The Mystery of Faith Opened Up, Part 1 · Sermon 2
SERMON II.
JOHN 3.23.
This is his Commandment, that ye ſhould believe on the Name of his Son Jeſus Chriſt, &c.
THere are three great and cardinal myſteries, in the unfolding of which, all a Chriſtians time ought to be ſpent. Firſt, there is that precious and everlaſting myſtery of Chriſts love and condeſcendency, which thoſe intellectual Spirits the Angels, are not able fully to comprehend. Secondly, there is that woful miſtery of the deſperate deceitfulneſs and wickedneſs of the heart, which no man was ever yet able to fathom and comprehend. And thirdly, there is that precious myſtery of that eternal felicity and bleſſedneſs that is purchaſed unto the Saints, that once they ſhal reign with Chriſt, not a thouſand years only, but throughout all the ages of everlaſting & endleſs eternity: ſo that there is this difference betwixt this garden of everlaſting delights, that Chriſt hath purchaſed to the Saints, and that firſt Paradiſe and Eden wherein man was placed. There was a ſecret gate in the firſt, thorow which a man that had once entered in, muſt go out again: But in the ſecond and precious Eden, there is no acceſs in going out; and all that is to be known of theſe three myſteries, is much comprehended in this, to know that they cannot fully be known. Paul was a bleſſed proficient in the ſtudy of the firſt myſtery, and had almoſt attained to the higheſt claſs of knowledge, and yet he is conſtrained to profeſs himſelf to be ignorant of this. Hence is that word, Epheſ. 3.19. That ye may know the love of Christ which paſſeth knowledge. And is it not a myſterious command, to deſire people to know that which cannot be known? The meaning whereof we conceive to be this in part, that Paul preſſed this upon them, that they ſhould ſtudy to know that this myſtery of Chriſts love could not be known. Jeremiah was a bleſſed proficient in the knowledge and ſtudy of the ſecond myſtery; he had ſome morning and twi-light diſcoveries of that; and yet though in ſome mea…ure he had fathomed that deep, yet he is conſtrained to cry out, chap. 17. verſ 9. The heart is deceitful above all things, and deſperately wicked, who can know it? And indeed that which Solomon ſaith of Kings, Prov. 25.3. may well be ſaid of all men, in this reſpect: The Heavens for height, and the earth for depth, and the heart of man are unſearchable. The Apoſtle Paul alſo was a bleſſed proficient in the ſtudy of the third myſtery, having ſome morning and twi-light diſcoveries of that promiſed reſt, and was once caught up to the third heavens, and yet when he is beginning to ſpeak of it, 1 Cor. 2.9. he declareth all men to be ignorant of the knowledge of this profound myſtery of mans bleſſedneſs, and cryeth out; Eye hath not ſeen nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him. And if there be any thing further to be known in theſe myſteries, the grace of Faith is ſound worthy amongſt all the graces of the Spirit, to open the ſeven ſeals of the great depths of God. Is not the grace of Faith, that whereby a Chriſtian doth take up the inviſible excellency and vertue of a dying Chriſt? Is not Faith that precious grace by which a Chriſtian muſt take up the ſpots and blemiſhes that are within himſelf? And is not the grace of Faith, that precious grace that placeth a Chriſtian upon the top of mount Piſga, and there letteth him ſee a ſight of the promiſed Land; and doth open a door in heaven, thorow which a Chriſtian is admitted to ſee Chriſt ſitting upon his Throne? And faith hath not only a kind of Omnipotency, as is clear, that all things are poſſible to them that believe; but it hath a kind of Omniſciency, and all knowledge, that it can take up and comprehend all the greateſt myſteries of Heaven, according to that word, Prov. 28.5. He that ſeeketh the Lord ſhal underſtand all things: As if he had ſaid, there is nothing dark to a believing Chriſtian, as there is nothing impoſſible to a believing Chriſtian. As likewiſe Faith is that grace that muſt take aſide the vail that is ſpread over the face of a crucified Chriſt: and Faith is that precious Spy thatgoeth forth, and taketh up theſe wonderful excellencies that are in him. The grace of Love, as it were, is born blind, and it hath nothing wherewith to ſolace it ſelf, but that which is preſented unto it by this noble and excellent grace of Faith.
