I. Direction.

A Waken and rouz up thy Soul and Conscience, O Sinful wretched natural Man, seriously to consider and deeply to lay to heart, How Sinful and miserable, the State and Condition of all Mankind since the fall, and of thine own Soul in particular, is, by Nature in the first Adam. compare together Rom. 3. 9. to 21. 1 Cor. 2. 14. Rom. 8. 5, 6, 7, 8. Tit. 3. 3. and 1. 15, 16. Eph. 2. 1, 2, 3.

1. The Sinfulness of Natural man's State; what Words can enough express! what thoughts of Man can sufficiently conceive! who can understand his Errors? Psal. 19. 12. The heart is •• eeitful above all things, and desperately w •• ked, who can know it? I the LORD search the heart; I try the Reins. Jer. 17. 9, 10. God alone, who cannot sin▪ e • actly knows man's Sinfulness. From his word take a brief discovery of it.

The Sinfulness of the Natural man's condition, Consists chiefly in these particulars. viz.

1. In the guilt of Adam's first Sin, Of Eating the forbidden fruit, contrary to Gods express Command, Gen. 2. 16, 17. with Gen. 3. 6, 7. Rom. 3. 9. 19. In which Eating; Adam's 1 Unbelief of Gods word; 2 Contempt of Gods command; 3 Impious Consent of his most free-will; 4 Proud aspiring to be as Gods knowing good and evil, Gen. 3. 5. 5 Apostacy from God; 6 Disobedience of the whole man; and 7 Ruine of himself and all his posterity; are comprehended Trelent. Just Theol. • . 3. de Peccato. This sin of Adam, being the Common Parent and Root of all mankind, (as St. Augustine —In quo omnes peccaverunt. Rom. 5. 12. well notes) then virtually and seminally in his loyns, is imputed to and charged upon all his ordinary posterity, even upon all mankind ordinarily propagated form him—Quia secundum propaginem carius in illo • ramus omnes, antequam nati essemus, tanquam in parente, • anq • am in radice ibi eramus: Sic venena • a • st ista arbor, ubi eramus Aug. de verb. Apost. Serm. 14▪ p. 325. B C. Tom. 10., Rom 5. 12.—15, 16, 17, 18, 19. Act 17 26. • Cor. 15. 21. 22. 45. 49. As Levi, who received Tithes is said to • ay Tithes in Abraham to Melchizedeck, for that yet he was in the loyns of his Father Abraham when Melchizedeck met him. Heb. 7. 9, 10. So then in Adams eating the forbidden fruit, all mankind did eat the forbidden fruit; In Adam's Sinning, all his posterity Sinned; In Adam's disobeying, all mankind disobeyed; In Adam's falling, all his post • rity sell; In Adams dying, all his Posterity dyed. And thou amongst the rest. And Therefore, in this Sense, thou wast a Sinner, algrievous Sinner before thou wast born, even from the foundation of the world.

O thou Natural man! Think of this, Lay this to Heart deeply, was it a small matter for Adam, and for thee and all Mankind in Adam, thus to Sin. Consider well the many and great Aggrevations of this first Sin of Man; As 1. The Person who sinned: 2. Condition and State, wherein: 3. Place, where: 4. Time, when: 5. Law, against which: 6. Object, against whom: 7. And finally, The manifold and great Evils both of Sin and punishment ensuing thereupon; (all which I have elsewhereIn my Treat • of Gods Convenants. Book. 2. Chap. 1 Aphor. 6. IV. p. 41. to p. 59. at large illustrated,) and then see, if ever Sin was perpetrated in this world, (all things duly considered,) so Sinful, Haynous, Horrid, inexcusable, and damnable, as this first Sin!

2. In being wholly overwhelmed with Original Sin, (so as is thought, it's called by—Ex Adam tra • i dicimus Originale Peccatum, quod per lavacrum Regenerationis, non solùm in majoribus, sed etiam in parvulis solvitur. August. Retract. 1. 2. cap. 62. p. 60. B. Basil. 1569. Tom 1. Ecce unde tra • itur originale peccatum, Ecce unde nemo nascitur sine peccato, Ecce propter quod Dominus sic Concipi voluit, quem virgo Concepit. Aug. de Temp. Serm. 45. p. 667. l. 7. m. 10. Augustin) contracted from lapsed Adam by Natural Propagation, Gen. 5. 3. Psal. 51. 5. Ioh. 3. 6. Iob. 14. 4. and 15. 14.

This Original Sin Consists especially • . In the privation or loss (1) of Man's Primitive Integrity or Original Righteousness concreated with him Gen. 1. 26, 27. and 3. 6, 7, 8. Eccles. 7. 29.— All have sinned, and come short of the glory of God, Rom. 3. 23. (2) and of that sweet communion, which, • in that integrity, he enjoyed with God, Gen. 3. 6, 7, 8, 10. Whereupon man becomes Dead in Sin, Ephes. 2. 1. 5. with Gen. 2. 16, 17. 2. In the Depravation, Pollution and Corruption of his whole nature: His whole Soul and all the faculties thereof; His whole Body and all the Parts thereof, being universally defiled. —to them that are defiled and unbelieving is nothing pure, but even their Mind and Conscience is defiled, Tit. 1. 15. See Gen. 6. 5. Ier. 17. 9. Rom. 3. 10. to 19. 2 Pet. 2. 14.

Hence, From both these ensue two woful effects. 1. An Indisposition, and utter inability, yea an Opposition and Enmity, unto all Good. Rom. 5. 6. and 7. 18. and 8. 8. Col. 1. 21. Rom. 8. 7. and 5. 10. 2. An Universal pronity, Propensity or Proclivity unto all Evil. Gen. 6. 5. and 8. 21. Rom. 3. 10, 11, 12. 1 Pet. 4. 2, 3, 4. Original Sin, being the Root, Seed and Common Spawn of all Actual Sin in the World Iam. 1. 14, 15. Ephes. 2. 1, 2, 3.

The Holy Scriptures set forth this Original Sin by sundry remarkable Names or Phrases. It is stiled, 2. Iniquity wherein we were shapen, and sin wherein our Mothers conceived us. Psal. 51. 5. in regard of the Natural Propagation of it. 1 Sin.—That they are all under Sin. Rom. 3. 9. 1 Ioh. 1. 8. Rom. 7. 14. Because it is Sin 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , the Sin of Sins, the mother and nurse of all Sins, virtually and seminally comprehending in it all sorts of Sins. 3 Sin dwelling in us, Rom. 7. 20. from the constant Inherence, Residence and Abode which it hath in all, yea even in the Regenerate themselves, (to whom it is pardoned, and in whom it is in some measure mortified) during this present life, Rom. 7. 17, 18. 4 The Sin that doth so easily beset us. 〈 in non-Latin alphabet 〉 , Sin easily surrounding us, Heb. 12. 1. because it encompasseth Soul, Body, all our Faculties, Affections, Senses, Parts and whole Man. 5 The Law of Sin. Rom. 8. 2. and 7. 25. The Law of Sin in our members, Rom. 7. 23. because of the power and strength of Sin, which is resident in us: A Law is powerful and forcible. 6. The Body of Sin, Rom. 6. 6. because, as a Natural Body is compacted of many Parts, and hath divers proper Members set in it, whereby it acts: So sin Original hath many limbs, called Our members which are upon Earth, as Fornication, &c. Col. 3. 5. 7 Our Old man, Rom. 6. 6. Sin is so called, in Opposition to the New man, the Regenerate Part, and in distinction from our humane Natures: because our Corruption of Nature is from the first man the Old Adam; as our Regeneration is from the Spirit of Christ the last Adam. 8 The Old Leven to be purged out, 1 Cor, 5. 7. called Leven, because as Leven levens and sowers the whole lump of Dow, So Sin original levens the whole man, sowers and infects the whole man. Old, from old Adam. 9. The flesh. Ioh. 3. 6. Rom. 8. 18. Gal. 5. 17. because, As Flesh is opposite to Spirit, So Original Sin is opposite to Grace. And because as flesh is man's basest and vilest part, Phil. 3. 21. So Original Sin is the vilest evil in man.

Pause here, O Natural Man. Not only Adam's first Actual Sin is thine, being justly imputed to thee: But this Original Sin, thence contracted, is thine also, being naturally inherent in thee. It is the Disease, the Poyson, the Plague, the Leprosy of thy whole Nature. Thou art as full of it, as any Sink is full of filth, as any Serpent is full of venome, as any Toad is full of poyson. Thou art by Nature wholly defiled with it: universally captivated under the Dominion of it, and Spiritually Dead in it. And in this respect thy Condition is incomparably worse, than the Condition of any fowl, fish, bruit-beast, or creeping thing whatsoever. For, they have no Original Sin in them, and thou art all full of it. And is this thy natural Condition, a State to be rested in by thee • wherein thou art far worse than any Dog, Toad, Serpent, mean or vilest creature under the Sun? Remember that of Augustine; Every one is damned as Generated: None is delivered, but as Regenerated Omnis Generatus, damnatus: nemo liberatus, nis • Regeneratus. Aug. de verb. Apost. Serm. 14. p. 325. D. Tom. 1o..

3. In the H • ge Heaps • nd Swarms of all thine actual Sins (the poysonous fruit of Sin Original) into which thou hast broken forth inconsiderately, from thy Birth until this very day, The sinfulness of thy natural Condition is mightily augmented and aggrevated Restat us in illo primo homine peccasse omnes intelligantur, quia in illo fuerunt omnes quando ille peccavit. Vnde pecca • um n • scendo 〈◊〉 ▪ quod nisi Renascendo non solvivi •• r. August▪ cont. dua • E • ist. Pe •• g. l. 4. c. 4. p. 910. B. Tom. 7., O Natural Man!

Think often in thy Retired hours, of the • Variety, 2 Multiplicity, and 3 Extremity or Aggravations of thine Actual Sins.

(1) The Variety and several sorts, of thine Actual Sins; How manifold are they? As actual,

Sins in respect of the Subject, are distributed into Peccata Cordis, Oris, Operis, Sins of Heart, Word, and Work. • In the Heart; what corrupt imagination, Gen. 6. 5. what abominable, vain, Atheistical, blasphemous, prophane and polluted Thoughts Prov. 15. 26. What deadness, stupidity, defilement, S • aredness, &c. in the Conscience. Tit. 1. 15. 1 Tim. 4. 2. What Enmity, Perversness, crookedness, disobedience, rebellion, &c. in the will Ier. 44. 16, 17. &c. Luke 19. 14. What impenitency, hardness, deceitfulness, hypocrisy, Earthiness, Disorder, Confusion, &c. in the Heart and Affections. Rom. 2. 5. 2. In thy words and tongue, What Vain-speaking, Swearing, Cursing, Lying, Blaspheming, Back-biting, Slandering, False-witness-bearing, &c. Exod. 20. 7. Mat. 12. 36. the Tongue is a world of iniquity—Iam. 3. 6. and every idle word must be accounted for at the day of Judgement, Mat. 12. 36, 37. 3 In thy actions and works, though never so Religious in appearance, How dost thou miscarry in their Ground, Matter, Form, Manner, Circumstances and End, 1 Tim. 1. 5. Tit. 1. 15, 16. Isai. 1. 10. &c. and 66. 3. Hag. 2. 14. Prov. 15. 8. So that in none of them thou canst please God. Rom. 8. 8. Yea and even in thy secular Actions, thou 〈◊〉 wholly Sinful, Prov. 21. 4. and 15. 9.

And to this Distribution of Actuals into Sins of Heart, Word, and Works; We may refer that of Sins into Inward, and Outward,

Sins, in respect of the Law or Rule violated by Sin, are, 1 Sins of Impiety or Ungodliness, contrary to the first Table of the Decalogue 2 Sins of Iniquity Unrighteousness, or worldly Lusts, against the 2 Table, &c. Rom. 1. 18. Tit. 2. 12.

Of Impiety there are many sorts of Sins, properly repugnant to the 4 first Commandements: Of Unrighteousness are many Sorts also contrariant to the 6 last Commandements. And this Distribution of Sins according to the ten Commandements is most accurate.

Sins, in Respect of the Parts thereof, are 1 Sins of Omission, when duties prescribed are neglected; and this is a Taking from Gods Law. Iam. 4. 17. Mat. 25. 42. &c. Rev. 2. 21. 1 Sam. 15. 2, 3. 8, 9. &c. 2 Sins of Commission, when things prohibited are Practised, as Gen. 2. 16, 17. compared with Gen. 3. 6, 7. Achan's sin, Iosh. 7. 1. 15. 20, 21. 25, 26. compared with Iosh. 6. 17, 18, 19.

Sins, in respect of the Object offended and wronged, are; 1 Sins against God, and repugnant to Piety. Rom. 1. 21, 22. 28. 2 Sins against Man, against our Neighbour and contrary to righteousness, to equity. Pro. 14. 21. Gen. 4. 8. 3 Sins against a mans own self, contrary to Sobriety. 1 Cor. 6. 18. Prov, 20. 2. Touching the two first, See 1 Sam. 2. 25. Luke 15. 18. Touching all the three, See Tit. 2. 12. But Sin is otherwise against God, then it is against Man. Against God, as it is a Transgression of his Law: against man, only as it is a Damage or Injury.

Sins, in regard of Time wherein they are acted, are 1 Sins of youth, Psalm. 25. 7. Eccles. 11. 9. 2 Tim. 2. 22. 2 Sins of riper age. Isai. 65. 20.

Sins, in regard of Place and cognizance, are; 1 Private or Secret, Psal. 19. 12. and 90. 8. Iosh. 7. 1. &c. 2 Publick and open, when Sin is perpetrated boldly, impudently, in the view of others. Isai. 3. 9. Numb. 25. 6, 7, 8. 2 Sam. 16. 22.

Sins, in respect of their Power and Strength, are; Reigning, or not Reigning Rom. 6. 12, 13, 14.

Hither some refer the Distinction of Sin, into Mortal and Venial, not in the Popish Sense; but in a sound Sense; viz. As by Mortal Sin we may understand Sin reigning, which not repented of shall never be forgiven. And as by Venial Sin, we may understand, Sin not reigning, but in Christ upon repentance forgiven, and not bringing Condemnation though it deserve it. Rom. 8. 1.

Sins, in respect of Degree, are Great, or Small, Ezech▪ 5. 6. 8. and 8. 15. Ioh. 19. 11. Mat 5. 21, 22.

(2.) The multiplicity of thine actual Sins; how innumerable are they! Are they not more than the hairs of thine head; Psal. 40. 12. are they not numberless like the Sands? and who can u • derstand his errors, how many they are? Psal. 19. 12. If in one Sin, so many Sins are complicated: as in Adam's SinSee before p. 1, 2. and my Treat. of Gods Covenants. p. 36, 37. p. 41▪ to 49.. Gen. 3. In Judas his Sin, Mat. 26 If in one day, in one hour, so many Sins in Thought, Word and Deed, are done by thee: If in one Prayer, &c. So many Sinful distractions, distempers, &c. are discovered: what millions, and Ten-thousand Millions of Millions of Sins proceed from thee in thy whole Life?

(3.) The Extremity and Aggravations of thy Actual Sins, How many and great are they, Have not thy Sins been,

Haynous, Crying Sins? As, I Bloodshed Gen. 4. 10. 2 Sodom's Sins Gen. 18. 20, 21. 3 Oppression Exod. 3. 7. 4 Deteyning Hirelings wages, Iam, 5. 4. according to the antient memorial verseClamitat aure Dei, vex Sanguinis; & S • domorum:: Which I may thus do into English; 1 Blood,Vox Oppressorum; Mer •• s de • enta laborum. 2 Sodom's Sins, 3 Oppressing Tyranny; 4 Detaining Hirelings Hire, are Sins that cry.

Sins against thine own Light?D. Prideaux. in Seha. Theol. Syntag. Murmonit. 3. p. 13. Ioh. 9. 41. Luke 12. 47, 48. Iam. 4. 17.

Sins against the checks of thine own Conscience? Mat. 27. 17 to 27.

Sins against many Motions of Gods Spirit? Act. 7. 51. Eph. 4. 30. 1 Thes. 5. 19.

Sins against Gods rich Means of Grace? Isai. 5. 1 to 8. Mat. 21. 33 to 45.

Sins against the precious Blood of Christ? 1 Cor. 11. 27. Heb. 10. • 9.

Sins against Gods many and great mercys. Hos. 2. 8.

Sins against Gods severe Judgments; inflicted on others for thine admonition? 1 Cor. 10, 11. Dan. 5. 22, 23. &c. or upon thy self for thy Reformation? 2 Chron. 28. 22.

Sins against Gods Patience and Long-Suffering, leading thee to Repentance? Rom. 2. 4, 5. Rev. 2. 21.

Sins, wherein thou hast long continued? Isai. 65. 20. Deut. 9. 7. 27.

Sins, which thou hast often re-iterated? Mat. 26. 69. to the end.

Sins, heightened by such and such Circumstances. As of Person, Time, Place, &c. Levit. 10. 1, 2, 3. Numb. 20. 12. 2 Sam. 12. 7, 8, 9.—Numb. 25. 6. Ioh. 2. 13. to 18.

Sins, wherein thou hast shamefully gloryed? Phil. 3. 19.

Sins, for the effecting of which thou hast been far more diligent and industrious, than ever thou wast for the saving of thy precious Soul? Mat. 23. 13. to 34.

Communion with others in their Sins, many wayes. Eph. 5. 11. As if thine were not enow to damn thee.

Oh, thou silly deceived Sinful Soul! When for all these Sins of thine God shall bring thee to judgement, Where shalt thou appear? Psal. 1. 5. Oh, What then wilt thou do, when God riseth up? and when he visiteth, what wilt thou Answer him? Ioh. 31, 14.

II. The W •• tchedness of a natural mans Condition, Who can enough Apprehend or Express! What words can sufficiently declare! Where there's nothing but Carnality and Sinfulness, there's nothing but misery and wretchedness.

The Natural man's Condition, as it is most Sinful, without all even the least degree of Sanctity: So it is most miserable, without all even the least measure of saving mercy or felicity. And such, O Natural man, is thy Condition, in sundry respects. For,

1. Thou art by Nature wholly destitute of (that Paradise on Earth, that suburbs of Heaven, that handsel of Glory,) Sweet Communion with God. While Adam stood in his integrity, He had sweet fellowship with God, Gen. 1. 26, 27, 28, 29, 30. and 2. 3, 7, 8. 16, 17, 18. and so to the end. But Adam had no sooner fallen but he lost that sweet Communion with God: was afraid of Gods voice, Hid himself from his presence among the Trees of the Garden: is Convented, Convinced, and judged for his Sin, and driven out of the Garden, &c. Gen. 3. 9. to the end. And whilst thou art in thy Natural State, in the first Adam lapsed, Thou art without all Communion with God also. For, What fellowship hath Righteousness with unrighteousness? And what Communion hath light with darkness? 2. Cor. 6. 14. Now God is light, and in him is no Darkness at all. If we say, we have fellowship with him and walk in darkness, we lie, and do not the Truth, &c. 1. Ioh. 1. 5. 6. 7. and every natural man is Darkness Eph. 5. 8. and habitually walks in darkness, 1 Ioh. 2. 9. 11.

Now, whilst thou art destitute of Communion with God, thou dost still remain without all these sweet Companions of Communion with God. viz. Thou art

(1) Without all special favour and saving mercy from God.—which had not obtained mercy: 1. Pet. 2. 10▪

(2) Without any Saving Relation to God art none of his People nor is he thy God 1. Pet. 2. 10. yea. He is ashamed to be called thy God: or to own thee for one of his people. Heb. 11. 16.

(3) Without Christ, the last Adam. Eph. 2. 12. 1. Cor. 15. 45. By whom alone, all Saving mercy from God, and all saving Relation to God can be obtained. Act. 4. 11. 12. Ephes. 2. 13. to the end.

(4) An Alien from the Common wealth of Israel. Eph, 2. 12. Thou art none of his Family and Houshold none of his mistical body, of his invisible Church: But of the Synagogue of Satan Rev. 1. 6. For they that are Aliens to Christ, the Head: must needs be Aliens to his invisible Church and Body.

(5) A stranger from the Covenants of Promise, touching Christ Promised under the Old Testament: and consequently from the Covenant of Performance, touching Christ performed and exhibited in Human Nature, viz. The New Covenant. Ephes. 2. 12. laid down Heb. 8. 8. to the end. Oh what a misery is this! To have nothing to do with Gods Covenant, not any the Promises▪ Priviledges, Benefits or Blessings thereof. This is to be shut out of Gods Grand Act of favour and mercy, His Act of Oblivion, Heb. 8. 12. His Magna Charta, his Great Charter for eternal happiness in Heaven.

(6) Having no Hope. Eph. 2. 12. viz. No true, Salvi • ical, well-grounded hope of life eternal in Heaven; or of future felicity in the world to come for thine immortal Soul. And such Hopeless men are most miserable men, 1. Cor. 15. 19. When thou hopeless wretch comest to die, what will become of thy Soul? What wilt thou then say to thy Soul? Even as that Atheistical Pope; Animula vagula Animula, vagula, blandula, Hospes Comesque Corporis, tuos nun • abibis in 〈◊〉 &c. , &c. Omy poor wandring blandishing Soul, The Guest and Companion of my body, into what placet art thou now going? &c. To Heaven, or to Hell: to the glorified Saints, or to the damned Reprobates: to Joyes everlasting, or to endless Torments: To God or to the Devil?

(7) Finally, while thou dost remain destitute of saving Communion with God, thou art without God in the World, an Atheist in the world. 〈 in non-Latin alphabet 〉 . Eph. 2. 12. Eph. 2. 12. What? without God? Then, without all true Happiness, without the only supream Good, and Soul-satisfying Treasure, such God is, Math. 19. 17. Psal. 73. 25. 26.

2. Thou, in thy Natural State, art under the severe Curse of the Law; Which under pain of the Curse, requires of every one, Perfect, Perpetual, and Personal obedience to all things written in the Law, Gal. 3. 10. which no meer man since the Fall of Adam can possibly perform. Rom. 3. 9. to 29. and 5. 6. and 8. 3. 4. 7. 8. And whom the law Curseth, he is Cursed indeed, not by man, but by the living God himself.

