution of Idols in the New Testament, Acts 15. 20, 29. Alas, how easy are Men led to a­buse the Sacred Scriptures, to favour an Opinion they have re­ceived, for want of farther light. And as to the word World, 'tis evident that does not sometimes extend to all universally, but to a part. Moreover, all that are in Unbelief, or that believe not, though some of them may be given to Christ, yet they are (as I hinted before) as much the World as other ungodly Ones, until called out of it: I have chosen you out of the World. From hence it appears they were in, and of the World before, else they could not be said to be chosen and called out of the World. Now it was for this World Christ died, even all the ungodly World that were given to him and for all and every one of them, and no more, upon a Spiritual Account, viz. to save them, or die in their stead. Yet,

3. Christ is said to take away the Sin of the World: What World Joh. 1. 29. is that which Christ takes away the Sin of? I affirm, there is not one Sin taken away from the World, nor one in the World, but only of such that Believe, (of the Adult): all Unbelievers are under the Guilt and Punishment of Original Sin, and Death is to such a Fruit of the Curse still, which God denounced against Adam, &c.

4 In one sense he may be said to buy or save the whole World, i. e. externally; for it was by Christ's Mediation and Death this World was saved (and all in it) from perishing immediately up­on the Sin and Fall of Man: all live, move, and have their being in him as God, and through him as Mediator; he is in this respect the Saviour of all Men; but especially, or with an especial and eternal 1 Tim. 4. 10. Salvation, he saves none but them that do believe.

So much shall serve as to this Objection, and at this Time.

‘ JOHN X. 28. And I give unto them Eternal Life, and they shall never perish, neither shall any pluck them out of my Hand.’

Sermon XIII.BELOVED, the last Day I was upon that Grand Argument, to prove, That none of Christ's Sheep can fall away, so as eternally to perish, ( viz.) taken from the Death of Christ.

I shewed you that Christ died in their stead; he bore all that Vindictive Wrath that was due to them for their Sins, so that they might never bear it, or suffer in Hell.

I shall now proceed.

Eighthly, My next Argument shall be taken from the Effects of Christ's Death and Resurrection. Though I have spoken some­thing The Eighth Argument taken from the Effects of Christ's Death and Resurrecti­on. already touching the Effects of the Death of Christ, yet I shall, before I pass it, add something further to it.

First, We have shewed you, that the appeasing of God's Wrath was the Effects of the Death of Christ; he put an end to all Vin­dictive Wrath and Vengeance that was due to all Believers or Elect Ones: The Pangs of Hell due to us, seized upon him, and he bore it in our stead upon the Cross: He was delivered for our Offence, and rose again for our Justification. Now when Christ was discharged, all his Elect were virtually discharged also, because he suffered and rose again as a publick Person, representing all that were given to him by the Father: those things which he did in his own Per­son in this respect, we are said to do together with him. Brethren, the benefit of his Performances doth redound unto us; we are said to die with him, and to be quickned together with him, and entred Rom. 6. 5, 6. Col. 2. 12, 13. into the Holy Place with him; the whole Victory over Sin and Death being obtained, and the Quarrel removed; the condemning Power of Sin being destroyed: all things about making an end of Sin are done and passed through. Now what saith the Apostle, He that is dead, hath ceased from Sin. Well, what of this? Likewise, 1 Pet. 4. 1. saith he, Reckon ye also your selves to be dead indeed unto Sin; but [Page 258] alive unto God, through Jesus Christ our Lord. Knowing that Christ be­ing Rom. 6. 10, 11. raised from the Dead, dieth no more; Death hath no more Power over him. Now this being done by us, and for us in our Head, can we henceforth die any more? Shall Eternal Death have Dominion over us? No, no, we are to reckon our selves to be as absolutely freed and discharged from Sin and Eternal Death, as Christ is discharged and freed from Death, and dieth no more: And this comes to us as the Effects of his Death, by his suffering for us, and in our room. If one died for all, then were all dead, (that is, all 1 Cor. 5. 15. those for whom he died) they were dead, and died likewise with him their Sponsor, and are delivered from the Curse due for Sin; so that we now might and shall live to him that died for us, and rose again. This was the End of his Death, and is or will be the Effect thereof on all for whom he died.

Secondly, Reconciliation, from hence it doth appear is also another Reconcilia­tion the Ef­fect of Christ's Death. Eph. 2. 16. Effect of Christ's Death. The Design of God was to bring us to Happiness; and this he doth as the Effects of the Death of his own Son the Lord Jesus, who hath made our Peace by the Blood of his Cross. He hath reconciled both Jews and Gentiles to God in one Body, having slain the Enmity thereby. Divine Justice, you heard the last Day, has nothing to charge upon God's Elect, because it is Christ that died. Rom. 8. 34.

1. Observe; Christ's Death hath reconciled God to us: When we were Enemies, we were reconciled to God by the Death of his Son. Rom. 5. 10.

2. And then also, as an Effect and Fruit of his Death, he having obtained the Spirit for us, we are actually reconciled to God: And thus our Days-man lays his Hands upon both; he brings God to us, and us to God; he is not the Mediator of one, but God is one: There is one Mediator between God and Man, the Man Christ 1 Tim. 2. 5. Jesus.

3. Therefore as the Effects of Christ's Death and Resurrection, Reconciliation is made with God for us, and that for ever: it is not a Peace made for such a time, or for so long, but for ever, so that there shall never be any destructive Breach any more, no more War between God and Believers; let Sin and Satan do what they can, they cannot break this League of Peace and Amity. 'Tis not a Peace upon Condition that we are to keep, and may break it; No, no, the Peace was made by Christ, and he that made it, maintains it, as he sits upon the Throne: He it was that made it as he is a Priest, and he maintains it as he is a King upon the Throne; Zech. 6. 13. [Page 259] he will never suffer Sin to get such Head in us, that we shall cast off God any more, or violate our Covenant with him, nor will he suffer Satan to do it; therefore they who are reconciled, shall ne­ver perish, no not one of the Elect of God.

Thirdly, The Gift of the Holy Spirit is another Effect of the Death of Christ: This Jesus hath God raised up, whereof we are Witnesses. Acts 2. 32, 33. And having received of the Father the Promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. The Father pro­mised unto his Son upon his dying for us, that the Holy Spirit should be given to all his Seed: I will pour my Spirit upon thy Seed. Isa. 44. 3. Indeed, Christ receiving the Holy Spirit without measure for us, in his own Person as Mediator, antecedent to our believing, is the fullest Security to us imaginable: We are blessed with all spiritual Blessings in Christ, that is, in him as our Head. And although Christ received the Spirit before he suffered, yet it was upon the account of his Sufferings; the Father trusted his Son, took his Son's Word, and gave him part of his Wages from the beginuing: for all the Saints under the Old Testament, had the Spirit upon no other Account than as we have it, namely, as the Fruits and Ef­fects of Christ's Death and Purchase who was to die.

Now, Brethren, pray consider what the Work of the Holy Spirit is, which is promised to abide with the Saints and Seed of Christ for ever.

1. His Work is at first to quicken them: You hath he quickned.

2. To renew, to regenerate, to sanctify them; this is the Work and Office of the Spirit: I will sprinkle clean Water upon Ezek. 36. 25. Rom. 15. 16. 2 Thess. 2. 13. you, and ye shall be clean from all your Filthiness. And hence the Gentiles are said to be sanctified by the Holy Ghost. But pray take notice of this, the Rock in the Wilderness was first smitten before Water gush'd forth. So Christ was first smitten, first crucified, then the Spirit like Water was poured forth: It is, Sirs, wholly the Effects and Fruits of his Death.

3. It is the Work of the Spirit to cause us to walk in God's Ways, and to keep his Statutes: I will put my Spirit within you, Ezek. 36. 27. and cause you to walk in my Statutes, and ye shall keep my Judgments, and do them. We should not do this were it not for the Spirit; we could not keep God's Precepts, nor walk in his Paths, but God puts his Spirit into us that we shall not depart from him; that is, we shall not finally apostatize from him, but shall keep his Precepts to the End.

[Page 260] 4. It is the Work of the Spirit to help us to pray, and breathe forth our Desires to God: We know not how to pray, but as the Spirit Rom. 8. 26. helps our Infirmities, and maketh intercession for us with Groans that cannot be uttered. Christ having redeemed us from the Curse of the Law, it is, that this Blessing of Abraham might come upon the Gentiles: And because ye are Sons, God hath sent forth the Spirit of his Son into your Hearts, crying, Abba, Father. Gal. 4. 5, 6.

5. The Office and Work of the Holy Spirit, is to enable us to mortify Sin: Rom. 8. 13. If ye through the Spirit mortify the Deeds of the Body, ye shall live. And hence it is also that Sin shall not have Dominion over them; and therefore Believers cannot perish, they having such a Helper: He destroys all that Dominion Sin and Satan had in them, and Power over them: The Spirit utterly spoils Satan's Kingdom in them, Because greater is he that is in you, than he that is in the World, saith John, speaking to the Saints. This is 1 Joh. 4. 4. such a Helper that can never be worsted.

6. It is hereby we perform all our Holy Duties: By the Spirit Mi­nisters preach to profit, and Hearers hear to their profit; hereby we read to profit, and sing God's Praise to our profit and sweet com­fort: for as we pray with the Spirit, so we sing with the Spirit; and the same Measure, the same Fillings of the Spirit that enable us to do the one, enable us to do the other. By the Spirit we are also helped to meditate on God, and on his Word; and hereby our Meditations of him are sweet to our Souls.

7. 'Tis by the Spirit we resist and repel Satan's Temptations: Or if he doth at any time worst us, the Spirit will help us up a­gain.

8. It is the Holy Spirit that doth confirm and establish us in the Truth.

9. In a word, All Grace is from the Spirit; and it is by the Aid and Assistance of the Spirit, that we are enabled to exercise that Grace: for as he first formed the Habit in our Souls, so it is he helps us to do the Act also, or that doth influence us in the Exer­cise thereof.

10. The Holy Spirit is also the Earnest of the Saints Inheritance: Eph. 1. 13. 'Tis given to them as an Earnest of that Glory they shall one Day absolutely be possessed of: 'Tis given to assure them, that as cer­tainly as they have received the Holy Spirit here, and he is in them, so certain it is that they shall be saved, or have the Eternal Inheri­tance. True, I have mentioned this two or three times already, yet it is of so great Importance, I cannot pass it by here: It is [Page 261] no small Matter that God gives us, when he gives the Holy Spirit to us; for as he is that Principle of Life in us, so he gives us a full Assurance of Eternal Life hereafter: and it is upon this Earnest-Money a Saint may be said to live, whilst in this World; nay, and it will defray all his Charge, and supply all his Need and manifold Wants, as long as he lives upon the Earth, even until he comes to the full possession of his Inheritance above.

11. And as the Spirit is the Earnest of Glory, or of Everlast­ing Life, so he is also the Witness of God in our Souls; yea, such a Witness, whose Testimony every Christian may trust to, and rest upon: The Spirit it self beareth witness with our Spirit, that we are Rom. 8. 16. the Children of God. It witnesseth to us our Adoption, that we are Children, and so Heirs, Heirs of God, and joint Heirs with Christ. There is a twofold Witness of the Spirit.

• (1.) The Spirit witnesseth by a direct Act, we taking hold of Christ, and of the Promise: Saith the Spirit to the Soul, I testify that Christ and Eternal Life is yours; you believe, and therefore you have Christ, and shall be saved.
• (2.) There is the witnessing of the Spirit by a reflex Act: A Man finds such and such gracious Effects of Divine Grace upon his Soul, and by these the Holy Spirit testifies he is gracious. One that loves God, that hates Sin, is changed, renewed, lives a godly Life; therefore is in Christ Jesus, and shall be saved.

12. It is also by the Holy Spirit that Believers are sealed unto the Day of Redemption. Also after that ye believed, ye were sealed Eph. 1. 14. & 4. 30. with that Holy Spirit of Promise. Strange! Can these fall away? Can such perish that have received the Earnest of Heaven, and have the Witness of the Spirit, and have it sealed to them? No, no, God hath put his Seal, or Mark, upon them; he by his Seal hath secured them to and for himself: and all this is the Effects of Christ's Death and Resurrection.

13. The Spirit also thus purchased by Christ's Death, and given as the Fruits and Effects thereof to Believers, the Promise of the Father is, that it shall abide with them for ever; it is the great Promise made to Christ in the Covenant; My Spirit which is upon thee—shall not depart from thee, nor from thy Seed, henceforth and for ever: See the Words, Isa. 59. 21. there is the Promise of the Father; it is an absolute Promise, and it runs thus, it shall be in Christ and in his Seed, henceforth and for ever. The Spirit is called the Promise of the Father. Also we have a Promise of the constant abiding of the Spirit in all Believers, made by Christ, the second [Page 262] Person in the Trinity; he told his Disciples, The Spirit of Truth, the Comforter should abide with them, and be in them forever. Unto John 14. these, add the Testimony of the Holy Ghost himself; for it is he that doth in the Word assure us of his own abiding with us; he hath chosen our Souls to be his own Temple and Habitation for ever; and also assures us, That all the Promises are in Christ, yea and amen, to the Glory of God. So that we have this great Truth sealed and confirmed to us by the Three that bear witness in Hea­ven.

Fourthly, Pardon of Sin is another Effect and Fruit of the Death of Christ, In whom we have Redemption through his Blood, that is, as Col. 1. 14. the Effects of his Blood, even the Forgiveness of Sin. True, Jesus Christ satisfied God's Justice for our Sins, he paid our Debts, it is not Remission without a Satisfaction, but yet we are freely for­given; we have it of God's Free Grace, but it is through the Blood of Christ; Remission of our Sins follows Redemption, as the neces­sary Effects thereof. Christ hath procured this Favour and Blessing for us, and Gospel-Remission or Pardon of Sin is for ever: I will remember their Sins no more, they are blotted out for ever; he hath cast our Sins into the Depth of the Sea, put them behind his Back; yea, he hath put them far away from him, as the East is from the West.

Fifthly, Adoption is the Fruit and Effect of Christ's Death; He hath redeemed us from the Curse of the Law, that we might re­ceive Gal. 4. 5. the Adoption of Sons. God takes us through Christ, or by virtue of Christ's Death, into the Relation of Sons; which Privilege we have for ever, we shall never cease being Sons and Daughters of God.