Now before we ſhal ſpeak any thing to theſe things that we did propoſe to ſpeak of at laſt occaſion, we ſhal yet ſpeak a little unto ſome things which are neceſſary to be known for the diſtinct uptaking of the nature of juſtifying Faith, which is the great commandment of this everlaſting Goſpel; and that which we would firſt ſpeak to, ſhall be this: What is the reaſon and ground that the Goſpel conveyance of righteouſneſs and life (and of the excellent things of this everlaſting Covenant) ſhould be thorow the exerciſe of the grace of Faith; for it is not ſaid in the Scripture that Repentance juſtifieth, that Love juſtifieth, or that Mortification juſtifieth; but it is Faith only that juſtifieth, and it is Faith by which a Chriſtian inheriteth the promiſes? So that is clear that Faith is that conduit-pipe thorow which are conveyed to us the great bleſſings of this everlaſting Covenant.
I. And the firſt ground of it is this, it is thorow Faith, that all our bleſsing may be known to be by love, and by free and unſearchable grace, as is clear, Rom. 4.16. while the Apoſtle is giving a reaſon why the inheritance is conveyed to a Chriſtian through Faith: It is of Faith, ſaith he, that it might be of grace; for if the inheritance were conveyed to a Chriſtian thorow a covenant of works then theſe ſpotleſſe draughts of infinite love, and of unſearchable grace, ſhould not be written on our inheritance, as it is clear, Rom. 4.25. And it is that g…eat deſign of Chriſt to make his grace conſpicious, in conveying ſalvation to us through Faith.
II. There is this ſecond ground likewiſe of it, that all the promiſes and bleſſings of this everlaſting Covenant might be ſure and ſtedfaſt to us; therefore they are conveyed to us through the exerciſe of the grace of Faith; as is clear, Rom 4.…6. They are of Faith, ſaith he, that they might be ſure: or as the word is, that they might be ſetled. When the promiſes of life and of eternal ſalvation were conveyed to us through mans obedience, were they not then moſt uncertain and unſtable? But is not Heaven your everlaſting crown now, ſtedfaſt unto you, ſeeing ye have that golden pillar of Chriſts everlaſting righteouſneſs, to be the foundation of your Faith, and the ſtrength of your confidence in the day of need.
III. There is this third ground why the promiſes & excellent things of this Goſpel are conveyed to a Chriſtian through the exerciſe of Faith, that all boaſting and gloriation might be excluded, according to that word, Rom. 3.27. By what law is boaſting excluded? Not by the law of works, but by the law of faith. And certainly, ſeeing Chirſtians have all the great things of heaven conveyed to them through the exerciſe of Faith, think ye not that this ſhal be your firſt ſong when ye ſhal be within the gates of that new Jeruſalem: Not unto us, not unto us, but unto thee doth belong the glory of our ſalvation. O what a precious dignity were it but for an half hour, to be admitted to hear thoſe ſpotleſs ſōgs that are ſung by thoſe thouſād times ten thouſand, & thouſands of thouſands of holy angels that are round about this throne! Doth not David, that ſweet ſinger of Iſrael, now ſing more ſweetly then he did while he was here below? Doth not deſerted Haman now chant forth the praiſes and everlaſting ſongs of him that ſitteth upon the Throne? And doth not afflicted Job now ſing ſweetly after his captivity is reduced, and he entered within that Land where the voice of joy and gladneſs is continually heard? Would ye have a deſcription of heaven? I could give it no term ſo ſutable as this, Heaven is a reſt, without a reſt: for though there remain a reſt for the righteous, yet Rev. 4.8. Theſe four beaſts that ſtand before the Throne they reſt not night nor day, crying, Holy, holy, holy, is the Lord God Almighty; yet there is much divine quietneſs in that holy unquietneſs that is above.