3. Thou in thy Natural state, remainest still under the dreadful displeasure, and wrath of God Almighty.—Art by nature a child of wrath, Even as others. Eph. 2. 3. Under the Wrath of God? Oh! Who knoweth the Power of Gods anger, or according to his Fear (i. e. his word the Rule of his Fear, Psal. 19. 9.) his wrath? Psal 90. 11. If the wrath of an earthly King be as the Roaring of a Lion, Prov. 19. 12. What then is the wrath of God, the King of Kings? Our God is a Consuming fire. Heb. 12. 29. Consider the prints of Gods wrath, upon the lapsed Angels, 2, Pet. 2. 4. Fallen Adam.— Gen. 3. The sinful old world 2 Pet. 2. 5. The Cities of Sodom &c. 2 Pet. 2. 6. Gen. 19. The Beauteous Jerusalem, and the Jews 2 Chron. 36. Yea, upon Jesus Christ the spotless Son of God himself, when he stood as the Sinners Surety, Math. 26. and 27. Luk. 22. and 23. And then say with the Psalmist; Thou, even thou art to be feared: and who may stand before thee, when once thou art angry? Psal. 76. 7. When he is wrath, The Heavens drop down, The Mountains melt and leap, The Rocks rend in pieces, The Earth Quakes, The Sea is dried up, The Devils tremble Iam. 2. 19. And the whole Creation is amazed. Oh! think of the Terrour of the Lord, 2 Cor. 5. 11.

4. Thou in thy natural state, art in league with the Devil himself, the Grand enemy of God and mankind, Math. 13. 28. 39. 1 Pet. 5. 8. that old Serpent, Revel. 12. 9. and performest thine Homage and obeisance unto him, 1 Ioh. 3. 8. Ioh. 8. 44. as to thy Conquer • r, Prince, Father, and God. Satan is,

1. As thy Conqueror, leading thee Captive at his will, by his powerful Temptations, yea by his meer suggestions and snares. 2 Tim. 2. 26. and so thou art his meer vassal and slave.

2. As thy Prince, Ioh. 14. 30. effectually working in the Children of Disobedience, and in thee as in one of his Subjects. Eph. 2. 2.

3. As thy Father, whose works thou, as his Child; wilt do. Ioh. 8. 44. 1 Ioh. 3. 8. 12. Mat. 13. 38.

4. As thy God, and the God of this world, whom thou, as his Creature, wilt serve. 2 Cor. 4. 4.

5. Thou, in thy natural State, art liable to all sorts and degrees of miseries in this present world, not as to Paternal Chastisements of a loving Father (the lot of Gods dear children. Heb. 12. 5. to 12.) but as to vindictive Punishments and curses of an angry God. Gen. 3. 16, 17, 18, 19. and 4. 9 to 15. Levit. 26. to 40. Deut. 28. 15. to the end. Psal. 11. 6.

These Miseries are of many sorts: But may be reduced to

1. Miseries incident to thee in thy Goods and Temporal estate. As, when thy ground is barren, brings forth thorns and thistles, &c. Gen. 3. 18. thy cattel cast their young, Deut 28. 18. Fire consumes thy dwelling, Iob. 15. 34. thieves rob thee of thy wealth, Iob. 1, 13. to 18, Extortioners catch all thou hast, Psal. 109. 11. &c.

2. Miseries incident to thee in thy Relations. As, Treachery in thy friends Iudg. 9. 23. falsness and sloathfulness in thy Servants and hirelings, 2 Chr. 24, 25. and 33. 24. Alienation in thy Kinsfolks, Iudg. 9. 5. 24. Disobedience and Undutifulness in thy Children. Deut. 28. 18. Disaffection, vexatiousness, &c. in thy wife 1 King. 21. 25. Deut. 28. 30.

3. Miseries to which thou urt exposed in thy good Name. As Lyes, Reproaches, Slaunders, Back-bitings, &c. The Name of the wicked shall rot. Prov. 10. 7.

4. Miseries, whereunto thou art liable in thy Body. As, Hunger and want of Food, Deut. 28. 53. &c. Thrist, and want of Drink. Lam. 4. 4. Breaking or dislocating of bones, Numb. 24. 8. Weaknesses, grievous pains, with sickness and many sorts of Diseases; Feavers, Agues, Pestilences, &c. Deut. 28. 21, 22. Cold and nakedness, Ezek 16. 39. Bonds and Imprisonments, Deut. 28. 63. to the end. Perils and dangers by land and water, &c.

In thy whole life thou art exposed to Armies of miseries.

6. Thou, in thy Natural state, art subject to death, the 〈 in non-Latin alphabet 〉 and extremity of all these wordly miseries, for thy sinfulness. Rom. 5. 12. and 6. 23. Gen. 2. 16, 17. with 3. 19. Die thou must, that's certain; but when, where, how, &c. that's most uncertain: and how small a matter may bring thee to thine end? The bone of a Fish going cross thy throat may choak thee, as it did Tarquinius Priscus: A Raisin-stone may kill thee, as it did Sophocles and Anacreon: An hair in a draught of milk may end thee, as it did Fabius the Senator: The tooth of thy Comb as thou art combing thine head, entring the flesh, may make thy death's wound, as it befel Ruffinus the Consul: A Needle thrust into thy brest by a child born in thiue arms, may hasten thy death, as it befel Lucia, the Daughter of Aurelius. And when Death hath severed soul and body, what shall become of thy soul? Shall it ascend, or descend? Shall it live, or shall it die, &c. O, never think, that thou who livedst and diedst without God in this world, shall after death ascend to God, or live with God, in the world to come!

7. Thou, in thy Natural state, canst not escape the damnation of Hell, but shalt have part in the Lake which burneth with fire and brimstone, which is the second Death, there to be excruciated with torments numberless, easeless, remediless and endless, Mat. 23. 33. Rev. 21. 8. Rom. 6. 23. Gen. 2. 17. Mat. 25. 41, 46. Iude, verse 7. There, shall be weeping and gnashing of teeth, Mat. 25. 30. There, their worm dieth not, and the fire is not quenched, Mar. 9. 43, 44. There, not one drop of water from the top of a finger shall be vouchsafed to cool a tormented tongue, Luk. 10. 24, 25, 26. There thou shalt have pain of loss, and pain of sense. There thou shalt have plenty and penury; plenty of torment, penury of comfort. There will be Amissio Coeli, The miss of Heaven, which was often tendered thee, but thou didst refuse: Privatio Terrae, The loss of Earth, which thou hadst, but couldst not keep: Positio Inferni, The Position of Hell, which thou shalt have, and canst not be delivered from it. There will be universality, extremity, eternity of unpityed misery upon thy soul and body, without the least alteration, mitigation and cessation.

Oh wretched Natural man! Might thy torments in Hell be brought to an end, after so many millions of years as there are Stars in Heaven, Atomes in the Air, Dust in the Earth, Drops in the Sea, Grass-piles on the ground, or as there have been moments of time since time begun; it would be some comfort to thee in enduring them, some hope of being delivered from, them. But this eternity of Death and Torments will quite break thy heart; would make the very stinging of Ants and Fleas intolerable. Eternity is the very Hell of Hell. One said,O Vita mortifera! O Mors immortais! Et quomodo tandem te appellabimus? Vitam, an mortem? Si vita es, quomodo occidis? Si mors es, quomodo duras? &c. Rob. Bellarmin. in Conc. 3 de Cruciatibus Gehennae, part. 2. p. 467. Colon. 1626. O deadly life! O immortal death! What shall I term thee? Life? And wherefore then dost thou kill? Death? And wherefore then dost thou endure? There's neither life nor death but hath something good in it; for in life there is some ease, and in death an end; but thou hast neither ease, nor end. What then shall I stile thee? Even the bitterness of both; for of death thou hast the torment, without any end, and of life the continuance, without any ease. God hath substracted both from life and from death, all that is good: the residue he hath mixed together, and therewith tempered the torments of Hell. O bitter Cup, which all sinners impenitent shall drink at Gods hand!

This, this, O Natural man, is a brief shadow of thy sinful and wretched condition by Nature. But the one half, the tenth part, is not told thee. O, How can thine heart hold from breaking, thine eyes from dropping, thy bowels from turning within thee? How canst thou eat or drink with any comfort? How canst thou slumber or sleep one night in quiet? How canst thou possess, or go about any worldly thing with delight, whilst thou art ingulfed in this sinful, and woful, Natural condition.

II. Direction.

BE clearly and fully convinced in thy Conscio • ce, O Natural man, That thou still remainest in this thy sinful and wretched condition, un-converted, un-regenerate, un-renewed, until this present day. That, thou art still in the first Adam, and not as yet transplanted into Christ the last Adam. That, thou art still in thy sinful and miserable state of Nature, and not hitherto translated into an holy and happy state of Grace. That, thou art in thy sins still, 1 Cor. 15. 17. Thou art in the flesh still, Rom. 8. 8. Thou art dead in sins and trespasses still, Eph. 2. 1, 5. Col. 2. 13. Thou art in darkness, and very darkness it self still, 1 Ioh. 2. 9, 11. Eph. 5. 8. Thou art an enemy to God still, Rom. 8. 6, 7. Col. 1. 21. Thou art wholly displeasing to God still, Rom. 8. 8. Finally, That thou art in thy cursed and damned state still, Gal. 3. 10. Ioh. 3. 18, 36.

Here therefore I shall offer to thee chiefly two things for thy most serious consideration, viz.

I. That, it is most necessary for thee, O Natural man, to be throughly convinced, That thou still remainest in thy most sinful and wretched state of Nature, even until now. For,

1. Vntil thou beest throughly convinced, O Natural man, that thou still remainest in thy sinful and wretched state of Nature, thou wilt be apt to flatter thy self into a fond and groundless imagination, that thou art in a good spiritual state towards God, especially if thou hast been kept by Gods common restraining grace, from grosser sins, and hast been exercised in some outward acts of Religion and righteousness. Thus the un-convinced Pharisee, though in his un-justified Natural state, had an high opinion of his good spiritual state beyond other men, and beyond the Publican, and bragg'd of it even in his prayer to God, because he avoided some gross sins, and practised some outward duties, Luk. 18. 9. to 15. Thus Paul before his conviction and conversion, thought himself alive once without the Law, by reason of his outward unblameableness, legal priviledges, and external exercises of Religion: but when the Commandement came and convinced him, sin revived and he died. Compare Rom. 7. 9. with Phil. 3. 4, 5, 6. Thus the Laodicean Angel had an high opinion of his own good estate, till Christ convinced him of the contrary, and taught him the right way of bettering his condition, Rev. 3. 16, 17, 18, 19. The Natural man's self-opinionateness of his good estate, seals him up incurably in his bad estate. Many might have attained to a great degree of Christianity, if they had not presumed themselves to be Christians good enough already.

2. Vntil thou art fully convinced, O Natural man, that thou still remainest in thy sinful and wretched state of Nature, thou wilt never be kindly humbled for, nor become weary of, thy Natural state. Without conviction, there's no true sence of sin and misery: without true sence of sin and misery, who will be humbled for it or weary of it? Conviction, How did it humble Manasses? 2 Chron. 33. How did it abase Paul? Act. 9. Who can clearly see his own Natural sinfulness and wretchedness, and not abhor himself as in dust and ashes? Zech. 12. 10, &c.

3. Vntil thou beest kindly convinced of thy present sinfulness and wretchedness by Nature, thou wilt never seriously and sincerely seek out for supernatural remedy. When Peter's Hearers were convinced and pricked in heart, then they presently repair to the Apostles, saying, Men and brethren what shall we do? Act. 2. 36, 37. When the Iaylor's heart was convinced and shaken as well as the foundations of the Prison, he presently enquires of Paul and Silas, Sirs, what must I do be saved? Act. 16. 30. There are three steps towards the cure of a sick body, and of a sinful soul, viz. Inveuire morbum, To find out and be convinced of the malady; Adire medicum, To have recourse to the Physician for direction; and Applicare medicinam, To apply the medicine for the attaining of recovery. Who will seek to the Physician or apply any remedy, that feels no smart of his malady?

4. Vntil thou art fully convinced, O Natural man, that thou continuest still in thy Natural sinfulness and wretchedness, thou wilt never repent, and turn from thy sinful estate to God. Till the Prodigal soundly smarted under sence of his sin and misery, he never came to himself, or to a penitent resolution of returning to his Father. But then he comes, and sayes, Father, I have sinned against heaven and before thee—&c. Luke 15. 14, 15, 16, 17, 18, 19, 21. Here see, how conviction and lively sense of sin and misery, put him upon serious Consideration: Consideration put him upon penitential Resolution, Return, Repentance, Confession, Reformation, and humble Supplication.

5. Vntil thou, O Natural man, shalt be throughly convinced of the sinfulness and wretchedness of thy present Natural state wherein thou remainest unto this present day, thou never givest an actual entertainment and present welcome in thy soul, unto Jesus Christ and him crucify'd, as the only remedy against this sinfulness and wretchedness of thy Natural condition. 'Tis the sense of present pain, that makes the Patient cry out for means of ease till he find it, and having obtained it, how doth be esteem it and delight in it? 'Tis the apprehension of present danger at Sea in a storm, that makes the Passengers cry to God and man to help, Ionah 1. 5, 6. Psal. 107. 25, 26, 27, 28. and if the storm cease, and the Sea becomes still, that they can come to their desired Haven, Oh how welcome and acceptable is the Haven unto them! Psal. 107, 29, 30. So here; 'Tis the conviction of thy present Natural sinfulness and wretchedness, that makes thee in thy servent desires even thirst and long after Christ, the only Redeemer, vehemently; and upon obtaining of Christ, makes thee prize him highly, love him dearly, and delight in him most contentedly: As the penitent soul did, in like case, who washed Christs feet with her tears, wiped them with the hairs of her head, kissed them, and annointed them with oyntment, Luk. 7. 37. to the end. Oh, how acceptable is Christs Redemption, to them that feel their bondage under sin and misery! How amiable is Christs all-sufficiency for salvation, to them that are apprehensive of their sins damnation! And how precious, sweet and delectable is Christs sin-cleansing and soul-saving blood, to them that are aright convinced of the wormwood, bitterness and gall of their Natural sinfulness and wretchedness! Ease is alwayes acceptable; but double acceptable after tormenting pain: Health is alwayes sweet; but double sweet after long, tedious and tyring sickness: Life is alwayes pleasant; but to have returned from the brink of the grave to life again, is a double life.

Thus, O Natural man, it appears plainly, how necessary and advantageous it is for thee to be convinced, of the sinfulness and wretchedness of thy Natural state, wherein thou still remainest even until now.

II. How, and by what Discoveries, thou maist be clearly convinced, O Natural man, that thou still remainest in thy sinful and wretched state of Nature, in the first Adam; comes now to be considered, and to be considered by thee most seriously.

Know thou therefore, O man, O woman, whoever thou art, That the great God hath, in his faithful Word, certainly discovered and declared, every one, and consequently thy self in particular, to be and remain still in the Natural state of sin and misery: If these ensuing notes and characters of a state of sin and misery do certainly belong to them and to thee, viz.

1. If thou art without God in the world, 〈 in non-Latin alphabet 〉 . Eph. 2. 12. compared with verse 3. wherein the Apostle intimates; That the Ephesians, while in their sinful and wretched state of Nature, were without God in the world, and while without God in the world, they were children of wrath, even as others. Art thou not without God? Where's the divine Nature? 2 Pet. 1. 4. Where Gods Image? Eph. 4. 24. Col. 1. 10. Where the life of God? Eph. 4. 18.

2. If thou art still without Christ, [that at that time (i. e. while in your Natural state) ye were without Christ] Eph. 2. 12. with verse 3. Christless men are Godless men, for it is by Christ, as the way, whereby we come unto God as the end, Ioh. 14. 6. Heb. 7. 25. And Godless men are graceless men, sinful, wretched men; for God alone is the Author of all grace, 1 Pet. 5. 10. Eph. 2. 8. Art not without God? Then is Christ thine Head and Husband to guide thee? Eph. 5. 22, 24. Thy Lord and King to rule thee? Col. 2. 6. Thy Christ to annoint thee? 1 Ioh. 2. 20, 27. Thine Inhabitant to dwell in thee? Eph. 3. 17.

3. If thou art still without the Spirit of God, and of Christ inhabiting in thee. Remarkable is that of the Apostle— Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his, Rom. 8. 9. Here the Apostle intimates, 1. That, the Spirit of God, and the Spirit of Christ, is one and the same Spirit. 2. That, to be Christs, and to be in the Spirit, amounts in effect to the same thing. 3. That, they who have the Spirit of God and of Christ dwelling in them, are not in the flesh, (i. e. in their sinful and wretched state of Nature) but in the Spirit, (i. e. in a spiritual, holy, and happy state of grace. And 4. That, they who have not the Spirit of Christ, are none of Christs, are not in the Spirit, but in the flesh, i. e. in their sinful and wretched state of Nature.

Now, they have not the Spirit of God, and of Christ,

(1) Who are Unregenerate and Unrenewed. For the Spirit of God, and of Christ is a Regenerating Spirit, Ioh. 3. 5, 6. 8. A Renewing Spirit, Tit. 3. 5. He renews the whole man, in part. All things become New. 2 Cor. 5. 17.

(2) Who are Unsanctified and Unholy. For the Spirit of God and of Christ is an Holy Spirit, Psal. 5. 111. Eph. 1. 13. and 4. 30. The Holy Ghost 2 Cor. 13. 14. Tit. 3. 5. 2. Pet. 1. 21. 1 Ioh. 5. 7. Iude vers. 20. And all those that are builded by the Spirit for an Habitation of God, are by him made an Holy Temple in the Lord, Ephes. 2. 21. 22. 1 Cor. 3. 16. 17. And this Holy Spirit is the peculiar and immediate Author of Sanctification and Holiness to all Gods Elect, 1 Pet. 1. 2. A Spirit of Grace. Zech. 12. 10.

(3) Who are grossly ignorant of the Spiritual things of God, So as not to receive them, but to count them foolishness. 1 Cor. 2. 14. Eph. 4. 18. For, The Spirit of God and of Christ is A Spirit of Truth, leading unto all Truth, Ioh. 16. 13. A Spirit of wisdom and Revelation for the knowledge and acknowledging of the God of our Lord Jesus Christ. Ephes, 1. 17. &c.

(4) Who are not of Gods own family, are not his Adopted children nor are furnished with Filial Confidence, Fear, Love, Obedience, and other Childlike Properties. For, The Spirit of God and of Christ is a Spirit of Adoption where he dwells, Rom. 8. 15. Confirmin • g their Sonship, and assuring them of their Adopted State, 1. As a Witness Rom. 8. 16. 2. As a Seal, Ephes. 1. 13. 3. As an Earnest of their Inheritance, Ephes. 1. 14. And 4. As a first-fruits, Rom. 8. 23.

5. Who are prayer-less persons, wholly unable with filial faith, zeal and affection, to cry, Abba Father. For the Spirit of God and of Christ is a Spirit of prayer, a Spirit of grace and supplication, Zech 12. 10. enabling Gods children to cry fervently, Abba Father, Rom. 8. 15. and the Spirit helps our prayer-infirmities, when we know not what to pray for as we ought. For he maketh intercession for us, (viz. by enabling us to intercede for our selves) with unutterable groans, (i. e. with unutterable desires and longings of soul) Rom. 8. 26, 27.

4. If thou art still without the immediate, fundamental, and saving effects of the Spirits of God and of Christ, viz. Regeneration, Ioh. 3. 3, 5, 6, 8. Renovation, Tit. 3. 5. New Creation in Christ, Eph. 2. 10. 2 Cor. 5. 17. Conversion from sin and Satan to God, Act. 26. 18. Effectual vocation, 2 Thes. 2. 13, 14. 2 Cor. 6. 1, 2. Ioh. 6. 44. And Sanctification, 1 Pet. 1, 2. 2 Thes. 2. 13. By which Gods Spirit brings sinners out of the state of Nature: Then art still in the sinful and wretched state of Nature.

5. If thou art still unbelieving, without faith unfeigned, as by Nature all are, Tit. 1. 15. 2 Thes. 3. 2. And having no hope, no well-grounded hope of salvation and happiness by Christ, in this or the world to come, as is the condition of all in state of Nature, Eph. 2. 12. Then thou remainest in the state of Nature to this hour.

6. If thou continuest still impenitent and un-reformed to this day, not turned from darkness to light, nor from the power of Satan to God, Act. 26. 18. Col. 1. 13. Thou art still in thy sinful and wretched state of Nature. For by repentance God brings men unto himself, into a spiritual, supernatural state of life, holiness and happiness, Act. 2. 38. and 5. 31. and 26. 18.—Repentance unto life, Act. 11. 18. Ezek. 18. 30, 31, 32.

7. If thou dost habitually and primarily mind the things of the flesh. If thy thoughts, contrivances, designs, &c. are chiefly about carnal and worldly things, how to grow great, rich, &c. but seldom or never mindest the things of the Spirit, how to obtain Christ, how to be saved, how to make thy calling and election sure, how to make Heaven sure, how to walk with God, &c. Then thou art still after the flesh, Rom. 8. 5, &c.

8. If thy mind and wisdom be enmity against God, and cannot endure to be subject to the Law of God, then it is carnal, Rom. 8. 7. Col. 1. 21. The Natural mans mind is so set upon sinful principles and wicked works, that it cannot choose but hate God and his Law that utterly condemn them.

9. If thou art not a lover, but a hater of Gods people, in whom Gods image appears and shines forth. He that hateth his brother, is in darkness, (viz. in the darkness of a sinful and miserable state by Nature) and walketh in darkness, 1 Joh. 2. 9, 19, 11.—He that loveth not his brother, abideth in death. Whosoever hateth his brother, (i. e. his Christian brother, for God, Christ, Grace, Godliness, &c. in him,) is a Murderer: and ye know that no murderer hath eternal life abiding in him, 1 Ioh. 3. 14, 15.

10. If thou art under the Power of darkness, Col. 1. 13. The Natural man is not only Dark in the Concreet but Darkness itself in the Abstract, Eph. 5. 18. He is so dark, that he is all darkness, and nothing but darkness, therefore he is under the raign and power of it, so that he cannot by any ability of his own Extricate or deliver himself out of it.

The Natural man is under the power of a threefold Darkness. viz.

(1) The darkness of Sin, Sins are works of Darkness, Eph. 5. 11. The State of Sin is a state of darkness. Such are dead in Sins and trespasses: and as dead, they are overwhelmed with darkness, dwelt in darkness. Eph. 2. 1. 5.

(2) The darkness of Ignorance. This in part is that darkness that blinds the Eyes of Natural man, 1 Ioh. 2. 11. So that he cannot receive the things of God, they are Foolishness to him, neither can he know them; because they are Spiritually discerned, 1 Cor. 2. 7, 8, 9, 10, 11. 14. The Gospel is hid to them that are lost, the God of this world having blinded the minds of them that believe not, least the light of the glorious Gospel of Christ should shine unto them. 2 Cor. 3, 4.

(3) The Darkness of misery, by reason of his Sinfulness. The Scripture frequently expresseth misery under the Notion of Darkness which is very uncomfortable and dreadful: As, the Miseries in this life, Psal. 88. 6. and 107. 10. In death, Iob. 10. 21, 22. In Hell, wher's utter Darkness, Mat. 22. 13. and 25. 30. Blackness of darkness for ever Iude vers. 13. Everlasting chains under darkness, Iude 6. The Natural man being a child of wrath, Eph. 2, 3. having the wrath of God abiding on him, and being condemned already, Ioh. 3. 18. 36 may well be said to be under the power of darkness.