Sixthly, Free Access to the Throne of Grace, or unto the Fa­ther, is the Effect of Christ's Death: Having therefore, Brethren, Heb. 10. 19, 20. Reader, these things were en­larged upon when this Sermon was preached, which I am forc'd to leave out here. 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, Christ's Blood: His Death opened this Way, it is by him we have access to the Throne of Grace.

Seventhly, Another Fruit and Effect of the Death of Christ, is, Redemption from all Iniquity: He gave himself for us, that he might redeem us from all Iniquity, &c. Tit. 2. 14. Therefore this Glorious Effect his Death shall have upon all Redeemed Ones; it [Page 263] was not to redeem only from the Curse of the Law, as some talk, but from the Guilt, Pollution, Power and Punishment of Sin; therefore Believers shall never perish.

Eighthly, Justification is also another Effect of the Death and Resurrection of Christ; which is to acquit, absolve, and to pro­nounce us Righteous in God's Sight; God accepting us Righteous by the Imputation of Christ's Righteousness which is ever the same. Now Christ's Death being the Meritorious Cause thereof, we are said to be justified by his Blood, Rom. 5. 9. And pray see the Apostle's Argument from hence; Much more then being now justifi­ed by his Blood, we shall be saved from Wrath through him: It is more to be reconciled and justified, than it is to be saved; such are justified, and Christ's Blood having done the former, will much more effect the latter: those that Christ justifies, he will glorify; nay, and his Death and Resurrection cannot be without this Effect: And by him all that believe are justified from all things, &c. The Word Acts 13. 39. Justified is opposed to Condemnation; those that are justified, are justified for ever. Justification is not a gradual Act, as Sancti­fication is; it results not as the Fruits of our Repentance, or in­herent Holiness, but as the Fruits of Christ's Death and Merits; it is never less nor more: as our Holiness cannot add any thing to it, so the Sins and Infirmities of true Believers, cannot diminish any thing from it; there may be additions to our inherent Sancti­fication, but not to our Justification: Christ rose again for our Ju­stification. I may also challenge all the Men in the World to prove, that any Man that was justified in the sight of God, did ever fall away and come under Condemnation.

Ninthly, Sanctification is another Effect of the Death of Christ: You may again read that Text, Heb. 9. 13, 14. Christ died not only to justify Believers, but to sanctify them also.

Object. But some may say, A Man may be sanctified, and yet be defiled again: We read of some that escaped the Pollution of the World through the Knowledg of Christ, yet were again entangled and over­come. 2 Pet. 2. 20.

Answ. 1. If any sincere Christian be defiled again, through any Sin or Corruption, they shall be washed and cleansed again.

2. Those that Peter speaks of, were such that only had escaped gross Pollution through the common Operations of the Spirit; it appears, their swinish Nature was never changed: he therefore [Page 264] saith, It is happened to them according to the true Proverb, The Dog it Ver. 22. turned to his Vomit again, and the Sow that was washed to her wallowing in the Mire. Such therefore never were sanctified in Heart, they never experienced the Effects of Christ's Blood, not that Soul-puri­fying Virtue that is in it; they were cleansed from gross Idolatry, through the Knowledg of Christ, and also from some gross Acts of Prophaneness; they had obtained a reformed, but no renewed Life of Grace and Holiness; therefore such fall into Sin again, and are so overcome, that the latter End is worse with them than the Beginning. As to true Believers, see what the Apostle says; For by one Offering he hath perfected for ever them that are Heb. 10. 14. sanctified. By this one Offering our Lord Jesus hath procured our Sanctification perpetually to be continued; the Death of Christ hath special influence unto the mortification of Sin: in the Death of the Cross, Our Old Man is crucified, that the Body of Sin might be destroyed: Sin is mortified, and we are sanctified by virtue of the Death of Christ; and we hereby through his Grace come to be planted into the Likeness of his Death. And as Paul Rom. 6. 5. in another place saith, Being made conformable unto his Death: This Phil. 3. 10, 11, 12. Conformity is not in our Natural Death, or in our being put to death for him; but Christ dying for our Sins is the procuring Cause of our dying to Sin: therefore we must look for the Death of our Sins in the Death of Christ, as the proper Effect thereof. Virtue goeth from the Death of Christ, to the subduing and de­stroying of Sin; his Death was not only a Passive Example, but is accompanied with Power, conforming and changing us into his Likeness: 'Tis the great Ordinance of God to this very End, it is by a fellowship or participation in his suffering; we are never made conformable to the Death of Christ, till we die to Sin: the Death of Christ was designed to be the Death of Sin. And as certain as Christ died for the Sins of all the Elect, so certain it is they shall all, first or last, feel the powerful Effects thereof in the Death of their Sins. The Corn fell into the Ground and died, and shall produce all the Increase that virtually was hid in it: Christ is our Life, the Spring, Fountain and Cause of it; therefore we have nothing but what we derive from him.

Object. He is, say some, the Author of Life; and as he taught the Way of Life, so he is our Life.

Answ. He is our Life as he is our Head; and it would be but a sorry Head that should only teach the Feet to go, or the Mem­bers to act and move, without communicating Strength unto [Page 265] them, and to the whole Body. Christ, Brethren, is an Head of Influence; and in these spiritual Influences, or Life, that Strength which he communicates to us, doth consist in the killing of Sin: He loved his Church, and gave himself for it, that he might sanctify and cleanse it with the washing of Water, that he might present it to Eph. 5. 25, 26, 27. himself a glorious Church, not having Spot or Wrinkle, or any such thing; but that it should be Holy and without Blame. And if this was his End in his Death, be sure his Death shall perfectly effect this glorious Work in the End upon every Soul of his.

Tenthly, and lastly, Glorification is also an Effect of the Death of Christ; it is the Fruit of his Suffering, it was by his own Blood he entred as our Head and Representative once into the Holy Place, having obtained Eternal Redemption for us. The Crown of Heb. 9. 12. Glory is the Purchase of his Blood: and as sure as his Righteous­ness, his Holy Life and Obedience, and Meritorious Death carried him to the Father, and set him down at the right Hand of the Majesty on high; so will his Merits as certainly bring all the true Heirs to that Glory above, where the Fore-runner is for us already entered: For it became him for whom are all things, and by whom are all things, in bringing many Sons to Glory, to make the Captain of their Salvation perfect through Sufferings. First he brings those Sons into a State of Grace, as the Effects of his Death and Resurrection, and unto a State of Glory: And whom he justified, them also he Rom. 8. 30. glorified.

I shall draw up the Sum of this Argument: If such are the cer­tain The general Argument. Fruits and Effects of Christ's Death; (1.) If it hath appeased the Wrath of God for all that are in him: (2.) If it hath made their Peace, and for ever reconciled them unto God: (3.) If the Holy Spirit is purchased, and procured as the Effects of his Death for them, by which they are renewed, quickned and helped to mortify Sin; and is to them an Earnest, a Witness, and Seal of Ever­lasting Life, and shall abide with them for ever: (4.) If Justification is the Effect of Christ's Death, and they are for ever acquitted from all Sin, and accepted as Righteous in Christ's Righteousness: (5.) If all that believe in him are sanctified, as the Effects of his Death, and shall be perfected for ever: (6.) If Pardon of Sin is an Effect also of Christ's Death, and all Believers have and shall have their Sins forgiven for ever, or remembred no more: (7.) If they are adopted Sons and Daughters to God, as the Effect of [Page 266] Christ's Death: (8.) And also if Glorification is an Effect of his Death; and as certain as is the Cause, the Effect will be; or as sure as Christ is glorified in Heaven, all that are his Members shall be glorified. Then it is impossible that any one of them should so fall away as eternally to perish: But all these things are true, and none dare to deny them so to be, therefore they cannot fall, so as eternally to perish.

I shall apply this, and come to the next Argument.

APPLICATION.

First, To Sinners.

1. Hath the Death of Christ such Virtue in it, even to renew, quicken, regenerate all that believe in him? Is God through the Death of his Son reconciled, and shall all that take hold of him be justified? &c. O then, Sinners, look up unto him and never cease looking, until you find the Effects of his Death in your own Souls.

Object. 1. But alas, Sir, I am a vile and abominable Sinner.

Answ. Well, notwithstanding that, yet there is Virtue enough in Christ to save you.

Object. 2. But I have been a Drunkard, a Swearer, an Adulterer, a Thief.

Answ. So had some of those Paul speaks of, 1 Cor. 6. 11. Such were some of you, but you are sanctified, but you are justified.

Object. 3. But I have been an Old Sinner.

Answ. Well, let it be so, yet but a Sinner, and Christ died for Sinners, for the chief of Sinners, therefore there is hope for you; nay, if you can believe, and apply the Virtue of Christ's Blood, you shall find Mercy.

Object. 4. But I fear Christ did not die for me.

Answ. 1. If he died for the Chief of Sinners, why not for thee? And if those that crucified him found Mercy, why not thee?

2. Thou hast as much ground to believe that Christ died for thee, as any ungodly Person hath that dwells on the Face of the whole Earth. Sinner, look up. Nay,

3. Thou hast as much ground to believe that Christ died for thee, as any of those had once who now feel the Effects of his Death.

[Page 267] 4. Did ever any Sinner throw himself at his Feet as a poor lost and undone Creature, and take hold of him, that was rejected?

Query. What is the first Effect of Christ's Death?

Answ. The first Effect of Christ's Death in the Soul, is Life; Life is infused: And if thou hast a vital Principle in thee, thou wilt cry out under the Sense of thy Sin. Thrust a Sword into a dead Man's Bowels, and he will not stir nor cry out. Sin is in wicked Men, like a Sword in the Sides of such as are dead; but as soon as Life is infused, there will be Sense, and a crying out. Now when they heard this they were pricked in the Heart, and said unto Peter and to the rest of the Apostles, What shall we do? Some of Acts 2. 37. these had been the Murderers of the Lord of Life and Glory, yet they found Mercy.

2 dly. Another Effect is this, viz. You will perceive a mighty Fa­mine in your Soul, as it was with the Prodigal Son; all your old Hopes of Heaven will be gone, Poverty of Spirit will overtake you: An awakned wounded Sinner despairs of all Supplies or Help in himself; he is distressed with pinching Hunger, and so flies home to his Father: (1.) Yet may not get Power over Sin presently. (2.) But O he trembles at the Thoughts of God's Ju­stice, by beholding the Spear in Christ's Side. (3.) He throws down his Weapons as being conquered and overcome, and re­solves to do as the four Lepers did, 2 Kings 7. 3, 4, 8, 9. (4.) He sees nothing but Death if he abides where he is, and believes not: And if he returns to his old Course, he sees he must die; and therefore ventures to throw his Soul upon Christ, or ventures him­self on Christ, and lies at the Feet of Christ, and says, If I perish, I perish, I can but die; and if he will pardon me, heal me, and have compassion on me, I shall live. O Sinners, that you could but do thus.

Secondly, We may infer from hence, that it is in vain for any Person to talk of Christ's Death, or to say Christ died for Sinners, nay, for the whole World, and therefore for me, unless they come to feel the Virtue and blessed Effects of his Death on their own Souls. O see you rest not, without finding the Power of the Death of Christ. Sirs, though the Sacrifice is over, yet the Vir­tue and excellent Causality of it remains; and not only to justify and absolve a believing Sinner, but also to quicken, regenerate, and to sanctify and make him Holy also. Therefore labour to know and experience the Power of Christ's Death.

[Page 268] Thirdly, From hence also we may infer, that this is the only Way to know Christ died for us; namely, when we find the Ef­fects of his Death, that we die to Sin, that the Body of Sin is cruci­fied in us with him. Hath the Life of your Sins been let out? O see to this you that prosess the Gospel.

Fourthly, This shews us also what a dangerous thing it is for any to build their Faith upon the general Love of God to Mankind. What say some? I believe Christ died for me, because he died for all; and because for all, therefore for me. Brethren, I am a­fraid this is the ruin of many Souls, because it may be but a false Faith that those poor Creatures have, they may not expe­rience the Effects of Christ's Death; may be it is not prest upon their Consciences, but this of Christ dying for all, they think is enough. Now pray consider, and O that all such mistaken Per­sons would consider it also;

1. That a general Faith, viz. to believe that Christ died for all, gives no Man any particular saving Interest in Christ's Death: for if it did, then every Man that so believeth, hath a saving In­terest in his Death. But thousands perhaps so believe, and yet are as vile and ungodly People as any in the World: Therefore to build on that general Faith, without a particular Application of the Promise, or Promises of God, and experiencing the Effects of Christ's Death, is a false Faith, and deceives the Soul.

2. That that Faith which a Man may have, that may leave such that have it and trust in it, under the Power of Sin, is a false Faith, and will deceive the Soul: but Men may have that Faith, namely, believe Christ died for all, and therefore for them, and yet be under the Power of Sin; therefore that may be a false Faith.

3. That Faith that doth not change the Heart, purify the Heart, is a false Faith: But many that believe Christ died for all, and therefore for them, have that Faith, and yet it doth not change their Hearts, purify their Hearts; therefore it is a false Faith.

4. From hence I argue, that it follows undeniably, that all those People that believe Christ died for all, must come to a particular Application of Christ's Blood, and not trust to that general Ap­plication; they must feel the Effects of Christ's Death upon their own Souls, or else they are undone: nor do I doubt in the least but many of them of that Judgment do so, divers of them be­ing as gracious Christians as any others; and have Experiences that clearly contradict their own Principles.

[Page 269] Fifthly, and Lastly, Here is Comfort for Believers. O see what the Death of Christ hath and will effect for you, and in you. 1. God's Wrath is appeased in him towards you. 2. Justice is sa­tisfied in him towards you. 3. The Law is silenced. 4. Peace and Pardon procured. 5. Life is infused. 6. The Guilt, Power, Pollution and Punishment of Sin, removed and gone for ever. 7. You are justified. 8. Satan is conquered. 9. The World is overcome, you are and shall be sanctified, and Heaven is opened; you are in Christ's Hand, and shall not perish, but have Everlast­ing Life.

‘ JOHN X. 28. And I give unto them Eternal Life, and they shall ne­ver perish, neither shall any pluck them out of my Hand.’

Sermon XIV.BRETHREN, there are but two Arguments more that I in­tend to insist upon, for the farther Proof and Demonstra­tion of the Saints final Perseverance; or to prove, That none of the Saints or Sheep of Christ, can so sin and fall away as eter­nally to perish.

