The Mystical Union of Believers with Christ, Treatise · Chapter 12

The Mystical Union of Believers with Christ · Treatise · Chapter 12

p. 380CHAP. XII. Exhortations grounded upon the doctrine of Union with Christ. To the unregenerate and Chriſtleſs, To Believers. To all.

3. THe laſt Uſe of this doctrine is for Exhortation; wherein I will ſtudy to be more ſuccinct and conciſe: addreſſing my ſelf, in what I have to deliver under this head, unto you my brethren under a threefold conſideration.

p. 381I ſhall ſpeak unto

1. The unregenerate, who are ſtrangers to Chriſt.

2. Believers, who are through grace ingraffed into Chriſt.

3. All of you, both of the one ſort, and of the other.

1. To the wicked, and unregenerate; who are ſtrangers unto Chriſt, and that in a twofold reſpect.

In reſpect to

1. Believers.

2. The wicked themſelves.

1. To the unregenerate and ungodly, in reference to Believers. Take heed that you be not found oppoſers of them in any regard whatſoever. Remember, they are knit to the Son of God, and what you do againſt them he takes it as done againſt himſelf, whoſe members they are: And how will you ſtand before Chriſt, at his tribunal, if now you deſpiſe and ſet againſt his ſervants; who are not only dear to him, but are in him? As Abner ſaid to Aſſahel, 2 Sam. 2.22. Turn thee aſide from following me, wherefore ſhould I ſmite thee to the ground? How then ſhould I hold up my face to Joab thy brother? So ſhould you bethink your ſelves, How ſhall I lift up my face to Chriſt, if I wrong his followers? How will the Lord Jeſus take it at my hands? May not I certainly expect that he will avenge their quarrel upon me, in my deſtruction? For they are one with him; ſo that he that toucheth them, toucheth the apple of his eye, Zech. 2.8. Chriſt hath a tender regard unto them, and is ſenſible of the ſmalleſt injury that is done unto them; as we are of the leaſt blow or prick upon the apple of the eye. Sirs, It is the ſorrieſt office imaginable, to be a Perſecutor of the Saints: it is the worſt imployment upon earth, p. 382to ſet againſt believers: for they are one with Chriſt, and ſo in effect it is to fight againſt him. **Doleamus neceſſe eſt quod nulla civitas impune latura ſit ſanguinis noſtri effuſionem Poſſumus aequè & exitus quorundam praeſidum tibi proponere, qui in fine vitae ſuae recordati ſunt deliquiſſe quod vexaſſent Chriſtianos, Sed qui videntur ſibi impunè intuliſſe, venient in diem divini judicii. Non te terremus qui nec timemus, ſed velim ut omnes ſalves facere poſſmus, monendo foreign. Fert. ad ſcap.And therefore let my counſel be acceptable, in the words of Gamaliel, Act. 5.38, 39. Refrain from theſe men, and let them alone; if you love your ſouls, do not meddle with them to their hurt; do not harbour ſo much as an hard thought againſt them; for therein you will be found fighters againſt God; you will be found enemies to the Son of God, for they are one with him. And is it not a dangerous thing to ſet againſt Chriſt? If he plead againſt you, who ſhall maintain your cauſe before the Lord? If thou make him thine adverſary, who ſhall be thy friend? If Chriſt ſentence thee to hell, for oppoſing his members; who ſhall be able to ſave thee from thence? If you do but touch the Saints to their hurt, you will burn your fingers by it; nay, you will ruine your ſouls for ever, without a ſpeedy repentance; for they are one with Jeſus.

This Exhortation may fitly be branched forth, into four particulars.

1. Do not ſcandalize, or offend the ſervants of God. See to it, that you be not guilty of laying ſtumbling blocks in their way. Be careful, what in you lieth, that you do not grieve their ſpirits, nor ſadden their hearts, by your diſorderly walking. But eſpecially take heed that you lay none occaſions of falling p. 383in their way, (which is the offence that the holy Ghoſt **Illud ſcandalum dicitur ubi recto itinere ambulanti deceptie aliqua inſtruitur ad peccandum, Orig.moſtly warneth againſt) for they are knit to Chriſt. It is the very argument preſſed for prevention of ſcandals, 1 Cor. 8. v. 9, 12. Take heed leſt by any means this liberty of yours become a ſtumbling block to them that are weak. For as it followeth, v. 12. When ye ſin ſo againſt the brethren, and wound their weak conſcience, ye ſin againſt Chriſt. How againſt him? Why, not only againſt the word and commandment of Chriſt, which is hereby contemned; ſo all ſins are againſt him: not only againſt the work of Chriſt, which you hereby oppoſe; (Chriſts work is to ſave theſe weak Chriſtians, and what in you lieth, by your ſcandals you put an obſtacle in the way of their ſalvation:) But you ſin eſpecially againſt Chriſt, becauſe they are his members, knit unto him, and made one with him. So that, my brethren, the matter of ſcandalizing and offending the meaneſt of the Saints of the moſt High; is not of ſuch trivial concernment, as many perſons would make it. When they are preſſed with an argument drawn from this Topick of offending the ſervants of God, they turn it off with a wet finger, as if it were a matter hardly worth the mentioning. But Sirs, is it nothing to ſin againſt Chriſt, the Mediator? Is it nothing to deſtroy thoſe for whom he died, and who are in him? ſure I am, that our Saviour himſelf putteth much weight upon it, and reckons it amongſt the ſins that he will ſeverely puniſh, Mat. 18.6. Whoſo ſhall offend one of theſe little ones, which believe in me, it were better for him p. 384that a milſtone were hanged about his neck, and that he were drowned in the depth of the Sea.

2. Do not reproach or ſpeak evil of the people of God. Dare not to vent a contemptuous, or malicious word againſt them; for they are one with Chriſt; and ſo whatſoever is ſpoken againſt them, doth not only reflect upon him, but is accounted as ſpoken againſt him, Jude 15. Behold the Lord cometh, with ten thouſands of his Saints, to execute judgment upon all; and to convince all that are ungodly amongſt them, of all their ungodly deeds, which they have ungodlily committed; and of all their hard ſpeeches, which ungodly ſinners have ſpoken againſt him. How do they ſpeak againſt him? Not only when they openly blaſpheme the name of Chriſt, and utter deſpiteful words againſt the perſon of Chriſt: But when they reproach his people, and vent their hatred in evil words againſt his Saints. This is reckoned as done againſt Chriſt, becauſe of their near relation unto him, and union with him. Commonly their hard ſpeeches are immediately directed againſt Believers, Many that pretend a love to Chriſt, or that will not be ſo profane as to ſpeak reproachfully of him, will be often laſhing at his followers, and taking all advantages to ſmite them with the tongue, and to caſt dirt upon their profeſſion. But mark it Sirs, how little ſoever you think of it; this is to ſtrike at Chriſt, and to wound him through their loyns: And in the day of accounts, he will convince you of theſe hard ſpeeches; he will make you to know, to your eternal ſorrow, what an evil it was thus to wrong his people. For it is for the Son of mans ſake that the godly are reproached, and their name is caſt out as evil: And beſides, he dwelleth in them, and p. 385they are one with him, Luk. 6.22. So that you ſhould be afraid to ſpeak evil of them. As the Lord ſaid to Aaron and Miriam, Num. 12.8. Wherefore were ye not afraid to ſpeak againſt my ſervant Moſes? q. d. He is my ſervant, one of my family, and what he doth is in my name; I the Lord employ him in the work that he hath undertaken; and could you imagine that I would not take his part? or that I would not ſtand up in his vindication and defence? So may the Lord Jeſus ſay to you in this reſpect: This people, whom you deſpiſe and trample upon, are my people; you account them as the dung of the earth, and the off ſcouring of all things, and at every turn are ready to caſt dirt in their faces; But they are of my retinue, they belong unto me, nay they are myſtically one with me: and could you think I would not riſe up in their behalf? Wherefore were you not afraid, to ſpeak a word againſt them? you do thereby eaſt diſhonour upon Chriſt, and load him with your reproaches, for they are his members.

3. Have not the leaſt hand in perſecuting, or actually oppoſing the people of God. Do not hinder their progreſs in the wayes of holineſs, nor be a means to bring them into ſufferings, upon that account. Remember, They are one with Chriſt the Saviour; and if he ſhut the door of heaven againſt you, who can open it for your admittance? He hath the key of David, that openeth and no man ſhutteth, and ſhutteth and no man openeth. They are united to Chriſt, the Judge; and what favour can you expect at his hands, if you ſet your ſelves in defiance againſt him? But you will ſay, we do not meddle with Chriſt; far be it from us to act in the leaſt againſt him: We only puniſh, and ſet againſt, a company p. 386of inconſiderable people, that walk in a way contiary to the reſt of the world; who have a path by themſelves, and would be deemed more holy than their neighbours: If Chriſt were upon earth, we would honour and ſerve him. But Sirs, be not deceived, God is not mocked: If you hate believers for their holineſs, you would much more have hated Jeſus Chriſt, whoſe holineſs is unſpeakably more than theirs; and you would perſecute him, if he were within your reach: for he walked more preciſely and ſtrictly than any of the poor Chriſtians, whom you oppoſe; and in a far greater contradiction to the world. Beſides, what you do againſt them, is interpreted as done againſt Chriſt himſelf; becauſe they are one with him, Act. 9.4, 5. Saul, Saul, why perſecutoſt thou me? And he ſaid who art thou Lord? And the Lord ſaid, I am Jeſus whom thou perſecuteſt. Saul thought he had only hunted the poor Saints at Damaſcus, a company of humorous people, that would not conform to the cuſtoms and traditions of the Elders; a few deſpicable perſons, who were contemned on every hand: But he is arraigned as an enemy to Chriſt, and found guilty of perſecuting the Lord Jeſus. When he breathed out threatnings and ſlaughters againſt the Diſciples of the Lord, it is accounted as if he had ſought the deſtruction of Chriſt himſelf: as if his rage and madneſs had been directly bent againſt the Son of God. Why perſecuteſt thou me? q.d. I eſteem their affliction, as if I were afflicted; and their ſufferings, as if my ſelf ſuffered: And what reaſon haſt thou to ſet thus furiouſly againſt me? Is this my requital for coming down from heaven, to open a door of ſalvation for loſt ſinners? Is it not the greateſt folly in the world, to provoke me to p. 387wrath, who am able to break thee in pieces like a potters veſſel? Think of it Saul (as if Chriſt had ſaid) it is a dangerous way which thou art in; it is a miſerable imployment thou ſpendeſt thy pains about; thou art but kicking againſt the pricks, contending with one **Sententia eſt proverbialis à bobus out equis ſumpta: qui dum ſtimulis punguntur calcitrando nihil proficiunt, niſi quod ſtimulis altius infixis malum duplicant.that is too ſtrong for thee; for it is Jeſus whom thou perſecuteſt.

4. Do not neglect to give believers what help and furtherance you can, in their pilgrimage. Be ready to ſhew them any kindneſs that lieth in your way to ſhew them, and to contribute what relief and aſſiſtance ſoever you are able to miniſter, upon any occaſion; for they are united unto Chriſt, intimately acquainted with him, and neerly related to him. So that the Lord Jeſus will take it kindly at your hands whatever friendſhip you ſhew to his people. Art thou a Lawyer? Plead their cauſe. Art thou a Magiſtrate? Protect their perſons, againſt the Sons of violence; Break the jaws of the wicked, and pluck the ſpoil out of their teeth. Art thou a private perſon, and heareſt the godly traduced, and their profeſſion beſpattered? Endeavour to vindicate them, and what in thee lieth, to clear up their innocency. Art thou a man whom God hath intruſted with wealth and riches? Why, then as thou haſt opportunity, do good to all, but eſpecially to the houſhold of faith: For they are members of Chriſt, and thou ſhalt in no wiſe loſe thy reward. Chriſt hath all the bleſſings in the world put into his hauds to diſtribute, and in the diſtribution of his doles of bounty, be ſure p. 388he will not forget ſuch as have ſhewed kindneſs to his ſervants; he will recompence them to the full; the ſmalleſt courteſie done to the Saints ſhall not be forgotten, Mark 9.41. Whoſoever ſhall give you a cup of cold water to drink in my name, becauſe ye belong to Chriſt, verily I ſay unto you, he ſhall not loſe his reward. He hath promiſed to reward thoſe that feed their enemies, when they are hungry, and give them water to drink, when they are thirſty; and will he not much more reward ſuch as relieve and ſhelter his own Saints and people? Prov. 25.21, 22. They are united to him; what kindneſs is ſhewed un…o them, is reckoned as if it were ſhewed to our Lord Jeſus Chriſt.