11. If thou art under the Power of Satan hitherto, thou art still in thy Sinful and wretched State of Nature. For every man Naturally is under Satan's Power and dominion, till he be supernaturally converted unto God. Act. 26. 18. Hence Satan is called, The Father of such, Ioh. 8. 44. The Prince of this world, Ioh. 14. 30. The Prince of this power of the Air, the spirit that effectually worketh in the children of disobedience, Eph. 2. 2. The God of this world, 2. Cor. 4. 4.

Now thou art under the power of Satan.

(1) While Satan blinds thine eyes, so that the Gospel is hid to thee. Is a mystry, a Paradox, to thee, &c.— left the glorious Light of the Gospel should shine unto thee. 2 Cor. 4. 4.

(2) While thou art an Unbeliever, 2 Cor. 4. 4.

(3) While thou art 〈 in non-Latin alphabet 〉 , a son, or Child of Disobedience. Gr. of Vnpersuadeableness, Eph. 2. 2. who are most disobedient to God, Christ and his Spirit. Unperswadeable by his word, Promises, &c. to repent, believe, &c.

(4) While thou art acted, and energetically wrought upon by the Spirit that is the Prince of the Power of the a yr. Ephes. 2. 2. 〈 in non-Latin alphabet 〉 the spirit now energetically-working, or effectually working. He effectually works in such, when he prevails with his Temptations over them, when he attains his will upon them, &c.

(5) While thou art resolvedly set and determined willfully, to do the lusts of the Devil, Ioh. 8. 44.

(6) While thou art held in the Snare of the Devil, and held Captive by him at his will, 2 Tim. 2. 26. Gr. 〈 in non-Latin alphabet 〉 , Taken alive, It seems to be a Metaphor, from Captains and Conquerors, who in war take their Enemies alive, carry them away in triumph, and use them as they please: Or from Huntsmen, who take their Prey wild beasts alive, and do with them as they list. So Satan deals with the Natural man, while under his power, he wholly enters him, orders him, acts him, by his Suggestions as he will.

12. If thou art dead in Sins and Trespasses, and not as yet quickned by Christ, Eph. 2. 1. 5. Col. 2. 13. thou art hitherto in thy Sinful and wretced State of Nature. To be dead in Sin and Trespasses is to be Spiritually dead, while thou art Naturally alive.

And art not thou Spiritually dead? Are not the Tokens of Spiritual Death clearly upon thee?

(1) Art not thou quite destitute of the Fountain and Root of all Spiritual life to the Soul? Christ is the Fountain of all Spiritual Life, being united to the Soul by Faith, Gal. 2. 20. Ioh. 11. 25, 26. As the Soul is the Fountain of Natural Life being u •• ted to the body▪ the body is dead, when without the Soul: Iam. 2. 26. So the Soul is dead in every Natural man, while he is without Christ. Eph. 2. 1. 5. 12.

(2) Art thou not wholly destitute of any spiritual sense rightly to discern and receive the things of God? 1 Cor. 2. 7, 8, 9, 10, 11, 12, 14.

And where there's no Soul, there's no life.

(3) Art thou not utterly destitute of Spiritual Breath? viz. The sacred breathings of strong cryes and groans, • ervent desires and prayers, crying Abba Father? This is their breath, that are spiritually alive, Rom. 8, 15.—26, 27. No sooner was Saul▪ converted and quickned by Christ: but the Lord told Ananias;—behold he prayeth, Act 9. 11. Breath and Life come and go together. Gen. 2. 7. Psal. 104. 29. If thou art without this spiritual breathing, this Spirit of Prayer, thou art without the Spirit of Life from Christ, and remainest dead in Sin.

(4) Art thou not without all vital Heat and Spirit, warmth of heart, desire, love, and all good affections towards God, Christ, his people, and his wayes: and even stone-cold as to all matters of Religion, Devotion, divine Worship, as carnal men use to be? Rev. 3. 15, 16

Then thou art not only mortally • ick; but quite dead in Sin, stretched-out, and ready to be buried in the infernal pit. As where there's Natural warmth in the body, there's life: where nothing but Coldness, there's Death.

13▪ If thou art still an habitual worker of iniquity, A Tradesman in sin: Thou art still in thy Natural state and Condition. Such Christ will not at all own, but eternally reject at the last day. Mat. 7. 23. • Tis one thing to sin, or slip into sin accidently; another to trade in sin constantly, habitually, and to yield up his members as tools of unrighteousness unto Sin. Rom. 6. 12, 13. &c.

14, Finally, Thou art still in thy meer Natural sinful state, if in the whole course of thy life thou walkest according to the Course of this World; The Lusts and wills of the Flesh, The suggestions, Temptations and operations of the Devil. All such are dead in sin, and by Nature Children of wrath. See all this most fully in Eph. 2. 1, 2, 3.

III. Direction.

COnsider often with all Ser •• usness, D Natural Man, That living and dying in this thy Sinful and wretched Condition of Nature, thou 〈◊〉 utterly lost both Body and Soul for evermore: And caust not expect any other portion after this present momentary Life, than everlasting Torments in unquenchable Fire with the Devil and his Angels. Compare diligently, Ephes. 2. 1, 2, 3. Luk. 13. 3. 5. and Ioh. 3. 36. with Mat. 25. 41. to the end. Luk. 16. 24. Iude 7. Math. 9. 43, 44. As was formerlyIn the close of the I. Direction. intimated.

Here therefore, O Sinful and wretched Natural Man, I beseech thee let these 2 things sink deep into thine heart, viz.

1. That, Thou living and dying in this thy Natural State, shalt certainly perish both Body and Soul in Everlasting torments in Fire Prepared for the Devil and his Angels. Math. 25. 41. For,

1. If thou livest and diest in thy Natural State of Sin, Thou livest and diest Without Christ and without Hope, Eph. 2. 1. 2. with vers. 12. Christless and Hopeless. And therefore Hopeless, because Christless: For Jesus Christ is our Hope, i. e. The sure foundation of all our Hope of Salvation, 1. Tim. 1. 1. What? Christless? How then canst thou be saved? Who ever was, or can be saved without Christ? Act. 4: 11. 12. And Hopeless too? yes. For, who can once expect or look for Salvation by Christ, without Hope?

2. If thou livest and diest in thy Sinful and wretched state of Nature, Then thou livest and diest a most Cursed Creature, Gal. 3. 10. and A Child of wrath, even as others, Eph. 2. 1. 2. 3. what? Cursed? For what? For that thou continuest not in all things which are written in the Book of the Law to do them, Gal. 3. 10. because thou doest not perform, as is thy duty, perfect, perpetual, personal obedience to all things in Gods Law, which, nor thou, nor any meer man since Adam's Fall, could ever perform. (2:) To what art thou cursed? 1. To pains of Loss and Sense, Mat. 25. 41. Depart ye cursed—There's pains of Loss. Depart from Christ, from the only Redeemer, Gal. 3. 13. From the only All-sufficient Saviour, Heb. 7. 25. From the one only Mediator betwixt God and man, 1 Tim. 2. 5. From the only way unto the Father, Ioh. 14. 6. From the hope and consolation of Israel, &c. 1 Tim. 1. 1. Luk. 2. 25. Oh! who can so depart from Christ, and that for ever, and not be cursed? 2. To pains of Sense: Depart into everlasting fire prepared for the Devil and his Angels. What, into fire? What is more sharp and tormenting to the Sense, then fire? Into everlasting fire? Then no hopes of relaxation or deliverance thence, after millions and ten thousand millions of years, &c. Everlasting, kills the soul. Oh! who can dwell with everlasting burnings? Into everlasting fire prepared? Prepared by God. Tophet is ordained of old,—he hath made it deep and large, the pile thereof is fire and much wood, the breath of the LORD like a stream of brimstone doth kindle it, Isa. 3. 33. And if God have prepared it, whose wisdom, power, justice, wrath, &c. are infinite, how dreadful is that Preparation! No men, Angels or Creatures, can make such Preparation. Prepared for the Devil and his Angels. Oh what a dreadful preparation must that needs be! What? To be everlastingly racked with the Devil and his Angels; the worst of all society? To be everlastingly tormented in fire prepared for the Devil and his Angels? What an aggravation will this be of these infernal fiery torments? No torments in the world like these torments. (3.) And by whom art thou, and shalt thou be thus dreadfully cursed? By the glorious and living God, in his Word, Gal. 3. 10. And by the Lord Jesus Christ, at the great day, Mat. 25. 41. O dismal, soul-damning Curse! What Natural man, so dying, can escape it, or endure it? Whom God and Christ curseth, they are cursed; whom God and Christ blesseth, they are blessed indeed.

3. If thou livest and diest in thy sinful and wretched state of Nature, Thou wilt be eternally shut out from God, Christ, and all the Blessed Saints and Angels, unto the Devil, his Angels and Reprobates; from Heaven, to Hell; from light, to darkness; from joy, to grief; from mercy, to misery; from happiness, to unhappiness; from life, to death; from all good, into a conflux of all evil. Compare Mat. 18. 3. Ioh. 3. 3, 5. 1 Cor. 6. 9, 10. Gal. 5. 19, 20, 21. with Mat. 23. 33. Rev. 21. 8. Mat. 25. 41, 46.

II. That, There's weighty cause why these thoughts and Considerations should strike deep into thy heart, and dwell there. For,

1. This Life is the only season and seed-time of grace, for obtaining of salvation, and preventing of damnation. Behold, now is the accepted time, now is the day of salvation, 2 Cor. 6. 2. Now is the time of repenting, turning to God, believing in Christ, of laying up for our selves treasures in Heaven, &c. Act. 17. 30. Eccl. 12. 1. Mat. 6. 20. Therefore to day if thou wilt hear his voice, harden not thy heart, Heb. 3. 7, 8, 15. Whatsoever thine hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou g • est, Eccl. 9. 10. As the Tree falls, to Heaven or Hell, so it will lye till the last day.

2. This present life of thine (which is the only seed-time of grace and salvation) is most frail and short. Thou hast here no continuing City; happy wert thou, didst thou by faith unfaigned seek one to come. A City that bath foundations, whose builder and maker is god, Heb. 3. 13, 14. with 11. 9, 10. We are all strangers before God, and sojourners, as all our Fathers were, 1 Chron. 29. 15. Man born of a woman, is but short of dayes, and full of trouble, Job 14. 1. Mans Life is of no long computation, at most, in ordinary dispensation, but 70 or 80 years, Psal. 90. 10. And what's that to eternity? Thy Life is but a few years, Job 16. 22. Moneths of number, Job 14. 5. A f • w and evil dayes, Gen. 47. 9. An Hirelings day, which at most is but 12 hours, Iob 14. 6. As nothing, before God. Surely every max at his best estate is altogether vanity, Selah, Psal. 39. 5. O, with what pathetical similitudes doth the Holy Ghost represent the vanity and brevity of mans Life! Mans Life here is but a vapour, appearing and disappearing, Iam. 4. 14. A wind, that blows and goes, Iob 7. 7. A flower, that flourisheth and fades, Psal. 103. 16, 17. Iob. 14. 2. A fable or tale told, almost as soon forgot as told, Psal. 90. 9. A flood, speedily flowing night and day, never returning, Psal, 90. 5. A watchin the night, but 3 hours long, Psal. 90. 4. A sleep, insensibly gone, Psal. 90. 5. A shadow, or show, without substance and reality, Iob. 14. 2. Psal. 39. 6.

Such is thy Life, O Natural man, thy day spends apace, thy night hastens wherein thou canst not work. Up and be doing: The journey to Heaven is a long and difficult way; to fit thy self for Heaven is a great work. Lose not an inch, a moment of time, lest it be too late. This day is thy flourishing, to morrow may be thy funeral: So it was with that graceless fool, Luk. 12. 20. This night thou sleepest in thy bed, ere many nights come thou maist sleep in thy grave. And then, if thy heavenly work be not done, thou art eternally undone.

3. Thy Death is sure, Heb. 9. 27. Iob 14. 5. 2 Sam. 14. 14. The dismal winter doth not more certainly pursue the summer and autumn, the darksome night not more infallibly and speedily drive away the day, then thine unexpected Death will thy momentany Life. Thy Death is then most certain, and most uncertain thing in the world: most certain that it will come; most uncertain when, where, how, it will come upon thee. Thy last day is concealed from thee, that every day it may be expected by thee. Latet ultimus dies, ut observentur omnes dies. August. Hom. 13. p. 441. B. Tom. 10. Basil. 1569. Be alwayes in readiness for God and Christ, lest Death surprize thee, and so thou be shut out with the 5 foolish virgins, and the impenitent thief, Mar. 25. 10, 11, 12. Luk. 23. 39, 40, 41.

4. Upon thy Death, O Natural man, Gods impartial judgement, and infernal torments, will immediately pass upon thy soul, Heb. 9. 27. Luk. 16. 22, 23, 24. And upon both body and soul at the great day of the LORD, Mat. 25. 41, 46. 2 Thes. 1. 7, 8. And Oh how intolerable, incurable, and undeterminable will they be! as hath been intimated.

5. Finally, It were a thousand pities, that thy precious and immortal soul, O' Natural man, should ever come into that place of torments. For, 1. Was not thy sould a spark of immortality, which no mortals nor meer creatures can possibly kill and destroy? Mat. 10. 28. 2. Was not thy soul, in its first Creation, the principal receptacle and subject of the blessed Image of God? Gen. 1. 26, 27. 3. Is not thy soul still the seat of all thy reason, understanding, sense, motion, strength, beauty, &c. and the very rise and guide of thy whole body, without which it is no better than a dead, senseless, helpless, useless, worthless, organized lump of earth? 4. Is not thy soul thy most precious jewel, of more true worth and invaluable consequence to thee, then any thing in the world, then the whole world besides? Christ who best knew the souls true value, said; What shall it profit a man to gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? Mat. 16. 26. And wilt thou hazard this thy precious soul unto infernal torments for ever, for a few rotten pleasures of sin for a season?

Now then, O Natural man, think seriously of all these things. Dost thou believe them? Canst thou really be perswaded in thy conscience, that, living and dying in this thy Natural state, infernal torments for ever and ever will inevitably be thy portion? And is this a condition for thee to rest in? Is this a state wherein thou canst rejoyce, that art every day in danger to tumble headling into Hell? Is there so small a distance betwixt thee and Death eternal, even a short span or moment of a temporary life, and wilt thou not yet come out of Egypt? O, amend (saidDum potes emenda, dum tempus habes clama ad omnipotentem Deum, dum datur spacium luge, dum licentia est paeniteas, festina dum potes, dum anima versatur in corpore, dum adhuc vivis futurum remedium require tibi prius, quam te profundum absorbeat Pelagus, & prius qu •• m te malignus rapiat infernus, ubi nulla datur indulgentia, ubi nullus regreditur ad veniam. De qua paena pius nos Dominus eripere dignetur. Aug. de Sanctis Serm. 40. p. 1249, &c. Tom. 10. Basil. 1569. Augustine) while thou canst; cry to God Almighty while thou hast time; lament while thou hast space; repent while thou hast leave; make hast while thou canst, while thy soul is in thy body, while thou livest seek out for remedy, before the huge deep swallow thee up▪ and before that woful Hell snatch thee away, where there is no indulgence, whence none return to receive remission. From which punishment the gracious God vouchsafe to deliver us. So he, pathetically.

IV. Direction.

DAily and deeply revolve in thy mind, How few they are that are effectually recovered out of their Natural state of sin and misery, in comparison of the innumerable multitudes that die and perish therein everlastingly. That this is so, is evident;

1. By the express words of our Blessed Saviour: Enter ye in at the strait gate, for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat: How strait is the way which leadeth unto life, and few there be that find it, Mat. 7. 13, 14. What is this broad way leading to destruction, but the sinful and wretched way of the world, the flesh, and the Devil? Who are those many which go in thereat, but all those that live and die in their sinful and wretched state of Nature? What is that strait way leading unto life, but the way of God, by Christ, through faith? Who those few that find this strait way, but those that are converted from darkness to light, &c. Act. 26. 18. So then how few are the saved, in comparison of the multitudes that perish!

2. By the paucity of those that were saved of old under the Old Testament, from the dayes of the first Adam, till the death of Jesus Christ the last Adam. For,

1. From Adam till Moses the Church of God was only domestical, confined within certain Families succeeding one another, as within the Families of the 10 Patriarchs before the Flood, Adam, Seth, &c. and within the Families of the 12 Patriarchs after the Flood. Now during this time, which was above 2400 years, how few were recovered out of their sinful and wretched state of Nature! For, how few were within the Church of God, in comparison of them that were without? And those that were without the Church, and so died, may generally be supposed to have perished in their Natural state of sin and misery, 〈…〉 which were far the greatest number of the whole world. For, 1. When in the dayes of Noah, God brought the Flood of waters upon the old world, to destroy all flesh that breathed, Gen. 6. 13, &c. and 7. 21, 22, 23. the world of the ungodly, (as Peter stiles them, 2 Pet. 2. 5.) was drowned, when only one Family of Noah, in the whole world, consisting but of 8 souls, were saved in the Ark, Gen. 6. 18. and 7. 7. with 1 Pet. 3. 20. And of these 8 one was a wretched and cursed Cham, that mocked at his own Fathers nakedness, Gen. 9. 21, 22, 24, 25. 2. When God overthrew the Cities of Sodom, Gomorrha, Admah and Zeboim, he found not 10 righteous persons in all those Cities, for then he would have spared all for those tens sakes, Gen. 18. 32. Only 4 persons, viz. righteous Lot, with his Wife and 2 Daughters, escaped the dreadful showers of fire and brimstone, Gen. 19. 15, 16. And one of these 4, for looking back, viz. Lot's Wife, was turned into a pillar of salt; to season mens unsavoury lusts after worldly things, as Augustine Denique uxor Lot, ubi respexit, remansit, & in salem conversa hominibus fidelibus quoddam praestitit condimenium, quo sapiant aliquid, unde illud caveatur exemplum. Aug. de Civit. Dei, lib. 14. ca. 30. Tom. 5. intimates. 3. In Iob's time (Iob is conceived to be of Abraham by Keturah, byGeneral view of the Holy Scriptures, Edit. 2. p. 126, &c. A work like H. Broughton's, perfected by T. Hayne. some; his descent and time is variously reported by others, as I have elsewhereSee in my Key of the Bible, on the Book of Iob, §. 4. shewed; but generally he is thought to have lived in the times of the Patriarchs by most) Satan had so over-run the whole earth, that none in the earth, (i. e. very few, or none in visible and conspicuous manner) were found righteous, fearing God and eschewing evil, forsaking the Idols of Egypt, as Iob did, Iob 1. 1, 7, 8. and 2. 2, 3.

2. From Moses till Christs Death, the Church of God became National, but was confined only to one Nation, among all the Nations of the world, viz. the Nation of the Iews, which were not moe in number then any people, but the fewest of all people, Exod. 19. 5, 6. 1 Pet. 2, 9. Deut. 7. 6, 7. Therefore, few in comparison, were, during that time, recovered out of the state of sin and misery by nature. Salvation was only of the Iews, Joh. 4. 22. And of such few Proselytes of other Nations as came in and joyned themselves to the people of the God of Abraham, Psal. 47. 9. All others were as forreigners and strangers they, the Commonwealth of Israel, and houshold of God, Eph. 2. 12, 13, 19. All other were reputed no people, as having not obtained mercy; no special saving mercy, they, the people of the living God, that had obtained mercy, 1 Pet. 2. 9, 10. All others were accounted as dogs; they, the children, Mat. 15. 26.

And yet all the Jews were not plucked out of their Natural state of sin and misery▪ and saved. For they are not all Israel, which are of Israel, Rom. 9. 6. And though the number of the children of Israel be as the sand of the sea, a remnant shall be saved, Rom. 9. 27. A remnant is but a small number to the rest. Consider well; 1. All the men of Israel, able for war, from 20 years old and upwards, were numbred in the wilderness to be 603550, Numb. 1. 46, 47. besides the Levites; and all these, save Caleb and Ioshuah, for their unbelief and murmuring against God, and the promised Land, were destroyed in the wilderness, Numb 14 1, 2, &c. verse 26, 27, 28, 29, 30. to 39. 1 Cor. 10. 10. Heb. 3. 17, 18, 19. Iude 5. 2. Many of them also for their other wickedness were overthrown in the wilderness, 1 Cor. 10. 5. to 12. 3 In the dayes of the Iudges, they, even the generality of them fell away from Gods true Religion and worship, unto heathenish Idolatries, and that frequently, therefore God often gave them up into the hands of several sorts of oppressors, Iudg. 2. 11. to 16. 4. In the dayes of Ieroboam, 10 Tribes of the 12 apostatized from God, and fell to the Idolatry of the Calves in Dan and Bethel, and at last were carried captive into Assyria for their wickedness; and the Scripture makes no mention of their return, 1 King. 12. 28. to the end, and 19. 14, 18. 2 King. 17. 3. to 24. 5. The two Tribes of Iudah and Benjamin remaining, grew very wicked from time to time, especially in the reigns of wicked Kings: insomuch that at last the face of all things in the Church was so corrupt, that both the King, Priests and people grew to such an height of impiety, that there was no remedy, and God gave them into the hand of the Chaldeans, who destroyed them without pity, and carried them captive to Babylon, where they were in thraldom 70 years together, 2 Chron. 36. 11. to 22. 6. Many of the Jews after their return from the Babylonish Captivity, whereby they should have been reformed, fell into sundry offences in the dayes of Nehemiah, which he endeavoured to reform; as, most oppressive Usury, Neh 5. 7, &c. Prophanations of the Sabbath-day, Neh. 13. 15. to 23. Marriages with Wives of Ashdod, Ammon and Moab, Neh. 13. 23, &c. 7. Finally, In the dayes of Antiochus, the whole face of Religion was miserably corrupted, and the conscientious were cruelly persecuted, 1 Mac. 1. 45. to the end. And when our Blessed Saviour became incarnate, the whole affairs of Religion lay miserably prostrate and defaced. See Mat. 5. and 6, and 7, and 15, and 23.

Now, all these things Considered, How few can we rationally imagine to have been plucked out of their sinful and wretched state of Nature, when iniquity so abounded in the Church!

3. By the Scarcity of the Truth, Life, and Power of Godliness and Christianity, even in the Visible Churches of Christ, now under the New Testament: the fewness of those that are effectually recovered out of their Natural state of Sin and misery may further appear. For,

1. In our Blessed Saviours dayes, as the Scribes and Pharisees had in a manner engrossed all Religion to themselves, as is none were Religious but they, Luk. 18. 9. &c. Phil. 3. 5. Act. 26. 5. So the whole Religion of the Scribes and Pharisees stood in outward Forms, hypocritical appearances, &c. Rather then in any sincere Realities, Math. 6. 2. 5. 16. and 15. 2. to 10. and 23, 2, to 8, 13. to 34. and therefore our Saviour tells his hearers plainly; That Except their Righteousness exceed the Righteousness of the Scribes and Pharisees; they shall in no case enter into the Kingdom of Heaven, Mat. 5. 20.