IV. There is this laſt ground, why the bleſſings of the Goſpel, and life and righteouſneſs are conveyed to us through the exerciſe of Faith, that the way to attain to theſe things might be pleaſant and eaſie? We a…e certainly perſwaded that the way of winning to heaven by a covenant of works, was much more un…leaſant and difficult; but it is not an eaſie way of entring into the Holy of Holies, to win unto it through the exerciſe of Faith. Are not all wiſdoms wayes pleaſantneſs? And are not all her paths peace? Was not that juſt ſelf-denial in one that ſaid, he would not take up a Crown though it were lying at his foot. But, oh! that curſed ſelf-denial doth poſſeſs the breaſts of many, ſo that though that Crown of immortal glory and eternal bleſſedneſs be lying at your feet, yet ye will not imbrace it, nor take it up: Is not the hatred of many to Chriſt, covered with deceit? And therefore your iniquity ſhal be declared before the Congregation.
Now that what we have ſpoken upon this might be more clear, and that the nature of juſtifying Faith be not miſtaken, we would have you take notice of theſe things.
1. That the grace of Faith doth not juſtifie a Chriſtian as it is a work, or becauſe of any inherent excellency and dignity that is in this grace above any other graces of the Spirit; but faith doth alone juſtifie a Chriſtian, inſtrumentally and objectively; that is, it is that by which a Chriſtian is juſt, by laying hold on the precious object of it, the righteouſneſs of Chriſt. And to clear this, we would only have you knowing this, that ſaith doth juſtifie as it cloſeth with Chriſt; but not becauſe it cloſes with Chriſt, which ſome vainly are bold to aſſert, becauſe there is not any dignity or worth in the act of Faith, incloſing with Chriſt, that can be the foundation of our juſtification; elſe it were to confound that precious degree of free grace.
2. There is this that we would have you all knowing that faith is not the inſtrument of juſtification (as juſtification is taken in an active ſenſe) though it is the inſtrument of juſtification. as it is taken in a paſſive ſenſe; & the ground of this concluſiō is this, becauſe it is impoſſible that any actiō in man can be an inſtrument of any action in God, and therefore that phraſe that you have ſo ordinarily ſpoken of, that faith juſtifieth, it is thus to be reſolved, that we are justified by faith.
3. There is this that we would have you knowing, that betwixt a Chriſtians cloſſing by Faith with the righteouſneſſe of Jeſus Chriſt & the juſtification of a ſinner: I ſay, there is no natural & indiſpenſible connexion between theſe two; but only there is a connexion of divine appointment, & of free grace; though we once conceive there is a na…ural aptitude in the grace of Faith to lay hold on the righteouſneſs of Chriſt, more then there is in any other grace of the Spirit, as ye may ſee there is a more natural aptitude and fitneſs in the hand to receive then in any other organ of the body.
4. There is this alſo that we would have you knowing, that a Chriſtian in his firſt cloſing with Chriſt, Chriſt (conſidered as crucified) is the immediate object of his Faith, and not Chriſt conſidered in his perſonal excellencies. Hence it is often in Scripture, that Chriſt as crucified, is holden forth as the immediate object of juſt…ying Faith; as is clear, Rom 3.5.24 25. And the ground of this aſſertion is this, becauſe that it is the formal object of juſtifying Faith which doth formerly juſtify the ſinners, and on which Faith doth immediatly lay hold, as a ranſome to ſatisfy Juſtice, and as a righteouſneſs in which the ſoul dare venture to be found, when it ſhall ſtand before the Judgement Seat of God: and certainly this is Chriſt, as obedient to the death of the croſs. And it is likewiſe clear, that the thing which doth engage the foul to Chriſt, is not only becauſe he is good in himſelf, but becauſe he is good to us.
5. And there is this laſtly, that we would have you knowing, that though Faith doth alone juſtifie yet Faith doth not juſtify being alone. Hence is that which we have often in Schools, Fides justificat ſolum; licet non ſolitariè; that Faith juſtifieth alone, though not being alone, as James doth ſpeak Faith without works is dead, and is of no effect.