A little to preſs home theſe Exhortations, let me intreat you to conſider theſe four moving conſiderations.

Conſ. 1. Holy men and women who ſtudy to pleaſe the Lord, and to walk in integrity before him, are the very pillars of a Nation, by which it is upheld. They are the main props and ſupporters of the places where they live, & of the families wherein they dwell. It is for their ſakes, that mercies are continued unto a people, or kingdom; and judgments are kept off from falling down upon them, to their utter deſolation and ruine. So that it concerns you to ſeek their good, and to incourage them in their holineſs, as you tender your own welfare. Were it not for the ſervants of Chriſt, you would quickly be in a miſerable caſe. And therefore when God doth gather his own people unto himſelf, it is uſually the forerunner of ſome ſore calamity, Iſa. 57.1. The righteous is taken away from the evil to come. Plainly intimating, that it p. 389was their preſence which ſtaved off vengeance for a time; and when they are called home, then the floud-gates of wrath are ſet open. It is upon their account that God doth reſtrain the wickedneſs of men, that they are not as monſters, and devils one to another; and that he doth with-hold the pouring out his wrathful indignation. You know, what he ſaith in relation to Sodom, whoſe ſin was grievous, and the cry of it was great, and went up to heaven; yet, if there had been ten righteous perſons in it, the place had been ſpared for their ſakes: And however, nothing could be done againſt it, till righteous Lot was gone forth, Gen. 18.32. Gen. 19.22, 23, 24.

Indeed ſometimes the wickedneſs of a place is ſo exceſſively heinous, that it is beyond the prayers of the godly. The moſt eminent perſons in holineſs ſhall not prevail for the ſparing it. Though Noah, Daniel, and Job were in it, they ſhall deliver but their own ſouls by their righteouſneſs, Ezek. 14.13, 14. Yet, in many caſes, they are inſtrumental by their preſence and prayers, not only to deliver themſelves, but to keep off vengeance from others. And will you root them out, who are the means of your preſervation? You think they are theſe preciſe perſons, who ſpeak ſo much of Religion, and are more ſtrict than others, that hinder your mirth, and jollity. What brave times of pleaſure ſhould you have, were it not for theſe Preciſians, who are as thornes in your ſides, and rubs in the way of your rejoycings, and merriment? But Sirs, if you believe the Scriptures, it is evident, that were it not for the godly amongſt you, you might ſoon expect to fall under the ſaddeſt diſpenſations, and to have the ſluces of the fury of the God of heaven p. 390ſet wide open upon you. As ſoon as Noah was arkt, the floud ſwept away the world of the ungodly. As ſoon as Lot was lodg'd in Zoar, it rained fire and brimſtone (as it were, hell from heaven) upon Sodom and Gemorrah. And mark what our Saviour ſpeaketh of Goſpel-times, Mat. 24.22. Except thoſe dayes ſhould be ſhortened, there ſhould no fleſh be ſaved. But for the elects ſake thoſe dayes ſhall be ſhortened. Were it not upon the account of the ſervants of God, who are converted, and ſuch as hereafter are to be converted; the tribulation would prove like a ſweeping rain, that leaveth nothing behind it. So that it concerns you in point of wiſdom to love and cheriſh the Saints, and to take heed that they be not wronged: For they are the beſt ſubjects in a Kingdom; the beſt neighbours in the places where they abide; the beſt relations and ſervants, you can get into your families; they bring the bleſſing of heaven along with them, Gen. 30.27. Gen. 39.5. They are the beſt friends you can have, for they will be friends to your ſouls. So that I may allude to that paſſage of the Lord to Abimelech, Gen. 20.7. Reſtore the man his wife, for he is a Prophet, and ſhall pray for thee and thou ſhalt live. Shew kindneſs to the godly, for they are favourites in the Court of heaven, intimately acquainted with God; yea, united to Chriſt the Son of God; They will pray for thee, and be inſtrumental to avert and turn away judgments from thee, and to bring down bleſſings upon thy head; if not to ſave thy precious and immortal ſoul.

Conſ. 2. It is a ſhrewd ſign that you are perſons intended for utt…r extirpation and ruine, when God doth make uſe of you, as ſcourges to afflict his Saints, and to perſecute his own peculiar people. There is hardly a p. 391more ſure token of the deſtination of men, or any party of men, to utter deſtruction, than this, that they are Gods rod for the whipping of his choſen ſervants. For this is the uſual method of his proceedings in that caſe; Firſt he correcteth his children, and then the rod is thrown into the fire, Iſa. 10.5.12. Poſſibly, he may grant them a little outward proſperity for a while, but at length he will break in upon them, as the breaking in of mighty waters; and will take them away as a whirlwind, both living and in his wrath. It is a ſhrewd ſign that God hath determined to deſtroy them, who devour his people, and conſult againſt his hidden ones. See what dreadful threatnings are denounced againſt Edom upon this very ſcore, Obad. 12, 13, 14, 15, 16, 17, 18. Thou ſhouldeſt not have looked on the day of thy brother, in the day that he became a ſtranger; neither ſhouldeſt thou have rejoyced over the children of Judah in the day of their deſtruction; neither ſhouldeſt thou have ſpoken prondly in the day of their diſtreſs, &c. And then it followeth, v. 15. As thou haſt done, ſo ſhall it be done unto thee, thy reward ſhall return upon thine own head. For as ye have drunk upon my holy mountain, ſo ſhall all the Heathen drink continually, yea, they ſhall drink and ſwallow down, and they ſhall be as though they had not been. But upon mount Zion there ſhall be deliverance, and there ſhall be holineſs, and the houſe of Jacob ſhall poſſeſs their poſſeſſions. And the houſe of Jacob ſhall be a fire, and the houſe of Joſeph a flame, and the houſe of Eſau for ſtubble; and they ſhall kindle in them and devour them, and there ſhall not be any remaining of the houſe of Eſau: for the Lord hath ſpoken it. Read alſo Zech. 12.2, 3, 4, 5, 6. and Iſa. 34. the whole Chapter. Paul indeed was pluckt as a firebrand out of this burning; he was converted p. 392unto the Lord in the very heat of his oppoſition; but it is mentioned as a wonderful act of grace, as exceeding abundant mercy, 1 Tim. 1.13, 14, 16. Do you be incouraged by his example, to ſubmit to the terms of mercy, whilſt it is offered; and not to go on to kick againſt the pricks.

Conſ. 3. This is a ſpecial matter which Chriſt will enquire into, in the day of accounts, how you have carried your ſelves towards his members: And if you have ſet againſt them, or neglect to ſeek their good, he will avenge it upon you, as if you had deſpiſed himſelf. See how he makes their caſe his own, Mat. 25.42, 43, 44, 45. I was an hungry, and ye gave me no meat; I was thirſty, and ye gave me no drink; I was a ſtranger, and ye took me not in; naked, and ye clothed me not; ſick and in priſon, and ye viſited me not. Pray mind it Sirs, What anſwer could you make againſt ſuch a charge, in the great and notable lay of the Lord? What apology could you plead for your ſelves, that you oppoſed Chriſt, and neglicted to give him relief? What reaſon could you produce, why you ſhould not be ſentenced to hell for it? If Chriſt ſhould ſay, I walked in the way of holineſs, and you hated me for it; I was much in prayer and converſe with the godly, and you turned it into my reproach? I durſt not run as others to exceſs of riot, and you were filled with rage and madneſs againſt me: What defence could you make to acquit your ſelves from this charge? Perhaps you would deny the charge, and ſay, we never ſet againſt Chriſt; far be it from us to deſpiſe the Lord Jeſus; we love him and honour him with all our hearts: only we now and then trampled upon a few hot-ſpirited people, who were more nice than wiſe, and more ſtrict than p. 393they needed, and cried out againſt out ſins, and corruptions. But when did we ſpurn at Jeſus Chriſt? When did we ſee the Son of God, and did not miniſter unto him? Why Sirs, this is the very plea which the reprobates will make, at that day; but ſee how our Saviour will reject and over-rule their plea, upon this very ground; Becauſe he and his Saints are united, and what is done unto them, is as if it were done perſonally unto Chriſt, v. 45. Then ſhall he anſwer them, ſaying, Verily I ſay unto you, in as much as ye did it not unto one of the leaſt of theſe, ye did it not unto me. Your deſpiſing them is a deſpiſing Chriſt. So that conſider what will be the end of all your contempt and oppreſſions of the godly, but to periſh for ever? For mark the dreadful ſentence, Depart from me, ye curſed, into everlaſting fire, prepared for the devil and his angels; q.d. Now you ſerve the devil herein, and hereafter you ſhall have your portion with the devil, and his angels.

This is for the firſt Exhortation to the wicked, in relation to the godly.

2. In reference unto the wicked themſelves, let me direct unto ſuch, a twofold word of Exhortation.

1. Negatively.

2. Affirmatively.

1. Negatively. If Union with Chriſt be of ſuch abſolute neceſſity in order to ſalvation through him; Be exhorted to take heed, that you do not build your hopes of eternal life, upon any priviledge or attainment, that falleth ſhort of this grace of oneneſs with the Son; or that may belong to a perſon which hath not the Son. For except you have the Son, you cannot poſſibly have an intereſt in the poſſeſſion that he p. 394hath purchaſed. He that hath the Son hath life; and he that hath not the Son hath not life. So that if you bottom your hopes upon that which may conſiſt without union with Chriſt, and may be found in ſuch as are not ingraffed into him; it will certainly prove but a ſandy foundation, and not able to ſupport the fabrique which you reject upon it.

My brethren, It is a matter which neerly concerns us, to make a diligent enquiry into the reaſon of our hopes of eternal life; and to ſee what are the foundations upon which they are bottomed; whether they are built upon the ſand, or upon a rock. Many poor ſouls are undone for ever, for want of making this enquiry: they have ſtrong hopes and expectations of being ſaved, but are able to produce no reaſon of their hopes; or elſe they build their confidence upon ſuch rotten grounds, as will not miniſter a ſufficient reaſon for cheriſhing ſuch hopes; and ſo they go on ſecurely, till they drop into hell, ere they are aware of it. Now therefore for the prevention of ſelf deceit in the entertainment of your hopes, ſee that you do not ſwerve from this general Rule; That there is no priviledge which may be ſeparated from the grace of union with Chriſt, or that is to be found in any perſons, which have not the Son, that can be a ſufficient ground for hopes of eternal life. All ſuch foundations are but ſandy foundations, and therefore do not reſt upon them. It is Chriſt in you which is the hope of glory. Col. 1.27. If the Lord Jeſus have not taken up his reſidence in you, by the workings of the holy Ghoſt, and if you are not implanted into him; all your hopes of ſalvation will vaniſh, and come to nothing, whatever other foundations you build upon.

p. 395I will inſtance in divers things, which carnal perſons are apt to rely upon.