2. The Apostle Paul hath prophecied of perillous times to come in the last dayes, viz. That men shall cloak and shelter their many notorious abominations, under a form of Godliness, denying the Power thereof, 2 Tim. 3. 1 2, 3, 4, 5.

3. In the New Testament we are oft informed how rare and precious true Religion is. As, That, Christs flock is but a little flock, Luk. 12. 32. That, of the ten Virgins, the one half were foolish, having lamps of Profession, no Oil of Grace in them, Math. 25. 1. &c. That, in the flower of the Church, as there is Wheat, so there is Chaff, and more Chaff than Wheat, Mat. 3. 12. That, of four sorts of Hearers, there are three naught. Mat. 13. Luk. 8. And, that it is very observable, If out of the Visible Church you take away, All the notoriously Prophane, All the meer Moral and Civil honest men, All the gross Hypocrites whose hypocrisy half an eye may discern, all the privy close Hypocrites who know themselves to be Hypocrites, and all formal Hypocrites or Temporary believers that believe only for a time, Luk. 8. 13. Mat. 13. 20, 21. the Residue will be very few, in Comparison, that are plucked by the hand of Heaven out of their Natural state of Sin and misery, and thereby prepared for eternal felicity.

V. Direction.

EArnestly and Effectually lay to heart, O Natural Man, How happy it would be for thy poor Soul, to he one of those few recovered out of the Sinful and wretched state of Nature; rather then one of those many that live and die and so perish therein eternally, Luk, 13. 24. Mat▪ 7. 13, 14.

O, do not follow a multitude to do evil, Exod. 23. 2. To walk according to the Course of this World; to do, as most do; to swim down the Common stream; &c, is the Natural man's way and delight, Eph. 2. 1; 2, 3. But 'tis no safe way. The broad way hath most Company, but the worst issue, Destruction: The Narrow way hath fewest passengers, but the best Event, eternal life. Mat. 7. 13. 14. Will it not be infinitely better for thee, To be converted with afew, then to remain carnal with a Multitude? To be Justified, adopted, acquitted at last day, and eternally saved with a few; rather then to be held guilty, cast out of Gods family, condemned at the last day, and eternally tormented with the greatest multitude? will it be any ease to thy 〈◊〉 , to be tormented with the greater Company: when the numerousness of the Tormented will but augment and aggravate one anothers torments? Oh it will be far happier for thee, to be in Abraham's bosom with one Lazarus, then to be tormented in infernal Flames with Dives and all his five brethren, Luk. 16. 23. 28. and with all the ungodly of the World.

VI. Direction

FUlly be convinced, O Natural Man, How impossible a thing it is for thee or for any of the Sons of Adam, to be effectually brought out of this Sinful and wretched state of Nature, into an holy and happy state of Grace, by any ability or sufficiency of our own, or by the Sole Assistance or influence of any meer Creature in the whole world.

This is a point of great Consequence. For clearing of it I shall endeavour to shew, 1, what Natural man cannot do for delivering himself out of his Sinful and wretched state of Nature. 2. What he can and ought to do, 3. How, for not doing, what he can and ought to do he shall justly perish for ever.

I, Natural man in order to his effectual Recovery out of his Sinful and wretched state of Nature, cannot do these things following. O Natural man thou canst do none of these things, viz.

1. Thou canst not Circumcise thineheart from its natural filthiness, Deut. 30. 16. nor take away thine heart of Stone, canst not remove the natural hardness of thine heart in unbelief, impenitency, and Sin: Nor free thy self from thy Death in Sins and trespasses. This is Gods peculiar work, Ezek. 36. 26. Eph 2. 1. 5.

2. Thou canst not furnish thy self with the Spirit of God, the Spirit of Grace, of Regeneration, of Renovation: nor with the Principle and Habits of Grace infused into the Soul, as Repentance unto Life, Faith unto Salvation, &c. These are not of ourselves, they are the proper Gifts of God, See Zech. 12. 10. Ezek 36. 26, 27. Act. 11. 18. and 5. 31. Eph. 2. 8.

3. Thou canst not Actuate, Exert and draw into Exercise the Principles and Habits of Divine Grace already infused and instilled into thy Soul: but by Gods special assisting and Co-operating Grace. Turn thou me, and I shall be turned,—Surely after that I was turned, I repented—. Ier. 31. 18, 19. —It is God that worketh in us ( 〈 in non-Latin alphabet 〉 both to will, and to do, of his good pleasur • ▪ Phil. 2. 13. Christ said;—without me ye can do nothing Ioh. 15. 5. Paul acknowledgeth;— not that we are • ufficient of our selves to think any thing as of our selves: but our sufficiency is of God. 2. Cor. 3. 5. Of God we must have Preventing Grace, that we may will: Subsequent Grace, that we may not will in vain. In Gratia pr • veniens, qu • velimus: subsequens, nè frustra velimus. D. J. Prideaux. Lect. 3. de Grat. universali. §. 4. p. 39. Augustines judgement, they are most sharply and vehemently to be resisted, who think, that without the help of God, by the very force of Humane will, they are able either to perfect righteousness, or to profit in tending thereunto. And elsewhere he speaks notably of Gods Preventing and following Grace;—He prevents us, that we may be healed: He will follow us, that being healed we may grow. He prevents us, that we may be called: He follows us, that we may be glorified. He prevents us, that we may live piously: He follows us, that we may live with him perpetually. For, without him we can do nothing. —Misericordia ejus praevenit nos. Praevenit autem, ut sanemur: quia & subsequetur ut etiam Sanati vegetemur. Praevenit ut vocemur, subsequetur ut Glorificemur. Praevenit ut piè vivamus, subsequetur ut cum illo semper vivamus, quia sne illo nihil possumus facere. August. lib. de Natura & Gratia contra Pelagianos. cap. 32. Tom. 7.

6. Thou canst not subdue the reign and dominion of thy sins, casting them as into the depths of the Sea, mortifying them and crucifying them, Mi • . 7. 19. Rom. 8. 13. Gol. 3. 5. Nor canst thou finally purge and cleanse thy self so compleatly from all incident corruption, that neither spot nor wrinckle nor any such thing may remain. Eph. 5. 25, 26, 27. These are the singular works of God and of Jesus Christ by his Spirit, with, or without the means of Grace.

4. Thou canst not by any power of thine own, or by the help of any creature, Come unto Christ, so as to accept him for thine only Saviour; nor by Christ unto God, as thy God in Covenant: Except God himself, the Father of Jesus Christ draw thee. Ioh. 6. 44. But if he please effectually to draw thee, to draw thy mind, thy Conscience, T • y will, Thine Heart and Affections, then thou shalt not only come to him, but even run after him. Cant 1. 4.

5. Thou canst not of thy self seriously and sincerely, so as thereby to please God, so much as will or desire Jesus Christ, and God in him, in order to thine eternal happiness. For, 'Tis God that works in us to will as well as to do, Phil. 2. 13. 'Tis Gods Spirit that puts desires and groans into the heart: For, we know not what to pray for as we ought, what to will or desire as we ought, &c. Rom. 8. 26. 27.

2. Finally, Thou canst not of thyself do that which may be acceptable unto God, nor bring forth fruit unto God, without Christs special influence and assistance. Ioh. 15. 4, 5. Philip. 2. 13.

Now then, O Natural man, seeing these things are utterly beyond the sphear of thine activity, 1. Presume not that thou canst be thine own Saviour or Deliverer out of thy Sinful and wretched state of Nature, by any Vniversal Grace or Freedom of will. 2. But deny thy self and all thy self-sufficiencies in this point utterly. 3. Seek for Recovery out of thy Natural state of Sin and misery, from the omnipotent God alone.

II. A meer Natural man, notwithstanding, is able to do many things and he ought to do them, in order to his Recovery out of his Sinful and wretched state of Nature. O thou Natural man God hath furnished thee with sundry Talents improvable in some measure to this End: These thou must not hide in a Napkin, or bury in the Earth▪ but oughtest to improve to the uttermost. Mat, 25. 14, to 31. with Luk. 19. 12. to 28. Particularly,

1. Thou art able to consider of many things very conducible to thy Recovery out of thy Natural state, Ezek. 18. 27▪ 28. Luk 15. 17. &c. These thou shouldst take into serious Consideration. As, 1. That thy Natural state is most Sinful and wretched, as was manifested. 2. That Every one living and dying in his Natural state, shall everlastingly perish without remedy. Mat. • 8. 3. Ioh. 3. 3. 5. and 8. 24. Act. 4. 11, 12. 3. That no man can effectually and fully rescue himself out of his Natural state, by his own ability, Ioh. 1. 12. Phil. 2. 13. Eph. 2. 1. 5. 4. That, now as during this present life, man is to be recovered out of his Natural Condition, or never. 2 Cor. 6. 1. 2. Ecles. 9. 10. Heb. 9. 27. 5. That thy Soul is most precious: and no Treasures of this world, no Pleasures of Sin, no Pinacle of Earthly Honours, can countervail the loss of thy Soul, Mat. 16. 26.

2. Thou art able in some measure, to search, prove, and examine thy state and wayes, so as to be convinced of the badness of them, and danger of Continuing in them, 2 Cor. 13. 5. Lam. 3. 39. 40.

3. Thou hast ability, upon discovery of thy Sinful, wretched, and dangerous Condition, to humble thy self deeply in the sight of God, for it. Manasses in chains, did it, 2 Chron. 33. • 1, 12. The Prodigal in misery resolved it▪ Luk. 15. 17. 18. 19.

4. Thou canst confess thine iniquities; upon Conviction vilest offendors have done it, as, Acham, Iosh. 7. 20. 21. King Pharaoh, Exod. 10. 16. 17. King Saul, 1 Sam. 15. 24. Judas, Mat. 27. 3, 4, 5.

5. Thou mayst in some sort forsake and turn from many iniquities: though not sincerely, nor from all entirely. Herod for a while did forbear to put John Baptist to death, though he mortally hated him for Her • dias sake, Mat. 14. 3. to 13. Haman vexed extreamly at Mordicai's not bowing, yet refrained himself from present Revenge, Est. 5. 9. 10. Pharisees abstained from many outward gross sins, Luk. 18. 11. Saul, whilst a Pharisee, was touching the law blameless, Phil. 3. 6. Iudas lived so inoffensively among the Apostles, that when Christ declared that one of them should betray him, none suspected Judas more then themselves, Mat. 26, 21. to 26. Ioh. 13. 21, 22, 23.

6. Thou art able to attend upon, and make use of, all the outward means of grace, ordinary and extraordinary. Meer Natural men, carnal men, have done thus much heretofore, and such may do the like hereafter. Canst not thou, O Natural man, hear the Word of God preached? when the three bad grounds, the three sorts of bad hearers did, Mat. 13. 19, &c. When Herod heard Iohn Baptist gladly, Mar. 6. 20. When Scribes and Pharisees heard Christ, Mat. 21. 45. When Iudas heard Jesus preach often. When Simon Magus heard Philip preaching, Act. 8. 12, 13. Canst not thou partake the Sacraments? when Simon the Sorcerer was baptized, Act. 8. 13. When the Corinthians came to the Lords Supper, though many unworthily, and smarted for it, 1 Cor. 11. 29, 30. Could they not have come better? Canst not thou pray after a sort? when the Mariners in • Ionas's ship prayed in the storm, Ionah 1. 5, 6. When Pharisees pray, Mat. 6. 5. and Luk. 18. 10, &c. Canst not thou sanctifie the Sabbath-day? when Scribes and Pharisees were so zealous against the breach and prophanation of the Sabbath, Mat. 12. 1, 2. Ioh. 5 16, 18. Canst not thou humble thy self with fasting? when Ahab did it, 1 King. 21. 27, 28. When the Heathen City Nineveh did it, Ionah 3. 5. to 10. When Pharisees did it often, Luk. 18. 10. 11. &c.

7. Finally, Thou canst O natural man, do much good, perform many religious Exercises and Christian duties, as our hearing reaped much Spiritual Benefit by the means of Grace. What other meer Natural men have done, thou maist do. As,

(1.) Thou maist give much Alms to the poor. So did the carnal Pharisees, Mat. 6. 1, 2. So the blinded Papists.

(2.) Thou maist show much kindness and favour to Gods people, to Christians, &c. So did Cyrus to the Jews, Ezra 1. 1, 2. Artaxerxes to Ezra, Ezra 7. 11. to 27. Ahashuerus to Mordecai and the Jews, Esth. 6. and 7. and 8. and 9. and 10. So Maximinus the Emperour, under Gods heavy judgements, his bowels rotting, innumerable worms crawling from him, &c. ceased his cruel persecutions of Christians, and made a Law for their peace, liberty and publick meetings.Euseb. Hist. Eccl. lib. 8. cap. 27, 28, 29.

(3.) Thou maist have Gods faithful Ministers in high esteem, maist reverence them, and hear them gladly. As Ioash did Iehoiadah, 2 Chron. 24. 2, 4, &c. Herod did Iohn Baptist, Mar. 6. 20. Simon Magus did Philip, Act. 8. 13. And as the Officers of the chief Priests and Pharisees sent to take Christ, were wonderfully taken with Christ, Joh. 7. 32, 45, 46.

(4) Thou maist desire the prayers of Gods Ministers and people for thee. As Pharaoh desired the prayers of Moses and Aaron, Exod. 9. 27, 28. and 10. 16, 17, 18. King Ieroboam desired the prayers of the man of God for his withered hand, 1 King. 13. 4, 6. And Simon Magus begg'd the prayers of Peter and the Apostles for himself, that the evils feared might not come upon him, Act. 28. 24.

(5.) Thou maist wish thy self in as happy a condition, especially in death, as Gods people. So did Balaam, Numb. 23. 10. And maist not only wish, but pray to God. So did the Pharisees, Mat. 6. 5. and 23. 14. Luk. 18. 10.

(6.) Thou maist profess the Christian Faith and Religion. So did the five foolish Virgins, who had lamps, Mat. 25. 3, &c. Simon Magus, Act. 8. 13. Ananias and Saphira his Wife, Act. 5. 1. to 11. And Iulian the Emperour for a season, but afterwards became a woful Apostate, and cruel persecutor of Christians.Theod. Hist. lib. 3. cap. 25.

Yea, thou maist believe for a time, as the Hearers resembled to the rocky or stony ground, are said to do, Luk. 8. 13.

(7.) Thou maist also proceed to practice, and do many things. As did Herod, Mar. 6. 20. Nay, what can a true Christian do, but an hypocrite (who is the Christians Ape) may imitate it? Yea, the Natural man may seem to do, with much zeal and affection. The stony ground heard with joy, Mat. 13. 20, 21. How zealous seemed Ioash about repairing of the Temple? 2 Chron. 24. 4, &c. And Iehu in rooting out of Ahab's house, and destroying of Baal's Idolatry out of Israel? 2 King. 10. 16, &c.

III. These things the Natural man may do, and ought to do, in order to his recovery out of his Natural state of sin and misery. Thou therefore, O Natural man, if thou dost not these things which thou canst do, and oughtst to do, in order to thy recovery, (though neither these things, nor any thing else which thou canst do, is sufficient) thou shalt justly perish in thy sinful and wretched state of Nature for evermore. For,

1. All these abilities which God hath furnished thee withall, what are they but as so many Talents wherewith the Lord hath betrusted thee, that thou shouldst imploy them to thy Lord and Master's honour, and thine own eternal benefit? Mat. 25. 14. to 31. Luk. 19. 12, 13. Now Talents are not to be buried in the earth, or hid in a Napkin.

2. A day of account will certainly come, when God will reckon with every one, how they have imploy'd their talents, Mat. 25. 19, &c. and happy those souls that shall be able to give a good and clear account at that day.

3. He that diligently and fruitfully imploys his talents received, is in the ready way of having his talents and gifts augmented, Mat. 25. 28, 29. Mar. 4. 25. Mat. 13. 12. Luk. 8. 18. He that faithfully doth what he is able, shall be enabled to do much more.

4. If thou dost not in order to thy recovery what thou art able to do, thou wilt be found willingly, if not wilfully, guilty of thine eternal perdition in thy Natural state of sin and misery, Ezek 18. 31. and 33. 11. Ah! what a crying sin is murder? Gen. 41. 10. What a roaring sin then is self-murder, wilful self-murder both of body and soul for ever?

5. Finally, If thou dost not towards thy recovery what thou art able, if thou improvest not thy talents what thou canst, God will account thee an unprofitable, a slothful and wicked servant, will cause thy talent to be taken from the, and thy self to be cast into outer darkness, there shall be weeping and gnashing of teeth, Mat. 25. 26, 28, 30.

Now go, O Natural man, do to the utmost thou art able towards the rescuing of thy self from thy sinful and wretched state of Nature, else thou' • t be guilty of thine own eternal destruction. And yet when thou hast done all thou art able, all this will not fully and compleatly effect thy recovery.

VII. Direction.

GReat cause thou hast then, O Natural man, upon all these foregoing Considerations, deeply to humble thy self before the LORD, for this thy sinful and wretched state of Nature, wherein thou remainest even until this very day. Luk. 15. 17, 18, 19, 21.

I. Hast thou not causes, more then enough, to humble thy self deeply before the Lord for this thy sinful and wretched state of Nature, wherein thou still remainest? For, Consider;

1. While thou art in this state of Nature, thou art in the state of damnation, Ioh. 3. 18, 36. Eph. 2. 1, 2, 3. And thou art posting apace to the place of execution, as fast as the wings of speedy time can carry thee? And wilt thou go laughing to Hell? Thou art condemned already, Joh. 3. 18. And will any condemned malefactor go merrily to the place of execution? Was it not Agag's folly to come in delicately to Samuel, as if the bitterness of death had been past, when he was presently to be hewed in pieces before the LORD? 1 Sam. 15. 32, 33. Art thou on the very pits brink of eternal perdition, and but a small puff of breath betwixt thee and Hell, and dost thou not tremble? Doth not thine heart ake? Is not thy soul round-beset with sorrow, even unto death?

2. While thou art un-humbled under this thy sinful and wretched state of Nature, thou continuest an un-cured, yea an unconvinced sinner. (1.) An un-cured sinner. For, humiliation usually precedes and procures reformation: As in Manasses, 2 Chron. 33. 12. to 17. In the Prodigal, Luk. 15. 17. to 22. In the penitent woman, Luk. 7. 37, 38, &c. In Saul, Act. 9. 6, &c. In Peter's Hearers, Act. 2. 37, &c. And in most. Bruising prepares for healing; wounding for binding up, Luk 4. 18. Burdening makes way for easing, Mat. 11. 28. Godly sorrow works repentance not to be repented of, 2 Cor. • . 10. (2.) Yea an un-convinced sinner. • or, humiliation, as it makes way for reformation, so it presupposeth a previous conviction. So then, conviction works humiliation, humiliation inclines to reformation. O do not thou still continue an un-cured sinner, yea an un-convinced sinner, by remaining an un-humbled sinner.

3. Thine humiliation before the LORD for thy sinful and wretched condition, will prove, A grateful sacrifice to God, A gainful exercise to thee. 1. A grateful sacrifice to God. The sacrifices of God are a broken spirit, a broken and a contrite heart, O God, thou wilt not despise, Psal. 51. 17. See 2 Chron. 33. 12, 13. and 15. 6, 7. Blessed are they that mourn, for they shall be comforted, Mat. 5. 4. Bruised and broken hearts are fit cures for Christ, Luk 4. 18. Isa. 61. 1, 2. Yea, when sinners lament and grieve for their sins, Heaven is filled with joy, Luk. 15. 7, 10. Fletus peccatorum, triumphus Angelorum, Sinners tears, are the very triumph of Angels. 2. A gainful exercise to thee. Humiliation for thy sinful state, (1.) Will help thee to a deeper sense of thy sinfulness and wretchedness. As blots run abroad, and appear far larger, in wet paper. (2.) Will somewhat comfort thee, in that thou beginnest to mourn for that wherein thou didst formerly rejoyce; and to hate what thou didst formerly love, &c. (3.) Will notably prepare thee to true repentance and recovery, 2 Cor. 7. 10.

II. But when thou humblest thy self before God for thy sinful and wretched Natural state, humble thy self rightly, viz.

1. Humble thy self secretly,Ille dolet verè, qui sine teste dolet. seriously and sincerely, without hypocrisie. Not as once Ahab of old did, 1 King. 21. 27, 29. Nor as usually the hypocritical Pharisees were wont to do, and after them, the Papists in their fastings, Mat. 6. 16. Only formally: But as penitent Manasseh did, 2. Chron. 33. 11, 12. As the praying Publican did, Luk 18. As the repenting Prodigal did, Luk. 15. As the relenting Woman did, Luk. 7. Cordially and really.

2. Humble thy self unto deepest self-loathing and self abhorrency. Consider the infinite holiness of God, Isa. 6. 3. Hab. 1. 13. The wonderful purity and perfection of his Word, Psal. 119. 140, 96. And thine own extream sinfulness, utterly repugnant unto both, Rom. 5. 12. Psal. 51. 5. Ioh. 3. 6. Rom. 3. 9. to 19. Eph. 2. 1, 2, 3. And then loath thy self, and even abhor thy self as in dust and ashes, Ezek. 36. 31. Iob 42. 6. accounting thy self, with humbled Paul, chief of sinners, 1 Tim. 1. 15.

3. Humble thy self so for thy sins, as to labour and be heavy laden with them, and quite weary of them, Mat. 11. 28. Be so pricked and wounded in heart for them, as to cry out to Gods messengers, Men and brethren what shall I do? Act. 2. 36, 37. Sirs, what must I do to be saved? Act. 16. 30. True humiliation for sin, will make thee earnestly long and desire to be rid of sin.

4. Humble thy self reformingly. So as to repent and turn from thine iniquities unto God. As did Manasseh, 2 Chron. 33. 12, &c. As did Saul, Act. 9. 6, 11, 20. That's right humiliation that works reformation. That's true godly-sorrow indeed, that works repentance not to be repented of, 2 Cor. 7. 10.

5. Humble thyself Continually, till thy God exalt thee and lift thee up with Comfort, and restore thee from thy Sinful and wretched state of Nature, into an holy and happy state of Grace. The Sinful woman never ceased hmbling herself at Christs feet, and washing his feet with tears; till Christ comforted her, and told her that her Sins, which were many, were forgiven her, Luk. 7. 47, 48. The Prodigal ceased not confessing his sin and humbling himself for it to his Father, as no more worthy to be called his Son: till the father called for the best robe to be put upon him, and expressed many other most affectionate acts of a most tender paternal love unto him. Luk. 15. 21. to 25.