Now that which ſecondly we ſhal ſpeak to, ſhal duplicate page duplicate page duplicate page duplicate page be this, to point out to you ſome differences betwixt juſtifying Faith which is in a real believer, and temporary Faith which is in an hypocrite, and one that is deſtitute of that everlaſting hope, though he do pretend to have it.
And firſt, that there is ſuch a thing as temporary Faith, as is clear from Luke 8.13. it is ſaid there of ſome, that they believed for a ſeaſon; yea, in Acts 1.13. it is ſaid of Simon Magus (who was in the gall of bitterneſs, and in the bond of iniquity) he believed. And thoſe in John 2.23. When they did behold the miracles, they believed on Jeſus Chriſt; and yet we conceive that their Faith was not ſincere, and ſo this was not ſaving faith. And indeed ye may ſee a difference betwixt theſe two in the very name temporary; for this is ſuch a faith as doth not continue long with him that hath it, but doth evaniſh and paſs away: for as this is certain, that an hypocrite will not alwayes call upon God, Job 27.10. ſo that is alſo certain, that an hypocrite will not always believe in God. I tell you, that the longeſt time an hypocrite doth keep his faith, Job hath ſet down in his 18. chapter, verſ. 14. Their hope, ſaith he, ſhall bring them to the King of terrors, and then it ſhall be rooted out of them and their tabernacle; their faith will bring them no further then the gates of death, and then their faith will flee away as a dream, and evaniſh as a viſion of the night.
II. There is this difference likewiſe betwixt them, that temporary faith it cloſeth with Chriſt as a Savior, and for righteouſneſs; but it cloſeth not with Chriſt as a Prince, and for ſanctification: but juſtifying faith taketh Chriſt as well for a Prince, as it taketh him for a Savior: and if Solomon did diſcern who was the true mother of the child, by that that ſhe who would have had the child divided, was not the mother of the child; ſo we may ſay, that they who would divide Chriſt in his Offices, it is an evidence that they are not amongſt thoſe who are actually made partakers of the adoption of children: there is ſome what of this pointed at in John 6.66. where that which made many who were his Diſciples (and did once believe) deſert him, was becauſe of the hardneſs of his command. This is an hard ſaying, who can hear it? And it is certain that it is a greater difficulty for a Chriſtian to take Chriſt as a Prince, then as a Savior, for by that he muſt make an abſolute reſignation of himſelf over to Chriſt, never to be reduced. O! when ſaw you ſuch a ſight of Chriſt, that ye were conſtrained to cry out (without a complement) to him: Truly, I am thy ſervant, I am thy ſervant. O! were ye never raviſhed with one of his eyes, nor overtaken with one chain of his neck? Believe me, they who ſee him thus, do believe that his commands are grievous.
III. There is this difference, that temporary faith is attained unto without the exerciſe of the Law; but juſtifying faith is not attained to without ſome meaſure of the exerciſe of the Law: this is clear, Mark 4.5. where ſpeaking of theſe temporary believers, it is ſaid of them, That the fruit did imediately ſpring up, &c. Are there not ſome (i… may be here) who think they do believe, and yet were never in any meaſure trembling under the diſcovering & condemning power of the Law? Is not that a myſtery, that one ſhould b…ing forth without travelling? And is not this a myſtery in Chriſtianity, that one ſhould believe before he hath found the pangs of the New birth? I am afraid of this, that many of us have taken up our Religion at our foot; for there are many who take up Religion, before Religiō take them up. But would you know the properties of a Chriſtians Faith? It is a begotten faith, 1 Pet. 1.2. and not a Faith that is taken up at our pleaſure. And I would only ſay theſe two things to you, be perſwaded of this, that hypocriſie may be ſoon with a very ſmal threed, ſo that the moſt diſcerning Chriſtian cannot take up that deſperate enmity that is in them. How long did Judas lurk under the name of a Saint, even with thoſe that were moſt diſcerning? And there is this that we would ſay, that amongſt all theſe that ſhal be eternally excōmunicate from the preſence of the Lord, and from the glory of his power, hypocrites in Zion ſhal have the bittereſt cup of divine indignation preſented unto them. Hence it is that Chriſt when he would tell the worſt company that one ſhal have in hell, it is alwayes this, ye ſhal go to that place where hypocrites and ſinners are; and ſo it would be of your concernment, that by the candle of the Lord ye would ſearch the inward part of the belly, before ye go down to the grave with a lie in your right hand, a deceiving heart having turned you aſide. We confeſs, it is ſad to conſider thoſe anxious diſappointments that many in theſe days ſhal once meet with.