1. Church-memberſhip, and ſuch ſpiritual advantages as have a dependance thereupon, are but a ſandy foundation; though many lay the ſtreſs of their hopes upon this bottom. They expect to be ſaved, becauſe they were born in the Church, and are baptized in the name of the Lord Jeſus, they enjoy the preſence of Goſpel Ordinances, and give their attendance upon them. Surely, think they, it cannot go amiſs with our ſouls, who hear Chriſt's word, and are preſent at his inſtitutions, and belong unto the Church; however it fareth with Heathens and infidels. But, mind it Sirs, theſe things may be without having the Son, which is of indiſpenſable neceſſity to eternal life. A man may be viſibly a member of the Church of Chriſt, and yet an utter ſtranger unto Chriſt himſelf, the head of the Church: He may externally and in appearance belong to Chriſ… kingdom, and yet really be a ſubject of the devils kingdom: He may be preſent at the Ordinances, and yet have no communion and fellowſhip with the Lord Jeſus, in his Ordinances: He may be baptized with water in Chriſt's name, and yet never taſte the baptiſm of the holy Ghoſt, whereby believers are ſpiritually knit unto him. You read of the children of the Kingdom caſt into outer darkneſs, Mat. 8.12. And in Chriſt Jeſus neither circumciſion availeth any thing, nor uncircumciſion, but a new creature, Gal. 6.15. Circumciſion is put, by a Synochdoche, for all outward priviledges, into which that Ordinance was an inlet: Theſe will never ſave you from hell, unleſs you be ſanctified by the Spirit of Chriſt, and ſo implanted into him. When the Lord cometh to p. 396execute judgment upon the ungodly, he will bind the Heathen and unſanctified Church-members in the ſame bundle together, and caſt them into the lake of fire. Jer. 9.25, 26. He will puniſh the circumciſed with the uncircumciſed; Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmoſt corners, that dwell in the wilderneſs: For all theſe nations are uncircumciſed, and all the houſe of Iſrael are uncircumciſed in the heart. Church-priviledges if not rightly improved, will be as oyl to make the flames of hell fire burn hotter upon thee; But they will avail nothing to ſave thee from hell, except thou be married unto Chriſt, the head of the Church.

2. Great meaſures of the knowledge of the will of God, and an inſight into the doctrines revealed in the Scriptures, are a ſandy foundation, whereupon to build your hopes of eternal life. For they are to be found in perſons, that were never ingraffed into Chriſt. A man may know much of the doctrines of Chriſtianity, when yet he never was taught the truth, as it is in Jeſus. There may be a clear head to apprehend the principles of Religion, and yet an unclean and unſanctified heart. He may diſcourſe underſtandingly to the edification of others, of ſuch myſteries of godlineſs, as he never felt the power of in himſelf. He may know many things touching the Son, that never learnt of the Father, ſo as to be drawn unto the Son. And indeed all the knowledge of hypocrites is no knowledge in Gods account, and will only ſerve to double the ſtripes **Melius eſt ergo & utilius idiotas, & parum ſcientes exiſtere, & per charitatem proximum fieri Deo, quam putare multum ſcire, & multa expertos in ſuum Deum blaſphemos inveniri. Iraen. adv. haer.wherewith they p. 397ſhall be beaten, Luke 12.47. He that ſaith, I know him, and keepeth not his commandments is a lyar, and the truth is not in him, 1 Joh. 2.4. If a ſinner did truly know the excellency of Chriſt, he could not but love him, and thirſt after his righteouſneſs; he would never be at reſt in his ſpirit, till he had ſecured his intereſt in him, and were able to call him, his Lord and his Saviour, Joh. 4.10.

3. Some inclination in the affections towards the things of God, is not a ſufficient ground whereupon to build our hopes of eternal life: For it may conſiſt with an eſtate of eſtrangedneſs and ſeparation from the Lord Jeſus Chriſt; and there is no ſalvation by the Son, without having the Son. A man may rejoyce at Chriſt's word, that doth not give up himſelf in ſincerity to be his ſervant: He may ſee a lovelineſs and excellency in the wayes of holineſs, that was never wrought up to an actual walking in thoſe wayes. Wemeet with John Baptiſt's hearers, that they were willing for a ſeaſon to rejoyce in his light, Joh. 3.35. He was a powerful and affectionate Preacher, and his doctrines raiſed up ſome flaſhy joy in their ſpirits that heard him; when yet the word took not ſuch root as to make them fruitful. So, many who attended upon the Miniſtery of Chriſt wondered (as the Text ſaith) at the gracious words that proceeded out of his mouth; and yet never felt a gracious work upon their hearts: as is evident from the ſequel of their carriage towards him, Luke 4.22. A ſinner may be warmed at the fire of Goſpel-truths, that hath not his luſts and corruptions conſumed thereby.

4. Comparative righteouſneſs, is a ſandy foundation of hopes of eternal life. Although many perſons p. 398imbarque in this bottom. They are better than others, and wallow not in that filthineſs wherewith multitudes are defiled; and therefore their inward thought is, that certainly their condition is good, however it fare with ſuch and ſuch profane perſons. But, mark it Sirs, this is no proof of unior with Jeſus Chriſt; you may be better than others (comparatively, i. e. not ſo bad as others) and yet enemies to the Son of God, and the power of godlineſs: For there are different ranks and degrees of impenitent ſinners, but all of them in the ſame ſtate of damnation. There was none of the Kings of Iſrael like unto Ahab; and yet many of them were bad enough, being ſervants of the devil; and ſuch as promoted his intereſt, though not at that rate as Ahab did, 1 King. 21.25. He may die of a Feaver, that never had ſuch violent paroxyſms, as others have felt: So a ſinner may periſh in his iniquity, who yet is not ſo notorious for impiety as ſome others are. This the Phariſee could have pleaded, nay it was the foundation which he bunt upon, Luk. 18.11. God, I thank thee that I am … as other men are, extortioners, unjuſt, adulterers, or even as this Publican. And yet he went down to his houſe a condemned perſon. All that can be ſaid for the comfort of ſuch a one is this, That he will have a cooler place in hell, than ſome others who have ran beyond him in the perpetration of horrid abominations.

5. A meer civil converſation, and inoffenſive c… riage towards men, is a poor foundation of a mans hope…. You have ſome will lean upon this prop, and be very confident of their ſalvation upon this ground; becauſe they pay all men their due, and walk honeſtly towards their neighbours; and defie all the p. 399world to bring in a bill of accuſation againſt them. But this will prove as a rotten pillar, that cannot ſupport the Fabrick: For obſerve what our Saviour ſaith to the Phariſees, Luke 16.15. Ye are they which juſtifie your ſelves before men, but God knoweth your hearts: for that which is highly eſteemed amongſt men is abomination to God. Mark it, here is the queſtion, Is thy heart waſhed and ſanctified? Art thou regenerated by the Spirit of Chriſt, and ſo knit unto him? The God before whom thou muſt appear, is the ſearcher of the hearts, and will bring to light the hidden things **Deeſt aliquid intus. Said one of a picture when he tried to make it ſtand and vvalk of it ſelf. There wants ſomething within. So it may be ſaid of the unregenerate moraliſt. There vvants a Principle of ſpiritual life vvithin.of darkneſs. He ſeeth thoſe ſecret and ſpiritual wickedneſſes, that lodge within thee, which the world cannot diſcern. He taketh a view of thoſe inward pollutions, and filthineſſes, which paſs the eye of the moſt curious inquiſitor, amongſt the children of men. Civility is a mercy for which thou art bound to bleſs the name of God, but it will not entitle thee to the Kingdom of God. **Va etiam vitae laudabili. Aug.For the obtaining of that, thou muſt be united to Chriſt. Unconverted Paul was of a blameleſs converſation, and yet a child of the wrath of God: And therefore when he had a right knowledge of matters, he did not reſt herein, but earneſtly breathed after Chriſt, and rejected all things that he might be found in him, Phil. 3.6, 8.

6. Legal ſorrow for ſin, and a kind of reformation thereupon, will not ſerve to beget a well-grounded hope p. 400of eternal life. When ſinners are under ſome pangs of conviction, that damps their mirth for a while; and their conſciences are troubled for ſome ungodlineſs which they have committed, and this trouble prevaileth ſo far as to make them leave the practiſe of that ungodlineſs for the preſent: Hence they are apt to cheriſh ſtrong confidence of their ſalvation. Surely (think they) it cannot go amiſs with us, who have felt ſuch diſquietneſs in our ſpirits, and begin to lead a new life: What will bring a man to heaven, if this will not? But man, one thing thou lackeſt yet, and that is union with Chriſt the Son of God. Unleſs thy ſorrow for ſin prove efficacious to drive thee quite out of thy ſelf, and to cauſe thee to give up thy ſoul into the hands of the Mediator, whom God hath appointed, it will in no wiſe conduct thee to everlaſting glory. Juda… was troubled for ſin, and reſtored the pieces of ſilver which he had gotten, as the wages of unrighteouſneſs, and yet he went unto his own place, Mat. 27.4, 5. Act. 1.25. He had deep gaſhes of conviction cut in his conſcience, whereby he was wounded ſorely; and yet periſhed for ever, for want of getting into Chriſt, and application thereby of the healing balſom of his righteouſneſs. There may be much torture and vexation in the heart for ſin, and ſuch as may carry a man to ſome amendment of life; and yet not a drop of that godly ſorrow that worketh repentance unto ſalvation; not the leaſt degree of that evangelical brokenneſs, and contrition of ſpirit, which driveth the ſinner unto Chriſt, that he may find reſt for his ſoul.

7. The meer external performance of ſpiritual daties, is no ſufficient ground whereupon to bottom our hopes of eternal life. Such as prayer, and reading the p. 401Scriptures, and frequenting religious exerciſes, and the like. Theſe are good means, if rightly managed, to bring a ſinner unto Chriſt; but in themſelves they are no evidence of a good eſtate. The Phariſee was much in outward duties, and yet he was not juſtified, Luke 18.12. A perſon may make many prayers, and play the counterfeit in all that he doth: many confeſs ſin, and plead againſt it with their mouths; and in the mean while hug it in their boſoms; they pretend to earneſt deſires of grace and holineſs in their expreſſions, but hate it in their affections, with a perfect hatted; they read the Scriptures to find out the will of God, and yet retain a ſecret reſolvedneſs of ſpirit to follow the dictates of their own wills: they att…nd with their bodies on the Ordinances of Chriſt, whilſt their hearts go after covetouſneſs, and other baſe corruptions, Ezek. 33.31, 32. Many labour only to ſtop the mouth of conſcience with outward performances, who are utterly ſtrangers to the workings of a renewed principle. Beſides, What are the Inſtitutions and Ordinances of Chriſt, except they lead the ſoul unto Chriſt? That is the very end of their appointment, to bring us unto him, and to build us up in him: without an intereſt in whom, by way of union with him, there is no right to the kingdom of heaven attainable by any.

8. The good opinions of the godly, are but a ſandy foundation of hope. It is a great mercy to converſe with ſuch as are ſpiritually wiſe, and to have a place and ſeat in their affections, who are favourites in the court of heaven: But it is no ſure evidence of our title to heaven. And the reaſon is this, Becauſe their eſtimation of others may ariſe from p. 402a miſtake of their perſons, judging them only by what is viſible and apparent in open view; but God is a diſcerner of the ſecret receſſes of the heart. The Lord ſeeth not as man ſeeth, 1 Sam. 16.7. How was David miſtaken in Achitophel? They took ſweet counſel together, and walked unto the houſe of God in company, and yet he was an accurſed perſon, and wickedneſs was in his dwelling, Pſal. 55.14. They may be much in the affections of the godly, who are an abomination unto the Lord. So that, truſt not in this as a ſign of a good eſtate: Thon mayeſt be of great repute amongſt Chriſtians, and yet alienated from Jeſus Chriſt; whereas it is only union with the Son, and ingrafture into him which will give thee a right to ſalvation.