VIII. Direction.

HOwever thou art by Nature, O Natural man, in a most Sinful and wretched state, and hast remained therein from thy very Birth unto this day, for which thou hast cause to be abased to the very dust: yet know thou for thy Comfort, thy Case is not Desperate, there is Hope in Israel concerning this; God hath in this valley of Achor, in this valley of trouble, opened a door of Hope for thee, and of his mee • love and mercy hath Revealed in his Covenant of Faith in Christ, a way how thou mayst be recovered out of this thy sinful and wretched state of Nature, into an Holy and Happy state of Grace; and how all Gods Elect, though lapsed in the first Adam, may be restored in a second Adam, Tit. 3. 4, 5, 6, 7. Gal. 3. 21, 22. Rom. 3. 20, 21, 22. 26, 27.

I shall Illustrate this further to thy singular encouragement and comfort, O Natural man, in certain distinct Positions. viz.

1. The LORD God, of the meer good pleasure of his will, according to his eternal Purpose which he purposed in himself, elected a certain number out of mankind unto himself, to the Adoption of children, that they should be holy and without blame before him in love, to the praise of the Glory of his Grace. Ephes. 1. 4, 5, 6.

2, Though the only wise and righteous God (who can bring good Tanta quippe est omnipotens ejus bonitas, ut etiam de malis possit facere bona, sive ignos • endo, sive sanando, sive ad utilitates piorum coapando atque vertendo, sive etiam justissimè vindicando. Omnia namque ista bona sunt, & Deo bono atque Omnipotenti dignissima, nec tamen fiunt nisi de malis. Quid igitur melius, quid Omnipotentius eo, qui cum mali nihil faciat, benè etiam de malis facit? Aug. de Continent. lib. Cap. 6. p. 995. C. Tom. 4. Basil. 1569. out of cvil: Else he could not suffer it to be) permitted Adam, the common Root of Mankind; and in him, as in his loins, all mankind; and among them all his elect; to fall into Sin and misery, for the greater manifestation of the surpassing glory of his Freedom, Mercy, and Justice towards mankind: yet hath he not cast away his people whom he foreknew, nor left his Elect to perish in that lapsed state, but hath most graciously and wisely contrived a way, how all his Elect shall be recovered out of this state of Sin and misery into a state of Holiness and Happiness for evermore. Compare Mat. 10. 29. 30. Act. 2. 23. and 4. 27. with Gen. 3. 1. &c. Rom. 5, 12, 13, 14. Rom. 11. 2. Ephes. 1. 4. to 12. Col. 1. 19, 20.

3. God, who is rich in mercy, for his great love wherewith he loved us, was pleased to contrive lapsed man's Recovery, out of the exceeding riches of his meer Grace and mercy. Eph. 1. 3. to 12. and 2. 4 to 10.

Nothing at all foreseen in lapsed man could move or encline God at all, to Contrive his Restitution, Eph. 2. 8, 9. Tit. 3. 4, 5, 6, 7.

4. Gods Contriving of lapsed mans Recovery, is rendered a Divine favour so much the more eminent and singularly illustrious, in that God would not vouchsafe the like favour to the lapsed Angels, though by Nature they were far more Noble and Excellent Creatures, Compare Psal. 8. 4, 5. with Heb. 2. 16.

Angels fellvide Augustinum. lib. de fide, ad Petrum. Diacon. C. 3. p. 221. A. B. from their happy state, by their own free will without other seducement, and found no mercy: Man fell through the malicious and subtile Seducement of that old Serpent the Devil, and found mercy.

5. Our ever blessed God hath, immediately upon the fall of man; and afterwards from age to age in diverse remarkable periods of time, revealed in his precious Promises and second Covenant, the Covenant of Faith, enlarged more and more till it came to be most compleat in his New Covenant, his most Gracious purpose and pleasure of Restoring lapsed man again from his state of Sin and misery. As these, and like Scriptures do abundantly testifie; viz. with Adam Gen, 3. 15. Noah, Gen. 6. 18. 22. with Heb. 11. 7. Abram, Gen. 12. 2, 3. with 15. 9. to the end. and 17. 1. to 15. and 22. 15, 16, 17, 18. Israel, Deut. 5. 2. to 22. with Exod. 20. 1, 2. &c. and 24 4. to 9. David, 2 Sam. 7. 11. to 17. and 23. 5. with Psal. 89 3. &c. and 132. 11. &c. with the Jews captived in Babylon. Ezek. 34. 20. 23, 24, 25. and 36. 24. to the end, and 37. 1. 21. to the End. Ier. 32. 1. 2. 3. 36. to the end. Finally, in the New Covenant in Christ exhibited, the height and top- Turret of all Gods Covenant-Expressures with his people, Ier. 31. 31. to 35. with Heb. 8. 6. to the end of the chapter. All which Covenant-Expressures I have elsewhere In my Treat. of Gods Covenants with man, &c. London printed An. Dom. 1657. at large explained, which the diligent Reader may peruse.

6. Our most gracious God revealing his good pleasure in his second Covenant, the Covenant of Faith, for lapsed man's restauration, hath opened a door of hope, of life and salvation for him, who before was in an hopeless, desperate, dead and damnable condition. For such was the condition of Adam, and of all mankind in him, after his Fall, until the seed of the woman was promised to bruise the Serpents head. Compare Gen. 2. 16, 17. with Gen. 3. 6, 7. and 15. Rom. 5. 12. And until Natural man lay hold upon this promise, and this seed of the woman, (which is our hope, 1 Tim. 1. 1.) by believing, he remains hopeless still, Eph. 2. 12.

7. Gods mysterious contrivance of lapsed mans recovery from his sinful and wretched state of Nature, brought upon mankind by the breach of the Covenant of works, Gen. 2. 16, 17. Rom. 5. 12. and 6. 23. And revealing this his recovery in a gratuitous Covenant of Faith, which Faith he promiseth by his Spirit to work in them, Rom. 3. 27. Ezek. 36. 26, 27. Luk. 11. 13. Eph. 2. 8. Gal. 5. 22. is a mercy of mercies utterly beyond all blessing and praise, that the creature can present unto the LORD.

IX. Direction.

JEsus Christ, the alone eternal Son of God, who in the fulness of time became perfect man, is the only meritorious mean and way, by whom lapsed man can be recovered and redeemed out of his Natural state of sin and misery, into a supernatural state of grace and glory. Compare Act. 18. 28. Ioh. 1. 41, 45. Mat. 16. 16. Gal. 4. 4, 8. Mat. 1. 20, 21. with Luk. 2. 10. 1 Tim. 1. 15. Iob. 3. 16, 17. Rom. 5. 6, 8, 9, 10. and with Act. 4. 11, 12. 1 Tim. 1. 5.

Consider here, 1. Who and what the Recoverer of lapsed man is. 2. That this Jesus Christ is the meritorious mean of lapsed man's recovery. 3. That this Jesus Christ is the only meritorious mean of lapsed man's recovery.

I. Who, and what the Recoverer of lapsed man is. He is Jesus Christ, the alone eternal Son of God, who in the fulness of time became perfect man. Here note, 1. The Names. 2. The Natures of Christ in one Person. His Names, point out, 1. His Office. Iesus, denotes a Saviour. 2. His qualification for this Office. Christ, signifies Annointed, Psal. 45. 7. His Natures, Divine and Humane, declare both his matchless suitableness, and sufficiency for the effectual discharge of his Office.

1. His Names here expressed are two; Iesus, Christ. The first is a Hebrew Name; The second Greek. He came to redeem and save both Iews and Greeks, Jews and Gentiles.

(1). Iesus. He was so called at his Circumcision on the eighth day, Luk. 2. 21. He was so named by the Angel before he was conceived in the womb, Luk. 2. 21. Mat 1. 21, 25. Iesus, i. e. A Saviour. That's his Office. A most sweet and acceptable Office. Reasons why he was called Iesus, a Saviour, and in what sort he saves, I have elsewhere In my Treatise of Gods Covenants, Book 4. Chap 6. Aphorism 2. p. 1571, 1572. Lond. 1657. explained. There see.

(2.) CHRIST, i. e. Annointed. This Greek name is of the same signification with the Hebrew name Messiah, Act. 4. 26. from Psal. 2. 2. The New Testament appropriates this Name to him, Luk. 2. 26. Ioh. 4. 25. Mat. 1. 1, 16, 18. and 16. 16, 20. He was so called, because he was annointed with the Holy Ghost, that oyl of gladnest above all his fellows, and thereby designed and qualified for his Office, as I have elsewhere Ibid. p. 1582. to p. 1589. showed. As also, That this Jesus is the true CHRIST, the promised Messiah, by ten Arguments.

2. His Natures in one Person are two, viz. 1. Divine, and 2. Humane.

(1.) He is God, the alone eternal Son of God, Mat. 16. 15, 16. Ioh. 1. 14, 18. and 3. 16, 18. 1 Ioh. 4. 9. Heb. 1. 2, 3. The Names, Attributes, works and worship, which peculiarly belong to God, are ascribed to him; as elsewhere Ibid. p. 1572, 1573, 1574. I have manifested.

(2.) He is man. The man Christ Iesus, 1 Tim. 1. 5. The Son of man, Joh. 6. 27. The Son of David, the Son of Abraham, Mat. 1. 1. The Son of the Blessed Virgin Mary, of the House and linage of David, Luk. 1. 27, &c. and 3. 23, 24, &c. and 2. 4, 5, 6, 7, &c. 21.

And this Jesus Christ is God and Man in one Person, Ioh. 1. 14. Gal. 4. 4. 1 Tim, 3. 16. Of, 1. His fitness to become Man: 2. The Union betwixt his two Natures: 3. The Oneness of his Person: 4. And why it was necessary he should be God and Man: 5. The Similitudes illustrating this Union: And 6. The effects or consequents resulting from it. Of all these, see what I have at large laid down elsewhere. Ibid. • . 1577 to 158 • .

II. That this IESVS CHRIST God-man, is the meritorious Mean of lapsed man's Recovery. This will be evidenced abundantly many wayes, viz.

1. By the many Promises of Christ, under the Old Testament, as the Restorer and Recoverer of lapsed sinners. As, Gen. 3. 15. Gen. 12. 3. and 26. 4. with Gal. 3. 16. Psal. 110. 1, &c. Isa. 9. 6, 7. and 11. 1. to 10. and 42. 1. to 10. and 53. 4. to the end: and 55. 1, 2, 3, 4. and 61. 1. to 4. Dan. 9. 24, 25, 26. Act. 10. 43.

2. By the many Types of Christ, representing him as a Redeemer, Restorer and Deliverer of his people. Moses and Aaron, Types of Christ, as delivering Israel out of Egypt, Act. 7. 37, 38. The Judges and Kings, Types of Christ, as saving Israel from their enemies, Iudg. 16 30. Psal. 2. The Sacrifices slain, and their blood shed and sprinkled, Types of Christ, who by his death and blood should expiate our offences, &c. Heb. 9. 9. to the end. and 10. 1. to 19.

3. By the many Names and Titles given unto Christ, clearly declaring him to be the eminent Medium or Mean of lapsed man's Recovery. He is to this end stiled,

A Mediator betwixt God and man, 1 Tim. 2. 5. Heb. 9. 15.

A Redeemer, Isa. 59. 20. Rom. 11. 26. Redemption, 1 Cor. 1. 30.

A Ransom for many, 1 Tim. 2. 6.

A Sacrifice for sin, offered once for ever, Heb. 10. 12.

A Propitiation for our sins, and for the sins of the whole world, 1 Joh. 2. 2. A Propitiation through faith in his blood, Rom. 3. 25.

A Reconciler of the world to God, 2 Cor. 5. 18, 19, 20. We are reconciled to God, when we were enemies, by the death of his Son, Rom. 5. 10. By whom we have received the Atonement, Rom. 5. 11.

The Lamb of God, taking away the sins of the world, Joh. 1. 29.

The Deliverer, that shall come out of Sion, and turn away ungodliness from Iacob, Rom. 11. 26.

A Saviour, which is Christ the LORD, Luk. 2. 11. Who came into the world to save sinners, 1 Tim. 1. 15. Able to save to the uttermost, Heb. 7. 25. The chief Captain (or Arch-duke) of our salvation, Heb. 2. 10.

An Advocate with the Father, 1 Joh. 2. 1, 2. With divers such like Denominations.

4. By the many saving benefits which he hath meritoriously obtained and purchased of God for us, by his obedience, sufferings and death. As,

Satisfaction to Gods justice for our sins, Eph. 5. 2. Heb. 10. 5. to 22. 1 Tim. 2. 6.

Redemption from all our spiritual bondage. Eternal Redemption, Heb. 9. 12.

Reconciliation to God, Rom. 5. 10, 11. 2 Cor. 5. 18, 19, 20.

Adoption into Gods Family, Gal. 4. 4, 5, 6.

Remission of sins, and Justification, Eph. 1. 7. Rom. 3. 25. Heb. 9. 14. and 10. 12, 14, 17, 18.

Mortifying and crucifying of our old man, Rom. 6. 6, 7.

Conquering of death, and him that (as an Executioner) had the power of death, that is, the Devil, Heb. 2. 14, 15. Col. 2. 14, 15.

Appearing for us, as our Advocate, by representing the merit of his blood in Heaven, Heb. 9. 24. and 7. 25. 1. Ioh. 2 1, 2.

Making a new and living way for us, through the vail of his flesh, which was rent with sufferings, by his own blood, into the holiest of all Heaven it self, Heb. 10. 19, 20.

III. That this Iesus Christ is the only Mediator, the only Saviour of sinnetrs, the only meritorious Mean of lapsed mans Recovery out of his Sinful and wretched state of Nature. There is one Mediator betwixt God and man, the man Christ Iesus, 1 Tim. 2. 5. Neither is there Salvation in any other: For there is none other Name under heaven given among men whereby we must be saved, Act. 4. 12.

Direct. X.

KNow also, O Natural Man, That Iesus Christ hath wrought Recovery and obtained Redemption for lapsed man from his sinful and wretched State of Nature into an Holy and Happy State of Grace, As he is God-man; Testator, Surety and Mediator of the New Testament, Executing his Mediatory office to this End as Prophet Priest and King both in his State of Humiliation and Exaltation.

The former Direction shows that Jesus Christ, and he alone, is Sinful man's Recoverer: This declares, How and in what way he hath Effected and obtained man's Recovery and Redemption. In an abstruse and most mysterious way. viz.

1. As he is God-man in one Person. This I have elsewhereIn my Treat. of Gods Covenants. Book. 4. c. 6. p. 1574, to 1589. and 1593. to 1598. abundantly cleared. There see.

2. As he is Testator, Surety, and Mediator of the New Testament, or New Covenant. This also see elsewhereIbid. p. 1599 to p. 1641. explicated and Confirmed, for brevity sake.

3. As he Executed his Mediatory office in a Prophetical, Priestly, (where his Satisfaction to Gods justice for our sins is at large handled pag. 1607. to 1618.) and Kingly way, both in his state of Humiliation and Exaltation. All these I have elsewhereIbid. p. 1599. to 1641. cleared. Consult the place: that I may not actum agere. Whereby I hope you will not lose your labour.

Direct. XI.

LEt this sink deep into shine heart, O Natural man, That this Iesus Christ, God-man, the only Mediator and Saviour's Most able, and Most willing 〈◊〉 Receive and Save all Lapsed Sinners that come unto him, and to God by him.

1. Iesus Christ is most able and sufficient to save all unto the Uttermost that Come unto God by him. Heb. 7. 25. Mat. • 8. 18. &c. Col. 1. 19. He is not an impotent, but an omnipotent Saviour, Rev. 1. 8. whether we regard his Person, or Office.

2. Iesus Christ is most willing to save all that come unto him. Both these I have already demonstrated. Ibid. p. 1662. to 1665. Consult them there at large, to avoid prolixity here.

Direct. XII.

MArk well, notwithstanding, O Natural man, That there's a vast difference betwixt Christs obtaining of Redemption and Recovery for lapsed man: and Christs applying of that obtained Recovery and Redemption so lapsed man. Betwixt these, there are two great differences.

1. Christ hath obtained eternal Redemption for us immediately by his own Person, and the merit of his obedience, Heb. 1. 3. and 9. 12. Eph. 5. 2. 1 Tim. 2. 5, 6. Eph. 1. 7, 8. Christ applies this obtained Redemption to us immediately by his Spirit, effectually working Faith and all saving grace in us, that so we may close with Christ, have union to him, and communion with him. Tit. 3. 4, 5, 6, 7. Eph. 2. 8, 9.

Gal. 5. 22. Ezek. 36. 26, 27. Deut. 30. 6. Eph. 1. 13, 14. 1 Ioh. 5. 12. 1 Cor. 1. 30.

2. Christ hath obtained Recovery and Redemption for his Elect joyntly, in fulness of time, by his blood, Gal. 4. 4, 5. Eph. 1. 3. to 9. The vertue of his sufferings extending it self to them all from the beginning to the end of the world: As the Sun in the Meridian line, in the fulness of the day, diffuseth his light, heat and influence backwards towards the East, as well as forward towards the West. Eph 1. 10. Col 1. 20. But Christ applies this Recovery and Redemption which he hath wrought and purchased, in due time to his Elect severally, as he calls them particularly unto the fellowship of his Son, 1 Cor. 1. 9. 2 Thes. 2. 13, 14. And he calls some in their youth, some in their manly-age, some (though very few) in their old age: some at the third hour, some at the sixth, some at the ninth, and some at the eleventh hour of their day, Mat. 20. 1. to 17.

Direct. XIII.

NO Sinner in the world can actually have any saving share or interest at all in the Redemption or Recovery which Christ hath fully obtained for his people: untill he actually accept Christ, as his only all-sufficient Saviour; and particularly apply to his own Soul that Redemption and Recovery from sin and misery, which Christ hath procured and obtained. 1 Ioh. 5. 12. Ioh. 1. 11, 12. and 3. 16. 18, 36. and 8. 24.

And this must needs be so. For,

1. Christs obtaining of Recovery and Redemption for lapsed Sinners renders them only Salvable, and that possibly they may be saved, which door of Hope is not opened at all to the lapsed Angels: but Sinners particularly accepting of Christ, and applying of his merit unto themselves personally, renders them actually saved, and that they are indeed in the state of Salvation already. Compare diligently these and like Scriptures, Ioh. 3. 16, 17. Tit. 2, 14. 1 Tim. 1. 15. Gal. 4. 4. 5. Rom. 8. 3. which point out a possibility of Salvation by Christ and his Death, with Ioh. 1. 12. 1 Ioh. 5. 12. 1 Cor. 1. 9.

And such like as denote their actual Salvation by Christ, who have accepted him and applied him to themselves particularly.

2. Non-accepting and non-applying of Christ, is so great a sin, that it is threatned with damnation, Ioh. 16. 8, 9. with Ioh. 3. 18. 36. and 8. 24.

Therefore, though Christ be never so able and all-sufficient to restore and save Sinners: yet none can have benefit by his Salvation without Application of him and his merits.

3. The Promise of effectual and eternal Salvation by Christ, is still directed to the actual acceptance and application of Christ. As, Spiritual Rest of Soul is promised: but to them that come to Christ, Mat. 11. 28, 29. Eternal life is promised: but to such as believe in him, Ioh. 3. 16. but to such as eat this bread of life, viz. his flesh given for the life of the world, Ioh. 6. 51. 57. 58. Remission of sins is promised: but to them that believe in him, Act, 10. 43.

Now, how shall man he saved according to Gods promises, that perform not the Condition of the Promises?

4. Who ever was Restored and saved by Christ, till he accepted and applied Christ? not the Apostles; Ioh. 16. 30. Mat. 16. 16. Not the Sinful woman, Luk. 7. 50. not the convert thief, Luk. 23. 43. not the Jaylor, Act. 16. 31. to 35.

Who ever was healed by a Plaister spread and prepared only, but never applied to the wound and Sore? Who ever was comforted with the richest cordial though never so accurately prepared, if it were never eaten or drunk? And who ever was actually saved by Christ, if not particularly accepted and applied? They that accept not, that apply not Christ to themselves, are without Christ: And they that are without Christ are without Hope, so remaining, and go without Salvation, Eph. 2. 12.

5. All Communion with Christ in his saving benefits • lows from Union to Christ in accepting of him, Ioh. 1. 12 1 Ioh. 5. 12. Rom. 8 10. Col. 2. 19. Eph. 4. 16. As the Ciour hath Communion with the Stock in its life, growth, fruitfulness, by being united unto the stock, by Ingrafting; or as the Wife hath Communion with the husband in his Name, state, &c. by being united to him in marriage; or as the members of the Natural body have Communion with the head and heart in their life, sense, motion, &c. by being united thereunto by joints and hands.

6. Till the Sinner accepts and applies Christ, he is not throughly Convinced of the Sinfulness and wretchedness of his Natural state, and of the great need he hath of Christ to deliver him out of it. For, Conviction is the first step to application of Christ, Ioh. 16. 8, 9. And where there's not the first step of Conviction: There's no present state of Salvation.

7. Till the Sinner accepts Christ, and applies him, he neglects and despiseth him: And he that despiseth Christ how can he obtain Salvation, yea, how can he escape damnation. See Mat. 22. 1. to 3. Luk. 14. 16. to 25. Heb. 2. 3.

Direct. XIIII.

OBserve diligently, O Natural man, that the Proper and Peculiar way whereby Iesus Christ is to be accepted and applied to a man's own Soul for Recovery out of his sinful and wretched state of Nature, is by true saving Faith in Iesus Christ alone, Act. 10. 43. Ioh. 3. 16. and 1. 12. Act. 13. 38, 39. and 16. 30, 31. Eph. 2. 8. Rom. 3. 22. to 27.

I. That, by true saving Faith alone peculiarly Iesus Christ is accepted and applied for Recovery out of Sin and misery, is evident several wayes. For,

1. The Nature of true saving Faith in Christ, principally consists in the Accepting and applying Christ for Salvation as he is offered in the Gospel. Thus I have elsewhere described it; Iustifying Faith is a saving Grace, wrought in the hearts of the Elect at their Regeneration by Gods Spirit and word; whereby they not only know, Assent to, and apply to themselves the Promises, Gospel, and Doctrine of Iesus Christ for gods glory in their justification and Salvation; but also whereby they afterwards walk as becomes justified persons. There see the Confirmation and Explanation of this Description of FaithIn my Treatise of Gods Covenants, Book 3. Chap 3. Aphorism 4. Quest. 1. p. 576. to 566.. So that the Nature of saving faith in Christ, stands much in Applying Christ in the Gospel and promises, who is the Kernel and Soul of them.

2. The Receiving and Applying Iesus Christ for Recovery and Salvation, is one of the chief Acts of Faith,See all these explained. Ibid. which thus I illustrate;

The Acts of true Faith in Christ are

1 Direct. 2. Reflexive.

(1) Direct. and these of 2 Sorts.