I spoke the last Day to the Effects of the Death and Resurre­ction of Jesus Christ: I might proceed to speak to the Intercession of Christ also, but I shall take that in the Arguments I shall next enter upon.

9th Arg. taken from their being in the Hand of the Fa­ther, and in Christ's Hand. Ninthly, The Saints are in the Hand of the Father, and in the Hand of the Son considered as Mediator.

And from hence I shall prove, That it is impossible they should so fall away as eternally to perish.

• [Page 270] First, I shall shew you in what respect they may be said to be in the Hand of the Father; and what is meant by his Hand, and how that doth secure them.
• Secondly, Shew you what is meant by their being in the Hand of the Son; and shew you how that may be said also to secure their firm standing, and tends to their final Perseverance.
• Thirdly, Shew you in what respect they may be said to be in Christ's Hand.

First, By the Hand of the Father, doth intend his Power: Isa 9. 1. Be­hold, the Lord's Hand is not shortned that he cannot save: As if God should say, I am not grown weaker than formerly, I am God Al­mighty still, and as Omnipotent as ever. Hand here, and so in my Text, by a Synecdoche, is put for Strength or Power. So also Isa. 50. 2. Is my Hand shortned at all that it cannot redeem? or have I not Power to deliver? Behold, at my Rebuke I dry up the Sea, I make the Rivers a Wilderness, &c. Read the next Words following my Text, My Father which gave them me, is greater than all, and none is able to pluck them out of my Father's Hand.

Secondly, By the Hand of the Father may denote God's Eternal Purpose, or his Counsel; for Hand sometimes is put for the Pur­pose or Counsel of God: Act. 4. 28. To do whatsoever thy Hand and thy Counsel determined to do. And if it may thus be taken here, then this may be the Sense of it, viz. All the Elect, all the Sheep and Lambs of Christ are, by God's Eternal Purpose and Counsel, ordained to Eternal Life, and none can pluck them out of his Election, or change his Purpose: For like as the Death of Christ was deter­mined by the Hand or Counsel of God, so were the Effects thereof, I mean, what Persons should be saved thereby, even all and every one of them that he had given unto his Son as he is Mediator. The Design and Purpose of God, by Jesus Christ, was to save all the Elect; and the End and Design of Christ's Death cannot be frustrated, they are in God's Hand, that is, it is his Purpose and Counsel to save them; and his Counsel shall stand, and he will do all his Pleasure.

1. All the Counsels of God then from Eternity, and all his Pro­mises and Declarations that hold forth those Counsels, having a special Relation to Christ's dying for his People, and their actual Salvation, must and shall have their absolute Accomplishment; for the End of a thing is that for which the thing it self is: And [Page 271] had it not been for that, the thing had never been at all, it being that the chief Agent principally aimed at, and purposed to bring about.

2. Therefore the Salvation of Christ's Saints must be certain, from the consideration of the Immutability of God, in which the Per­fection of his Divine Nature shines forth, and requireth a corre­spondent Affection of all the Internal and External Acts of his Mind and Will.

3. From his Soveraignty, in making good and executing all his Purposes, which will not admit of any Mixtures of Consults as a­mong Men, (the Lord may do what he will with his Creatures, we are but as Clay in his Hand; and such as he will make Vessels of Honour, who shall contradict him or resist his Will?) Shall any change God's Mind, or render his Thoughts liable to Alteration? Also is it not from his Sovereign and Distinguishing Grace to some, that makes the Apostle break out, O the depth of the Riches both of Rom. 11. 33. the Wisdom and Knowledg of God! how unsearchable are his Judg­ments, and his Ways past finding out!

4. If we consider how his absolute Purposes doth excite his Om­nipotency to the actual accomplishing of them, who can once sup­pose any one Believer should miscarry! The Lord of Hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed so shall it stand. As God is able to do whatsoever Isa. 14. 24. he hath purposed, so we may assure our selves there is nothing that shall fail which is according to his determinate Counsel; He is of one Mind, and who can turn him?

5. And what Folly and unreasonable Incredulity is it once to imagine, there should be any manner of suspending the Acts and Purposes of the Will of God, upon any actings of the Creatures whatsoever, seeing it cannot be done without subjecting Eternity to Time, and the Will of Man to the Will of God, or the First Cause to the Second, the Lord to the Servant?

6. Now then seeing God hath taken the Salvation of his Elect into his own Hand, Power, and Eternal Purpose, and hath been at such vast Expence of Rich Treasure, in order to the accom­plishing of his great Design herein, who can imagine that any one of his Saints should miss of Everlasting Life? Suppose a Prince should have a wonderful Project in Hand, which he carries on with the Advice of his Council, to make so many of his Subjects that his Love and Affections are let out upon, Great and Happy on Earth; and in doing of which, should expend all, or the greatest [Page 272] part of his own Riches, nay, sacrifice his own Son; Would he, after all, (if he could help it) suffer his Design to miscarry in the Advancement of any one of them? Or should a most wise and cunning Artist, contrive a curious Piece of Workmanship, which might cost him thousands, it being his whole Work, and taking up all his Time, for forty or fifty Years, to bring it to Perfection; suppose it be a rare Piece of Clock-work, would he suffer any one part of it to be disjointed from the rest by an Enemy, whilst he look'd on, if he could prevent it, or were it in the Power of his Hand? Alas, what are all the r [...]rest, the richest or most curious Things in Nature, that are or ever have been in the World, to this Work of God in the Redemption and Salvation of his Chosen Ones? What Treasure hath he spent, (as I may say)? Hath it not cost him the parting with the Pearl of great Price, even the breaking of it into pieces, that so he might enrich and make great and glorious every one of his Elect? Nay, and after he hath cu­riously formed his own Image upon each of their Souls, to the Joy and Wonder of the Holy Angels, and to the Perplexity and Sorrow of Devils, and this as the Contrivance of his Eternal Council; will he, after all, think you, suffer Satan to deface this his Image in the Souls of any one of them, and so spoil and bring to nought part of that glorious, expensive, and curious Piece of his own Workmanship, which was the absolute Result of his Council to compleat and deliver from miscarrying from all Eternity? Now then seeing that all the Elect, or all true Believers, are thus in the Father's Hand, viz. put under his Absolute and Eternal Decree and Purpose, to save, through Jesus Christ, what can obstruct or hinder this God from effecting of his own Glorious Design herein? To talk of Conditional Purposes concerning Perseverance, saith Dr. Owen, are either impossible, implying Contradictions, or ludi­crous, even to an unfitness for a Stage. See the 29 th Verse, My Fa­ther that gave them me, is greater than all; and none can pluck them out of my Father's Hand.

My Father, as if Christ should say, is equally concerned with me about my Saints Perservation, and final Perseverance; and they are in his Hand, he hath put them into his own Power, and he is grea­ter than all, he is greater than me as I am Mediator, tho as God I and my Father are one; tho he hath put them into my Hand, as I am Mediator and their Surety, yet he hath not let go his own hold of them, he will see not one of them be lost for whom I lay down my Life. If any would get them out of my Father's Hand, it [Page 273] must be against his Will, his Purpose, his Decree, and they must do it by Force, by Violence, they must pluck them or rend them out of my Father's Hand: Mind the word pluck twice mentioned; Neither shall any pluck them out of my Hand; and none is able to pluck them out of my Father's Hand. Not that any are able to pluck them out of the Hand of Christ as Mediator: But our Saviour adds that, in this 29 th Verse, as a farther Confirmation, and as an assurance of their safe standing. Who is too strong for Omni­potence it self? Can any bring his Counsel to nought, or destroy such that he holds in the Hand of his Eternal Decree, in the Hand of his Everlasting Love and Affection, and also in the Hand of his amazing, inconceivable and irresistable Power? That Enemy that will destroy one Saint, must be a Match for the Infinite God, and overcome him, and rob him of his chiefest Treasure, or of his precious Jewels. O who dares to say this can be done! Well then, assure your selves, that not one Sheep of Christ can perish: Sin must be stronger than God if it destroys one of the Elect; and Sa­tan more mighty, greater in Power than God: which to think is Blasphemy. Why should our Saviour here add, My Father is greater than all, were it not to signify the impossibility of their pe­rishing, or to shew how impossible it is that any Enemy should de­stroy them?

Thirdly, By their being in the Father's Hand, may be meant Je­sus Christ, who is called the Power of God, and the Wisdom of God; 1 Cor. 1. 18. because by and through him, God exerts his Power, or his Strength to save; or the Glory of his Power is manifested, as well as of all his other Attributes. Sin seem'd to eclipse the Power of God in saving his People, because Divine Power could not save in a way of Omnipotence, to the Impeachment of his Justice and Ho­liness; but in Christ Justice and Holiness is as much magnified as Mercy and Goodness; and thereby so too, that the Power of God might shine forth in its full Glory: Father, glorify thy Name, saith John 11. 28. Christ. Then came a Voice from Heaven, saying, I have both glorified it, and will glorify it: Thy Name, that is, however thou art made known, or glorify all thy Glorious Attributes. Almighty Power was seen in creating the World; and also as it wrought in conjuction with Divine Justice, it shone forth in casting the Angels out of Heaven, and Adam out of Paradise; as also in the Flames of Sodom: And as Divine Power joined with Divine Mercy and Goodness, it shone forth in saving the Israelites at the Red Sea. But the Strength and [Page 274] Glory of every Attribute never shone forth in their equal brightness and splendour, as all are united and in conjunction together, and meet in sweet Harmony, as they do in the saving of Man by Jesus Christ; so that Jesus Christ may be well called the Wisdom of God, and the Power of God. Christ is the first-born of every Crea­ture: Col. 1. 15. And as the First born is the Strength of the Parent, so is Christ the Strength of God. The transcendent Excellencies and Glories of the Divine Being, that were scattered (as it were) in the Creation, are all united and gathered in Christ; that like as when a bundle of Rods united and bound up together cannot be broke, or as so united are very strong, so God in Christ shines forth, as having all his Glorious Perfections united in one; and in this sense Believers may be said to be in the Father's Hand, and so that none can pluck them out, God hereby appearing in his united Strength. And thus Christ may be said to be, that Branch that God hath made Psal. 8 [...]. 15. strong for himself. And again, The Man of thy right Hand, the Son of Man whom thou hast made strong for thy self, in whom thou shewest the greatness of thy Power to save, or to manifest his Al­mighty Power by. O what a Hand is the Hand of God in Christ! Who can pull one Soul out of the Father's Hand, or out of Christ, who is the Father's Hand of Power to save all his Elect? Believers are in Christ's Hand, and Christ is the Father's Hand, yea the Fa­ther's Right Hand: the Power and Glory of all the Divine Attributes are united together in Christ; herein they shew the Perfection of their Strength, and are all exerted in the Salvation of every Be­liever; therefore it is impossible one of them should perish. In the uniting of all the Attributes of God together doth the strength of God appear to save. And in this respect Believers are in God's Hand, God is concerned to see the Salvation of his People per­fected by Christ as Mediator; who is, as so considered, his Right Hand, or the Greatness of his Power, or the Perfection of his Power and Strength.

Secondly, To proceed; as they are in the Father's Hand, so he hath, you heard, put them into Christ's Hand as their great Spon­sor, Mediator and Surety; and that before the World began, in that Covenant and Blessed Compact the Father and Son entered into, in order to the Eternal Salvation of all his Saints: And the Holy God hath fixed on such Ways and Means, and in such manner, that the Thing designed cannot miscarry. Men indeed may miss of their Ends they aim at; but what is directly in the Hand of God, [Page 275] and is put by him into the Hand of his Son, to effect and finally to accomplish, shall never miscarry, it being, as I have told you, done according to his Eternal Counsel. God's Absolute Purpose shall stand, let it be what it will; much more that Grand Purpose and Design of his, of saving all true Believers by Jesus Christ.

First, There is a proof of it already as to Matter of Fact: Many thousands of the Souls of his Elect are gone to Heaven, in spight of Sin, Hell, Death, World and Devils.

Secondly, In the Salvation of Believers by Christ, all Interests concerned are secured.

• (1.) God is Just, and herein he declares his Justice with a Wit­ness. And,
• (2.) Yet the Sinner is justified.
• (3.) Vengeance hath to the full took hold of Sin. And yet,
• (4.) Mercy is magnified to the highest Degree in saving the Sin­ner: Justice is satisfied, and yet the Sinner is forgiven.
• (5.) The Law of God hath its full and just Sanction; and the Violence offered to it is retrieved.
• (6.) And Jesus Christ who did all this, in beholding his Seed and Fruit of his Soul, and their Eternal Blessedness secured for ever, is well pleased and fully satisfied.

Thirdly, The way of accomplishing this Design, is such as will certainly compass the End, Divine Power being ingaged in it, which resteth not in the least on the Concourse or Compliance of any frustrable Instruments; nay every Attribute being hereby mag­nified, they join hand in hand for the effecting of it.

Fourthly, No Power can supersede God's Decree, nor obstruct Jesus Christ in his compleating the Whole of his Work: I will work, and who shall let? And again it is said, He shall bring forth Isa. 42. 3. & 53. 10. Judgment unto Victory. He shall not fail nor be discouraged: The Pleasure of the Lord shall prosper in his Hand. And seeing then that the Final Accomplishment of the Salvation of every Believer is put into Christ's Hand, for a farther Demonstration how this tends to secure them all from Danger, and to preserve them to Eternal Life,

Take here a short Induction of Particulars.

1. Consider the Nature of that Covenant, by virtue of which all the Elect are put into Christ's Hand: It is a Covenant made and entered into by the Son as Mediator with the Father; not only to redeem and purchase Life for them, and to infuse Life in them, but to preserve them in a State of Life, so that none of God's Co­venant-Children [Page 276] might depart from him any more for ever, which the first Covenant failed in; and therefore God found fault with that or rather with them with whom it was made, who failed in continuing their Obedience thereunto, but sinned, and fell from God. Now say I, God to prevent the like again, hath entered into a New Covenant with his Son for us, which is so well ordered in all things, and sure, as that not one Soul shall ever eternally mis­carry that is comprehended therein. O remember that this Co­venant was the Result of Infinite Wisdom, as well as it resulted from inconceivable Love and Goodness in God; and it was to frustrate and destroy the Works of the Devil for ever, so that he might never have Cause to insult over the Majesty of God, in get­ting out of his Hand one Soul that he designed in his Eternal Counsel to make happy, and save for ever.