9. Laſtly, (that I may haſten to a concluſion) A being joyned in fellowſhip with this, or the other party, who make a ſtricter profeſſion of godlineſs than others, is an inſufficient ground whereupon to build our hopes of eternal life. This is all the proof that ſome can make of their fincerity, Becauſe they are of ſuch a perſwaſion, and ſettled in a Church way, with ſuch eminent profeſſors; they are of the ſame judgment, and hold the ſame opinions with them: this is made the foundation of great meaſures of confidence. But, mark it Sirs, It is not external communion and brotherhood with the higheſt rank of Chriſtians, that will conduct a ſinner to the kingdom of heaven, without a ſpiritual conjunction with Chriſt himſelf. Many unbelievers went with the children of Iſrael out of the Land of Egypt, even a mixt multitude that imbarkt in the ſame bottom with them, and yet never arrived at the Land of promiſe. Judas was in external fellowſhip with the Apoſtles, and yet the ſon of perdition. p. 403The five fooliſh virgins held ſociety with the wiſe, and were accounted as members of their aſſociation, and yet the door of heaven was ſhut againſt them, Mat. 25.1, 2, 12. If you would have good hopes through grace of your eternal ſalvation, you muſt be knit to the Captain of ſalvation: If you would enjoy the inheritance, you muſt be eſpouſed to Chriſt, the heir of all things: for he that hath the Son hath life; and he that hath not the Son hath not life.

2. Affirmatively. If union with Chriſt be of ſuch abſolute neceſſity, in order to ſalvation by Chriſt: Then be exhorted, with unwearied endeavours, to labour after this grace of union. Give all diligence to get into Chriſt. Doſt thou not perceive there is no ſalvation without it? This is the ſtanding Law of the God of heaven, which cannot be reverſed or altered, That ſuch as will be made partakers of eternal life, muſt be intimately joyned unto the Son of God. So that think ſeriouſly with thy ſelf, what is like to be thy caſe, if thou ſhouldeſt depart hence without being ingraffed into Chriſt. Why man, It is not all the world can preſerve thee from eternal deſtruction. Be not deceived, either thou muſt have the Son of God, or p…riſh irrecoverably for ever under the wrath of God. To what purpoſe is all your knowledge of Chriſt, and the way of ſalvation through him, except you be in him? This is the end of the Miniſtry of the Goſpel, that you may have an intereſt in him, and grow up into him in all things, which is the head, even Chriſt, Eph. 4.15.

In order to the attainment of this foundationmercy, let me beſeech you to obſerve, and follow theſe enſuing directions.

p. 404Direct. 1. If you would be knit to Chriſt, that you may be ſaved upon his account, labour to work up your hearts, unto an utter deſpair of having ſalvation upon any lower terms, or in any other way whatſoever. Preſs ſuch conſiderations powerfully upon your ſpirits, as may have a tendency to drive you from taking ſanctuary in any other refuge. Study to overturn your hopes of getting deliverance by any other means: For my Brethren, one of the firſt ſteps in our motion towards Chriſt, and getting into him, is the caſting away all hopes of being ſaved otherwiſe. The holy Ghoſt doth obſerve it as the great obſtacle and impediment, in the way of ſalvation, that ſinners do not caſt off their preſumptuous hopes: they ſee their miſery by ſin, but have ſecret thoughts in their hearts that they ſhall have peace notwithſtanding, Iſa. 57.10. Thou art wearied in the greatneſs of thy way, yet thou ſaidſt not there is no hope: thou haſt found out the life of thine hand, therefore thou waſt not grieved. Mark it, here was the reaſon of their continuance in ſin, becauſe they retained their preſumptuous hopes: They did bolſter up themſelves in ſome groundleſs confidence of eſcaping, notwithſtanding their impenitence. They were not humbled for their tranſgreſſions, becauſe they found out the life of their hand; i. e. they ſtill imagined to find ſome comfort, and ſupport, ready at hand upon all occaſions; or ſufficient means to ſtrengthen their hand, and to yield them ſuccour; or they relied upon their own righteouſneſs, their legal performances, the work of their hands: they expected life and ſalvation from thence. But theſe are vain thoughts and expectations, ſuch as muſt be rejected in order to ſalvation, Jer. 4.14. O Jeruſalem waſh thine heart from p. 405wickedneſs, that thou mayeſt be ſaved: how long ſhall thy vain thoughts lodge within thee? i. e. thy vain thoughts of being ſaved at a cheaper rate, without being waſhed **Ego igitur non dubito quin Propheta hic fallaces illas ſpes deſignet, quibus Judaei obſ…inatiores erant adverſus Deum, ut ſibi à nullâ poenâ metuerent. Calv. in loc.and ſanctified. Many carnal people are offended with us, when we preach doctrines of terror, and ſet forth the ſeverity of God towards Chriſtleſs ſinners; becauſe, as they object, this is the way to drive them to deſpair, and to overthrow all their hopes. Why man, It is the deſign of our Miniſtry to drive thee to utter deſpair of ever being ſaved, without the righteouſneſs of Jeſus Chriſt; and of being ſaved by Chriſt, except you are united to him, and made ſpiritually one with him. We would not have you deſpair of finding mercy with the Lord, if you repent and be converted, and give up your ſelves to the Son of God, upon the terms of the Goſpel: But it is that which we drive at to cauſe you wholly to deſpair, and to caſt off all hopes of being ſaved by the Son, except you have the Son. This deſpair will awaken you out of your ſecurity, and make you reſtleſs in ſpirit till you have gotten into the City of refuge: It will make you earneſt in prayer unto God, and to follow hard after him, with a vigorous and unwearied importunity, till he hath brought you unto Chriſt, and ingraffed you into him.

And becauſe I am fallen upon this argument; wherein many poor ſouls are deluded, who live in the common practiſe of ſin, but will thank God they do not deſpair; not conſidering that a deſpair of being p. 406ſaved in an unconverted eſtate, is one of the firſt ſteps leading to converſion: I will therefore take the liberty to enlarge a little upon this head, by ſhewing you wherein the rock of deſpair is indeed dangerous, and to be avoided; and wherein, on the other hand, we are bound to deſpair, and to caſt off all hope, that we may diligently proſecute the things that concern our peace. And this I will do by giving you five Scripture Theſes, or Aſſertions touching this matter.

1. Obſerve, That the mercy of God, for the acceptance of humble penitent and believing ſinners, is infinitely great, even as his nature and eſſence, and it is an attribute which he taketh ſpecial delight in the exerciſe of. So that there is no cauſe of deſpair, for the moſt heinous offendors, of finding grace and compaſſion with the Lord, if they return unto him in ſincerity. Though their ſins be as ſcarlet, they ſhall be made white as ſnow; and though they be red like crimſon [of the deepeſt colour, and aggravated with the moſt greatning circumſtances] they ſhall be as wool, Iſa. 1.18. Haſt thou played the harlot with many lovers? yet return unto me, ſaith the Lord, Jer. 3.1. Have thy ſins reached unto the Heavens? yea, but the mercy of God is above the heavens, being unſearchable as himſelf; for his compaſſions are himſelf: He is a God of mercy, his nature and eſſence is made up of it, Pſal. 62.12. Haſt thou multiplyed thine abominations, above what can be reckoned? Why, his compaſſions are more than can be numbred. Let the wicked for ſake his wayes, and the man of iniquity his thoughts; and let him return unto the Lord, and he will have mercy upon him: and to our God, for he will multiply to pardon, Iſa. 55.7. But can it ever p. 407enter into the heart of a man to think, that God will ever pardon ſuch a wretch as I have been, may the ſinner ſay? Mind what followeth, v. 8. He is God and not man, his mercies are not to be meaſured by our ſcantling. For my thoughts are not your thoughts, nor your wayes my wayes, ſaith the Lord: For as the heavens are higher than the earth, ſo are my wayes higher than your wayes, and my thoughts than your thoughts.

2. The death and ſufferings of Jeſus Chriſt, which he underwent for ſatisfaction of the juſtice of God, are of infinite value, and have given plenary content and ſatisfaction: and he is at the right hand of the Father to plead that ſatisfaction in the behalf of loſt ſinners. So that there is no ground of deſpair in this reſpect; as if they might be greater offenders, than the blood of Jeſus could purchaſe acceptance for. He is able to ſave to the uttermoſt, Heb. 7.25. and there is nothing beyond the uttermoſt. If you periſh for ever, it is not for want of merit in the death of Chriſt; for it was the death of that perſon, who is the eternal God, Act. 20.28. It was the death of the man, who was God's fellow, Zech. 13.7. The Father hath accepted of the price that he paid; In him he is well pleaſed, fully contented as to all the demands of his juſtice, Mat. 3.17. Eph. 5.2. So that if you addreſs your ſelves unto Chriſt, and to God by him, you may come with a full aſſurance of faith; without doubting of acceptance, though your ſins have been never ſo great, and your condition never ſo deplorable, Heb. 10.19, 22. That's the ſecond thing to be obſerved.

3. As our Lord Jeſus is able to ſave the moſt heinous ſinners that come unto him in ſincerity; p. 408ſo he is as willing to receive them when they come, and he will in no wiſe caſt them out. As he is mighty in ſtrength, ſo he is tender of heart; his arms are open for the entertainment of ſuch as come to him upon Goſpel terms, and will ſubject themſelves unto his government. So that there is no reaſon to deſpair of Chriſt's willingneſs to become thy Redeemer. Here is that at which poor ſinners are apt to ſtick. Alas, will they ſay, We queſtion not the ſufficiency of his merit, but will he ever vouchſafe to undertake the patronage and ſalvation of ſuch a rebel as I have been? Nay, but O man, art thou willing to accept him for thy Saviour and Maſter, and to follow his conduct, and to become his Diſciple indeed? Why, he is abundantly more willing to receive thee into his protection. He beſeecheth ſinners to come unto him, and therefore ſurely he will not reject them when they do come, 2 Co…. 5.20. Yea, but I have been a very rebel againſt heaven, will the ſinner ſay, for many years together, will not this hinder my acceptance? Why, mark that precious Text, Pſal. 68.18. He hath received gifts for the rebellious alſo, that the Lord God may dwell amongſt them. Oh, but never was there a ſinner in ſuch a caſe as I am, will the ſoul be apt to urge againſt himſelf. Yet if thou comeſt unto Chriſt, he will in no caſe caſt thee ont. Put the caſe that thou haſt been guilty of the moſt horrid tranſgreſſions; put the caſe, that thou haſt ran to all exceſs of riot: yet mind that comprehenſive word of promiſe which proceeded out of Chriſt's own mouth, who is the Amen, the faithful and true witneſs, Joh. 6.37. All that the father giveth me ſhall come unto me; and him that cometh unto me, I will in no wiſe caſt out. It is an aſſeveration p. 409ſtrengthned with a double negative, in the original; **foreign.As if our aviour had ſaid, I will not caſt him out, whoſoever he be, that cometh unto me: Do you queſtion it? I tell you, I will not: You may build upon it with the greateſt confidence. As he hath elſewhere confirmed the promiſe of not forſaking thoſe that are in him, I will never, never, never, never leave thee nor forſake thee, **foreign.Heb. 13.5. So here he hath ſtrengthened the promiſe of not refuſing ſuch as come unto him, I will not reject them, I aſſure you (ſaith Chriſt) I will not. So that nothing can ſtand in the way of mans ſalvation, to hinder the accompliſhment of it, but his own wilful impenitence and unbelief. Theſe are the caſes, wherein there is not the leaſt ground of deſperation in any broken-hearted ſinner whomſoever; the Goſpel hath provided plentiful remedy againſt it.