1. Primary. As, 1. Knowing. Isai. 53. 11. Ioh. 17. 3. 2. Assenting to the truth of Gods record, 1 Ioh. 5. 9. Ioh. 3. 33. 3. Applying of the Promises, and of Christ, Ioh. 1. 12. As Paul did, Gal. 2. 20. as Thomas did, Ioh. 20. 8.

2. Secondary. As, 1. Retaining Christ Received in the heart, Eph. 3. 17. Col. 2. 6, 7. 2. Purifying the heart, Act. 15. 9. 3. Refreshing the Soul with peace and joy, Rom. 5. 1, 2. and 15. 13. 4. Breaking forth into good works, 1 Thes. 1. 3. Heb. 11. 5. Working by Love, Gal. 5. 6. 6. Enlivening the Soul, Rom. 1. 17. Gal. 2. 20. 2. Conquering all our Spiritual Enemies. 1 Ioh. 3. 2, 3. and 5. 4. 1 Pet. 1. 9. Iam. 4. 7. Eph. 6. 16.

(2) Reflexive. When Faith refle&ing upon its own acts sees it self believing, 1 Ioh. 2. 3. 1 Tim. 1. 12. By this it appears that the applying act of Faith is a very principal act among all the rest. • or, All the Acts before the Applying ast, tend to make way for it as Preparatory to it: And all the Acts after it, result from the Applying Act especially, as genuine fruits and effects of it. Thus the Applying act of Faith is among the rest, as the Sun among the Planets, most illustrious.

3. Faith is so peculiarly eminent among all the Graces of the Spirit, in its property of Receiving and applying Iesus Christ, for Recovery and Salvation of Sinners, that it's set forth to us in Holy Scripture by sundry Emphatical Expressions and Comparisons. All pointing out the Applying Act of Faith. Faith is,

1. A looking upon Christ, as the Jews did upon the brazen Serpent, when stung. Ioh. 3. 15, 16. and 8. 56.

2. A coming to Christ. Ioh. 6. 35. Mat. 11. 28.

3. A Receiving of Christ. Ioh. 1. 11. 12.

4. An Embracing of the Promises, and so of Christ in the Promises. Heb. 11. 13. 〈 in non-Latin alphabet 〉 properly notes, Lovingly-embracing, eagerly-apprehending, and thence signifies Saluting: Saluting being performed with embracing.

5. Eating of Christs flesh, drinking of his blood. Ioh. 6. 40. 53. 54.

6. Having of the Son. 1 Ioh. 5. 12.

7. Harbouring Christ so that he dwells in the heart by Faith. Eph. 3. 17.

4. The Doctrine of the Gospel reveales Recovery and Salvation of Sinners in and by Christ: but as Received and applied by Faith. Act. 10. 43. and 13. 38, 39. Rom. 3. 21. to the end; and 10. 9. &c.

5. Convinced Sinners enquiring how they may be saved, are directed to apply Christ by believing in him. Act. 16. 30, 31.

6. Recovery and Salvation of Sinners is Promised in and for Jesus Christ and his merit: but then Christ must be Received and applied by Faith. Faith is often expressed, alwayes to be understood as the Condition of the Promise. As, Mat. 11. 28. Ioh. 3. 16. and 6. 40. 53, 54. Mark 16. 16. Act. 10. 43. Rom. 9. 33. 1 Pet. 2. 6. Act. 16. 30, 31.

7. Without Faith in Christ there's no Salvation. None can be saved, that by believing apply not Christ for Recovery. Ioh. 3. 18. 36. and 8. 24. Mark 16. 16. 2 Thes. 2. 12.

II. How is Iesus Christ to be Accepted and Applyed by Faith, in order to the Sinners Recovery and Salvation by him?

Answer. Jesus Christ is to be accepted and Applyed by Faith, in order to the Sinners Recovery by him, in such sort as he is offered in the Gospel. To accept and apply him otherwise, in any other notion, upon any other terms, &c. then God offers him: is to apply a Christ of our own, not the Lords Christ. Gods offer, must be the ground and Rule of our Acceptance.

Now the Gospel offers Christ unto the Sinner, for his Recovery by him; and to his Faith.

1. As that Messiah and Saviour of Sinners, which from the Fall of man was Promised, Prophecied of, and fore-typified; and in fulness of time was manifested in humane flesh, for lapsed man's Recovery out of Sin and misery. Gen. 3. 15. and 12. 3. and 22. 18. Gal. 3. 8. 16. with Act. 8. 10. 43. Ioh. 1. 41. 45. Gal. 4. 4, 5, 6. 1 Pet. 1. 18, 19, 20.

2. As that only Messiah, Redeemer, and Saviour given among men, by whom alone Sinners can be saved, and by none other in the whole world. Act. 4. 11, 12. Ioh. 8. 24.

3. As an All-sufficient Saviour, able to save fully unto the Vttermost all that come unto God by him. Heb. 7. 24, 25, 26. and 9. 11, 12, 13, 14. and 10, 11. to 19. Ioh. 1. 14, 15. Col. 1. 19, 20.

4. As God-man, Mediator betwixt God and man, Ioh. 1. 14. Gal. 4. 4, 5. 1 Tim. 3. 16. with 1 Tim. 2. 5, 6.

5. As man's Surety, Heb. 7. 22. who by his Obedience Active hath exactly fullfilled the Law of God, which we could not perform or keep, Gal. 4. 4. And by his obedience Passive, to the Death, even the death upon the Cross, hath endured the curse and penalty of the Law for our sakes, which we could neither have endured nor avoided: that so, satisfying Gods justice to the uttermost for our sins, we might be eternally released from sin and wrath, and be reconciled to God, justified and saved by Christs Obedience imputed to us through Faith. Rom. 5. 18, 19. and 8. 3, 4. Phil. 2. 6, 7, 8. Rom. 5. 9, 10. and 3. 25. Gal. 3. 10. 13, 14. Eph. 5. 2. Heb. 9. 12. 14. and 10. 10 to 19. 1 Pet. 1. 18, 19, 20. Tit. 2. 14.

6. As the Sinners Perfect righteousness before God, • mputed by God unto him, through Faith. 1 Cor. 1. 30. Rom. 3. 21. 22. to the end. and 4. 11, 12. and 5. 18, 19. and 10. 6. 9. 10. For which all self-righteousness is to be denied, Phil. 3▪ 7, 8, 9, 10.

7. As Christ Jesus the LORD. The Gospel tenders him; As Christ or Messiah, i. e. Anointed by the Spirit above measure for his office, Psal. 45. 7. As Iesus, i. e. A Saviour Mat. 1. 21. Luk. 2. 20. This denotes his office. As the LORD, to rule and raign over us, in us, and for us, over all our enemies whatsoever. As he is a JESUS to save: so he will be a LORD to Rule. Thus we are to receive and apply him, as the Colossians did, Col. 2. 6.

8. As that Redeemer, for whom we are to deny ourselves, take up ou • Cross and follow him. Luk 9. 23.

III. What encouragement may a poor lapsed and lost Sinner have, to draw towards Iesus Christ, to accept and apply him for his Recovery and Salvation by believing in him.

Answ. Much every way. But especially upon these and like serious Considerations. viz.

1. Christ himself hath plainly declared that it is the great duty of the Sinner, to believe in Christ, and so to accept and apply him by Faith. This, the work, which God chiefly requires and accepts: to believe in Christ. Ioh. 6. 28, 29. 1 Ioh. 3. 23.

2. Christ most sweetly invites all distressed Sinners, and thirsty Souls, to come to him for relief, to believe in him. Mat. 11. 28, 29, 30. Ioh. 7. 37. with Isai. 55. 1, 2. Rev. 22. 17.

3. Christ holds forth the Golden-Scepter of most great and precious Promises, to encourage and allure Sinners to approach to him and to apply him by believing. Mat. 11. 28, 29. Mar. 16. 16. Ioh. 3. 16. 18. 36. and 6. 37. 40. 44. 51. 54. 57. Act. 10. 43. Rom. 9. 33. 1 Pet. 2. 6.

4. Christ never did, never will, reject any poor Sinful Soul, that did but even creep to him by the feeblest Faith, Ioh. 6. 37. why then shouldst thou fear, that he will not accept and embrace thee?

5. Christ hath most readily, tenderly and compassionately received even greatest and most hainous offendors, upon their coming to him by Faith: And all these for Encouraging Patterns and Presidents to all that afterwards shall believe in him, 1 Tim. 1. 16. And why should he not in like sort entertain thee, notwithstanding all thy Sins, if thou canst believe in him? Remember the reception of the Prodigal, Luk. 15. 20. to the end: of Nicodemus. the ignorant Pharisee, Ioh. 3. 1, 2, 3. &c. of Mathew the griping Customer, Mat. 9. 9. of Zachaeus the oppressing Publican, Luk. 19. 5. to 11. Of the notorious Sinful woman that washed Christs feet with her Tears, &c. Luk. 7. 37. to the end of Saul, that was injurious, a Persecutor and a Blasphemer, Act. 26. 9, 10. 11. 1 Tim. 1. 13, 14. 16. of the Thief upon the Cross, that even after his Crucifiction had railed upon Christ, Mat 27. 44. compared with Luk. 23. 40. to 44. Yea of those that were guilty of his Death and Blood: yet even some of them Christ washed from their Sins by the very blood which they shed,Quis desperaret sibi donanda peccata, quando crimen occisi Christi reis d • nabatur? Conversi sunt ex ipso populo Iudaeorum: Conversi sunt, baptizati, sunt. Ad mensam Domini accesserunt: & sanguinem, quem saevientes fuderunt, credentes biberunt, Aug. de Temp. Serm. 74. p. 747. B. Tom. 10. Basil. 1569. Act. 2. 36, 37. to the end. Oh, miracles of Christs mercy and Compassion to lost Sinners! when Christ accepts such; who would not hopefully come to him? When Christ saves such; who have cause to despair, that desire truly to repent and believe in him?

XV. Direction.

POwer thus to believe in Iesus Christ God-man, and by believing to accept and Apply him for thy Recovery (O Natural man) out of thy sinful and wretched state of Nature, thou hast none at all of thy self; But all thy sufficiency in this behalf is wholly of God: Nevertheless thou mayst, and oughtest to do some things for the furtherance of thy Faith in Christ.

I. That, of thyself thou hast no power or sufficiency at all to believe in Iesus Christ, to receive, and apply him effectually by believing, without the supernatural influence and assistance of God: Is plain. For,

1. The Testimony of Christ and his Apostles is clear for it. No man can come to me (i. e. by believing) Except the Father which hath sent me, draw him, Ioh. 6. 44. He cannot of himself, or by his own power come and believe: till God influence him and enable him. Again; Without me ye can do nothing. viz. nothing in fruit bearing; either of Faith, or any other good spiritual fruit, Ioh. 15. 5. That of the Apostles is punctual; By Grace are ye saved, through Faith and that not of your selve, it is the gift of God, Ephes. 2. 8.See, The large English Annotations on. Eph. 2. 8. and Mr. Paul Bayns in his Comment on Eph. 2. 8.

2. True saving Faith in Christ, and the acting of it unto the accepting and applying of Christ, is the special work of God and fruit of the spirit, of the Regenerating spirit of God. Compare and consider well, Ioh. 6. 44. Gal. 5. 22. with Ioh. 1. 12, 13.

3. Faith in Christ is the Life of the Soul from Christ, it is as the vital spirits from him, Gal. 2. 20. Rom. 1. 17. Now, can the Soul of natural man, which is dead in sins and trespasses, Eph. 2. • . quicken it self by believing.

Hence, then, these things must needs follow. 1. That, whosoever do believe in Christ truly, and by Faith apply him effectually and savingly, they owe all this wholly to the rich Grace and meer favour of God. And are to render unto him all the praise thereof. 2. That 'tis a piece of gross Ignorance and groundless Presumption, for any Natural man whatsoever, to think he can believe and accept Christ at his pleasure. This is impossible. 3. Let every natural man take heed he reject not the divine offers of Faith unto his Soul, nor resist the Spirits motions and operations inclining, drawing, and perswading the heart thereunto, 1 Thes. 5. 19. Act. 7. 51. Eph 4. Ioh. 6. 44. For, what if the Spirit of God draw and move the heart so no more? And without God, there's no believing.

II. Notwithstanding, Though the Natural man cannot of himself savingly believe in Christ, or apply him, by any self-sufficiency or power of his own, yet something towards it, and towards the furtherance thereof, he may and ought to do, Act. 8. 13. Luk. 8. 13. For, what a meer Natural man hath done heretofore, why may not a meer Natural man do again? Now then, O Natural man, though thou canst not of thy self believe in Christ, and apply him savingly, yet neglect not to do what thou canst do, in order to this believing in Christ, and applying of Christ to thine own soul.

Art thou grieved in thine heart thou canst not enough believe in him? Art thou desirous to believe in him alone for Recovery and Salvation? I would fain take this for granted. Let me then draw thee, thou poor trembling soul, a few steps further towards Christ. Make use of these few Helps and Furtherances unto Faith in Christ Jesus. For, this thou canst, and ought'st to do. viz.

1. Know, and Consider Jesus Christ well, both in his Person, Offices, and the effects or acquirements of his Offices, as all these are delineated in the Holy Scriptures. Ioh. 17. 3. 1 Tim. 3. 16. 1 Tim. 2. 5, 6. Heb. 9. 12, 13, 14. and 10. 7. to 19. Rom. 5. 9, 10. And Assent fully to the Record, that God hath given of his Son in his Word, that eternal life is in his Son, 1 Joh. 5. 10, 11. Now, Knowledge, Heb. 11. 3. Isa. 53. 11. Ioh. 17. 3. Assent, 1 Ioh. 5. 10, 11. And Application, Ioh. 1. 12. Gal. 2. 20. make up the Nature of true Faith.

2. Ponder often and earnestly upon the Promises of God touching Christ, and touching believing in him. As, That whosoever comes to him by believing, shall not in any case be cast out by Christ, Ioh. 6 35, 37. shall not be ashamed or confounded, Rom. 9. 33. 1 Pet. 2. 6. shall not perish, Joh. 3. 16. shall never hunger nor thirst more, Joh. 6. 35. Isa. 55. 1. shall find rest from Christ unto his soul, Mat. 11. 28, 29. shall live, though he were dead; yea, shall never die, Joh. 11. 25. yea, shall have eternal life, and be saved, Joh. 3. 16, 17. Mar. 10. 16. Now these and such like Promises, being Yea and Amen in Christ, 2 Cor. 1. 20. they are Fundamentum & Pabulum Fidei, The very foundation, whereupon Faith is bottomed and grounded; and the food, wherewith Faith is nourished. See Rom. 4. 17. to the end. Heb. 11. 11.

3. Consider well the Nature of God, the Promiser. For, this will greatly encourage Faith to embrace the Promises, and Christ in the Promises. For,

Gods Truth is such: he cannot lie, Tit. 1. 2. 'Tis impossible he should lie, Heb. 6. 10.

Gods Fidelity such: he cannot, will not deceive, Heb. 11. 11.

Gods Power such: he can fully perform what he hath promised, seem it never so improbable, impossible, incredible, Rom. 4. 20, 21.

His love and free grace such: in giving Christ for us, Ioh. 3. 16, 17. and offering Christ to us, Rom. 3. 21, &c. 2 Cor. 5. 18, &c. That with him he will freely give all things, Rom. 8. 32.

4. Be diligent and constant in attending upon Gods Ordinances, whereby Faith is bred and nourished. Especially be singularly careful and vigilant in hearing the Word faithfully and powerfully preached. Faith comes by hearing, and hearing by the Word of God, Rom. 10. 14, 15, 17. The Word preached is the Seed of Faith and Regeneration, 1 Pet. 1. 23, 25.

5. Cherish and make much of every good motion, stirring, striving inclination, operation of the Spirit of God in thine heart and soul, tending to thine accepting and closing with Christ, 1 Thes. 5. 19. Eph. 4. 30. Act 7. 51. For Faith is the proper fruit o • the Spirit, Gal. 5. 22.

6. Forget not the exemplary instances of Believers, who, though great offendors, yet have received and apply'd Christ by Faith, and have been graciously accepted and entertained by him: and all this for the encouragement of thee, and of all that afterwards should believe. As, The Jaylor, Act. 16. 30, &c. Paul, 1 Tim. 1. 13. to 17. Act. 26. 9. 10, 11. The penitent Woman, Luk. 7. 37. to the end. The Thief on the Cross, Luk. 23. 42, 43. The 3000 Hearers of Peter, Act. 2. 36▪ 37. &c.

7. Ask, seek, knock importunately at the Throne of Grace, for this soul-saving Grace. The Spirit is promised to them that ask, Luk. 11. 13. Fly unto Christ the Author and finisher of Faith, Heb. 12. 2. And cry, Lord increase my Faith, Luk. 17. 5. Lord, I believe, help thou mine unbelief, Mar. 9. 24.

XVI. Direction.

QUestion and examine the self often impartially, touching the truth of thy Faith in Christ for thy Recovery and Salvation, 2 Cor. 13. 5. For, There is a counterfeit and fained Faith, Luk. 8. 13. Act. 8. 13. Iam. 2. 14, 17▪ 20, 26. And there is a Faith unfained, 1 Tim. 1. 5. 2 Tim. 1. 5. 'Tis the Faith unfained that accepts and applies Christ, Ioh. 1. 12, 13. Act. 8. 37. and will afford thee solid comfort.

Now Faith in Christ unfained may be discovered by these and the like Characters, which if thou canst really find in thy self, doubtless thou art a true Believer.

True saving Faith in Jesus Christ, is,

1. A Christ-applying Faith. If Faith be sincere and salvi • ical, it never rests till it bring the soul to Christ, till it possess the soul of Christ. It is the soul's eye, that beholds Christ lifted up, Io • . 3. 15. It's the soul's feet, whereby it comes to Christ, Mat. 11. 28. Ioh. 6. 35▪ 37. It's the soul's hand, whereby it receives Christ; and arms, wherewith it 〈 in non-Latin alphabet 〉 embraceth Christ,Ioh. 1. 12. He • . 11. 13. It's the soul's mouth, wherewith it eats Christs flesh that bread of life,Saluting, kissing, or embracing the Promises. and drinks Christs blood that water of life, Ioh. 6. 47, 53, 54, 55. By all which acts of Faith the soul comes to have Christ, toMetaphora, ut videtur, • navigantibus, qui portum eminus conspicati, laetis acclamationibus salutant, & contingere gand •• t. possess and enjoy him, and life in him, 1 Joh. 5. 12. True Faith in Christ contents not it self only to know Christ, or only to assent to the truth of Gods Record touching Christ, that life is in him; but it further proceeds to receive and apply Christ to the soul,D. Pareus in Comment. ad Heb. 11. 13. to appropriate him and enjoy him actually to the particular Believer.

2. A Christ-retaining Faith. True saving Faith in Christ, not only entertains Christ, but also retains him in the best room of the soul, the heart.— That Christ may dwell in your hearts by Faith, Eph. 3. 17. The Believer's heart, is Christ's home: And Faith gives Christ the acceptable entertainment: 1. As it cleanseth the heart of every thing that might be offensive to him, Act. 15. 9. 2. As it ascribes all salvation and sufficiency for it, only unto Christ, counting all self-excellencies loss and dung, Phil. 3. 7, 8, 9, 10. So then, if Christ be dwelling in thine heart, Faith is there also.

3. A Christ esteeming Faith. Faith most highly esteems Christ, accounts him most precious.—Unto them which believe he is precious, 1 Pet. 2. 7. So precious; That, he sells all that he hath for him, Mat. 13. 44, 45, 46. That, he denies all that he hath, yea all that he is, for him, Phil. 3. 7, 8, 9, 10. Luk. 9. 23. and 19. 43. That he disesteems, and as it were, hates all dearest Relations, in comparison of Christ, Mat. 10. 37. Luk. 14. 26, &c. Yea, so precious; That, it sets more store by Christ, at his lowest, then by all worldly treasures, at their highest, Heb. 11. 26, 27. If Christ be truly precious to thy soul, Faith is planted in thine heart.

4. An heart purifying Grace. According to that;—Purifying their hearts by Faith, Act. 15. 9. 1 Joh. 3. 3. Faith makes the inside clean; hypocrisie only the outside, Mat. 23. 25, 26. Faith purifies the heart; 1. Formaliter, formally, as it is an holy, inherent principle of Grace and Purity, resisting sin and temptation, Gal. 5. 17. 1 Ioh. 3. 3. Eph. 6 16. To this effect it's stiled, 〈 in non-Latin alphabet 〉 , most holy faith, Jude, verse 20.Quo titulo nulla ali • vir • us Chris • iana insignitur in sacris literis, quia est fundamentum & causa procreans omnis sanctitatis. Phil. Pareus in Com. ad Jud. 20. 2. Instrumentaliter: Instrumentally it purisieth: the heart, by applying thereunto Christs imputed purity, Phil. 3. 9. Christ's blood, which purgeth the conscience from the guilt and power of dead works, to serve the living God, Heb. 9. 14. with Rom. 3. 25. By applying Christ's imputed purity and righteousness.

5. A soul-purifying, and heart-comforting Grace. It affords peace with God: which produceth two excellent effects: 1. Ioy, in hope of the glory of God. 2. Glorying even in tribulation, Rom. 5. 1, 2, 3.—joy and peace in believing, Rom. 15. 13. Now, the peace of God passeth all understanding, and keeps, as in a Garrison, 〈 in non-Latin alphabet 〉 It signifies keeping, as a Castle, Town or City, is in time of war kept by a Garrison, and Walls, &c. from the enemy. Metaph. à castris, vallo, & fossis undique munitis, ut null • hostium vi vel astutia expugna • i possint. D. Pareus in Phil. 4 7. the heart and mind in Christ Jesus, viz. safe and secure, Phil. 4. 7.

6. Most dutiful and obediential towards God, and this against all interposing difficulties: against Reason, against Natural Affection, &c. As in Noah, Heb▪ 11. 7. In Abraham; when he obey'd God, to forsake his kindred, and follow God, he knew not whither, Heb. 11. 8. And when he in a sort offered up Isaac for a Burnt-offering, Heb. 11. 17.

7. Most abundant and fruitful in all good works, Jam. 2. 14. to the end. And this God expects, Tit. 3. 8. Faith is a most working Grace: it is the root of all good works of piety, righteousness and sobriety, 1 Tim. 1. 5. Hence that phrase;—The work of Faith, 1 Thes. 1. 3. A workless Faith, is (as Iames intimates to us) a worthless Faith, Iam. 2. 17, 26.

8. A Grace that acts and works by love, Gal. 5. 6. How by love?

More generally: Not by love, as fire works by heat, the formal property of fire; as if love were the form of Faith, as Papists say, contrary to that in 1 Tim 1. 5. But by love, as an external instrument, (external or outward, as to the proper nature of Faith) joyned or annexed unto Faith, for the exerting of its acts, as the soul works by the brain, eye, ear, hand, &c.