2. Consider, Jesus Christ to this End, in this Covenant, hath took all that the Father gave unto him into his Hand as their Surety. Pray consider, all Believers are thus in the Hand of Christ: Hence he is called the Surety of a better Covenant. He is their great Spon­sor; Heb. 9. 22. if any be lost, he must answer for them. Let me read that Text in 1 Kings 20. I shall only allude to it to clear up this Mat­ter the better to weak Capacities; Thy Servant went out into the midst of the Battel, and behold, a Man turned aside, and brought a Man un­to 1 King. 20. 39. me, and said, Keep this Man: if by any means he be missing, then shall thy Life go for his Life. I know this was spoken by the Pro­phet parabolically, yet it may serve to shew you the Nature of Suretiship, where one engageth for another, or for others. Thus Judah became Surety to his Father for Benjamin; I will be Surety for him; of my Hand shalt thou require him: if I bring him not unto Gen. 43 9. thee, and set him before thee, then let me bear the blame for ever. Reuben also became Surety for Benjamin; And Reuben spake unto his Gen. 42. 37. Father, saying, Slay my two Sons if I bring him not to thee, and deli­ver him into thy Hand. This was more indeed than was required of him, or that his Father Jacob could accept of without Sin, had he failed. But O see the Nature of Suretiship; Jesus Christ hath taken all his Saints into his Hand, as their Surety to the Father; and God hath accepted him in this Case, and looks for them all at his Hand; the Father substituted him, not to be a Shepherd on­ly, but a Surety also.

3. And let it be considered, that Jesus Christ became not our Surety to pay our Debts, or to satisfy for our Sins which we stood charged with before our Conversion, but also for all our Sins after [Page 277] we believe: his Blood was a plenary Satisfaction for all; so that Christ says (as it were) to the Father, as Judah to Jacob, I thy Servant am become Surety for these, and every one of these that thou hast given to me; and if I bring them not to thee, and set them not before thee in Heaven, then let me bear the blame for ever. Or he may say, as Paul speaketh concerning his Son Onesimus; If he hath wronged thee, or oweth thee ought, put that on my Account. Philem. 18, 19. I Paul have written it with my own Hand, I will repay it, &c. Thus Christ may say, Father, charge the Sins, the Debts that my Saints have, and shall commit, to me, I will be accountable for them: And indeed he hath already done it, once for all; and not only so, but to bring them all to Heaven, and this in a most high and sub­lime Covenant and Holy Compact he made with the Father before the World began: therefore not one Soul of them can perish.

4. Consider also, that in pursuit of this Covenant and Sureti­ship, Jesus Christ hath suffered Death, spilt his own precious Blood, which the Father doth accept of as their full Discharge: and shall any once suppose that one Soul of his People for whom he thus struck Hands and died for, and took into his Care and Charge, shall eternally miscarry?

5. Consider, that as they are in Christ's Hands, and he hath suffered Death for them, and in their stead, so also, that the Merits of his Blood might become effectual to them, he is every ways fit­ted, endowed and qualified with all things whatsoever that is ne­cessary, in order to his actual Discharge of this great Trust he hath taken upon him.

• (1.) He hath received the Spirit without measure, to the end he might have that and all Grace that is needful, to communicate to every one of his Saints as he sees necessary for them; and it is laid up in his Hand, not given all at once to them; but they shall have all their Wants supplied according to his Riches in Glory.
• (2.) He hath Wisdom enough also, for he is Wisdom it self.
  Phil. 4. 19.
• (3.) He is clothed with Power also; he is a Saviour, a great One: Pray hear what he himself saith; I that speak in Righteous­ness,
  Isa 63. 1.
  mighty to save. All Power is given to me in Heaven and Earth,
  Mat. 28. 18, 19.
  &c. He cannot fail for want of Power as Mediator, let the States or Straits of any Soul of his, be what they will, or of any that re­lie upon him or come unto him; Wherefore he is able to save to the uttermost, all that come to God by him. Nay, and this Power is
  Heb. 7. 25.
  given to him to this very end, namely, not only to quicken and renew them, but also to perfect Holiness in them, and to bring [Page 278] them to Heaven at last: As thou hast given him Power over all Flesh, that he should give Eternal Life to as many as thou hast given him.
  Joh. 17. 2.

6. Consider the strict Charge the Father hath given to Christ, as he hath put all Believers into his Hand.

• (1.) A Charge to redeem them; he laid down his Life as the Father commanded him.
• (2.) See that in Isa. 49. 9. That thou mayst say to the Prisoners, Go forth; and to them that are in Darkness, Shew your selves. He had a Charge to call his Elect out of the Grave of Sin, and to knock off their Fetters, to open their Eyes, and to heal their Wounds.
• (3.) He hath a Charge to lead them: For he that hath Mercy on them shall lead them, even by the Spring of the Waters shall he guide
  Isa. 49. 10.
  them. Christ hath the Conduct of these redeemed Captives, which we have fully proved by his being called a Shepherd.
• (4.) He hath received a Charge to receive all the Father hath given him; and those that come unto him, he saith, he will in no
  Joh. 6. 37.
  wise cast out. And this he doth not only out of his own Affections and B. wels to all such poor Sinners, but also as in discharge of his Office as all are put into his Hand.
• (5.) He hath received also a Charge to perfect that good Work that he hath begun in them: The bruised Reea shall he not break,
  Mat. 12. 20.
  and the smoaking Flax shall he not quench, till he hath brought forth Judgment unto Victory. He will carry on that Work in the Soul till it i compleated; He shall do this, saith the Father, this is part of his Work and Office which he hath accepted of: And our Saviour takes notice of this thing as his Father's Will and Charge given unto him; And this is the Father's Will that sent me, that of
  John 6. 39.
  all which he hath given me, I should lose nothing, but should raise it up again at the last Day. My Father sent me to cherish and take care of the poorest and weakest Soul that he hath given me, and to see that none of them be lost; I must, as if he should say, strengthen their Faith, subdue their Corruptions, and never leave them till I present them all before my Father, without Spot, at the last Day.
• (6) He must give an Account of them also at the last Day, and he will present them all without Blame before the Father, in Love, and say, Behold, here am I, and the Children which thou gavest me, none of them are lost.

7. Consider in what Relation all Believers stand unto him in, as well as he hath them in his Hand, they are his Brethren, nay [Page 279] more, his Seed, his Off-spring, his own Children begotten, and born of his own Spirit; they are the Members of his own mystical Body, his own Spouse, yea, of his Body, of his Flesh, and of his Bone: and will not this, think you, greatly move him, excite and stir up his tender Heart to hold them fast in his Hand, and keep them from pe­rishing?

8. Consider his Faithfulness; is it look'd upon as one of the worst Blots any Mortal can have upon him, to betray his Trust, or not to discharge it with all care and faithfulness, especially where the Life of a Person is concerned? And shall not our Lord Jesus faithfully discharge his Trust? Will he fail any poor Be­liever under Temptation, or leave him to the Power of Sin and Satan, when the Life of the Soul is concerned? O what is the Natural Life of the Body, to the Eternal Life of the Soul? Now are all the Godly put into Christ's Hand, and hath he accepted of this Trust, viz. to keep all the Father hath given him unto Ever­lasting Life, and not suffer the Soul of any one to be lost, and will he not be faithful? O how faithful hath he been to the Fa­ther in all things, and to the Souls of those that are already safely landed on the other side of the Grace; and will he not be as faithful to all that yet remain in this lower World? Alas, he knows how weak and frail we are, and that without him we can do nothing: He is faithful, and will not suffer us to be tempted above what we are able; and will also with the Temptation make way for our 1 Cor. 10. 13. escape, that we may be able to bear it. For in that himself hath suffered being tempted, he is able to succour them that are tempted: He has Heb. 2. 18. a Fellow-feeling of our Infirmities, and hath Compassion of the Heb. 5. 1, 2. Ignorant, and such that are out of the Way.

9. Consider of the Greatness of that Love he hath to all that are in his Hand, or are committed to his Charge, which I have already spoken unto.

10. Consider what he says in my Text, take notice of his Re­solution, and Purpose of his Soul; Neither shall any pluck them out of my Hand.

Quest. What is meant by any?

Answ. The World shall not, the Devil shall not, the Flesh shall not, Sin shall not, Temptation shall not, Prosperity shall not, Adversity shall not, Death shall not; no Enemy whatsoever shall be able to pluck them out of my Hand, viz.

1. They shall not break that Union there is between me and them, but it shall abide indissolvable for ever.

[Page 280] 2. None shall be able to remove my Love from them; I will love them still, love them to the end.

3. None shall cause me to cast them off, or throw them out of the Covenant into which I have brought them.

4. Neither shall any be able to do it; they shall not be able by Force to do it, nor by Flattery to do it, I will keep them, and safely protect them: The Enemy will attempt to do it, (as if our Saviour should say) they will strive, they will pluck and pull, and do what they can to get them out of my Hand; but, says he, they shall not do it: Reproaches, Persecution, Poverty, Hunger, Naked­ness, Peril nor Sword, these, nor any of these, shall ever be able to pluck them out of my Hand.

Thirdly, I shall now shew you in what respect, the Saints may In what re­spect the Saints are said to be in Christ's Hand. be said to be in the Hand of Christ, or under what considerations.

I shewed you at first, in opening our Text, that he hath a seven­fold hold of them, which is held forth in part in the Sacred Scrip­ture, by several Tropical Allusions.

1. They are (as you have heard again and again) in his Hand, by virtue of his Covenant which he made with the Father; so that they are in his Hand, As when a Man makes a Bargain to do such or such a piece of Work, which he ingageth and promiseth he will go through with, and will not cease until he has perfected it. Now upon this Account we say, that Work is in his Hand: And thus Christ hath undertaken the Work of our Salvation; we, and that Work of Grace in us are in his Hand, and he will perform it, and perfect it before he hath done.

2. God the Father hath given us into Christ's Hand, we are in his Hand by the Father's gracious Resignation; and he hath accepted of the Trust, Care and Charge of us, as our only Sponsor and Blessed Trustee, to pay our Debts and supply all our Wants.

3. We are in Christ's Hand, as Sheep are in the Hand of a Shepherd, to feed, lead, and preserve us, and defend us from all Enemies.

4. As a Bride is in the Hand of the Bridegroom, to love, com­fort, cherish, and delight in us; even so Believers are in Christ's Hand.

5. We are in his Hand, as a blind Man is put into the Hand and Care of a faithful Guide, to lead, protect, and save in the midst of all Dangers; and he hath promised to guide us by his Spirit into all Truth: And I will bring the Blind by a Way that they Joh. 16. 13. [Page 281] knew not, I will lead them in Paths that they have not known: I will Isa. 42. 16. make Darkness Light before them, and crooked things streight. These things will I do unto them, and not forsake them.

6. They are in his Hand, as little Babes are in the Hand of a tender Mother or faithful Nurse, to feed and preserve, bear up in his Arms, and protect from all Dangers.

7. They are in Christ's Hand, as Subjects are in the Hand of a faithful Soveraign; yea, such Subjects that are his own Children and beloved Favourites, that he keeps company with, and delights to honour.

8. They are in Christ's Hand, as a Patient is in the Hands of a wise, able, and faithful Physician, whom he hath undertaken to cure of all Diseases whatsoever.

9. As a Garden is in the Hand, and under the Care of a skil­ful and painful Gardiner, who is to plant it, to weed it, to wa­ter it, and to watch it Day and Night; or as a Vineyard is in the Hand of a Vine-dresser.

10. They are in his Hand, as a Ship sent out to Sea in a Storm between Rocks and Sands, which is committed into the Hand of a skilful Pilot to steer and preserve from Danger.

But pray observe, Christ exceeds all Covenant-Servants; they may be unfaithful, or negligent, or want Wisdom or Power to do what they undertake; but in none of these things he can, nor will fail: he exceeds all Shepherds; they may lose a Sheep, do what they can, a Lion may tear it from them; but so they cannot from Christ, as I formerly shewed you. He exceeds all Bridegrooms; others may cool in their Affections, or want Wisdom, or Wealth to inrich, or Power to save their Spouse; but so doth not Jesus Christ to his People that he hath betrothed unto himself. He ex­ceeds all Physicians; others may not know the Cause of some Di­stempers, nor how to cure them, or may want Care or Tender­ness: but so doth not Jesus Christ, he knows the Causes of all our Sicknesses, and wants no Skil, Care, nor Tenderness, in order to heal all his Children, whatever their Diseases may be. He ex­ceeds all Guides; they may let go their hold, or gaze about and let the Blind fall into a Pit and perish: But so will not he, he holds them fast, and will not let his hold go, he hath faster hold of us than we have of him: When David's hold was near gone, and his Steps well nigh slipt, yet nevertheless (saith he) I am continu­ally with thee, thou hast holden me by my right Hand. Christ exceeds Psal. 73. 2, 23. all Mothers; Can a Woman forget her sucking Child, that she should [Page 282] not have compassion on the Son of her Womb? Yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the Palms of my Hands, thy Walls are continually before me. Christ exceeds all Isa. 49. 13, 16. Kings on Earth; for he to make his Subjects Rich, became poor himself. Others may take an Offence against their very Favourites, though Children, and turn them out of all Places of Honour, and utterly degrade them: But so will not he. Christ exceeds all Gardiners or Vine-dressers; a Drought may come and spoil a Gar­den or Vineyard, let the Dresser do what he can; or through his carelesness Weeds may overrun and utterly spoil it: But he hath promised to prevent the Danger of Drought; his People shall then Jer. 17. 8. not cease bearing Fruit, Sin shall not have dominion over them; those Weeds shall never spoil his Garden. Christ exceeds all Earth­ly Pilots; they may lose a Ship in a Storm let them do what they can, it may be drove either upon Rocks or Sands: But Jesus Christ hath the command of the Wind, the Winds and Sea obey him; he can lay any Storm that may arise in the Soul at his Plea­sure, and save from all Rocks of Presumption, or Sands of De­spair. O happy Soul that art in Christ's Hand, be thou whosoever thou wilt!

11. Believers are in Christ's Hand as an Inheritance or Habita­tion, which he hath bought and purchased for himself, and hath taken actual possession of: or as Jewels or choice Treasure is in the Hand of the Owner; even so are the Saints in Christ's Hand. Brethren, what will not a Man do to keep and preserve his Right, or his Riches? True, Thieves may notwithstanding get all he hath from him, or Fire may consume it, or by Injustice it may be torn away; but Christ's Riches, his Inheritance, his Jewels, which are his People, who are to him of an inestimable Value, there is no Theft, no Fire, or no Violence that any can use, can deprive him of the least part of; I mean, of the poorest or meanest Saint.