4. Note in the fourth place, That the high-way which leadeth the children of men to this damnable deſpair, and ſo to give up themſelves to commit iniquity with greedineſs, is not doctrines of terror to the impenitent; but preſumptuouſly ſinning againſt the Lord. When perſons will walk contrary to the light of their own conſciences, and the clear dictates of the word of God, and ſuffer their vile affections to ſuppreſs, and ſtifle the convictions wrought upon their hearts; this is the direct path that tends to deſperation. I pray mind it Sirs, Poor ignorant people are very much deluded in this particular: When they hear doctrines of wrath and p. 410judgment to come, and everlaſting deſtruction prepared for the workers of iniquity, they preſently cry out againſt the Miniſters; Theſe are Preachers of damnation, they would drive us to deſpair. Nay, but O vain man, thoſe doctrines tend to ſhew you the neceſſity of Chriſt, and getting an intereſt in him, and to cauſe you to deſpair in your ſelves, which is a good ſtep to ſalvation: It is rebelling againſt the light, and ſinning againſt knowledge, which make way for damnable deſpair. What made Cain deſpair, but becauſe he had wickedly and wilfully departed from the Lord, and trampled the commandment under his feet? What brought Judas to deſpair, but forcing down the dictates of his own light and conſcience? And you read of the people in Iſaiah, They roared like Bears in the agony of their Ipirits, becauſe they had gone on to ſin againſt knowledge, Iſa. 59.10, 11, 12.

5. But then, in the laſt place, There are four caſes wherein I would quicken you to deſpair, and to preſs ſuch arguments upon your hearts, as may be influential to incline you thereunto. And without ſuch kind of deſpairing, you will never effectually mind the working out your ſalvation.

1. You muſt deſpair of ever coming to the kingdom of heaven hereafter, unleſs you bring forth the fruits of righteouſneſs here; and endeavour to be holy in all manner of converſation. If you live in any courſe of ſin, or in the neglect of obſerving any of God's commandments, it is not poſſible you ſhould come to the enjoyment of God; whilſt you abide in that eſtate. Never dream of being ſaved without holineſs; for ſuch imaginations are but dreams and fancies, Heb. 12.14. Follow peace with all men, p. 411and holineſs, without which no man ſhall ſee the Lord. 1 Cor. 6.9. Know ye not that the unrighteous ſhall not inherit the Kingdom of God? Be not deceived, &c. q. d. It is a plain caſe that the unrighteous will periſh unavoidably; it is a token of groſs ignorance to think otherwiſe: Do not hope for, or expect ſalvation without righteouſneſs; for by ſuch hopes and expectations, you will but cheat your own ſouls, Gal. 5.19, 20, 21. Now the works of the fleſh are manifeſt, which are theſe, adultery, fornication, uncleanneſs, laſciviouſneſs, idolatry, witchcraft, hatred, variance, emulation, wrath, ſtrife, ſeditions, hereſies, envyings, murders, drunkenneſs, revellings, and ſuch like: Of the which I tell you before, as I have told you in time paſt, that they which do ſuch things ſhall not inherit the Kingdom of God. Mark it, if a man live in any of theſe ſins, or in any other ſin like unto theſe; whether it be filthineſs of the fleſh, or of the ſpirit; open or ſecret; though not here particularly enumerated; he cannot enter into eternal life. It is a matter (as if the Apoſtle had ſaid) which I have ſtudied, and the more I think of it, the more I am confirmed in it: I have preached this doctrine to you formerly, and I am ſtill of the ſame mind; and therefore warn you of it again, that if you be ſuch perſons you cannot be ſaved.

2. Although I counſel you to be much in the works of righteouſneſs, yet you muſt deſpair of ever being juſtified, or ſaved, upon the account of your righteouſneſs. For alas, what are the beſt of our righteouſneſſes to give ſatisfaction to the juſtice of God, for the wrong that we have done him? If you be pardoned and accepted of the Lord, it muſt be for the ſake of the righteouſneſs of Jeſus Chriſt; p. 412and not by virtue of any thing of your own. For the Seripture hath concluded all under ſin, that the promiſe by faith of Jeſus Chriſt might be given to them that believe, Gal. 3.22.

3. Although you muſt be active and diligent in the ſervice of God, and labour to walk in uprightneſs before him; yet you are utterly to deſpair of doing this in your own ſtrength. It is only ſtrength and afliſtance from Jeſus Chriſt, that will inable you to be faithful unto Chriſt. If you truſt in your own hearts, they will deceive you, 2 Cor. 3.5. Pſal. 71.15, 16.**Ad evulſionem hominis à ſtatu peccati, requiritur, 3. ut ex evictione conſcientiae, deſperatioſalutis conſequatur, & reſpectu noſtrarum virium, & omnis etiam auxilii quod à creaturis haberi poteſt. Ameſ. de conſ.

4. I would counſel you to work up your hearts, to an utter deſpair of receiving either righteouſneſs or ſtrength from Christ, except you get into him. Sit down and reſt in this concluſion, that unleſs you be united to the Son of God, you cannot dwell in the preſence of God. There is no ſalvation to be had upon other terms. And thus to deſpair of deliverance, in a ſtate of ſeparation from Chriſt, is an excellent means, or inducement to drive you unto him. Thus the Law is our School-maſter to lead us unto Chriſt; i. e. by convincing us of our undone condition without him. **Lex in vero ſuo officio eſt ad gratiam miniſtra & praeparatrix: prodeſt ad justificationem, non quod juſtificat, ſed quia urgeat ad promiſſionem gratiae, & cam facit dulcem & deſiderabilem. Luth.It purſueth us with wrath, as the avenger of bloud, that we may be forced to haſten into the City of refuge, Gal. 3.24.

p. 413This is the firſt Direction I intended, in order to the attainment of this grace of union.

Direct. 2. If you would be united unto the Son, Get the Spirit of the Lord Jeſus into your hearts. It is only the holy Ghoſt, who is ſent in his name, that can lead you unto him, and ingraff you in him, and form Chriſt within you. And if you have not the Spirit of Chriſt you cannot be his, Rom. 8.9. And therefore to this end. 1. Be much in prayer to God for this very mercy, that he would graciouſly ſend the Spirit of his Son into your ſouls. There is an encouraging word to draw forth your fervent ſupplications in this behalf, Luke 11.13. If ye then being evil, know how to give good gifts to your children: how much more ſhall your heavenly father give the holy Spirit to them that ask him. It is the mercy which he delights to be ſought unto for, and to be dealing forth, in return to the prayers of his Servants. 2. Be much converſant with the word of Chriſt, and conſtant in your attendance upon the Ordinances of the Goſpel. Be frequent in reading and ſtudying the Scriptures, make them the matter of your daily meditations; loſe no opportunity to acquaint your ſelves therewith, or to wait upon Chriſt in the wayes of his appointment. Let the word of Chriſt dwell in you richly in all wiſdom, Col. 3.16. For it is the word and inſtitutions of Jeſus Chriſt which are deſigned as conduit-pipes to convey the ſpirit of ſanctification into mens hearts. And therefore the word hath the promiſe of converſion annexed unto it, becauſe the ſpirit of converſion worketh in, and with, and by the word, Pſal. 19.7. The Law of the Lord is perfect, converting the ſoul. Jam. 1.18. Of his own will he begat us with the word of truth. As p. 414the word cannot work ſavingly without the concurrent operation of the holy Ghoſt; So the holy Ghoſt doth not ordinarily work without the word: For the Goſpel is the power of God unto ſalvation, to every one that believeth, Rom. 1.16. And when our Saviour prayeth for them that ſhould be gathered unto him, it is under this expreſſion, For them that ſhall believe on me, through their word, Joh. 17.20.3. Take heed that you reſiſt not the Spirit, by quenching his motions, or riſing up in contradiction againſt the convictions that he is pleaſed to work upon your hearts. Readily hearken to his call, and comply with him in the tenders of grace. If you repel him by the frowardneſs and perverſeneſs of your ſp…rits, you know not when he will return, Joh. 3.8. Take therefore the Apoſtles advice, Eph. 4.30. Grieve not the holy Spirit of God, whereby you are ſealed unto the day of redemption.

Direct. 3. If you would be knit unto Jeſus, and ſo have an intereſt in him, endeavour after the uniting grace of faith in his bloud; caſt your ſelves upon his righteouſneſs for ſalvation, according to the propoſals of the Goſpel: Receive him for your Redeemer, as he is tendred therein: Believe in the name of the Lord Jeſus, Joh. 6.29. This is the work of God, that you ſhould believe on him whom he hath ſent; i. e. It is a work exceedingly acceptable unto God; it is the great work that he requires, to bring you unto his Son; that you may have life through his bloud. It is that work, that makes up the conjunction betwixt him and your ſouls. And therefore what is attributed in one place unto union with Chriſt, is in another place aſcribed unto faith, Rom. 8.1. There is no condemnation to them that are in Chriſt Jeſus. Joh. 3.18. He that p. 415believeth on him is not condemned. Why? Becauſe it is faith which makes up the union; by believing on Chriſt we are implanted into him. And therefore take the word of direction, Jo. 12.36. Believe in the light, that you may be the children of light; betake your ſelves by faith unto Chriſt, that you may be found in him. And to that purpoſe be frequent in meditation upon thoſe incouragements, which God hath given unto ſinners to quicken them to believe on the name of his Son, and to help againſt the miſgivings of their own hearts. I will inſtance only in five.

1. It is the command of God, that which he hath left in ſpecial charge upon mens ſouls, to come unto Chriſt, that they may be ſaved. And therefore it evidently followeth that he is willing you ſhould believe; for it is that which he mainly deſireth, that his will be done, that his precepts be obſerved. Can you imagine that God ſhould give you a ſtrict commandment, backt with many arguments and motives, to the obſervance of it, and yet be loath you ſhould obey that commandment? This is his commandment, that we ſhould believe on the name of his Son Jeſus Christ, 1 Joh. 3.23.

2. God ſent his Son into the world upon this very errand and buſineſs, that he might draw ſinners unto him, in order to their ſalvation: And the Lord Jeſus took our nature upon him, and was obedient unto the death, the accurſed death of the croſs, to this very end and purpoſe, that ſinners might come unto him, and obtain eternal redemption through his bloud. And can it ever enter into your hearts to think, that God is not willing to accompliſh what he hath deſigned to bring about? or that Chriſt is not willing to attain the end of his ſufferings? p. 416What was the Fathers deſign in ſending Chriſt into the world? Why, that we might live through him, and that he might be a propitiation for our ſins? 1 Joh. 4.9, 10. Wherefore hath he publiſhed the Goſpel of Chriſt, and revealed the glad tydings of ſalvation through him? Why, Theſe things are written, that ye might believe that Jeſus is the Chriſt, the Son of God, and that believing ye might have life through his name, Joh. 20.31. To what end did our Saviour leave the boſom of his Father, and ſojourn amongſt us, and bear the weight of his fathers indignation? Mark what account himſelf giveth of it, Jo. 12.46. I am come a light into the world, that whoſoever believeth in me ſhould not abide in darkneſs. And v 47. I came not to judge the world, but to ſave the world. And ſpeaking of his death under the fimilitude of lifting up the brazen ſerpent in the wilderneſs, v. 32. And I, if I be lifted up from the earth, will draw all men unto me.