More particularly: Faith works by love: 1. As it tends to principle and store the heart with the love of Christ, 1 Pet. 1. 7, 8. Faith is as the Captain-Grace, that leads on all the rest, 2 Pet. 1. 5, 6, 7. 2▪ As it actuates and incites love with a more ardent flame towards God, Christ, and all goodness. Faith spreads open before the soul Gods love and Christs loveliness, how transcendent, how infinite. So that the soul cannot choose but love them again, Ioh. 3. 16, 17. Rom. 5. 5, 6, 7, &c. Ioh. 15. 13. 1 Ioh. 3. 16, 19.

3. As it exercisethOderun • peccare mali, formidine paen • . it self in all duties and acts of obedience to God, Christ, &c. not in a way of servile, slavish fear,Oderunt peccare boni, virtutis amore. Horat. but in a sweet way of love; because a man loves God and Christ, loves the wayes of vertue, loves his Commandements, and counts them not grievous, 1 Joh. 5. 3. Faith makes all obedience and duty come off lovingly, sweetly, chearfully, 1 Tim. 1. 5.

9. A growing Grace. It encreaseth more and more.—Your Faith groweth exceedingly, 2 Thes. 1. 3. See also Rev. 2 19. Counterfeit Faith, dead Faith, is like a painted Tree, or painted Flower upon a Wall, seem it never so fair, it grows not at all.

10. Vigorous in resisting, and victorious in conquering, all sorts of Temptations, viz. Of the World, frowning or smiling, 1 Ioh. 5. 4. Ioh. 16. 33. Of the Flesh, Act. 15. 9. 1 Joh. 3. 3. Of the Devil, • Pet. 5. 9. Eph. 6. 16.

11. Fervent, and continuing instant in prayer, even against discouragements; though prayer seem to be neglected, repulsed, denied. As in the Canaanitish woman, Mat. 15. 22. to 29. In Elijah, who prayed seven times, 1 King. 18. 41. to 46. Iam. 5. 17, 18.

12. Valiant in confessing Christ, in professing and owning of his Gospel, Truth and Cause, in dayes of greatest danger and persecution, 2 Tim. 1. 12. Saul converted to the Faith, straightway preached Christ in the Synagogues, that he was the Son of God, though to the hazard of his life, Act. 9. 20, 23. The Angel of Pergamos, held fast Christ's Name, deni'd not his Faith, even there, where Satan's seat was, and even then, when Antipas was his faithful Martyr, Rev. 2. 12, 13. Rev. 13. 10. The Faith and patience of the Saints, is most active and illustrious in midst of Antichristian cruelties and persecutions.

13. Finally, True Faith is constant and persevering. False Faith believes but for a time, in time of persecution falls away, Luk. 8. 13. True Faith holds on unto the end. Draws not back unto perdition, but believes unto the saving of the soul, Heb. 10. 39. The true Believer holds on believing, till he attain the scope and end of his Faith, the salvation of his soul, 1 Pet. 1. 8, 9.

XVII. Direction.

REpentance from head works, not to be repented of, Heb. 6. 1. 2 Cor. 7. 10. is an inseparable companion of true faith,As I have elsewhere showed in my Treatise of Repentance. Quest. 2. (The Scripture usually coupling them together, Mar. 1. 14. 15. Act. 20. 21. and 2. 37, 38. and 26. 18. Heb. 6. 1.) and therefore every one that would approve himself to believe in Christ sincerely, must repent of all his sins unfeinedly, as he expects to have his sins remitted freely, and his soul saved eternally. Luk. 24. 47. Act. 2. 38. and 5. 31. and 3. 19.— Act. 11. 18. Ezek. 18. 30, 31, 32. Luk. 13. 3, 5.

To Repent, is set forth by two Greek words, very significant in the New Testament. 1. 〈 in non-Latin alphabet 〉 , Metanoein, which properly signifies, To have an after-wit, wisdom or consideration; a return to ones wits and wisdom again. As did the Prodigal, Luk. 15. 17. This word is used often, Mat. 3. 8, 11. and 9. 13.—To sin, is our folly; to repent of sin, is our after-wisdom. 2. 〈 in non-Latin alphabet 〉 , Metamelesthai, To have an after-care, to be heedful afterwards. It's through want of care and heed that men transgress: 'Tis Repentance that makes the offendor more careful to withstand and prevent sin for the future, 2 Cor. 7. 8, 11. This word is used in Mat. 21. 29, 32.

Repentance is two-fold,

1. Initial, fundamental and universal: when a sinner at his first coversion repents of all his sins, original and actual, at once, turning from them unto God, Mat. 3. 2, 8. Mar. 1. 14, 15. Act. 11. 18. and 20, 21. and 26. 18, 20. Heb. 6. 1, 2.

2. Secondary and particular: when a penitent after his conversion lapseth into any sin or sins, and renews Repentance for them particularly. As David, Psal. 51. tit. &c. Peter, Mat. 26. 75. Here, the former is • hiefly intended, but the latter not excluded.

Godly sorrow works Repentance not to be repented of, 2 Cor. 7. 10. But properly, godly sorrow is not Repentance, but an excellent Preparative, Inlet and Harbinger to Repentance. The proper Nature of Repentance stands in, 1. Aversion from Sin and Satan. 2. Conversion unto God and all goodness, Act. 26. 18.

Now there are very many cogent Motives, that may incline a sinner to this initial, fundamental and universal Repentance. For,

1. God himself greatly desires the sinners initial, fundamental and universal Repentance. Ezek. 18. 23. and 33. 11. and 18. 31, 32. See how, 1. He commands it, Act. 17. 30. Mar. 1. 14, 15. 2. He invitesNon praecipit tantum, sed etiam hor • atur. Invitat praemio salutem. Tertul. de Paenit. c. 4. p. 114. Franek. 1597. to it, Isa. 1. 16, &c. and 55. 7. Mat. 3. 2. Ezek. 18. 23, 31, 32. Ier. 3. 1. 3. He promiseth great things to the penitent. Isa. 55. 7. Zech. 1. 3. Act. 2. 38. Hos. 14. 1, 2, 3, 4. Ezek. 18. 21, 22. Act. 26. 18. 4. He professeth, yea sweareth, he hath no pleasure in the death of the sinner, but that he should repent and live, Ezek. 18. 23. and 33. 11. 5. He receives penitents readily, compassionately, gladsomly, Luk. 15. 3. to the end.

2. Jesus Christ exceedingly endeavours the Sinners universal Repentance and Conversion. Mat. 4. 17. Mar. 1. 14, 15. Luk. 24. 47. Act. 26. 17, 18. For, 1. He sent Iohn Baptist his Harbinger preaching-Repentance, Mat. 3. 1, 2, 3, 8. Luk. 3. 3. to 15. 2. His first Sermon was of Repentance, Mat. 4. 17. Mar. 1. 1 • , 15. 3. He directs his Apostles first to preach Repentance to the Gentiles, Luk. 24. 47. 4. He shows the Necessity of Repenting and Converting, Luk. 13. 3, 5. Mat. 18. 3. 5. He upbraids and laments the impenitent, Mat. 11. 20. to 25. and 23. 37, 38, 39. 6. He accepteth penitents most compassionately, Luk. 7. 37. to the end▪ and 19. 8, 9, 10. and 23. 4 〈…〉 Act. 9. 6, &c.

3. The Holy Ghost most frequently incites unto Repentance in Holy Scriptures. Isa. 1. 16, 17, &c. and 55. 6, 7. Ezek. 18. 23, 31, 32. and 33. 11. Hos. 6. 1, &c. and 14. 1, &c. Ioel 2▪ 12, &c. Act. 2. 37, &c. and 3. 19. and 17. 30. Heb. 3. 7, &c. Rev. 2. 4, 5.

4. The time [of the Messias coming in the flesh foretold] is fulfilled; and the Kingdom of God, [the Messiah's New Testament-Kingdom] is at hand, yea, as to us, is already come: therefore all should repent and believe, Mark 1. 15. Why? That thus they may be fitted and qualified for reception of Christ, and of his Kingdom, to their Salvation.

5. There's mention made in Holy Scripture of an whole cloud of Sinners initially repenting of their • ins, and turning from them unto God, encouraging thee to imitate them in this narrow way of Life and Salvation. 〈◊〉 Manasses, • Chron. 33. 12. to 18. Iohn Baptist's Hearers, Mat. 3. 2, 5, 6, 7, 8. with Mat. 21. 32. The sinful Woman, Luke 7. 37, &c. Zacheus the Publican, Luke 19. 7, 8, 9, 10. The Prodigal Son, Luke 15. 15. to the end. Saul the Persecutor, Act. 9. 3. to 23. Lydia, Act. 16. 14, 15. The Jaylor and his House, Act. 16. 25. to 35. Many Gentiles, Act. 11. 18. and 15. 19. Many at Ephesus, Act. 19. 17. to 21. The Thessalonians, 1 Thes. 1. 5. to 11. The Thief on the Cross, Luke 23. 40. to 44. They that crucified, and consented to the death of the Lord Jesus Christ, even 3000 of them, Act. 2. 36, 37, &c. All these are propounded as examples to allure thee, and cords to draw thee unto initial Repentance.

6. Impenitency is most dangerous. 1. Is rebellion against Gods Command, Act. 17. 30. Isa. 1. 16, 20. 2. The fruit of a blinded mind and hardned heart, &c. Ioh. 12. 40. Rom. 2. 5. 3. Seals up the Natural man in his state of sin and misery, Exod. 34. 7. God will not clear the impenitent guilty; and how woful is that state of sin and misery! Act. 26. 18. 4. Shuts him eternally out of Gods Kingdom, Mat. 18. 3. 5. Treasures up wrath against the day of wrath, Rom. 2. 5. 6. Renders their condition who live under the Gospel, worse then that of Heathens at the judgement-day, Mat. 11. 20. to 25. 7. Exposeth impenitents to all judgements in this present world, Lev. 26. 23. Amos 4. 6. to 13. And to everlasting damnation in the world to come, Luke 13. 3, 5. Ezek. 18. 20, 26, 30, 31.

7. True Repentance is most desirable and beneficial to the penitent Soul. For, 1. It is never to be repented of, 2 Cor 7. 10. 2. It thorowly removes the Natural mans sinfulness, though never so great, Isa. 1. 16, 17, 18. and 55. 7. Luke 24. 47. Act. 5. 31. and 3. 19. And wretchedness, though never so deep, Act. 26. 18. Luk. 15. 32. Ezek. 18. 27, 28. 3. It returns the Sinner unto God, the only supream Good, Act. 26. 18. Zech. 1. 3. 4. It occasioneth much joy: To the Saints on Earth, Act. 15. 3. To the Angels in Heaven, Luke 15. 7, 10. And as it were to God himself, Luk. 15. 20. to 25. 5. It intituleth the Penitent to sundry precious Promises. As, Isa 1. 16, 17, 18. and 55. 7. Ezek 18. 21, 22. Zech. 1. 3. Act. 26. 18. 6. It is the ready way to Life and Salvation, Act. 11. 18. 2 Cor. 7. 10. 7. It puts into possession of the Inheritance of the Saints, of the Kingdom of Heaven, even Paradise it self. Act. 26. 18. Mat. 18. 3. Luke 23. 41, 42, 43.

XVIII. Direction.

SEarch out and try the truth of thy Repentance, as well as of thy Faith, lest in this necessary Grace and fundamental Duty, thou mistakest a shadow for a substance, an appearance for a reality, and so overthrow the whole Fabrick of thy Christianity.

Mock-Repentance, counterfeit Repentance, is of no account at all with God, nor of any avail for spiritual blessings or eternal Salvation. Hos. 7. 16. Ahab got no spiritual good, 1 King. 21. 27. Nor Iudas, Mat. 27. 3, 4, 5. by their counterfeit repenting.

Sincere Repentance may be discovered by the 1. Antecedents. 2. Constituents. 3. Concomitants. And 4. Consequents thereof.

I. The Antecedents, going before true Repentance, are; Conviction, Illumination, Godly Sorrow, Hatred of Sin.

1. Conviction of sin, if true and sincere, when it

1. Leads a man from sin to sin, from actual to original. Psal. 51. 1. to 6.

2. Smites the Conscience sharply for sin. Psal. 51. 3, 8. Act. 2. 37.

3. Provokes the Soul to seek for remedy. Act. 2. 36, 37. contra Mat. 27. 3, 4, 5.

2. Illumination touching Christ, the remedy against sin. Act. 26. 18. If true,

1. Gives a more clear and perfect insight into the mystery of Christ and Christianity, then any Natural man hath. 1 Cor. 2. 6. to 15.

2. Melts the Heart into love to Christ, and tears, or at least, mourning for sin. Luke 7. 37. to the end.

3. Conducts the Soul, like the Star, to Christ, Ioh. 6. 45.

4. Inclines the Soul to deny, do, and suffer any thing for Christ. Phil. 3. 7, 8, &c. Act. 9. 4, 5, 6. Heb. 10. 32, 33, 34.

3. Godly Sorrow, and Contrition, working Repentance, 2 Cor. 7. 10. If true and sincere,

1. Wounds the Heart most for sin, as it is against God. Psal. 51. 4. As against Christ. 〈◊〉 12. 10, 11.

2. Drives the Sinner to seek spiritual relief. Act. 2. 36, 37, &c. Luke 7. 37, &c.

3. Deeply humbleth and abaseth the Soul. Ezek. 36. 31. Luke 15. 17, &c.

4. Secretly refresheth the Heart that it can mourn for sin. Isa. 61. 3. Dolet de morbo, gaudet de medicina: L • ments at the malady, rejoyceth at the remedy.

5. Is very great. Zech. 12. 10, 11. Psal. 38. 3. to 11.

6. Is permanent and lasting. Psal. 51. 3.

7. At last works Repentance not to be repented of. 2 Cor. 7. 10.

4. Hatred of Sin, if sincere,

1. Ariseth from true Love to God, that cannot endure sin. Psal. 97. 10.

2. Comes from due esteem of Gods Word, that detects sin. Psal. 119. 113. 128.

3. Flows from true Love to Holiness and Righteousness. Psal. 45. 7.

4. Is chiefly for the sinfulness of it. Gal. 5. 17.

5. Is Universal against every sinful way. Psal. 119. 104.

II. The Constituents of the proper Nature of Repentance, Aversion from evil, and Conversion to God, Act. 26. 18. Col. 1. 13. 1 Pet. 2. 9. discover the truth of Repentance, viz.

1. Aversion from evil, if upright,

1. Is from sin cordially and really hated. Psal. 119. 104.

2. Is from sin for its sinfulness against God. Gen. 39. 9.

3. Is consequently from all known sin. Ezek. 18. 21, 30, 31.

4. Is also from his own more peculiar iniquity, to which by Natural Constitution, Calling, Temptation, &c. he was more specially inclined. Psal. 18. 22.

5. Is from the power of sin. Col. 1. 13. 1 Pet. 2. 9. Eph. 2. 1, 5. With crucifying and mortifying of sin. Col. 3. 5. Gal. 5. 24.

6. Is constant and continuing. 2 Pet. 2. 20, 21, 22.

7. Is joyned with eschewing fellowship with others in their sins. Eph. 5. 11. Psal. 1. 1, 2.

2. Conversion to God, if sincere,

1. Is upon serious consideration, Luke 15. 17. to the end. Ezek. 18. 27, 28.

2. Is immediately unto Christ, the way to God▪ Act. 11. 21. with Ioh. 14. 6.

3. Is unto God as a reconciled Father in Christ. Lu • e 15. 18, 19, 20, 2 Cor. 5. 18, 19, 20, 21.

4. Is by the regenerating Spirits operation. Iohn 3. 3, 5. Eph. 2. 18.

5. Is to God cordially and entirely. Io • l 2. 13. 1 Kings 8. 47, 48.

6. Turneth to God, so as to resign himself to Gods Power and Government. Act. 26. 18. Col. 1. 13.

7. Turneth to God, with fixed resolution never to turn away from him. Deut. 10. 20. with Psal. 86. 11. and 73. 25, 26.

III. Concomitants, accompanying true Repentance, may give some light to the truth of Repentance. Noscitur ex comite, qui nondignoscitur exse: A man is oft-times better known by his company, rather then by himself. These are Concomitants or Companions of true Repentance, viz.

1. An hearty, impartial, self-abasing and self-condemning confession of sin to God. Psal. 51. 17. and verse 1, 3, 5, 14. Ezra 9. 6. Dan. 9. 5, 6, 7, 8. Luke 15. 18, 19.

2. Faith in Christ: Mark 1. 15. Act. 26. 18. Heb. 6. 1. of which formerly.

3. Penitential Desires, and these vehement, viz. Against sin, that it may be pardoned, subdued, extirpated, &c. And for abundance of Grace to these ends. 2 Cor. 7. 10, 11.

4. Prayer. Act. 9. 11. Even the Spirit of Prayer. Zech. 12. 10. Psal. 51. 1. &c.

IV. Consequents of true Repentance, a • e

1. More generally, All good fruits and good works, meet for Repentance. Mat. 3. 8, 9, 10. and 7. 19. Luke 3. 8, 9. with Gal. 5. 22, 23.

2. More particularly, These, and such like:

1. Vigilant care against sin for time to come. 2 Cor. 7. 11.

2. Enlarged thankfulness for Gods mercies in Christ, to the penitent and pardoned sinner. 1 Tim. 1▪ 13. to 18. Luke 7. 37, 38.

3. Vehement and sincere Love; To Christ, for his Grace, Luke 7. 47. Phil. 3. 7, 8, 9, 10. To his Ministers, for their Embassey. 1 Thes. 5. 12, 13. Gal. 4. 14, 15. To his members, for his image. 1 Ioh. 3. 14. and 5. 1.

4. Singular joy in Christ, and in all his wayes. Acts 2. 46. and 8. 39.

5. Chearful new obedience to God in Christ. Acts 2. 42, &c. Isa. 1, 16, 17, 18, 19, 20.

6. Compassionateness to other sinners, with desires and endeavours to gain them to Christ by Faith and Repentance. Psal. 51. 12, 13. 1 Cor. 9. 19. to 23. Luke 22. 32. Acts 26. 29.

7. Holy zeal to the peace and prosperity of Christs Church, into which the penitent is now implanted. Acts 2. 41. to the end. 1 Cor. 9. 19, &c. Psal. 51. 18, 19.

XIX. Direction.

TUrn now unto God in Christ (O Natural man) by repenting: Come now unto Iesus Christ, and apply him by believing: Delay not, tarry not, but make all speed, all present speed, in thy life, in thy health, in thy youth, this day rather then to morrow, as ever thou desirest to make sur • of life and eternal salvation by Christ Iesus. Eccl. 12. 1. Heb. 3. 7, 8, 13, 15. 2 Cor. 6. 2.

To incline thee forcibly hereunto, consider seriously,

1. God calls for the early sacrifices and services to be performed to him. As, The firstfruits of the Ground, The first-fruits of Dough, the firstfruits of all Fruit-trees, Neh. 10. 35, 36, 37. The Firstlings of Beasts, Exod, 13. 1, 2. The First-born of man, Exod. 13. 1, 2. The First-fruits of thy dayes: Remember now thy Creator in the dayes of thy youth, Eccl. 12. 1. The first-fruits of thy study, care, diligence, affections, &c. First seek the Kingdom of God and his righteousness, Mat. 6. 33. And wilt thou put off God with the last? with the dross and dregs of all?

2. Gods Elect have come in to Christ, repented and converted speedily immediately upon Gods call; and dost thou still stand off, after so many calls and invitations? The Apostles immediately upon Christs call came to him and followed him, Mat. 4. 18. to 23. The sinful Woman presently relented upon Christs preaching that sweet Sermon, Mat. 11. 28, 29, 30. (her History is thoughtSee Chemnit. Harm. Evaingel. cap. 57 in ratione ordinis. next in order to succeed those words) Luke 7. 37, &c. Zacheus the Publican was presently converted upon Christs coming to him, Luke 19. 6. to 11. The Thief upon the Cross, (who possibly never saw or heard Christ before) was immediately converted, and assured that that day he should be with Christ in Paradise, Luke 23. 41, 42, 43. Cornelius and his Company were gained to Christ, as Peter was uttering his Sermon, Acts 10. 44, &c. The Ethiopian Eunuch, upon Philip's preaching, instantly believed and was baptized, Acts 8. 35, &c. At one Sermon of Peter 3000 were brought home to Christ, and added to the Church, Acts 2. 36, 37, &c. The Hearers of the Apostles were speedily converted, about 5000, Acts 4. 4. Saul upon Christs call instantly believed and repented, so thatMissus est ad Gentes, ex Latrone Pastor, ex Lupo Ovis. Aug. de Temp. Serm. 74. p. 747. D. Tom. 10. Basil. 1569. of a Wolf he became a Lamb, of a Persecutor a Preacher of Christ and of his Gospel, Acts 9. 3, 4, &c. 19, 20, &c. At Paul's preaching Lydia's heart was presently opened to entertain Christ, Acts 16. 14. The Jaylor presently believed upon the preaching of Paul and Silas, Acts 16. 30, &c. The Ephesians, after they heard the Word of Truth, speedily converted to God, Eph. 1. 13, 14, 15. with Acts 19. 17, 18, 19, 20. The Thessalonians, upon Paul's entring in unto them with the Gospel, turned from Idols to serve the living God, 1 Thes. 1. 4, 5, 9. and 2. 1. And what shall I say more? The Colossians believed and were converted speedily. Non est procrastinandum auditoribus vangelii, sed ex quo di praedicatur, • os oportet & credere, & fructus proferre. Heb. 3. 8 Jo. Daven. Exposit, ad Coloss. 1. 6. the Gospel bringing forth fruit in them, from the very day they heard it, Col. 1. 4, 5, 6. Now this Catalogue of early Repenters shall rise up in judgement against thee, and condemn thee for thy delay.

3. The present time is of all other the very fittest time in the world for thee, and for every one, to turn from sin by repenting, and close with Christ by believing. For, 〈◊〉 God saith, To day if ye will hear his voice, harden not your hearts, Heb. 3. 7, 8. 13. 15. and 4. 7. And dost thou, with the Devil, San • diaboli vox est quae dicit, Da peccato quod praesens est, Deo & Evangelio quod futurum est, peccato florem aetatis, Evangelio reliquias. Jo. Baren. Exposit. in Ep. ad Col. 1. 6. p. 40. say, Tomorrow? 2. Now is the acceptable time, now is the day of salvation, 2 Cor. 6. 1, 2. Hereafter may be the un-acceptable time, the day of damnation. 3. Now, God may be found, is near: hereafter God may be afar off, and may not be found, Isa. 55. 6, 7. 4. The present time is the time of mercy: God holds out to the sinner his white Flag, his golden Scepter of many precious Promises. The future time may be the time of judgement, and he may hold forth the red and black Flags of blood and death, Prov. 1. 24. to 32. Isa. 65. 12. and 66. 4. I • . 7. 13. 5. The present time is only thine. Time past is irrevocably gone. Time to come may never come to thee. The rich fool, that promised himself many years, had not many hours to live; that night his soul was taken from him, Luke 12. 20. And then, if that prove thy condition, what will become of thy impenitent; hardned, unbelieving, and Christless soul?