12. The Saints are in Christ's Hand, as a curious Piece of Work­manship cast in a rare Mold by a skilful Artist is in his Hand, which hath cost him vast Treasure, Time and Pains, which is not fully compleated, nor can any do it in all the World but himself alone: Even thus, I say, are all Believers in Christ's Hand, who hath cast them into the Mold of his own Likeness, whom he, as the great spiritual Artist, after infinite Cost, Time, Wisdom and Labour, hath renewed or regenerated; and none can finish or make up that Work begun in them, but himself only; nor is it by the Father put into any other Hand, but into his alone to do it. [Page 283] And as the finishing any curious Piece of Workmanship is counted no small part of the Curiosity or Art, so it is here, the perfecting of the Saints is no small part of the Workmanship of God: And shall Christ leave that to the Wisdom of Man to do, or shall he suffer the loss of all his Travels, Cost and Time? For if the Work be not perfected, all is lost that ever Christ did. O think on this, you that are such rare Artists, as to venture to take Christ's Work out of his Hand, or that say it is the Work of the Creature; for that is the Purport of your Doctrine.

13. They are in Christ's Hand as a great Victory is in the Hands of a prevailing Conqueror, who hath brought the Strength of his Enemies down, and there remains only some scattered Forces who lurk in Holes, which he is also concerned to root out, and finally to subdue; and should he not pursue his Conquests, (for alas, they may get Head again) all his Pains and Expence of Treasure would prove in vain: Thus I say the Soul of every Be­liever is in Christ's Hand, the Body and Power of Sin is destroyed, and there only abides in them some remainders of Corruption, which none but he by his Spirit can finally vanquish, overcome, and root out for ever: And should he not pursue his Victory, all he hath done will prove fruitless and in vain; therefore be sure he will never cease, until he hath brought all his Foes, not only un­der his Foot, but destroyed them for ever more.

14. They are in Christ's Hand, as a poor Orphan is in the Hand of his Guardian, who commits himself wholly to his Care, Faithfulness and Compassion, whilst in non-age, not being able to help himself or shift for himself: Thus, I say, Believers are in the Hand of Jesus Christ, they are as poor helpless Orphans, under-Age, and have every one of them chosen him to be the only Guardian and Trustee of their Souls, or have wholly committed themselves to his Care by a holy Resignation of themselves to him, to be his and no more their own for ever; and will not he be faithful, think you, to every one of them, especially conside­ring they did it also at his Command, and by the Influence of his Spirit? Will he betray his Trust, who hath taken them into his House, and under his own Conduct, or leave them to shift for themselves? They first gave themselves to the Lord, and unto us by 2 Cor. 8. 5. Psa. 10. 14. the Will of God. And as David saith, The Poor committeth himself unto thee; thou are the helper of the Fatherless. He yields himself up to thee, Himself, his Matter, his Cause: And what, says he further, Thou shalt keep them, O Lord; thou shalt preserve them from Psal. 12. 7. [Page 284] this Generation, and for ever. He tells us in the 5 th verse, who they Verse 5. are, even the Poor and Needy. Brethren, this lays a great Obligati­on upon a Guardian when he sees what a Child, or any Person hath done in chusing him, in confiding in his Fidelity, and putting his whole Trust and Dependence in him. What Man that has a Prin­ciple of Honesty or of Morality, will deceive or fail such a One, after he hath taken the sole Care and Charge of him? And shall Christ be more unfaithful to the Souls of his People? God for­bid.

From the whole I infer.

(1.) If all Believers are in the Father's Hand, or under his Eter­nal The general Argument. Purpose and Counsel to save: (2.) If God's Purposes are Im­mutable: (3.) If he hath not left it to any mixtures of Counsels; if he is Omnipotent, and can and will bring all his Absolute Purposes to pass: (4.) If it be folly to imagine any of his Purposes should be subjected to the Will of Man: (5.) If Christ be the right Hand of God, or in whom all his Attributes are united to the Perfection of his Power to save Believers: (6.) If Christ also hath them all in his Hand, as God's faithful Servant, and as their Surety or Trustee: (7.) If many of them are gone to Heaven al­ready: (8.) If all Interests concerned in our Salvation are well pleased in Christ's Undertaking: (9.) If the Glory of every one of the Divine Attributes are raised in the Salvation of each Believer: (10.) If Christ hath received a Charge to keep every one of them, and to lose none, as he hath promised to do: (11.) If Christ is every ways fitted to supply his Saints with all things they need or can need: And (12.) If they are all in Christ's Hand, in all those respects I have mentioned; then it is impossible any one of them should so fall away as eternally to perish. But all this is un­deniably true; therefore not one of them can so fall away as eter­nally to perish.

I should make some Improvement of this, but having but one Argument to add to prove the Proposition, I shall leave the Ap­plication to the last, wherein I shall shew you how Christ doth preserve his Saints in a way of Holiness and Obedience unto Eter­nal Life.

‘ JOHN X. 28. And I give unto them Eternal Life, and they shall never perish, neither shall any pluck them out of my Hand.’

Sermon XV.BRETHREN, though I hope I have sufficiently, through Di­vine Assistance, proved the Proposition, i. e. That none of the Saints can so full away as eternally to perish: Yet I shall add one General Argument more, and then come to the Applica­tion, and answer such Objections which I have not as yet met with.

Tenthly, That the Saints of God, or every true Believer, shall persevere or hold out to the End, and obtain Everlasting Life, will appear from the Nature of true and saving Grace. That therefore which I shall in the last place do, shall be to demonstrate that true Grace, though never so weak and small, even like a Grain of Mustard-seed, yet it shall be preserved in the Soul, and at last become victorious. See Matth. 12. 20. A bruised Reed shall he not break, and smoaking Flax shall he not quench, till he hath brought forth Judgment to Victory. Hierom, as I find him quoted by a Learned Author, thinks, that our Saviour alludes to a Musical Instrument, made of a Reed which Shepherds used to have, which when it was bruised, sounded ill, and therefore 'tis flung away. But the Lord Jesus Christ will not cast away a poor Soul (saith that Worthy Person) although he cannot make so good Musick in God's Ear as others, or answer not the breathing of the Spirit with that Life and Vigour, but he will take Pains with them and mend them; who in a spiritual sense are like a bruised Reed, broken and bruised under the sense of their Sins, Weaknesses and Unworthinesses. Smoaking Flax, or a little Flax that hath a Spark of Fire kindled in it; or a Wick of Candle, wherein there is not only no Profit, but some Trouble and Noisomness. Tho the Soul is noisom, by reason of the stench of its Corruption, yet he will not blow out that expiring Fire which smoaks; and though no Fire is seen, yet there is Fire in it, and it is kindled by the Lord, and for some great and good Design. By the Spark of [Page 286] Fire in the Flax (let our Saviour refer to what he pleases) is meant, no doubt, Divine Grace in the Soul of a poor, weak, and desponding Christian, and this Christ will not quench; that is, he will tenderly cherish it, and cause it to kindle more and more, until he makes it flame forth and burn clearly: And he will heal, cure, and strengthen the bruised Reed; that is, he will never cease until the Soul doth obtain a perfect Victory over Sin, Satan, the Flesh, the World, and over all Enemies. Grace shall prevail over Corruption, though there seems more Smoke than Fire, more Sin than Grace, more Weakness than Strength, more Darkness than Light, more Fear than Faith, yet Grace shall be victorious; Grace is that Principle of Life in the Soul, the Law of God writ­ten in the Heart, which shall never finally be obliterated any more, or God's Image, that shall not utterly be defaced. Again, Grace as the Seed of Glory, shall abide in the Soul in spight of all the Opposition Hell can make.

And this I shall endeavour to prove, and fully demonstrate:

• First, From the Nature of Grace it self.
• Secondly, In respect of the Fountain from whence it doth pro­ceed, i. e. the Blessed God and Father of Mercy.
• Thirdly, From Christ the Purchaser, and more immediate Au­thor, the Beginner and Finisher of it in the Soul; he is the Alpha and Omega of Grace.

First, From the Nature of Grace it self.

1. Let us consider unto what it is compared, even to a small Seed, to a Grain of Mustard-seed, Mat. 13. 31. which becomes, after it is sown, a great Tree: Mat. 17. 20. If ye have Faith as a Grain of Mustard-seed, ye shall say unto this Mountain, Remove hence to yonder place, and it shall re­move, and nothing shall be impossible unto you. The Mountain of Guilt, of Pollution, of Corruption, of Opposition, shall be re­moved out of the way of that Person sooner or later, that hath never so small a Measure of Grace, such is the Nature of it: I do not judg that our Saviour chiefly refers here to the Faith of Mira­cles; but our late Annotator, no doubt, is right: Contin. of Mr. Pool 's Annotat. "I take the plain sense of the Text to be this, (saith he) that there is no­thing which may tend to the Glory of God, or to our Good, but may be obtained of God, by a firm exercise of Faith in [Page 287] him. Whether our Saviour speaketh here of a Faith of Mira­cles, or no, I will not determine; I rather think that he speaks here of any true Faith," &c. A weak Faith put into exercise shall prevail and overcome at last: This is the Victory that overcom­eth the World, even our Faith: 1 Joh. 5. 4. it doth and shall overcome in every Soul at last. This Seed I have proved already doth remain, it can never be rooted out of the good Ground: where it was re­ceived Mat. 13. into honest Hearts, it brought forth Fruit unto Everlasting Life.

2. Grace in the Soul is compared to a Well of living Water: The Water that I shall give him, shall be in him a Well of living Water, Joh. 4. 14. springing up unto Everlasting Life. Grace in the Soul, is like a Well that hath a never-sailing Spring at the bottom. Grace proceeds from the Spring or Well of Salvation, which continually sup­plies the Soul until it comes to Heaven. We have a glorious Figure of this in the Water that gushed out of the Rock smitten in the Wilderness, that never ceased following the Israelites until they came to Canaan. True, this Water may not rise up always alike, but may sometimes be low like our Rivers, it may have its Ebbs as well as its Flows; but when it is a very low Tide, it risen again, and may be by degrees higher than ever it was before: They shall Hos. 14. 7. revive as the Corn, and grow as the Vine, the Scent thereof shall be as the Wine of Lebanon.

3. Grace is compared to Leaven, which a Woman hid in three Mat. 13. 33. Grace com­pared to Leaven. Measures of Meal, till the whole was leavened, the whole Soul. Grace is of a diffusive Quality. It works also like Leaven gradual­ly, it diffuseth it self first into the Vnderstanding, and leavens that with blessed Gospel-Light: It also diffuseth it self into the Will, and bows and subjecteth that to the Power of Divine Truth, and to a full Acceptance of Jesus Christ, chusing him, and relying up­on him for Righteousness and Eternal Life: It also diffuseth it self into the Affections of the Soul, and then the whole is leavened. It leavens, or makes gracious every Faculty of the Soul, and all its Powers, the Body and all its Members: Grace, like Leaven, makes the Creature a new Lump, and of the same Nature with it self, Holy, Spiritual, Heavenly, &c. Leaven is a quick­ning thing; so Grace through the Spirit, is the quickning Princi­ple in the Soul. Grace, when received, will, like Leaven, do its Work, and never cease till all is in a spiritual manner leavened therewith.

[Page 288] 4. Grace is also compared by the Spirit of God to Fire. Grace com­pared to Fire.

• (1.) 'Tis a Divine Spark that God kindles in the Soul, which he taketh pains to do of his own abundant Goodness.
• (2.) And as he will not quench it himself, as you heard, so none else can: And if it cannot be put out, then be sure it will burn; it is the Nature of Fire to seize on whatsoever is combustible. Now Sin is that proper Fuel which Grace will never cease con­suming, until it hath quite brought it (as it were) to Ashes.
• (3.) Jesus Christ came on purpose from Heaven to kindle this Fire, to burn up Sin, and all Corruptions in the Souls of his Peo­ple: And can any think it is in the Power of Satan, by his Temptations, to quench it for ever, and so frustrate his gracious Design? If the Devil could not quench it when it was but a small Spark, like smoaking Flax, when it was first kindled in the Soul, how should he be able to do it then when it has got a greater head? All know it is much easier to put out and get the mastery of a Fire at first kindling, than it is afterwards: Yet mistake me not, I do not say that this Divine Fire burns always alike in the Soul; No, Satan and Corruption may damp and lessen its burning: but what tho? for notwithstanding the Operations of Grace may be inter­rupted by the Law in the Members, the Flesh lusting and warring against the Spirit; and it may suffer an Eclipse, and a poor Chri­stian may lose the sense and feeling Influences of it at some times, as to the comforting Operations thereof, yet the Habit of Grace can never be lost.

5. The Spirit of Grace is a Vital Principle; it is the Life of Grace is a Vital Prin­ciple. the Believer, or of the Soul of a Child of God: Nay, and this Life is Eternal, it is in them an Eternal Vital Principle, as I have proved since I was upon this Text; therefore Grace through the Spirit, prevents their eternal perishing; those that have the Spirit in them, and Grace in them, have Christ and Everlasting Life in them. Moreover, should any say that Grace is not immutable in it self, yet say I, with relation it stands in unto Christ, (viz. ha­ving a Spring at the bottom) it is an abiding Principle, it will and must live: Moreover, it is a powerful and permanent Princi­ple; Greater is he that is in us, than he that is in the World, that is, 1 Joh. the Holy Spirit in the Graces, and blessed Influences thereof. Sin shall not have dominion over you, because you are not under the Law, Rom. 6. 14. but under Grace.

6. Grace is a holy and sanctifying Principle, it resisteth Sin, and purgeth the Conscience; It teacheth us to deny all Vngodliness and [Page 289] worldly Lusts, to live soberly, godly and righteously in this present Tit. 2. 12. World.

7. Why is Grace called saving, if Men may have it and yet True Grace is of a sa­ving Na­ture. perish? Certainly that Grace that a Man may have, and be dam­ned, is not saving Grace.

Secondly, Grace shall abide in the Souls of Believers, in respect of the Fountain of it from whence it proceeds, namely, the Holy God.