3. God hath left upon record many precious promiſes, on purpoſe to invite ſinners unto Chriſt… from which none are excluded, but ſuch as ſhut out themſelves, by refuſal of the grace which is tendered in them. And they are promiſes of ſuch extent and comprehenſiveneſs, as may be ſufficient to anſwer all the objections of a mans ſpirit againſt believing in Jeſus, Joh. 3.15. Whoſoever believeth in him ſhall not periſh, but have everlaſting life. Act. 13.39. By him all that believe are juſtified, from all things, from which ye could not be juſtified by the Law of Moſes. But will the ſinner object, I am altogether unworthy to come unto the Son of God. Why Sirs, It is the due ſenſe of our unworthineſs that doth fit us for the ready reception of him, and addreſſing our ſelves unto him, that we may by his righteouſneſs p. 417be made worthy. Art thou apprehenſive of the neceſſity of being partaker of his death, and the merit thereof? Doſt thou hunger and thirſt after the enjoyment of him? See then the promiſe or invitation, Iſa. 55.1, 2, 3. Ho every one that thirſteth come ye to the waters; and he that hath no money [that hath no deſert, or worthineſs of his own, to commend him unto God, or whereby to purchaſe the leaſt dram of favour] come ye, buy and eat; yea come, and buy wine and milk, without money, and without price, &c. O but, will the ſinner reply, I have long ſtood out againſt the calls of Chriſt, and will he now receive me graciouſly if I come unto him? Why, Hear what he ſaith, Iſa. 57.17, 18, 19. For the iniquity of his covetouſneſs was I wroth, and ſmote him; I hid me, and was wroth; and he went on frowardly in the way of his heart; i. e. He withſtood chaſtizement, which is one of the loudeſt, and moſt awakening calls; in the time of his diſtreſs he ſinned yet more againſt the Lord: Inſtead of returning, he held faſt deceit, and refuſed to return: He went on frowardly, that is, perverſly, and ſtubbornly againſt all the dealings of God. And yet what followeth, v. 18? I have ſeen his wayes, and will heal him; I will lead him alſo, and reſtore comfort to him, and to his mourners. One would have expected it thus rather, I have ſeen his wayes and I will confound him, I will never more have any pity, or compaſſion upon him. Nay, but faith the gracious God, at length he mourns for ſin, and is humbled for his iniquity, and my bowels are turned within me, my repentings are kindled together: He is coming towards me, and I will go forth to meet him; I will ſurely have mercy upon him; I will pardon him, and guide him in the p. 418way of conſolation and ſalvation. But what doth this concern me, will the heart of a ſinner be apt to ſuggeſt? Am I comprized in this word of comfort? Yes, if thou mourneſt for ſin, and deſireſt to give up thy ſelf unto Chriſt, and to God by him: For it is a promiſe made without limitation; theſe words are intended for the henefit both of Jews and Gentiles, v. 19. I create the fruit of the lips, peace, peace, [i. e. My word ſhall be the means to convey great peace, ſpiritual peace, perfect peace, laſting, yea everlaſting peace] to him that is afar off, and to him that is neer; i. e. to the Jews, who were a people nigh unto God; and to the Gentiles when they ſhall be gathered to the Church, though at that time they were afar off; and I will heal him, ſaith the Lord. But, will the ſinner ſay, I have backſliden from Chriſt, I have made many promiſes and faultered in the performance of them; I have deeply revolted, after frequent vows and proteſtations of obedience; and ſhall ſuch a wretch, as I am, find favour? Obſerve the words of invitation and promiſe, Jer. 3.12. Return thou backſliding Iſrael, ſaith the Lord, and I will not cauſe mine anger to fall upon you: for I am merciful, ſaith the Lord, and will not keep anger for ever. Only acknowledge thine iniquity, &c. Hoſ. 14.4. I will heal their backſlidings, I will love them freely. I might be very copious upon this particular, but muſt forbear. Get a catalogue of theſe rich and gracious promiſes; often read them, and ſtudy them; pray them over to God, and have them alwayes in readineſs, to produce in anſwer to all the ſuggeſtions of Satan, and the fears and deſpondencies of your own unbelieving hearts.

4. There are ſundry examples in the Scripture, of the moſt heinous tranſgreſſors, who upon p. 419their believing on the Son of God, and returning by repentance unto the moſt high, have found grace in his ſight: and they are recorded unto this purpoſe, that they may be incouragements for us to be believe alſo. Our firſt parents were the moſt wilful offenders; that ſinned againſt the greateſt light, and the cleareſt manifeſtation of the will of God: who by one ſinful act were guilty of the murder of all the generations to come. The ſin of our firſt parents (and our ſin in them, Rom. 5.12.) was not one ſingle act of diſobedience; but a twiſted, complicated, or compounded ſin, that carried many horrid offences in the bowels of it: There was curſed blaſphemy, and unbelief, a giving God the lye, and not crediting his word; monſtrous idolatry, in believing the ſuggeſtions of the devil, and hearkening to the inſtigations of the Prince of darkneſs; deviliſh pride, and diſcontent with that bleſſed condition wherein the Lord had placed man upon the earth; and affecting to be equal unto God himſelf; unparallel'd cruelty, (as before) venturing upon the inſupportable wrath of God, to the deſtruction of themſelves and all their off-ſpring: It was a ſin committed in a moſt preſumptuous manner, and had abundance of ingratitude, wrapt up in the nature of it: And yet the Lord was pleaſed to preach the Goſpel unto them; and it is charitably ſuppoſed, that they found grace and forgiveneſs upon the terms of the Goſpel: However, it is plain in the caſe of the woman, who was firſt in the tranſgreſſion; ſo much may be collected, from the enmity put in her heart, againſt the devil, Gen. 3.15.

Take the example of Manaſſeth King of Iſrael, p. 420who was a groſs Idolater, and a witch, and a conjurer, and ſhed innocent bloud without meaſure, till he had filled Jeruſalem from one end to the other; and his wickedneſs was not confined to his own perſon, but he made Judah to ſin, 2 King. 21.3, 6, 16. And yet when he humbled himſelf, and ſought the Lord, and prayed, he was intreated of him, and heard his ſupplication. 2 Chron. 33.12, 13. The Apoſtle Peter directed the offers of ſalvation upon repentance, unto the crucifiers of the Lord Chriſt; who denied the holy one, and the juſt, and deſired a murderer to be granted unto them, and killed the Prince of life, Act. 3.14, 15, 16, 19, 26. Not to multiply inſtances of this nature, Take only further that of Saul who was a perſecutor, and a blaſphemer, and injurious; who compelled others to blaſpheme, and was exceedingly mad againſt the Church; and yet upon his application to Chriſt he obtained mercy, 1 Tim. 1.13. But what are theſe things to me, will the drooping ſoul ſay? How ſhall I be aſſured to find the like grace and compaſſion? Why mind it, Theſe examples are recorded for thy ſake; and to this very intent, that thou mayeſt take incouragement to caſt thy burden upon the Lord, and expect to find the ſame abundant grace, as others have found before thee. See what the Apoſtle ſaith of himſelf, 1 Tim. 1.16. For this cauſe, I obtained mercy, that in me firſt Jeſus Chriſt might ſhew forth all long-ſuffering, for a pattern to them which ſhould hereafter believe on him to life everlaſting; q. d. It was the deſign of Chriſt in ſhewing mercy upon me, to make it appear that he is ready to ſave others alſo; even the greateſt ſinners, if they will come unto him, that they may be ſaved. p. 421**Significat ſtatim ab initio Deum propoſuiſſe tale exemplar, quod tanquam ex illuſtri excelſo que theatro conspici poſſet; ne quis diffideret paratam ſibi fore ven…am modo fide accederet ad Chriſtum. Et certe praevenitur noſtra omnium diffidentia, dum ejus, quam qu…remus grattae typum in Paulo ſic videmus expreſſum. Calv. in loc.To prove that we are thus to make uſe of theſe examples of mercy, conſult that paſſage of David, Pſal. 32.5. Thou forgaveſt the iniquity of my ſin. And then it followeth; ver. 6. For this ſhall every one that is Godly, pray unto thee, &c. See alſo Pſal 34.6, 8.

5. The laſt incouragement to faith, which I ſhall mention to be conſidered is this, That God is more eminently, and more abundantly glorified in the ſalvation of ſuch as believe in the Lord Jeſus, than in the condemnation of the impenitent and unbelievers. And therefore, without diſpute, he is willing that ſinners ſhould come unto the Son, that they may have life through his bloud: for it tends to the eminent advancement of his glory, which is the principal end which he aimeth at, in all his diſpenſations, and undertakings. Can you be ſo ſottiſh, as to entertain a thought in your hearts, that God is not willing to have his name glorified? Why, this is ſpecially brought to paſs, by our believing in Chriſt, and ſalvation upon his account; above what is wrought in the deſtruction of the wicked. God is really glorified in the veſſels of wrath, fitted for deſtruction: but he doth make known the riches of his glory in the veſſels of mercy which he before prepareth unto glory, Rom. 9, 22, 23. A little to make it appear, that it is ſo in very deed; becauſe it is a comfortable point, and may be improved as a wonderful incouragement, to ſtrengthen the hands p. 422of faith, in taking hold of Chriſt; I will open it in three particulars.

God is glorified in the ſalvation of ſuch as believe, above what he is in the condemnation of unbelievers.

1. More wayes.

2. In more of his attributes, and excellencies.

3. In ſome of his attributes, more tranſcendently.

1. He is glorified more wayes, that is, both actively and paſſively: paſsively on Chriſt their ſurety, and actively in themſelves and him. God is glorified upon the ungodly in their eternal deſolation and ruine, i. e. they are ſubjects upon whom he doth ſhew forth his power, juſtice, and ſeverity, and the like; out of whom he doth fetch glory to his name, Ezek. 28.22. But believers are active inſtruments to render glory unto the God of heaven. Their tongues will make mention of the praiſes of his name, and ſing aloud of his righteouſneſs, Pſal. 149.6. Their hearts will be filled with an holy admiration of his greatneſs, and majeſty, and wonderful goodneſs in their redemption, 2 Theſ. 1.10. He will be glorified in his Saints, and admired in them that do believe. Their lives alſo will be filled with the fruits of righteouſneſs, which are by Jeſus Chriſt unto the glory and praiſe of God, Phil. 1.11.

2. God is glorified upon believers in more of his attributes, and excellencies. Peculiarly, in his free grace, and tender mercy; which is the attribute that he delighteth to magnifie, and taketh ſingular pleaſure in the exerciſe of, Mic. 7.18. God doth ſhew forth his truth, and juſtice, and declare his power, and holineſs, in the ruine of the ungodly; but p. 423there are no prints or footſteps of his free grace, and compaſsion: Their portion is wrath without mixture, Rev. 14.10. But what ſaith the Prophet of them that are ſaved? Mark that notable Text, Iſa. 63.7, 8. I will mention the loving kindneſſes of the Lord, and the praiſes of the Lord, according to all that the Lord hath beſtowed upon us: and the great goodneſs towards the houſe of Iſrael, which he hath beſtowed on them, according to his mercies, and according to the multitude of his loving kindneſſes. For he ſaid, ſurely they are my people, children that will not lye: So he was their Saviour. Here is a diſcovery of grace, rich inexpreſſible grace; herein is manifeſt the goodneſs of God, nay, the great goodneſſes of the Lord; here is mercy, and loving-kindneſs, yea, & a multitude of mercies, & loving-kindneſſes.

3. In ſome of his attributes, God is more tranſcendently glorified, viz. in his wiſdom, and power. It was a work of infinite skill and wiſdom, to find out a way to redeem loſt ſinners from the jaws of eternal death: to execute vengeance upon the tranſgreſſion, and yet to ſave the tranſgreſſors. O the depth of the riches of the wiſdom, and knowledge of God! Rom. 11.33. It is a work of greater power, to pull a ſoul out of the hands of the Devil, than to give him over to the will of Satan, Eph. 1.19, 20. Nay, the very juſtice of God is better ſatisfied by believers, through their ſurety, than in the damnation of ſuch as periſh in their unbelief. Here the price paid is the death of a creature, but there the precious bloud of the Son of God, as of a Lamb without blemiſh, and without ſpot, 1 Pet. 1.18. The wicked that periſh are ever ſatisfying, and have never given full ſatisfaction, for the wrong which they have done; their debt is paying, p. 424as it were, by driblets: But in the behalf of believers, the work is compleated and finiſhed; the utmoſt farthing was paid together upon the nail; and there is nothing further to be demanded. For by one offering he hath perfected for ever them that are ſanctified, Heb. 10.14. Now if God be more glorified in the ſalvation of ſuch as are in Chriſt; undoubtedly he is willing that you ſhould come unto Chriſt; and is ready to receive you when ye come. So much for the third direction.