IV. But there is this laſt difference betwixt juſtifying Faith and temporary Faith, that there are three precious effects of juſtifying Faith, which a temporary believer cannot win to.
1. To be denyed to all his enjoyments and attainments, and to walk humbly under them; for we may ſay that it is impoſſible for an hypocrite to be denyed to his enjoyments, he maketh ſuch a Deity of them, and worſhips them, or rather he worſhippeth himſelf in them. There are three great Graces that an hypocrite doth purſue after (though he rather ſeeketh them as gifts, then as Graces) knowledge, prayer, and humility: And though it be but little, he can attain of any of the three, (or rather nothing, in a ſaving way) yet leaſt of all can he attain to the laſt; yea, we may judge that there is always within his boſom a ſtanding conviction, that he could never win unto that gracious Grace of Humility. O! could ye never win to this, to count your own righteouſneſs as filthy rags, and to rejoyce alone in the righteouſneſs of a crucified Savior? I would preſs this upon you by the way (O Chriſtians of this generation) forget your perfections, and remember your imperfections: have an holy oblivion of your attainments, but have a divine remembrance of your ſhort-comings: look more to what is before unperfected, then to what is behind, and thus ſhal you evidence true juſtifying Faith.
2. It is an effect of juſtifying Faith, to be under ſome conſtant and divine impreſſion of the preciouſneſs of Jeſus Chriſt, according to that word, 1 Pet. 27. To you who believe, Chriſt is precious. It is not ſaid, that Chriſt was precious, or ſhal be precious; but it is ſaid, he is precious, which doth import (as we uſe to ſpeak) a continued act. Did ye never know what it was to dwell twenty four hours under the impreſſion of the matchleſs excellency, and precious worth of a crucified Savior? I will poſe you with this; Are there not ſome here (and elſe where) that paſs under the notion of Saints, that never knew what it was to dwell half an hour under theſe high and elevating thoughts of the preciouſneſs of Jeſus Chriſt? So that we profeſs we cannot tell whe…er we ſhal call him precious or undervalued; but we may conjoin theſe two together, that he is a precious, and yet undervalued Chriſt.
3. By juſtifying Faith, a Chriſtian winneth to mortification of his inviſible & predominant luſts, which is impoſſible for a temporary believer to win to. And is there not a great difference betwixt an Idol when it is caſt out, and an Idol when it but goeth out? I will tell you the great mortification of hypocrites, the devil was living in them as one that was a black one, and now he cometh again and transformeth himſelf into an Angel of light. He was living in them before by his ſpirit of prophanity, and now he liveth in them by the ſpirit of hypocriſy, and counterfeiting of thoſe things that were never clear attainments, while it is the noble dignity of Faith, Acts 15.9. to purifie the heart: but are there not many here who never knew what it was to mortify one luſt for Chriſt? Can ſuch a deluſion overtake you, O Atheiſts! that ye ſhall reign with Chriſt, if ye die not with him? There is an opinion vented in theſe dayes, that there may be repentance in heaven; & I think it would ſeem that the Chriſtians of this age have much of that opinion, we are ſo little in repentance while we are here below: but know that Faith and Sanctification are two inſeparable companions: And let me tell you, if you will know the compend of the precious exerciſe of Faith, it is this: Faith hath three great things that it perpetually contemplates and views. 1. Faith looketh to the promiſe, and there it doth rejoyce and reſt upon it. 2. Faith looketh to the duties that are commanded, and there it cryeth out: Here am I, I will obey and hearken unto the voyce of the Word. And 3. Faith looketh to the crown, and there it doth exult and ſweetly rejoyce in divine expectation. And O what a ſight is that, to behold that everlaſting Prince ſtanding at the end of our race, having a crown in his right hand, with this Motto engraven on it, He that perſevereth to the end, ſhal be ſaved! And what a Faith, ſuppoſe ye, it ſhall be thought, when we ſhall get on that immortal crown of bleſſedneſs? What think ye is the exerciſe of thoſe that are above? O Heaven! Heaven! if we did know it! would we not be in an holy extaſie of deſire, till we were there? And bleſſed be he eternally, that hath purchaſed that precious felicitie to us.