Grace the Off-spring of Heaven.1. Grace, as I may say, is the Off-spring of Heaven: And what doth God love on Earth, above his own Grace in the Souls of his People? 'Tis God's Gift, though it be Christ's Merit. And as Reverend Charnock notes; "Grace hath great Allies; the greatest Power that ever yet acted upon the Stage of the World, had a Hand in the birth of it. Should we see all the States of the World engaged in bringing a Person to a Kingdom, and maintaining therein his Right, we could not rationally think that there were any likelihood they should be baffled in it. The Trinity (saith he) sat in Consultation about Grace: Gen. 1. 26. For if there were such a Solemn Convention held about the first cre­ating of Man, much more about the new and better creating of him, and raising him somewhat above the State of Man; the Fa­ther decrees it, the Son purchaseth it, the Spirit infuseth it: The Father appoints the Garison, what Grace should be in every Soul; Christ raiseth this Force, and the Spirit conducts it; the Trinity hath a hand in maintaining it: and all this is but the carrying on the New Creature. The Father is said to beget us, John 1. 13. and we are said to be the Seed of Christ, Isa. 53. 10. and born of the Spirit, John 3. 6. therefore that which hath so strong a Relation and Allies, cannot be lost." Thus Charnock.

God the Fa­ther is the Foundation of Grace.2. The Father is the Root and Foundation of Grace, as it is the Effect of his free Love and Favour; and every Grace is part of the Divine Nature, in it there is an imitation of one or other of the Divine Attributes, and it exemplifies the Divine Perfections in its Operations: The Design of God in infusing of his Grace into our Souls, is to shew forth his Vertues, or his Praise and Glory, in all the Parts of it, and doth glorify one or another Attribute of God. 1 Pet. 2. 9.

Grace God's Workman­ship in the Soul.3. What is Grace, and the Work of Grace in the Soul, but God's Workmanship, which as you have heard, he hath shewed [Page 290] much Skill and heavenly Wisdom about, and also hath been at more Cost to effect in us, than in making the World; he will not therefore suffer that Work to be marr'd and brought to nought: We are his Workmanship, created in Christ Jesus to good Works. Did Eph. 2. 10. he give his Son, purchase Grace; and will not the same Love en­gage his Power to preserve and perfect it in us?

The Power of God con­cerned to preserve Grace in us.4. And since God's Power is concerned in preserving Grace in us, and us in a State of Grace; can it be thought that Satan, that strong Man armed, when he had full possession of the Soul, and al­so had so strong a Party in us on his Side, and yet could not pre­vent an overthrow, he being vanquished and turned out, should ever get possession again, especially since now the Soul is so well armed, and hath the strongest Party on its Side against him; be­sides such wonderful Allies to stand by it to oppose its Enemies, and to aid and assist it against him and all his Abetters? If Grace, when a Babe, gave Satan such a fatal Defeat and Overthrow, cer­tainly now it hath got such strength in the Soul, it will never be overcome by him: We are kept by the Power of God through Faith un­to 1 Pet. 1. 5. Salvation. And Christ hath prayed that our Faith fail not, and was heard therein. Brethren, is the Power of the Omnipotent God limited to a Faith of the Creature's getting, and to his Care in securing? If so, it is as much as to say, the Nurse will keep the Child in her Hand, if it doth not get out of it and stray away from her. We say God keeps us by his Power through Faith, be­cause he hath ordained Faith and Holiness to be the Means (which he by his Power will maintain in us) as well as Happiness, or the Salvation of our Souls to be the End.

The Pro­mises of God secures Grace in us.5. God hath promised to help us, to uphold us, to strengthen us, and to preserve us unto the End: Psal. 37. 23, 24. The Steps of a good Man are ordered by the Lord; and he delighteth in his Way. Though he fall, he shall not be utterly cast down: for the Lord upholdeth him with his Hand. If he falls into Sin, into Temptation or Affliction, the Lord will not leave him, but help him up, and bring him out of all his Distresses: He hath promised, never to leave us nor forsake us: He hath also promised to be our God and our Guide, even unto Death; and hath assured us, That the Righteous shall hold on their Ways; and he that hath clean Hands shall grow stronger and stronger; and to put his Fear into our Hearts, that we shall not depart from him. Again, the Apostle asserts, That he that hath begun a [...] Phil. 1. 6. good Work in us, will perform it to the Day of Christ.

[Page 291] It cannot stand consi­stent with the Wisdom of God, and all other Attributes, to let Grace utterly fail in us.6. In a word, it cannot stand consistent with the Wisdom, Love, Faithfulness, Holiness, nor the Glory of God, to suffer any of his own Children, and redeemed Ones, to be pulled away from him by Sin, Satan, the Flesh, or this World, or any Enemy whatso­ever, and Grace to come to nothing in them.

1. Can it stand consistent with his Wisdom, to suffer his own Eternal Counsel to be frustrated? Or hath any Man the true Grace of God, and yet not as the Result of God's Purpose from Eternity? If so, how comes it to pass that Paul tells the Saints, That they were saved, and called with an holy Calling; not according to our Works, but according to his own Purpose and Grace, which was 2 Tim. 1. 9. given us in Christ before the World began? Can it stand consistent with Divine Wisdom, to let Satan insult over God himself, and boast after this manner; Thou hast sent thy Son to die for these Persons; thou hast renewed them by thy Grace, and made them thy own Children, and espoused them to thy own Son, and this according to the greatness of thy Love and thy Purpose, before all Worlds; and didst it also to destroy and bring to nought my Design and laborious Work in seeking to devour them; but see how thou art defeated and frustrated in all thou hast done: I have tempted them to Sin, I have again deceived their Souls, and set thee against them; and thy Design in saving of these, is by me made of none effect; I have turned those Saints into Swine, and robbed them of all that Grace and rich Treasure thou gavest to them, not­withstanding thou hadst put them into the Hand of thy own Son to preserve and keep?

2. Can it stand consistent with his tender Love, to leave his Saints in the midst of so many cruel Enemies, who are unable to save themselves (as poor Babes of two or ten Days old) out of their Hands, and yet suffer them by Sin and Satan to be torn to pieces, whilst he stands by and looks on; and yet they are such that are his own Children, begotten and born of him by his Spi­rit? Or shall his Love be so great in begetting Grace, or in infusing Grace, and no more Love shewed in keeping and preserving that Grace in their Souls? What! purchase such Riches for them by the Blood of his Son, and let them be robbed of it all in a Mo­ment?

3. Can it stand consistent with the Faithfulness of God, who hath said, I will help thee, I will uphold thee by the right Hand of my Righteousness; and I will not suffer thee to be tempted above what thou art able, &c. The Work I have begun in thee, I will perform to [Page 292] the Day of Christ; and as thy Day is, thy Strength shall be; and yet notwithstanding all this, will leave them, and let their Grace wither and come to nothing, and Sin and Temptations be too hard and strong for them, and so cast them off for ever?

4. Can it stand consistent with his Holiness, to let his precious Grace, which is an Impression of his own Image and Likeness in the Soul, be blotted, blurr'd and defaced for ever; this Likeness being a Likeness unto him in that most high and beloved Perfection of his Nature, viz. his Holiness, which Work on the Soul is curi­ously wrought by his own Spirit, and more valued by him, than ten thousand Worlds; will he, I say, neglect that which is so dear and like unto him, and suffer it to be crush'd under the Foot of filthy Corruption by the Lusts of his implacable Enemy?

5. Can it stand consistent with the Honour of God's most Sove­reign Majesty, to let Grace be destroyed and come to nothing in the Soul, whose End in all he doth is principally to advance his own Glory? What is it, I pray you, that tends more to bring Ho­nour to God in the World, than that Grace which he hath in­fused into the Hearts of his People? If Sin brings the greatest Dishonour to him, then certainly Grace brings the greatest Ho­nour to him, which strives to root out and utterly to destroy Sin, so that God and Jesus Christ might reign alone in the Soul. If a King hath but one special Favourite that asserts and maintains his Right, and seeks to uphold his Throne, be sure he will, if possible, preserve him, and suffer none to undermine and supplant that Favourite, so as to root him out of the Kingdom.

Thirdly, In regard had to Jesus Christ, who is the Purchaser and Christ is the Purchaser, the Author and finisher of Grace. immediate Author of Grace, I further argue; Grace shall at last become Victorious, or never finally be suppressed in the Hearts of Believers.

1. Christ by his Death purchased that Grace which every true Christian is possessed of: He died to redeem us from all Iniquity, and Tit. 2. 14. to purify unto himself a peculiar People, zealous of good Works. It is upon the Account of his Death, as the Effects of his Death, the Spirit and the Graces of the Spirit are shed abroad in our Hearts: Therefore being by the right Hand of God exalted, and having received Acts 2. 33. of the Father the Promise of the Holy Ghost, he hath shed forth this which you see and hear. Certainly if he purchased us, and Grace for us, when we were his Enemies, he will preserve it in us since we are actually now reconciled to him. Shall he be at the ex­pence [Page 293] of his Blood to buy it, (as one notes) and spare his Pow­er to secure it? Charnock.

2. Christ was manifest to take away Sin, to dispossess Satan, and will he let Satan take Possession again? He came to destroy the 1 Joh. 3. 5, 8. Works of the Devil? And what are Satan's Works but Sin? Will not Christ accomplish that which he came into the World to do?

3. He is called the Author and Finisher of our Faith: If this be so, we may assure our selves he will perfect it; he that begins Heb. 12. 2. it, will end it; he hath not left it to another after he hath begun the Work of Faith, to finish it: No, no, he still keeps it in his own Hand, and he will see it done.

4. It is for the Honour of Christ, that Grace lives and is strengthened in his People: Wherefore also we pray for you, that our God would account you worthy of this Calling, and fulfil all the good Pleasure of his Will, and the Work of Faith with Power. Part of the good Pleasure of the Will of God had been fulfilled in them; they were called, justified, adopted, and the Work of Sanctifi­cation was begun; and Paul prays, that with Power it might be compleated, and then shews us how it tends to the Glory of Christ to have this done; That the Name of our Lord Jesus Christ may be Verse 12. glorified, and you in him according to the Grace of our God and the Lord Jesus Christ. Brethren, the Glory of Christ, and the final Salvation of the Saints, are wrap'd up together; Grace tends to Christ's Glory here, and to his Eternal Praise and Glory here­after.

5. Jesus Christ's Work, now he is in Heaven, is to intercede The Inter­cession of Christ, se­cures the Saints in a State of Grace. for his Saints: And be sure as he prayed when on Earth that the Faith of his Peters might not fail, so he makes the like Interces­sion for them in Heaven. Hence the Intercession of Christ is part of the Saints Holy Triumph, in that of Romans 8. 34. Who is he that condemneth? it is Christ that died, yea rather that is risen again, who also maketh Intercession for us.

Now the Intercession of Christ hath great Power and Prevalen­cy in it, in order to our final Perseverance in Grace.

• 1. Because he pleads continually with God the Virtue of his own Merits: what he hath purchased for us, he intercedes for; but he purchased Grace for us, and he prays for the final continuation of it in us; therefore it shall abide in us to the End.
• 2. By his Intercession, he prevails with God that we may be delivered from all our Spiritual Enemies, that they may never have [Page 294] Power over us, of whom Sin is the chief: That which Christ in­tercedes for, he is heard and accepted in; but he intercedes that we may be kept and delivered from the Power and eternal Punish­ment of Sin, therefore Sin shall never have Power to condemn us.
• 3. He intercedes that our Prayers may be heard, and that we may be helped to pray; and part of our Prayer is that Sin may not have Power over us to condemn us; therefore Sin never shall so condemn us, because Christ causes our Prayers, with the Incense of his own Intercession, to come up as a sweet Savour in the No­strils of God.
• 4. Christ intercedes that all our Sins may be pardoned and co­vered: If any Man sin, we have an Advocate with the Father. He
  1 Joh. 2. 2.
  carries this Cause for us in the Court of Heaven; therefore our Sins shall never work our Ruin.
• 5. It is by his Intercession we come to the Throne of Grace with boldness; Christ our Friend and High Priest appearing
  Heb. 7. 25. Heb. 10. 21, 22.
  evermore in the Presence of God for us.
• 6. And also it is through Christ's Intercession that all our Good Works and Holy Services are accepted of God.

So much shall serve to the tenth and last Argument; And from hence I argue,

If Grace, though never so weak, shall be victorious; if Grace be The general Argument. such a Blessed Principle, such a Spark that Sin nor Satan can't quench, such a Seed that no Enemy can get out of the Ground of our Hearts; if Grace through the Spirit is Life, Eternal Life in the Soul; if Grace be the Darling of Heaven, hath such great and Almighty Allies; if the whole Trinity sate in Council about the Birth of Grace, or the Way of its infusion into the Soul; if it be the Gift of the Father's Free Love, and a part of his Holy Nature; if it be wrought in us to shew forth his Praise; if Grace be God's great and glorious Workmanship; if the Power of God be engaged to preserve it in us; if God hath promised to maintain its Life in us; if it cannot stand consistent with God's Wisdom, Love, Faithfulness and Holiness, to let it be totally overcome and van­quished in the Souls of his Elect; if Christ purchased Grace for us; if he was manifest to take away Sin; if Christ be the Author and Finisher of Grace in the Soul; if the Life of Grace tends so much to the Ho­nour of Christ; if Christ's Work now in Heaven is to interceed for the continuation of Grace in us, that it may never fail in the Seed or Habit of it; Then no true Believer can fall so from Grace, as eternally to [Page 295] perish. But all this is true; therefore no Believer can so fall from Grace as eternally to perish.

APPLICATION.

First, Of Information.

1. First from the whole we may learn, that the State of Be­lievers, through the Redemption by Jesus Christ, is far better than Adam's was by Creation: for though we have no natural and in­herent Power of our own, yet we have a supernatural Power in­gaged to help and uphold us; we are kept by the Power of God. He stood by the Strength of Nature, and Power of Free-Will, before the Fall: We by the Strength of Grace, and Power of the Mediator, who hath a Charge to uphold us in a State of Grace, which was not allowed to Adam, nor the Angels; we have not only the Word of Grace to encourage us, but also the Power of Grace to establish us. Adam stood by his own Original Righteousness; our standing is by the Suretiship, Righteousness and Undertakings of Jesus Christ: Who of God is made unto us Wisdom, Righteousness, San­ctification and Redemption. Adam's Life was in himself, our Life is 1 Cor. 1. 30. hid in Christ; and so out of the Power of our worst Enemies to come at it, or deprive us of it: and as Adam and all his were condemned, so Christ and all his are justified.