Direct. 4. To ſtir you up to a cloſure with this advice, and diligent proſecution of this work of getting into Chriſt; Often revolve in your thoughts, and lay ſeriouſly to heart this following conſideration, viz. That if you periſh for ever in a ſeparation from the Lord Jeſus, and for want of being in him, that you may partake of his righteouſneſs, it will wholly proceed from your own default, and your bloud will be upon your own heads. And what anguiſh and horror will this bring to thy conſcience in the day of accounts, to bethink thy ſelf thus, I might have been ſaved by the bloud of the covenant, but I would not; and now I muſt lie bound for ever in the chains of darkneſs? For it is a ſinners willful rejecting of the tenders of mercy upon the terms of the Goſpel, which is the cauſe of his falling ſhort of the mercy tendred. Although it is Gods free grace, and not mans free will, that doth conduct believers un o the kingdom of heaven; yet it is the perverſeneſs and obſtinacy of the will of unbelievers, which hindereth their deliverance from the damnation of hell, Jo. 5.40. Ye will not come unto me, that ye might have life, Hoſ. 5.4. They will not frame their doings, to turn unto the Lord, Ezek. 18.31. Why will ye die, O houſe of Iſrael? q. d. If you are deſtroyed for ever, p. 425you may thank your ſelves; you are the blameworthy cauſe of your own eternal ruine, by refuſing the terms on which ſalvation is offered. And I pray think of it often, what an unſpeakable torment it will be to thy ſpirit for ever, to reflect upon this very thing; I have been wooed and intreated to lay down the arms of my rebellion, and to ſubmit to the government of Chriſt, that I might be ſaved, and I would not? How often hath the ſpirit of God ſtrived with me, and I ſtill reſiſted the Holy Ghoſt? The word of God hath called upon me, and I have broken through the convictions of the word. With what confuſion wilt thou be filled, when the Lord Jeſus ſhall ſay unto thee, how often would I have gathered thee into the number of my ſervants, and thou wouldeſt not be gathered! and now depart from me thou accurſed wretch into everlaſting fire, Mat. 23 37.

Thus I have ended the firſt head of exhortations, directed unto the wicked, who are yet ſtrangers unto Chriſt.

2. Let me ſpeak unto the godly, who are through rich mercy and grace ingraffed into Chriſt, and made partakers of this priviledge of union with the Son. Be exhorted. 1. To be much in bleſsing the name of God, for his ſignal, ſaving, and differencing mercy. Adore him for advancing you to this high dignity. Behold what manner of love, the Father hath beſtowed upon you, that you ſhould be called the ſons of God! Nay, that he ſhould take you into fellowſhip with his Son Jeſus Chriſt, and intimately knit you unto him! 1 Jo. 3.1. Will you bleſs God for temporal mercies, and not be raviſhed with the contemplation of this ſuper-eminent bleſſing? Certainly, my brethren, eternity itſelf will be little enough to admire p. 426the wonderful and unſearchable grace of the Lord. 2. Be exhorted, moreover, rightly to improve the conſideration of this unſpeakable gift. And that eſpecially in theſe ſix caſes.

1. Improve it in caſe of tranſgreſsions, to humble you, and to fill you with an holy ſhame and ſelf-abhorrence in the ſenſe of your miſcarriages. Not only to fill you with hatred againſt ſin, but with a loathing and deteſtation of your ſelves, becauſe of ſin. Let your thoughts be ſet on work in this Evangelical manner; Hath God advanced me to this high dignity, and ſhall I be ſo unworthy as to riſe up againſt him? Am I a perſon cloſely joyned unto Chriſt, and in covenant with God through Chriſt, and ſhall I walk contrary to his commandments? O the vileneſs and baſeneſs of this heart of mine, which hath thus drawn me to ſin againſt ſuch a gracious Lord and Redeemer! This is the great aggravation of ſin; and thus will the kindneſs of God work upon you, if you have any principles of ingenuity. As Lemuel's Mother pleads with him, Prov. 31.2. What my Son! and what the ſon of my womb! and what the ſon of my vows! Give not thy ſtrength unto women, &c. So may the Lord plead with his own people, when they turn aſide unto folly. What you my children, whom I have taken ſo near unto my ſelf! You that I have called out of the world, and marryed to my only begotten Son! What, you that are in Chriſt, the men of my covenant, and my intimate acquaintance! will you thus rebel against me? Is this a good requital of all the love that I have ſhewed you, and the great things which I have done for you? See how this conſideration melts the hearts of believers into Evangelical ſorrow and cauſeth them to lie down in their ſhame, Ezek. 16.62, 63. And I will eſtabliſh my covenant with thee, p. 427and thou ſhalt know that I am the Lord: That thou mayeſt remember, and be confounded, and never open thy mouth more, becauſe of thy ſhame, when I am pacified towards thee for all that thou haſt done, ſaith the Lord God.

2. In caſe of temptations, Improve it to ſtrengthen you, and to make you reſolute in oppoſing all ſollicitations unto ſin. Say within thy ſelf, Am not I knit unto Jeſus Chriſt, and ſhall I follow the guidance of the prince of darkneſs? Shall I defile my ſoul with the pollutions of ſin, who am taken into oneneſs, and fellowſhip with my Lord and Savior? Far be it from me to cloſe with this motion, to commit any of theſe abominations. **Sicut exultatis de nobilitatis vestrae titulo, ita diſcere debetis quid agendo unuſquiſque veſtrum fiat Rex. Quod vobis ita breviter definiam. Regem te omnium eſſe facit ſi Chriſtus regnet in te Rex namque regende dictus eſt. Si ergo & in te animus regnat, & corpus obtemperat; Si concupiſcentias carnis ſub jugum imperii tui mittas, ſi vitiorum gentes ſobrietatis tuae fraenis arctioribus premas, merito Rex diceris, qui te recte regere noveris. Orig. hom. 6. in cap. 5. Jedic.Let the ſwine wallow in the mire, and the dogs return to their vomit; ſhall I ſtain my garments, which have been waſhed in the bloud of the Lamb? Should ſuch a man as I flee? ſaid Nehemiah, cap. 6.11. So ſhouldeſt thou argue the caſe with thine own heart; Shall ſuch a one as I turn aſide unto ſin, and follow after lying vanities? I am dead to ſin, and marryed to my Redeemer, and how ſhall we that are dead to ſin, live any longer therein? Romans 6.2.

3. In caſe of wants and neceſsities, Improve this conſideration to ſupport you. Surely you ſhall not fail of every thing that is for your good, if you are p. 428knit to Chriſt: for thereby you have a right to all things; And will the juſt God with-hold from you that which is your right? Take therefore no thought, and be not of a doubtful mind. Is not the Lord Jeſus a greater gift, than food, and raiment, and other outward conveniencies? Hath God knit you to his Son, and thereby ſecured your everlaſting welfare? and will he deny you the neceſſaries for your preſent ſubſiſtence? Hath he united you to the Captain of your ſalvation, to guide you to heaven? and will not he give you enough, to bear the charges of your journey thither? Let no ſuch diſtruſtful thoughts enter into your hearts; for if he hath given Chriſt for you, and implanted you into him, certainly he will with-hold no good thing from you. See but with what confidence the Apoſtle teacheth us to reaſon, Rom. 8.32. He that ſpared not his own ſon, but delivered him up for us all: How ſhall he not with him alſo freely give us all things? q.d. It cannot be otherwiſe. If you have a right to Chriſt, God will deny you nothing, that is beneficial for you. How can you imagine the contrary? Do you think he will ſuffer them that are members of his dearly beloved Son, to lack any thing, which he knoweth to be fit for them? Why, your heavenly Father knoweth what you have need of. So that be careful for nothing [with an anxious, heart-dividing, **foreign, a dividendâ & diſtrahendâ mente—Animum nunc huc nunc dividit illuc, & rapit in partes varias. Virgil.or diſtruſtful care] but i… every thing by prayer and ſupplication, with thanksgiving, let your requeſts be made known unto God, Phil. 4.6. Truſt in the Lord, and do good: So ſhalt thou dwell in the land, and verily thou ſhalt be fed, Pſal. 37.3.

p. 4294. In caſe of ſore afflictions, Improve it to comfort you. Make uſe of it as a cordial againſt fainting fits, in the day of tribulation and adverſity. For if you are knit to Chriſt, be ſure that the Lord will lay upon you no more than you ſhall be inabled to bear: Chriſt himſelf will ſee to it, that you be not hurt by your diſtreſſes; for you are his members. And do you think he will ſuffer any thing that is evil to befall the members of his own body, further than he knoweth it will conduce to their greater advantage? Why, In all your afflictions he himſelf is afflicted, and he tenders your concernments as his own: for you are one with him, Iſa. 63.8, 9.

5. In caſe of doubts of Chriſts forſaking you, Improve it to keep under and ſilence your unbelieving ſurmiſes. Did the Lord Jeſus take you into ſuch nearneſs unto himſelf; and will he, now you are near unto him, leave you deſtitute of his loving kindneſs? Will he ſuffer his members to be torn from him? It is a matter cannot be ſuppoſed. So that ſee to it, that thou be indeed in Chriſt; and then fear not, for thou ſhalt not be aſhamed: neither be thou confounded, for thou ſhalt not be put to ſhame, &c. For thy maker is thine husband, (the Lord of hoſts is his name) and thy redeemer; the holy one of Iſrael, the God of the whole earth ſhall he be called. Iſa. 54.4, 5.

6. Improve it to quicken you to holineſs of converſation. Make uſe of it as an argument to inlarge your hearts in running the ſteps of Gods commandments, and to make you ſtrict and diligent in your obedience unto him. Live above the world: walk not as the generality of people walk: Put on the Lord Jeſus: Labour to be like unto him; for you are one with him. Let no difficulties p. 430move you from your courſe of godlineſs. Say often within your ſelves, Hath God vouchſafed to give his Son to me, and ſhall I think any thing too dear to part **Qui gratus futurus eſt, ſtatim dum recipit, de reddendo cogitat. Sen▪ de Benef.with for his ſake? Hath the Lord Jeſus taken me into ſuch a neer relation unto himſelf, and ſhall not I love him, and ſerve him with all my ſtrength? Surely to this precious Saviour I will cleave, and his pleaſure, I will do, and nothing ſhall ſeparate betwixt my ſoul and him. Take the exhortation in the words of S. Paul, Col. 2.6, 7. As ye have therefore received Jeſus Chriſt the Lord, ſo walk ye in him: rooted, and built up in him, and ſtabliſhed in the faith, as ye have been taught, abounding therein with thanksgiving.

3. Let me add but a few particulars, by way of advice and exhortation to all, and ſo we will conclude our diſcourſe upon this ſubject. If in order to the ſalvation of ſinners by Chriſt, they muſt be united to him, and ingraffed in Chriſt; Then be exhorted all of you.

1. To learn the ſpiritual leſſons, which are from this point to be learned.

2. To practiſe the duties, that are hereupon to be practiſed.

1. Learn the leſſons which are from this doctrine to be learned: And they are principally two, which I ſhall commend unto you, beſides what I gave you under the uſe of information.