Now we ſhal at this time ſhut up our diſcourſe, by ſpeaking a little to thoſe things in which a Chriſtiā doth ordinarily meet with aſſurāce of this intereſt in God, and is put to the divine actings of the Grace of Faith; for there are ſome ſealing times to a Chriſtian.
I. The firſt time of the ſealing is, after the mortification of ſome predominat luſt and Idol; then they are admitted to read their names in the precious and ancient records of Heaven, and to ſee in theſe books their unworthy names written by the hand of that everlaſting Prince. This is clear Rev. 2.17. To him that overcometh wil I give a white ſtone, and in the ſtone a new name written, that no man knows ſaving he that receiveth it. And from that 2 Tim. 4.8. Believe me more mortification would make more believing; but would ye know the original of misbelief? It is the want of exerciſe of ſpiritual mortification of our luſts. I know not where the moſt part of us intendeth to lodge at night, but this is certain, that we live with much contentment with our luſts, and theſe predominat Idols that do ſo much poſſeſſe us.
II. It is ſecondly, a ſealing time to a Chriſtian; when he is admitted to the divine enjoyment of theſe ſatisfying delights that are to be found in Chriſt: When was it that the Spouſe cryed out ſo often, My beloved is mine, and I am his? Was it not when ſhe was brought to the banquetting and his banner over her was love? Believe me, more communion with an abſent Chriſt would make more intimation (in a divine manner) of our peace with him. We deſire to bleſs thoſe that are above the reach of all theſe diſputings and queſtions that we are ſo much ſubject unto.
III. This is a ſealing time to a Chriſtian, when he is much in the exerciſe of ſecret Prayer, and of much converſing, and correſponding with God in that duty, as is clear in that word from Dan. 2.21. When Daniel was praying at the evening oblation, …n the 23 verſe, he meets with a divine intimation of his peace with God; O man, greatly beloved of God, as the Original hath it, O man of great deſires; for he was deſireable indeed, and precious to him who holdeth the Saints in his right hand.
IV. This is alſo a fealing time to a Chriſtian, when he is called to the exerciſe of ſome great work, and is to be put upon ſome eminent holy imployment; this is clear, Jer. 1.5. where Jeremiah being called to preach the Goſpel unto ſuch a rebellious people, then he hath his eternal election declared unto him: Before thou waſt formed in the womb, I knew thee. Chriſt, as it were, giveth them that, to be meat to them for fourty dayes, and that in the ſtrength of it, they may go many a days journey.
V. There is alſo another ſealing time, when a Chriſtian is firſt begotten to a precious and everlaſting hope; for when at firſt Chriſtians begin to be acquainted with Chriſt, even then ſometimes … declareth to them his boundleſs & everlaſting love. And this is the ground why ſome of thoſe who a… but babes in Chriſt, are ſo much in the exerciſe … diligence, ſo much in the exerciſe of the grace … love, and ſo much in the exerciſe of the grace … tenderneſs; it is even becauſe of the ſolemn impreſion of their intereſt in Chriſt, that, as it were they are dayly taken in to read their own names … legible letters in the lambs book of life.