2. It may inform us, that such who make a Profession of Reli­gion, without attaining to a State of true Grace and real Union with Christ, are in danger of eternal Ruin, notwithstanding what­soever their Knowledg, Gifts and common Improvements may be, and their Hopes thereupon; and that they are of this sort that frequently fall away and perish in their Sins: which if well weigh­ed, may put every Professor into serious Thoughts, and upon a thorow Work of Self-examination about their present Conditi­on; and therefore in this respect, there is need enough of those Cautions and Take-heeds in the Scripture, Let him that thinketh he stands, take heed lest he fall. How many are there who do but think they stand, or that their State is safe and good, when in truth they are in no better Condition than the Foolish Virgins, or the thorny and stony-ground Professors? Mat. 13.

3. It also may inform us, that all those that shall be saved, are such who take care to make their Calling and Election sure. It is a palpable Demonstration, that they are under strong Delusion, who suppose Election only refers to the End, and not to the [Page 296] Means; or that Men that are elected, shall be saved, let them live how they please: No, no, the Case is quite otherwise; we are elected to be Holy, as well as to be Happy; the whole Design of God herein, being to make us Holy, and also to preserve us in a Way and State of Holiness: Therefore if thou dost begin well, hast obtained true Grace, and dost continue in a Way of well­doing; or dost bring forth good Fruit, and dost not waver nor faint in thy Mind, it may be an Evidence, that thy State is Good, and that thou art one of Christ's Sheep, who follow him con­stantly, and wilt so follow him unto the End.

Secondly, This may be Matter of great Comfort to weak Be­lievers, and such who may be under spiritual Deadness, and feel Corruption too strong for them. O do not be discouraged, the weakest Grace gives a deadly wound to Sin, and a good ground of Hope thy State is safe: your Names are written in Heaven, which is, as our Saviour notes, the greatest Cause of Joy; which Luke 10. 20. it could not be if their Names might be blotted out again. 'Tis no wonder Sin is in thee, and makes thee mourn, when it made Paul to cry out, O wretched Man that I am, who shall deliver me Rom. 7. 24. from this Body of Sin and Death! 'Tis one thing to have the Law of Sin in our Members, and to have Sin in our Conversations; and another thing to have it reign in us, or to have it in our Affecti­ons. Soul, remember that weak Grace, weak Faith, shall become victorious: Thou hast Grace enough in thy Head, though thou hast but little in thy Hand. O cry to God, be much in Prayer that God would give thee more Grace, and supply thy Wants, and quicken and revive thy Soul, as he hath promised. A weak Faith renders the Soul as perfectly justified in Christ, as the strongest Faith any Man hath whosoever he be; and gives a Title to Eternal Life: he that had but a weak or a dim Eye, that look'd up unto the Brazen Serpent, was as well healed, as he that had a strong Sight or good Eyes.

2. This Doctrine yields much Comfort to the strongest Saint also; for if he that hath never so strong and lively Faith, might fall finally away and perish, what would Regeneration, Justifi­cation, Adoption, &c. signify to him? Would not his Spirits droop, and his Fears torment him! But here, by virtue of the Doctrine of final Perseverance, is Comfort both for the Weak and Strong, both have equal Interest in Christ, in God's Love, in the Covenant; both are elected, both are in Christ's Hand. Such who [Page 297] have now a strong Faith, had once but a weak Faith; it was but a little Seed once: and Christ's Charge extends to those that are weak, He carries the Lambs in his Arms: and the Stock in Christ's Hand is sure, and his Promise of supply shall not fail; and the Isa. 40. 11. Strong cannot stand of themselves.

Thirdly, Caution. Judg not of the Truth of thy Grace by the weakness of it; a little Gold, a Dram is Gold as well as a great Wedg.

2. Let not this encourage thee to be negligent or remiss in Du­ty: God has promised thee Victory, but thou must sight: Grace Tit. 2. 11, 12. teacheth us to deny all Vngodliness. He that is not under the Influence of Grace, never had the Truth of it in him.

Fourthly, Always consider this in thy Heart, that thy standing is by Grace, and that thou art in Christ's Hand: O depend on him for all, and fly to him for whatsoever thou dost need.

‘ JOHN X. 28. And I give unto them Eternal Life, and they shall ne­ver perish, neither shall any pluck them out of my Hand.’

Sermon XVI.BRETHREN, I closed the last Time with the Consirmation of the Doctrine which I have for several days been upon. I shall now proceed to consider of the Objections, and give an Answer to them that are usually brought against this great and comfortable Doctrine of the Saints final Perseverance. Seve­ral of which I have answered already, (as I met with them oc­casionally, under divers of those Arguments I have spoken to in clearing up the Truth of the Proposition); therefore shall labour to answer such that remain, which take as they here follow.

[Page 298] Object. 1. If Christ did not die for all, how could the Birth of our How could the Birth of Christ be cause of Joy to all Peo­ple, answer­ed. Saviour be said to be Matter of Joy unto all People? 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.

Answ. 1. I answer; All People doth not intend every individual Person; to all People, that is, the good News is not to you only, but to both Jews and Gentiles. I have shewed you before that [all], and [every], and [whole World], is taken in many places of Holy Scripture with restriction, and takes in but a part; as on the con­trary, when the Vniversality of the Subject is intended, it is expressed by singular; If a Man die, shall he live again? Which refers to every Man. He that believeth shall be saved; it signifies all that so do. So, I will pour out of my Spirit upon ALL Flesh, Joel 2. 28. as you have it in Joel; that is, upon Persons of every Age, Sex, and Degree; upon Young, Old, Masters, Servants, Sons and Daugh­ters: so it may be taken here, and in several other places; as that in 1 Tim. 2. 4. Who will have all Men saved, &c. that is, Kings as well as Peasants, Noble as well as Ignoble, Rich as well as Poor, Gentiles as well as Jews, or some of all sorts. The Gospel is said to be preached in Paul's Time to every Creature under Heaven, Col. 1. 23. whereas it reached then but to a small part of the World, one great part not being at that time known or found out (as one well observes).

2. Was the Birth of Christ Matter of Joy in the Effects of it to Judas, and to the unbelieving Jews, and to many more?

3. I argue thus; If the Birth and Death of Christ was cause of greatest Joy to all Persons, individually considered, it must be thus either in respect of the Design, Purpose and Intention of God, because of such Joy unto them, or else in respect of the cer­tain Effects of his Birth and Death: But (1.) Who will say that God, according to his Eternal Purpose and Design, did intend it for the Salvation of every individual Person? None can be so weak sure to assert that; for who shall resist God's Will, or with­stand God's absolute Design, Purpose and Intention? Christ must accomplish or effect the Salvation of all, if in that sense it was Matter or Cause of Joy unto all, or that he died for all, or that God would have all, that is, every individual Man and Woman in the World saved. (2.) And as to the Effects of the Death of Christ, it is evident quite otherwise, for Multitudes have no saving Benefit thereby: Therefore it follows clearly, that that is not the [Page 299] sense of the Text nor Mind of the Spirit of God; though in some sense the Birth and Death of Christ was Cause of Joy to all, since every one received all that Good thereby whatsoever it is they are possessed of.

4. Did not Simeon by the Holy Ghost say, that this Child (speak­ing of Christ) is set for the Fall, and rising again of many in Is­rael? Luk. 2. 34. Unto some the word is a Savour of Death unto Death, and Christ a Stone of stumbling; the Reason is, because they that believe in him shall be saved, and they that believe not shall be Mark 16. 16. damned. We freely grant the intervening of Mens Unbelief, Ma­lice and Opposition to Christ and his Gospel, is the proximate meritorious Cause of the Fall and Ruin of any Soul.

5. Also it is said, Every Man shall have praise of God, 1 Cor. 4. 5. which can refer to none but to good Men, or godly Men only: So it is said, God is the Father of all; One God and Father of all, Eph. 4. 6. Yet as Mr. Cole observes on that place, the Devil is the Fa­ther of the greatest part of the World. Christ is said to reconcile all things to himself, whether they be things in Earth or things in Hea­ven, Col 1. 20. Yet what a multitude are not, nor ever shall be reconciled to him. [All] certainly intends none but the Elect: So it is said, it is written in the Prophets, they shall all be taught of God, John 6. 45. It respects only Believers, or God's New-Cove­nant-Children. Now seeing the word [all] and [every] in many Places, refers only to the Elect, and is taken with such Re­striction, why should it be taken Universally here, and in those other Places mentioned, especially considering the Arguments I have laid down to prove that Christ did not die for any but those that were given to him by the Father; we having also proved he died in their stead, for whom he suffered Death, so that they might never die Eternally?

Object. 2. If there be such a Decree of Election, and that none shall be saved but those that God hath ordained to Eternal Life, what need Men seek after or regard the Salvation of their Souls?

Answ. This Objection we have largely answered under our first Argument, to prove the Saints final Perseverance, taken from the See p. 174. 175. of this Treatise. Election of Grace, to which I refer you.

Object. 3. This Doctrine of Election and Final Perseverance, tends to make Men loose and remiss in the Service of God.

[Page 300] Answ. 1. What can be a greater Mistake? Do the certain Doctrine of Election and Perse­verance, o­pens no Door to Sin. Grounds of Hope of obtaining the Victory, tend to make a Soul­dier remiss and careless when engaged in the Battel? Or do they not much more animate him to fight couragiously?

2. Shall a Child be taken off from his Duty, or be remiss in serving his Father, because his Father tells him he shall never be disinherited?

3. Did not Christ know that the Angels had Charge over him, yet was he less careful of his own Preservation? And did not Paul assure all that were in the Ship with him, that they should all be saved; yet did that take him off from pressing Care and Diligence on the Mariners?

4. That God who hath ordained the End, I tell you again, hath also ordained the Means; Without Holiness no Man shall see [...]b. 12. 14. the Lord. We are chosen in Christ, that we may be holy, and with­out blame before him in Love. Nor can any ever come to any well­grounded Eph. 1. 4. hope he shall be saved, or know he is elected, unless he is holy, heavenly, spiritual, watchful and diligent in all Gospel-Duties, which is the Fruits and Effects of Election.

5. The Decree of Election considered absolutely in it self, with­out respect had unto its Effects, is no part of God's revealed Will; that is, it is not revealed, that this Man is, and that Man is not E­lected: This therefore can be made neither Argument nor Objecti­on, about any thing wherein Faith and Obedience are concerned.

6. The Sovereign and ever-to-be-adored Grace and distinguish­ing Love of God, is laid down in the Word of God, to be the greatest Motive to Holiness imaginable: Who maketh thee to differ from another? O that God should open my Eyes, call me by his 1 Cor. 4. 7. Grace! may a Believer say, Shall I sin against him, because his Grace so abounds to me? God forbid. If God hath elected me, I may live in Sin, walk as I list, is the Language rather of a Devil than of a Man, much less of a Saint. I speak the more to this, because I would shew you that are Believers, what Improvement you ought to make of God's Free Grace and Love to you: Put on therefore (as the Elect of God, Holy and Beloved) Bowels of Mercies, Col. 3. 12. Kindness, Humbleness of Mind, Meekness, Long-suffering; forbear­ing one another, and forgiving one another. And as Moses said, Con­sider what great things God hath done for you.

Object. 4. If I shall persevere to the End, what need is there of those Take-heeds in the Scripture? Why are we bid to watch, and take heed lest we fall?

[Page 301] Answ. This is all one with the former, besides I answered it largely when I first entred upon my Work; but yet let me add a word or two further.

1. A Child of God may sin and fall grievously, and greatly dishonour God, and bring Reproach on the Gospel, which may tend to grieve some, and harden others; nay, he may lose his Comfort and Joy of God's Salvation, therefore hath need to watch. Satan is a strong, a vigilant and cunning Enemy: O see what Rea­sons you have from thence to watch and pray.

2. If you grow careless, carnal, or indifferent in the Matters of Religion, it may be a sign that your Hearts are not right with God: Many of the Members of the Churches to whom the Epi­stles were directed, were no more than Professors; and if so, they were liable to fall away and perish for ever.

Object. 5. But same Branches in the Vine may bear no Fruit, but may be cut off and wither, &c.

Answ. I have also fully answered this Objection already; see the Argument taken from our Union with Christ: There is a two­fold being in Christ, an External being in him by a Profession, and a true Spiritual being in him.

Object. 6. If Christ died not for all, what ground have I to believe he died for me?

Answ. 1. What doth it signify to believe Christ died for all, unless thou findest the Effects of his Death in thee? Many thou­sands shall perish, notwithstanding Christ died for them in their Judgment that make this Objection, yea the generality of them for whom he died; therefore unless all were saved, what Encou­ragement is there to believe from hence?

2. He that believes, shall be saved: If thou therefore dost be­lieve, thou shalt be saved. Is not this a better Ground of Faith, than that of Christ's dying for all?

3. A bare believing that Christ died for all, I have proved is no Ground of thy Interest in his Death, for that may be without any Fruits or gracious Effects.

4. Thou hast the same Ground to believe as any have, or as such had who do now believe before they did believe; or as they had once, who now are in Heaven.

5. Christ died for the chiefest of Sinners; and the Promises of Mercy upon believing, are made to the vilest Sinners on Earth.

[Page 302] 6. Great and black Sinners have found Mercy, and are now in Heaven, even some of them that put Christ to Death; And is here not Ground of Faith and Hope for thee?

7. Remember, that if thou believest not, but dost continue in thy Sin and Rebellion against God, thou shalt be certainly damned, thy rejecting of Christ will have that Effect at last upon all Unbe­lievers. Mark 16. 1 [...].

8. Moreover, Christ calls to stout-hearted Sinners, such that are far from Righteousness; He brings his Salvation near to them: He calls Isa. 46. 12. upon a People not called by his Name: He hath received Gifts for the Rebellious also, that God might dwell among them. And is not here a good Ground to venture thy Soul upon Jesus Christ, be thou who thou wilt?

9. No Person is excluded by the Lord that we know of: Can any Man say there is no Mercy for him, unless he hath sinned a­gainst the Holy Ghost, which may be not one in an Age is guilty of? The Nature of which Sin I purpose to open, after I have closed with this Text. Thy Condemnation, O Sinner, will be of thy self: God will judg the World in Righteousness: this we are all agreed in, and set down as an undeniable Article of our Faith. None shall have this to plead at the last Day, I was not E­lected: God will vindicate his Justice and Righteous Proceedings in the Day of Judgment; and all Mouths shall be then stopped, and every Man's Conscience be a Witness for, or against him: And though foreseen Faith and Holiness is not the Cause why any are elected, yet foreseen Wickedness is the Cause why Men are re­probated: O Israel, thou hast destroyed thy self; but in me is thy help.