1. Learn from hence, The neceſſity of regeneration in order to eternal life. Except you are perſons born again of the Spirit, you cannot enter into the kingdom of God. Except you be quickned by the holy Ghoſt, it is impoſſible you ſhould be bleſſed in p. 431the preſence of the Lord. Why? Becauſe you muſt have the Son, you muſt be knit unto Chriſt; and it is in the day of regeneration that the knot is tyed, whereby the Lord Jeſus and a Chriſtian are joyned together. It is the grace of regeneration and converſion that removeth a ſinner from his own bottom, and buildeth him upon the Mediator, as upon a ſure foundation: as hath been largely opened. So that, believe this point, and work it powerfully, by meditation, and prayer, upon your own hearts, That no regeneration, no ſalvation. It was the doctrine wherewith our Saviour began his Sermon to Nicodemus, and he ſpeaketh of it as a matter of great concernment to be ſtudied, Joh. 3.3. Verily, verily, I ſay unto thee, except a man be born again, he cannot ſee the kingdom of God. Mark how the aſſertion is ſtrengthned with a double aſſeveration, to note how hard a thing it is to convince a ſinner effectually of this matter; and how neerly it doth concern us to be thus convinced. It is as if Chriſt had ſaid, The children of men are apt to think otherwiſe: they hope to get into heaven upon the account of their notional knowledge, and common priviledges, and moral righteouſneſs, and the like: But it cannot be, I tell thee it cannot be; take it upon my word. Do your hearts queſtion it? Verily it cannot be, verily it is impoſſible that any man ſhould be ſaved, except he be ſanctified.

Whence, you will ſay, doth ariſe this, abſolute neceſſity of a man's being born again? I anſwer: It doth ariſe from theſe four things.

1. From the ſtedfaſtneſs and unalterableneſs of the purpoſe of God. Whom he hath predeſtinated unto p. 432life, he hath determined to lead thither, through the gate of regeneration. So that if ever you get to heaven without partaking of this grace, it muſt be by the change of the decree and purpoſe of God; which is in its own nature unchangeable; for the counſel of the Lord ſtandeth faſt for ever. And obſerve the tenour of his purpoſe touching the way of life, 2 Theſ. 2.13. God hath from the beginning choſen you to ſalvation, through ſanctification of the Spirit. Although God doth not elect or ſave any of the children of men, for their holineſs; yet he doth elect them unto holineſs, that they may be ſaved.

2. The abſolute neceſſity of regeneration doth appear, from the infinite holineſs and purity of the God of heaven: who will never maintain any converſe, or fellowſhip with ſuch as lie dead in their ſins; nor indeed is it poſſible, they ſhould have communion with God, till they are waſhed and ſanctified. An unſanctified mind cannot behold him, an unholy will cannot enjoy him, and unholy affections can take no delight or complacency in him. My brethren, when perſons are called into the ſtate of the favour of God, they are called alſo unto fellowſhip with him: Now, what communion hath light with darkneſs? What friendly intercourſe can there be, betwixt a God of incomprehenſible purity, and ſuch whoſe ſpirits are nothing but ſinks of filthineſs. Firſt you muſt be made again after the image of God, and ſo fitted for acquaintance with the moſt high: for God is of purer eyes than to behold iniquity, and he hateth all the workers of it, Hab. 1.13. Pſal. 5.4, 5.

3. Without a principle of grace planted in the heart, p. 433there can be no fruits of new obedience brought forth in the life: which are of indiſpenſable neceſſity to our getting ſafe to heaven. Such as are ſaved by the Lord, muſt be ſerviceable unto him; for Chriſt will judge us hereafter according to our converſations here. As a man ſoweth, that he ſhall alſo reap, Rev. 2.23. Gal. 6.7, 8. Now except you be regenerate, you cannot walk in a courſe of new obedience. Firſt there muſt be a good treaſure in the heart, before it can be productive of what is good in the life. As the principles are, ſo the practiſe will be, Mat. 12.33, 34, 35. Beſides, God doith judge of mens works and deeds, by the frame of their hearts in the doing of them. He doth ſearch the heart, and try the reins, that he may give to every man according to his wayes, and according to the fruit of his doings, Jer. 17.10.

4. The indiſpenſable neceſſity of regeneration doth ariſe, from the influence it hath to unite a ſinner unto Chriſt: without having of whom, there is no partaking of life through his bloud. The day of regeneration is the day of eſpouſals, between the Lord Jeſus and his people. It is that which helpeth to make the marriage betwixt them: For if any man be in Chriſt, he is a new creature, 2 Cor. 5.17.

This is the firſt Leſſon, I would from hence commend to your ſtudy and meditation.

2. Learn from this point of a Believers union with Chriſt, What is the influence of faith in the juſtification of a ſinner; or in what ſenſe it is ſaid to juſtifie us in the ſight of God. Not by any inherent worth and vertue in it ſelf; but becauſe it is the bond that knitteth a ſinner to Chriſt, by the imputation of whoſe righteouſneſs we are made righteous. p. 434If we are juſtified, it is freely by the grace of God, through the redemption that is in Chriſt Jeſus: Only the grace of faith is the inſtrument to bring us unto Chriſt, and the bond of our union with him, that ſo we may partake of that redemption, **Sicut olim in deſerto ſerpens aeneus in ligno, punctis à ſerpentibus medebatur, non omnibus ſed iis qui in illum aſpiciebant: Non quod aſpectus medicamentum eſſet, ſed quod virtus ſerpentis per aſpectum in iis ſanitatem operaretur; Ita Chriſtas in cruce exaltatus virtutem paſſionis ſuae in iis exercet qui credunt in ipſum. Tolet. in Rom. 3.Rom 3Rom. 3.24, 25. Faith doth not juſtifie a ſinner, as the hand of a labourer doth enrich him; but as the hand of a beggar, **Non ut manus laborantis, ſed ut manus mendicantis. Fidem dicimus juſtificare correlativè, hoc eſt, per modum inſtrumenti quod juſtitiam evangelicam extra nos in Chriſto conſtitutam apprehendit, & nobis applicat. Wendel. ſyſtem. majus.who is enriched by a free gift, which he receiveth with his hand. We are juſtified in the name of the Lord Jeſus, and by virtue of the ſatisfaction which he hath made; faith only doth knit us legally unto Chriſt, and implant us into him; that we may receive the benefit of that ſatisfaction, 1 Cor. 6.11. Act. 13.39. Rom. 5.1, 9, 10.

2. Set upon the diſcharge of thoſe duties, which are upon this account to be diſcharged. That is to ſay,

1. Bleſs the Lord for the manifeſtation of this great myſtery, and that your lot is fallen in ſuch times, and places, when and where it is diſcovered, and ſet open before your eyes. For, as the Apoſtle ſpeaketh, It is a myſtery which hath been kept hid from ages, p. 435and generations, but is now made manifeſt unto his Saints: To whom God would make known, what is the riches of the glory of this myſtery among the Gentiles, which is Chriſt in you the hope of glory. Whom we preach, warning every man, and teaching every man in all wiſdom, that we may preſent every man perfect in Chriſt Jeſus, Col. 1.26, 27, 28.

2. Adore the condeſcention and grace of our Lord Jeſus: who was pleaſed to humble himſelf to come down to us, that we might be exalted unto a ſtate of oneneſs with him. Eſpecially if thou art partaker of this grace, how ſhould thy heart be raviſhed in the contemplation of it? Thou ſhouldſt be ready to cry out with an holy aſtoniſhment of Spirit, as David in another caſe, 2 Sam. 7.18. Who am I, O Lord God, my Redeemer, and my Saviour? Where is any lovelineſs in my perſon? or what have I deſerved at thy hands, that thou haſt brought me hitherto?

3. Take heed to your ſelves, that you do not fall ſhort of this grace and priviledge. Labour every day more and more to clear it up, to the conſolation of your hearts, that you have the Son, by being united unto the Son. And to that purpoſe (beſides what hath been mentioned already) ſeriouſly weigh and ponder theſe three further evidential properties of ſuch as are in Jeſus.

1. If you be knit unto Chriſt, you will be ſharers with him in all his concernments. You will be affected with his intereſt and affairs, as if it were your own. If Chriſt be advanced, it will rejoyce your hearts: and if his name be diſhonoured, or his glory be ecclipſed, it will bring trouble and ſadneſs upon your ſpirits. If you are in Chriſt, you will p. 436joyn intereſts with him, and you will have **Amici ſunt qui ſimul laetantur commodis & contriſtantur adverſis: quibus eadem bona & malae ſunt; & qui ſunt iiſdem amici & inimici.common friends and enemies with the Lord Jeſus. You will be able to ſay in a meaſure with Paul, it matters not what becomes of my ſecular concernments, ſo that Chriſt be magnified, Phil. 1.20. And with David, The reproaches of them that reproached thee, fell upon me. And in another place, Do not I hate them that hate thee, O Lord? Am not I grieved with them that riſe up againſt thee? I hate them with a perfect hatred, I count them mine enemies, Pſal. 139.21, 22.

2. If you are ingraffed into Chriſt, you will not walk in any way of ungodlineſs whatſoever. For whoſoever abideth in him, ſinneth not; i.e. he doth not ſin allowedly and preſumptuouſly, at the rate as wicked men ſin. Compare 1 Joh. 3.6. with 2 Sam. 22.22, 23.

3. Laſtly, If you are united to the Son of God, you will not only readily cloſe with his word, but continue ſtedfaſt and unmoveable therein unto the end, Joh. 15.7. If you abide in me, and my words abide in you. 1 Joh. 2.5. Whoſo keepeth his word, in him verily is the love of God perfected: Hereby we know that we are in him. Whoſo keepeth his word] that is, he that hideth it as a treaſure in his heart; and walketh by the guidance of it in his wayes; and will not part with the word, nor with the way of holineſs therein preſcribed, notwithſtanding all aſſaults and opp ſitions of men and devils. In him verily is the love of God perfected] i.e. then it doth appear to be love of the right kind; and then it hath attained its end, which is the perfection of it: For to this end p. 437is the grace of love planted in the hearts of Chriſts ſeed, that they may cheerfully obey his word and precepts, and ſtick cloſe thereunto at all times and ſeaſons. Hereby we know that we are in him] that is, If we keep his word, and ſtedfaſtly cleave unto Chriſt, and to the doctrines which he hath taught. For, as it is in the ſecond Epiſtle of John, v. 9. Whoſoever tranſgreſſeth and abideth not in the doctrine of Chriſt, hath not God: He that abideth in the doctrine of Chriſt, he both hath the Father and the Son.

Orig. hom. in Gen. cap. 19.

Si vis amplecti, amplectere ſapientiam, & dic ſapientiam ſororem tuam eſſe; ut & ſapientia dicat de te, Qui fecerit voluntatem Patris mei qui eſt in coelis, hic meus & frater & ſoror & mater eſt. Quae ſapientia Jeſus Chriſtus Dominus noſter eſt: cui eſt gloria & imperium in ſecula ſeculorum. Amen.

FINIS.

Courteous Reader.

By reaſon of the Authors abſence from the Preſs, many literal miſtakes, and ſome errors in pointing have happened, for which a pardon of courſe is expected. Such Errata as moſt diſturb or alter the ſenſe are here noted.

Errata.

PAge 2. The quotation is by the Printer miſplaced, p 6. l 6. for either r. one, p. 22. l. 10 for compare r. comport, p. 36. l. 27. r. are, p. 37. l. 25. and in ſome other places, for cloſs r. cloſe, p. 40. l. 22. dele un- p. 61. l. 17. r. diſtinguiſhed, p. 85. l. 26. r. into, p. 94. l. 29. r. him, p. 106. in the quotation r. tentat, p. 118 l. 2. r. from, p. 135. l. 27. dele q.d. p. 136. l. 23. r. Temporary, p. 137. l. 10. dele who: in the quotation r. testes, p. 149. l. 8. r. in both, l. 26. r. hungring: in the quotation r. unimur, p. 212. l. 31. r. naturally, p. 219. l. 2. & l. 6 for might r. may, p. 239. l. 17. r. the, p. 253. In the quotation r. tempore, p. 257. l. 28. r. exceptions, p. 263. l. 26. r. we, l. 27. r. him. p. 277 l. 12. & p. 313. l. 16. r. principal, p. 344. l. 14. r. orderly, p. 394. l. 7. r. erect. p. 396. in the quotation r. proximos.