VI. And there is that laſt time, that is a ſealing time to a Chriſtian, and that is, when he is p… under ſome ſad and afflicting diſpenſation: Wh… the furnace is hot ſeven times more then ordinary. Then doth God condeſcend to manifeſt himſelf … his own. When was it that John met with mo… of the revelations of heaven? Was it not wh… he was in the Ile of Patmos, for the teſtimony … Jeſus Chriſt his Kingdom, and patience of our ble… ſed Lord? Rev. 1.9. And that place, 2 Cor. 4.1… Though our outward man decay; yet our inward man is renewed day by day.
Now we would preſs you to be more ſerious … the exerciſe of this precious grace. And I ſhal … you the cōpend of Chriſtianity in theſe few words 1. By faith to ſolace your ſelves in Chriſts inviſible vertues and excellencies. And 2. by hope, to b… viewing that precious crown, and thoſe everlaſting dignities that are to be given to the Saints. And … by mortification, to be crucifying your idols. And 4. by patience, to be poſſeſſing your ſouls, unti… once ye ſhall paſs through that dark land, to the valley of everlaſting delight. And as for thoſe that contemn and undervalue the blood of this everlaſting Covenant (and I would have all thoſe that delight not in cloſing with Chriſt, and thoſe who have not misbelief, as their croſs, to conſider this) The wrath of the living and eternal God doth, abide upon them who do not believe; according to that word, John 3.36. He that believeth not, the wrath of God abideth on him. It is a remarkable phraſe; becauſe of this the wrath of God will not be a pilgrim to a misbeliever, that will turn aſide to tarry but for a night; but the wrath of God (to them who will not believe) ſhal be their houſhold companion, and ſhall dwell with them: And wo, wo to them eternally, who have this ſad and everlaſting companion to abide with them, the wrath of a living God. There is one thing we would have thoſe knowing, that amongſt all thoſe who are eternally to be debarred from Jeſus Chriſt, mi… believers are put in the formoſt rank, Revel. 21.8. There he is to put away the the fearfull and unbelieving. And from 2 Theſſ. 1.18. When Chriſt ſhall come from Heaven with ten thouſand of his Saints: What to do? It is even to execute vengeance on thoſe that obey not the truth of the Goſpel. That is, who do not believe: and I poſe your own hearts with this, whether or not your names be written there in that roll, amongſt thoſe who ſhall be cut off? And that word, 2 Theſſ. 2 12. That they might be damned wh… be believed not, but took pleaſure in unrighteouſneſs. O but the wrath of a dying Chriſt, and of a crucified Saviour, is drea… ful! It is more ſad and terrible then the wrath … God ſhould have been, if Chriſt had not die… I will tell you (O hypocrits in Zion) the wor… news that ever was publiſhed in your ears, and … is this, Chriſt died and roſe again, and to tho… that are begotten to a lively hope, they are gla… tyding of great joy, and therein they may comfo… themſelves; but ye may wear a rough garment … deceive, and go to heaven in your own apprehenſions? but, O the ſad diſappointments that is wa… ting on many ſuch. And to cloſe with this, w… would obteſt you, as you would anſwer to you terrible and dreadful Judge, that ſhal ſtand o… day upon his Throne, which he ſhal fix in th… clouds; we obteſt you by all the joyes of heave… and we obteſt you by all the everlaſting pains … hell, and we obteſt you by all the curſes that a… written in the volume of this book, and by a… the ſweet and comfortable promiſes that are i… the everlaſting Goſpel; and by the love that yo… own to your immortal ſouls; and as you would not crucifie Chriſt afreſh, believe and embrac… the offers which are preſented now unto you… Know ye whether or not this ſhall be the laſ… ſummons that you ſhal get to believe? That ſo… if ye do reject it, Chriſt ſhal come from heaven and pronounce that ſad and lamentable Sentence to you, Depart from me ye curſed, I know you not. Now to him that can bleſs theſe things unto you, we deſire to give praiſe.