Phil [...]. 12.Object. 7. But is it not said, Work out your Salvation with fear and trembling?

Answ. 1. This Text the Papists do abuse as well as the Armini­ans, who strive to make Man a Co-worker or a Partner with Christ in our Salvation: But this the Apostle intends not, because we are saved by Grace. For by Grace are ye saved, through Faith, Ephes. 2. 8, 9, 10. and that not of your selves; it is the Gift of God: Not of Works, lest any Man should boast. For we are his Workmanship, created in Christ Jesus to good Works.

2. Whoever it is that brings in this Text as an Objection against the Doctrine of the Saints Final Perseverance, you may be sure is a corrupt Person in his Judgment, and one that pleads for a Covenant of Works, or joins the Creature with Christ as a Co-worke­in [Page 303] the Salvation of Man. For if it be to be taken in their sense, then it would follow that Man is his own Saviour; for if I procure my own Salvation by Works, or by working it out for my self, I save my self, or am my own Saviour; or I do appropriate part of it to my self, which is the worst part of Popery: They say, that Christ's Merits, with their own good Works, do justify and save them. And what do the Arminians say less, who join Faith, Inherent Righteousness, and Sincere Obedience, with the Merits of Christ, both in Justification before God, and in the Salvation of their Souls? They say, all Men are in a capacity, or have Power to work out their own Salvation if they will. Mr. William Allen says Rom. 4, 5. Allen 's Glass of Justificat. on that Text, Rom. 4. Now to him that worketh not, but believeth on him that justifieth the Vngodly, his Faith is counted for Righteousness; That they are the Works of the Law: he doth not say, That he that loves not, &c. So that Love, Gospel-Obedience and Holi­ness, according to these Men, are not excluded as the Matter of our Justification before God, but are a part of it: They plead for Gospel-Works in point of Justification, though not for the Works of the Law. Pray, what Difference is there between these Mens Doctrine, and that of the Papists?

But I having lately in my Treatise, called, The Marrow of Justi­fication, so fully confuted this Grand Error, I shall add no more to it at this Time, but come to examine the Text.

1. It is evident, that the Persons to whom the Holy Apostle What Work of Salvati­on Man can­not work out. wrote this Epistle, were Saints and Justified Persons, or such who were quickned, renewed or regenerated by the Holy Spirit. There­fore,

2. Let us consider what Part of Salvation it was which they were required to work out.

1. They could not appease the Wrath of God, nor satisfy Di­vine Justice; that sure was not in their Power to do, nor is it here intended.

2. They could not deliver themselves from the Curse of the Law, because by their uttermost endeavour they could not arrive to a compleat or perfect Righteousness, nor satisfy for the breach of it, by Original Sin, and by Actual Sins formerly by them com­mitted.

3. They could not change their own Hearts, or create in them­selves a new Heart, they had no creating Power; certainly they dare not say they had Power, or were capable to form Christ in their Souls, or restore God's lost Image in them. Again,

[Page 304] 4. They could not raise themselves from the Dead, for they were once dead in Sins and Trespasses; and sure they will say, that Ephes. 2. 1, 2. to raise and quicken the Dead is Christ's Work only: You hath he quickned; he does not say, you have ye quickned.

5. They could not bind the strong Man armed, who formerly had the ruling Power in them, and in whose Chains and Fetters they were once bound: Will they say, that all Men have a greater Power in them, than is the Power of Satan, so that Man may translate himself if he will, out of the Power and Kingdom of Satan, into the Kingdom of God's dear Son, as all Believers by the irresista­ble Power of God are?

6. They could not believe of themselves, because Faith is a Fruit of the Spirit of God; and 'tis said expresly, It is not of our selves, but it is the Gift of God. Now all things are as parts of our Salvation, or appertain thereunto; and none of all these things can be here meant by the Apostle, because the Persons to whom he wrote, had all these things work'd out for them, and in them before.

Quest. What Work is it then? What were they to work out?

Answ. I answer; The Apostle means, that good Work of Mor­tification What Work it is we are to work out. of Sin, and all Works that are the Fruits of Faith; that is, they should lead a Holy and Godly Life, they having received a Principle of Grace from Christ to this very End, there being a Necessity that the Tree be first made Good, before the Fruit can be Good; and that a dead Man have a Principle of Life infused into him, before he can either move or work.

Quest. But can the Creature do these things you mention of him­self?

Answ. The Apostle seems very jealous of these Saints, lest they should catch up some Arminian Notion, (which is too much rooted in Man's corrupt Nature); and therefore to vanquish Free-Will, or the Power of the Creature for ever, (nay, the Power that is in regenerated Persons) he adds, For it is God that worketh in you, both to will and to do of his own good Pleasure; who worketh in them powerfully, effectually carrying on the Work through all Diffi­culties and Obstacles with victorious Efficacy: God works not on­ly Grace in them at first, but still by his Spirit, through fresh Sup­plies, does aid, influence and assist them, and will until the Work is perfected, or until the Day of Christ. We cannot mortify Sin, pray, nor do any good Work without the Spirit: If ye through Phil. 1. 6. the Spirit, saith Paul, do mortify the Deeds of the Body, ye shall live. Rom. 8. 13. [Page 305] So then this is the Sum, In Holiness and all good Works we act and do; But how? even as we are acted, moved, and influenced of God: It is as when God acts, works, and moves in us by his Spi­rit. And as to do all with fear and trembling; this is only to shew how low we should lie at the Foot of God, and be humble, and not lifted up with Pride, since all our Power and Sufficiency is of God. But so much to this Text and Objection.

Object. 8. But what say you to that Text in Jer. 22. 24. Though Co [...]iah the Son of Jehojakim King of Judah were the Signet upon my right Hand, yet would I pluck thee thence?

This Place of Scripture is sent me as a grand Objection against Final Perseverance.

Answ. We must distinguish between one that might be near to God, or as dear as a Signet on the right Hand, in respect of Place or External Dignity as a King, and God's bringing him from thence by Temporal Punishment; and one that is a Signet upon God's right Hand, in respect of Divine Grace and Favour in Jesus Christ, or as touching his Eternal Election: the latter this Text does not refer unto.

Object. 9. Is it not said, If ye abide in me, and my Words abide in you? &c.

Answ. The Supposition, If ye do, doth not always denote a Possibility that a Person may not do so. See John 15. 10. If ye keep my Commandments, ye shall abide in my Love, even as I have kept my Father's Commandment, and abide in his Love. Was it possible for Christ not to abide in his Father's Love? Our Saviour uses these Expressions as an Argument of Comparison.

1. This shews how acceptable Holiness and Obedience is to God.

2. It also implies thus much, i. e. That God hath ordained his Saints to Faith, Love and Obedience, as well as to Eternal Life.

If my Word abide in you, &c. Now elsewhere God saith to Christ; And the Words which I have put into thy Mouth, shall not depart out of thy Mouth, nor out of the Mouth of thy Seed, which are Believers, they shall have his Word abide in them for ever: The Law of God is in his Heart, none of his Steps shall slide; it is written in the Hearts of all New-Covenant-Children, that so it might remain in them for ever.

Observe that Passage of our Saviour, Except ye be converted, and Mat. 18. 3. become as little Children, ye shall not enter into the Kingdom of God. [Page 306] This our Lord spoke to his Disciples who were converted, no doubt but they had pass'd through the New Birth before that time, yet by reason of Pride that budded forth afresh in them, they must be humbled again, repent again, or find, as it were, a second Conversion, or they could not be saved: No Person that yields to Sin, unless he repents and turns from it, can enter into God's Kingdom. But doth the Words of our Saviour signify a Possibility that they might or might not repent, and so might or might not be saved? No such matter, but rather the absolute Ne­cessity of Humility, and leaving off every Sin in all that shall be eternally saved.

Object. 10. But did not some make Shipwrack of Faith and a good Conscience? 1 Tim. 1. 19.

Answ. 1. The Apostle speaks not there of the Grace of Faith, but of the Doctrine of Faith, particuiarly that part of it concern­ing the Resurrection of the Dead, in saying, that it was past al­ready, 2 Tim. 2. 17, 18. by which they overthrew the Faith of some.

2. As to a good Conscience, that may refer to a Conscience that doth not accuse; as Paul before his Conversion had a good Conscience: Men and Brethren, I have lived in all good Consci­ence Acts 23. 1. before God, until this Day; I have acted according to my Light, and my Heart doth not reproach me. A Man may have a Moral good Conscience, that never had an Evangelical good Con­science, I mean, not have his Heart sprinkled with the Blood of Christ: For that which may in one respect be said to be good, may in another be said to be evil. Those Persons Paul speaks of might once have Moral Sincerity, in owning and maintaining of that Truth which now they destroyed, and also might not live in any gross Immoralities.

3. But should it be an Evangelical good Conscience, and they be sincere Christians; What of this? May not a true Believer make a Breach upon a good Conscience, by falling into Temptation? As concerning making Shipwrack, that says the Text was concerning Faith; and those Persons being delivered to Satan by Excommuni­cation, it was, that they might not learn to blaspheme, and might therefore be restored again: and nothing to the contrary doth ap­pear it is evident from the Text, therefore in vain it is brought to prove a final falling away.

[Page 307]Object. 11. But a Righteous Man may turn from his Righteousness, Ezek. 18. 24. and die in his Sin: And if so, then Believers may fall away finally.

Answ. There is a twofold Righteousness spoken of in the Scrip­tures.

• 1 st. A Moral and Legal Righteousness.
• 2 dly. A Gospel or Evangelical Righteousness.

1 st. There is a Righteousness that is a Man's own, such as Paul had when a Pharisee; a Righteousness which ariseth from a Man's own Reason, Will, and natural Improvements; or by common Grace, Godly Education, awed by Fear and legal Terror, and maintain­ed by some failing Spring; which as our Annotators observe, may easily be dried up; these Righteous Ones may totally and finally fall away: Pray read Ezek. 33. 13. When I say to the Righte­ous, that he shall surely live: if he trust to his own Righteousness, and commits Iniquity, all his Righteousness shall not be remembred: but for his Iniquity that he hath committed, he shall die for it.

Pray observe that here are two things expressed for which he must die: First, If he trust to his own Righteousness; and secondly, If he turn from his Moral Righteousness, and committed Iniquity; the first is damning as well as the second: But if he hath a Moral Righteousness, and yet after all doth not trust to it, but flies to the Righteousness of Christ, he shall live; but if he be Righteous, and trusteth to it, he must die in his Sin, as the Righteous Jews and Pharisees did; who being ignorant of the Righteousness of God, went Rom. 10. 3. about to establish their own Righteousness. Now from hence it ap­pears, contrary to what our Opponents say, That that Righteous­ness which these Men turn from, could not save them; though it is true, it is said, If the wicked Man turneth from his Wickedness he hath committed, and doth that which is lawful and right, he shall save his Soul alive. A doing that which is right, is to renounce all his own Righteousness in point of Justification, and by Faith to throw himself upon Jesus Christ; and he that doth thus, shall save his Soul alive. Therefore let all Men know that this Text only shews, that a Man that has attained to no more than to a Moral and Legal Righteousness, must perish as well as he that turns from it and committeth Wickedness.

2 dly Those that have attained to true Gospel or Evange­lical Righteousness, have an Everlasting Righteousness; and if it lasteth for ever, they that have it cannot lose it so as eternally to perish.

[Page 308]Object. 12. It is said that some were twice dead, Jude 12.

Answ. What of this? They were originally dead, dead by Na­ture, and dead by their own Actual Sins, and also dead after they seemed to be made alive: There is a common quicking, as well as special; they had the common Life of Grace, or that mutual Life that flows from common Quicknings: Others thought them once alive, and they professed themselves to be alive; but now they became as bad, nay worse than ever, and so are for ever lost and undone; they falling from that Grace and Life they once had, their Apostacy rendred them miserable, and no hopes of renewing them for ever.

Object. 13. But is it not said, God would have all Men saved? 1 Tim. 2. 4.

Answ. 1. God will have all Men saved that believe and accept of Christ, all that repent: And they that say God would have any others saved, than Believers or renewed Persons, contradict the Word of God; he will not have impenitent Persons be saved, such who live in Sin, and die in Sin, but all that turn to him through Christ: Of all sorts and degrees of Men God would have be sa­ved; this Doctrine we preach, and they themselves acknowledg, that God would have none but these be saved; therefore to what End is this Text urged? But though I have spoken to this Objecti­on already, yet consider,

2. If they will take all Men here for the Universality of Indi­viduals, then I ask them, (1.) What Act it is of God wherein this his Willingness doth consist? Is it in the Eternal Purpose of his Will that all should be saved? why then is it not accomplished? Who hath resisted his Will? (2.) Or is it an Antecedent Desire that it should be so, though he fails in the End? Then is the Blessed God miserable, he being not able to accomplish his Just and Holy Desires. Or, as Reverend Owen notes, (3.) Is it some Temporary Act of his, whereby he hath declared himself unto them? Then, I say, grant that Salvation is to be had in a Redeemer, in Jesus Christ, and give me an Instance how God in any Act whatsoever, (saith he) hath declared his Mind, and revealed himself to all Men of all Times and Places, concerning his willingness of their Salva­tion by Jesus Christ a Redeemer, and I will never more trouble you in this Cause. Secondly, Doth this Will equally respect the All intended, or doth it not? If it doth, why hath it not equal Effects towards all? What Reason can be assigned, that all they [Page 309] whom God equally intended Salvation for by Christ, have it not? However they who have Salvation, either have it as the Effects of Free-Grace, or of Free-Will; Who will assert the latter? Besides, this would follow, i. e. God will have some Men be saved, to whom he wills not the Means of their Salvation, for so he doth not to one great Part of the World.

But since we have proved that there is not a Sufficiency of Grace granted to all universally, that is Grace subjective to enable them to believe and change their Hearts, but to some only, I shall say no more to this; for if it were sufficient, it would have the same Ef­fect on all as it hath on some: that which is sufficient to such an End, would be made, no doubt, efficient by the Will of the great Agent, who worketh all our Works in us, and for us, of his own good Pleasure, and without whom we can'do nothing.

Object. 14. Well, say some, say what you will, if this Doctrine of Election and Final Perseverance be true, we see not to what purpose we should preach the Gospel to Sinners any more, or press Saints to Ho­liness.