4. Delays in this case are very dangerous. For, 1. While Repentance is delayed, iniquity is daily increased, and sin multiplied. Such go on still in their trespasses, Psal. 168. 21. 2. While Repentance is delayed, the heart will be daily more and more hardned through the deceitfulness of sin, Heb. 3. 13. 3. The more the heart is hardned, the more impossible it will be for the sinner to repent, Rom. 2. 5. 4. Late and long-delayed Repentance is seldom true, alwayes difficult. Unfit to day, more unfit to morrow. Qui non est bodie, • ras minnus aptus erit. Long festering and rankling Sores are hardly cured, if curable at all. True Repentance indeed is never too late, but late Repentance is seldom true. Late Repenters do not so much forsake sin, as sin forsakes them. 5. While Repentance is delay'd, the sinner treasureth up unto himself the greater pile of wrath against the day of wrath, and revelation of the righteous judgement of God, Rom. 2. 5.

5. Thy life is short; but Believing and Repenting are a great and long work. He that hath much work to do, a long journey to go, had need to neglect no time, but to be up early and doing.

For, What is thy life?Vita vapor, ventus, flatus, f • os, fabula, foenum, &c. A vanishing vapour, Iam. 4. 14. A wind that passeth, Iob. 7. 7. A blast, or puff of breath, Isa. 2. 22. A flower, flourishing and fading, Psal. 103. 15, 16. A tale told, Psal. 90. 9. Grass, now growing, now withering, Psal. 103. 15. A flood, still flowing away, never returning, Psal. 90. 5. As yesterday, when it is past, Psal. 90. 4. An hand-breadth, Psal. 39. 5. A watch in the night, but three hours long, Psal. 90. 4. A shadow, Iob 14. 2. A sleep, Psal. 90. 5. An image, or show, Psal. 39. 6. Nothing, and altogether vanity, Psal. 39. 5.

Now, Believing and Repenting are great and long works. None can believe or repent, but such as are regenerate by the Spirit of God, Iohn 1. 12, 13. By Believing we must know Christ savingly, Isa. 53. 11. Iob. 17. 3. Must assent to Gods Record touching Christ fully, Ioh. 3. 33. 1 Ioh. 5. 11, 12. Must embrace the Promises, and accept Christ in the Promises, Heb. 11. 13. Iohn 1. 12. Must purifie the heart, Acts 15. 9. Must conquer the world, 1 Iohn 5. 4. Must quench the fiery darts of the Devil, Eph. 6. 16. And must live by it upon Christ continually, Rom. 1. 17. Gal. 2. 20. Are these easie things? Repentance turns from darkness to light, from the Power of Satan to God, Acts 26. 18. Tends continually to mortifie and crucifie sin, Rom. 8. 13. Col. 3. 5. And to perfect holiness in Gods fear, 2 Cor. 7. 1. Tit. 2. 12, 13.

6. Death is most certain, that it will come, Heb. 9. 27. Sam. 14. 14. Psal. 49. 6, 7, 8, 9. and 89. 98. Most uncertain when, where, or how it will come; whether in youth, man-hood, or old age; in the evening, midnight, Cock-crowing, or day-break watch, Mark 13. 35. Therefore seeing thou knowest not the year, day, nor hour of thy death, thou hast need to be prepared for it every day, every hour. So true is that Verse; Mors certa est, incerta dies, hora agnita nulli; Extremam quare quamlibet esse puta. Joh. Gerhard. in Huzin. Evangel. cap. 162. p. 226. Genevae 1645.

I may thus English it; Frail Man; most certain is thy death, Uncertain is the day, None knows the hour of his last breath; Then look for it alway. In this respect Angustine'sDiem ultimum suum quisque salubricer cogitet. Misericordia Dei est, quia nescit homo quando moriatur. Latet ultimus dies, ut observentur omnes dies: Aug. Homil. 13. p 441. B. Tom. 10. Basil. 1569. Advice is very good;—Let every one wholesomely think of his last day. It is Gods mercy that man knows not when he shall die. Man's last day is concealed from him, that every day may be observed by him. What Housholder is there, that being certainly informed that such a week or such a night, thieves will assault his house, but at what hour is wholly uncertain, will not prepare and watch every night, lest his house be broken thorow and robbed? Or, what condemned Malefactor, being assured that in a short time he shall certainly die, on what day he is wholly uncertain, but will make it his serious work to prepare for his death, that he may die penitently? And wilt no • thou, O sinful mortal Soul, who knowest thy death is certain, the time when uncertain, endeavour by speedy and sincere Repentance and Faith, to prepare for dying well?

Especially considering; That after death, this work of Repenting and Believing hath no place, no such work is to be done in the grave, Eccl. 9. 10. There, thine heart can send forth no sighs, thine eye no tears, thy tongue no confession, &c. in reference to thy sins. There, there, is no knowledge, assent, or application of Faith to be exerted in reference to the Promises, or Christ. But as the Tree falls, so it lyes unalterably towards Heaven or Hell. As soon as a man dies, there is a great gulf fixed, so that there's no altering of his present condition, from better to worse, or from worse to better. Luke 16. 26.

7. Finally, O Natural man, Repent now, believe in Christ now, or never. 2 Cor. 6. 1, 2. Heb. 3. 7. to 16. Isa. 55. 7. Eccl. 9. 10.

(1.) Now embrace the acceptable time, now close with the day of salvation, or never. 2 Cor. 6. 1, 2. For, when the acceptable time is out, when the day of salvation is ended, thou canst expect no acceptation from God any more, no salvation for evermore. Prov. 1. 24. to verse 33.

(2.) Now believe in Christ, and repent according to the tenour of the Gospel, and Ordinances of Christ, continued unto thee, Mark 1. 15. Luke 24. 47. or never. For, if the Gospel be taken from thee, or thou from the Gospel, how canst thou repent? How canst thou believe?

(3.) Now entertain Christs sweetest • nvitations and offers of Grace, with all affectionateness and readiness of mind; or never. Mat. 11. 28, 29, 30. Iohn 3. 15, 16, 17. and 6. 37, 38, 39, 40, 50, 51, &c. and 7. 37, 38, 39.

For, Christ will not be alwayes inviting the obstinate, alwayes offering Grace to them that do reject it. The Guests that were bidden to the Marriage of the Kings Son, (i. e. of Christ with the Elect) and rejected the invitation, were invited no more. Mat. 22. 2, 3. and 8. with Luke 14. 16. to 25.

(4.) Now open the door of thine heart unto Christ, while he stands at the door patiently, and knocks importunately, by his Word, by his Rod, by his Spirit, &c. Rev. 3. 20. or never. For, if Christ be still sleighted and repulsed, so that he being weary of standing and knocking, finally depart, he will wait no more, he will knock no more, much less come in unto thee, and sup with thee, &c.

(5.) Now, while thou art in the land of the living, believe, repent, turn to God, work out thy salvation, &c. or never. For if Death surprize thee, if the Grave shut her mouth upon thee, all these works will cease for ever. Eccl. 9. 10.

(6.) Now, like a wise Virgin, furnish thy Lamp of Christian Profession with the oyl of true Grace, that, when Jesus Christ, the Bridegroom, shall come to the solemn marriage with his Church, thou maist go forth to meet the Bridegroom; or never. Mat. 25. 1. to 14. For if thou, like a foolish Virgin, hast thine oyl to provide when the Bridegroom shall come, They that are ready shall enter in with him, and the door will be for ever shut against thee, though thou knockest and cryest, Lord open, with the greatest importunity. Mat. 25. 10, 11, 12. Then if thou beest once shut out of Heaven, thou art shut out for ever; if once thou art cast out into Hell, thou art shut up in it for ever.

(7) Finally, Now give all possible diligence to enter in at the strait Gate, to attain eternal life by Christ, and to make thy Calling and Election sure; while thou art here on earth, while thou art in this present world under the heavenly deaws of the Gospel, Mat. 13. 44, 45, 46. Luk. 13. 24. Phil. 2. 12. 2 Pet 1. 5. to 12. before thine immortal Soul be implunged into the intollerable and everlasting torments of Hell-fire, Luk. 16. 23, 24, 28. Mat. 25. 46. Or never. For if once thou art cast out into the Lake of Fire, there is no mercy, no mitigation of torment, no repenting, no possibility of reconcilement with God, &c. And thence is no hopes of Redemption or Recovery. Oh if the damned in Hell, could by any tears or importunities obtain liberty, though but for a few months, weeks or dayes, to be on Earth again, how diligently would they strive to enter in at the strait gate, Luk. 13. 24. How zealously would they attend upon the preaching of the Gospel! How religiously would they sanctifie the sabbath! how devoutly would they pray! Once more offer Christ unto us; Once more touch our hearts and Consciences; Once more enlighten us, let us partake of the Holy Ghost, taste the good word of God, and the Powers of the world to come. Heb. 6. 4, 5. Once more open the gate of mercy, &c. How deeply with sighs and tears would they lament their sins day and night. How would they endeavour to believe in Christ, repent and obey, yea to do or suffer any thing, that they might come no more into that place of torment. But all such hopes are for ever dasht. They had their time and season for all these things, which they neglected and lost, and now shall never enjoy more, so long as Heaven is Heaven, and Hell Hell.

O that all these things could be seriously thought upon, before it be too late! But when must it be? NOW or NEVER.

XX. Direction.

UPon the sincere closing with Christ, accepting and applying him to thy self as thine only Saviour and Redeemer, what fullness of all spiritual blessings in heavenly things in Christ, will be heaped upon thy Soul. Eph. 1. 1, 3, 4. &c.

What tongue can utter them; What heart of man can comprehend them? 1 Cor. 2. 9, 10. Be thou careful to walk worthy of them continually. Eph. 4. 1. Col. 2. 6, 7.

1. What heavenly Relations are presently vouchsafed to thee. Thou art a fellow-citizen with the Saints, and of the houshold of God. Eph. 2. 19. and they all thy brethren and sisters in Christ, 1 Pet. 2. 17. God is thy Father, and thou his Child, 2 Cor. 6. 18. Ioh. 20. 17. Christ is thine elder brother and not ashamed to call thee one of his brethren, Rom. 8. 29. Heb. 2. 10, 11. Christ thine head, and thou his member, 1 Cor. 6. 15. Eph. 4. 15, 16. Christ thine Husband, and thou his Spouse, 2 Cor. 11. 3. Christ thy Redeemer and Saviour, and thou his redeemed and saved, Heb. 9. 12. Luke 2. 10, 11. The Holy Ghost is thine Inhabitant, and thou his Temple and Habitation, 1 Cor. 6. 19. and 3. 16, 17. Ephes. 2. 21, 22. Therefore be thou holy in all manner of Christian conversation, 1 Pet. 1. 14. to 18.

2. What great and precious Promises are thereupon given thee? 2 Pet. 1. 3, 4. Promises; 1. Of the life that now is; 2. Of the life to come; and what Promises canst thou desire more? 1 Tim. 4. 8. Now Gods Promises are not like mans Promises, yea and nay, off and on, sometimes performed, sometimes violated, &c. but they are all Yea and Amen in Christ, 2 Cor. 1. 20. altogether immu • able, it being impossible that therein the God of truth should lye, Tit. 1. 2. Heb. 6. 18. Having then these Promises, cleanse thy self from all filthiness of flesh and spirit, perfecting holiness in the fear of God, 2 Cor. 7. 1.

3. What a cluster of soul-beautifying Graces are immediately together with Faith in Christ, instilled and infused into thy soul! Faith is the Captain and leading Grace, all the rest follow. 2 Pet. 1. 5, 6, &c. These are the Divine Nature, and Image of God, whereby the Believer resembles the heavenly Father, 2 Pet. 1. 4. Eph. 4. 24. Col. 3. 11. These make the Kings Daughter all glorious within, so that her clothing is of wrought gold, Psal. 45. 13. These make the Church beautiful, even to the ravishment of Christ, Cant. 7. 1. to 10. and 4. 1. throughout. Labour thou to abound and grow in these Graces continually, 2 Pet. 1. 8. and 3. 18. And as he that hath called thee is holy, so to be holy in all manner of conversation, 1 Pet. 1. 14, 15, 16.

4. What eminent Priviledges are upon thine accepting of Christ, heaped upon thee • 1. Thou art eternally redeemed from all thy spiritual bondage under sin, Satan, &c. under which thou wast enthralled, Heb. 9. 12. Gal. 4. 4. 1 Thes. 1. 10. Gal. 3. 13, 14. 2. Thou art reconciled unto God, who wast formerly at enmity with him, Rom. 5. 10. 3. Thou art justified freely through his Grace, thy sins being pardoned fully through the blood of Christ, and thou art so justified and accepted of God, that thou art become the Righteousness of God in him, Rom. 3. 24, 25. Eph. 1. 7. 2 Cor. 5. 19, 21. 4. Thou art adopted into Gods Family, and art become one of the Houshold of God, and so art made an heir of God, a joynt-heir with Christ, Gal. 4. 4, 5, 6. Eph. 2. 19. Rom. 8. 15, 16, 17. 5. Thou hast access with filial boldness, by the Spirit unto the Father, and maist confidently cry, Abba Father, Eph. 2. 18. Rom. 8. 15. 6. Thou art brought into sweet communion with God, Father, Son, and Holy Ghost, which is even the Saints • eaven on earth, 1 Ioh. 1. 3. 2 Cor. 13. 14. 7. Thou hast a Treasury and Fountain of all true Comfort bestowed upon thee, the Holy Ghost the Comforter dwelling in thine heart, 2 Cor. 1. 3. 4, 5. Iohn 14. 16. 8. Thou hast in Christ a new and most excellent Title to all the good things of this present life, 1 Tim. 4. 8. Matth. 6. 33. 1 Cor. 3. 20, 21. 9. Thou art assured, that all things, even the worst of afflictions and persecutions, shall work together for thy good, for thy best, Rom. 8. 28. 10. And finally, Thou hast well-grounded hopes of eternal Happiness in Heaven, when this life shall be no more, in the immediate vision and fruition of God in Christ face to face, which is far best of all, 1 Pet. 1. 3, 4. 2 Cor. 5. 1, 2, &c. Rom. 5. 1, 2. Ioh. 17. 24. Phil. 1. 23.

And therefore give all diligence to walk worthy of all these blessed Priviledges. Enthral not thy self again in the yoke of any spiritual bondage. Provoke not God unto enmity by thy renewed sins. Blot not, blur not the evidence of thy sins pardon by lapses and falls against thy Conscience. Behave thy self towards thy God and all his Children, as one of the Houshold of Faith. Restrain not Prayer, but pray continually, with groans that cannot be uttered, by the assistance of the Spirit. Have no fellowship at all with Sin and Satan, nor any needless fellowship with any workers of iniquity, Eph. 5. 11. Psal. 1. 1. and 26. 4, 5. Psal. 119. 115. Walk not disconsolately and dejectedly, but in the fear of the Lord, and in the comforts of the Holy Ghost, Acts 9. 31. Be abundantly contented in all conditions allotted thee by God. Fully expect good by the worst of afflictions that may befall thee; and be ever carefull to keep thy Hopes and Evidences for Heaven firm and clear, that when thou comest to die, thou maist lift up thine head, and triumph that thy Redemption and celestial Coronation with Christ draweth nigh.

XXI. Direction.

WRastle also most vlgorously, (O thou that wast Natural, but art spiritualized, wast dead, but art alive again) against all thy sins, spiritual enemies, and their temptations, Heb. 12. 4. Col. 3. 5. to 12. Eph. 6. 11. to 19. for all time to come, that they may none of them in the least measure eclipse any of these thy spiritual Priviledges , or embitter any other thy sweet enjoyments.

Holy David, by his lapses, brought many deep wounds and scarrs upon his Conscience, Psal. 51. 3, 8. some of which he probably carried to his Grave. Loving and confident Peter, by his triple denial of his Lord and Master Christ, purchased to himself a torrent of bitter tears, Mat. 26. 75. The Ephesian Angel, by leaving his first love and first works, was so offensive thereby to Christ, that he threatned the removal of his Candlestick, Revel. 2. 4, 5. The Church her self by her carnal sluggishness and security, lost her sweet Communion with Christ for a season, and was involved in deep spiritual distress, Cant. 5. 2. to 9. Be thou warned by their examples, which are written for thine admonition, lest through thy spiritual oscitancy and sluggishness, thou bring upon thy self like spiritual calamities, and so far wound thy Conscience, as to go bleeding to thy Grave.

XXII. Direction.

EXpress upon all good occasions, all possible tenderness of heart, and bowels of compassion, towards those that yet remain in the first Adam, in their sinful state of Nature, unrege • erate, especially towards thy kindred according to the flesh, using all good endeavours to convince, convert, and gain them to Christ, that they, as well as thy self, may be eternally saved. Luke 22. 32. Rom. 10. 1. and 9. 1, 2, 3. Acts 9. 20, with 1 Cor. 9. 19. to 23.

For,

1. Even thou thy self wast sometimes foolish, disobedient, serving divers lusts and pleasures, living in malice and envy, hateful, and hating others, Tit. 3. 3. An enemy to God by wicked works, Col. 1. 21. Yea, dead in sins and trespasses, &c.— and a child of wrath, as well as they. or any of them, Eph. 2. 1, 2, 3. But God, who is rich in mercy, hath saved thee by the washing of Regeneration, and renewing of the Holy Ghost, Tit. 3. 4, 5, 6, 7. Hast thou then experimentally felt the Wormwood and the Gall of thy Natural state of sin and misery? And dost thou not commiserate such poor souls, as are still in the gall of bitterness, and bond of iniquity? Acts 8. 23. Hast thou had the sweet experience of the riches of Gods free-Grace and Love, in restoring thee from death to life, from thy Natural state of sin and misery, into a supernatural state of sanctity and felicity? And do not thy bowels yearn within thee after other lost souls, especially those of thy kindred, that they also may be turned from darkness to light, and from the power of Satan unto God? Acts 26. 18.

2. Are not their souls, as well as thine own, very precious? O, Consider, 1. Their immortal Constitution, which no Creature can kill or destroy, Matth. 10. 28. 2. The invaluable price paid for their Restitution, even the most precious blood and death of Jesus Christ, the only Son of God, 1 Tim. 2. 5, 6. 1 Pet. 1. 18, 19. 3. The incomparable and transcendent value which the wisdome of God himself puts upon the soul; as being of far more worth then the whole world, Matth. 16. 26. And then think with thy self; Shall not I endeavour to hinder the eternal loss, and to promote the eternal salvation, of such precious souls?

3. What advantage will redound in sundry respects, if God bless thine endeavours, to the convincing and converting of their souls to Christ! For, Hereby 1. Thou shalt save a soul from death, Jam. 5. 19, 20. And what a great, what a glorious work is it, to have an hand in saving a soul from death • 2. Thou shalt hide a multitude of sins, Jam. 5. 19, 20. Even an heap, a sink, a dunghil of hundreds and thousands of sins, thou shalt hide from the revenging eye of God, by Christs righteousness, 2 Cor. 5. 20, 21. 3. Thou shalt occasion great joy in Heaven, among the blessed Angels of God, who exceedingly rejoyce at the Conversion of sinners, Luke 15. 7, 10, 22, 23. 4. Finally, Thou shalt hereby not a little further thine own eternal felicity, Deut. 12. 3.

Thou therefore commiserate thy Brethren in their sinful and wretched state of Nature, as thy God hath in thy like condition had compassion on thee. Canst thou lend an hand to pluck a Beast out of the mire, or a Sheep out of a pit; and wilt thou not lend an hand to help poor lost souls out of the mire of sin, snares of Satan, and pit of eternal destruction? O, warn them, convince them, counsel them, exhort them, rebuke them, lament them, pray for them, weep over them, do any good for them, that thou maist by any means gain and save their souls.

XXIII. Direction.

YIeld, with all enlarged thankfulness, all possible Praise, Love, and Obedience, unto God, and unto the Lamb; who hath loved thee of the riches of his free-Grace before the world began, who in fulness of time hath ransomed thee by the invaluable price of his death, and in due time hath washed th • e from thy sins in his own blood, a • d in the Laver of Regeneration, by the renewing of the Holy Ghost. Eph. 1. 3, 4, 5, 6. 1 Iohn 4. 19.—Gal. 4. 4, 5. 1 Tim. 1. 15. and 2. 5, 6. 1 Pet. 1. 18, 19, 20▪—Rev. 1. 5. Tit. 3. 4, 5, 6, 7. For,

1. Thou oughtest to be thankful for all Gods blessings of all sorts, the least of them being beyond, yea contrary to, thy deserts, Eph. 5. 20. Col. 3. 17. 1 Thes. 5. 18. with Gen. 32. 10. but especially for those choicest spiritual blessings in heavenly things in Christ, Eph. 1. 3. Psal. 103 1, 2, 3.

2. The reality and sincerity of thy thankfulness, will inwardly best approve it self, in thy cordial affection and un • eigned love towards thy gracious God and Jesus Christ, for all his love, and all the fruits of his love in Christ. Kindness begets thankfulness, and love breeds love, as fire begets fire, 1 Iob. 4. 19. Thus, when the Psalmist would signifie his great thankfulness to God for his great mercies, he professeth his dearest love to God; 〈 in non-Latin alphabet 〉 , I will love thee dearly, [Heb. I will love thee with inmost bowels] O LORD my strength, &c. Psal. 18. 1, 2, &c. So Psal. 116. 1. 〈 in non-Latin alphabet 〉 , I have loved, because the LORD hath heard my voice, &c.

3. The integrity of true love and thankfulness, doth outwardly best discover it self in a chearful and sincere obedience to God and Christ, Iob. 14. 15, 21. 1 Ioh. 5. 3. Such obedience is a real retribution of thankfulness, Psal. 116. 12. to the end. Then we praise God aright, when we extol him, not only with our hearts and lips, but with our lives.

XXIV. Direction.

ZEalously endeavour to promote the Glory of God, and of Iesus Christ, in all things, throughout the whole course of thy life; and to be where Christ is, to behold his Glory, that so thine inchoate happiness may be compleatly consummate, in the immediate vision, and full fruition of God in Christ unto all eternity. 1 Cor. 10. 31. and 6. 20. 1 Pet. 4. 11. 2 Thes. 1. 12. —Ioh. 17. 24. Mat. 5. 8. 1 Thes. 4. 17. Rev. 22. 3, 4, 5. For,

1. Gods Glory, and the Souls felicity in the full enjoyment of God in Christ unto all eternity, are the two principal Ends of all, which thou, and every man, should chiefly intend and aim at in his whole life, 1 Cor. 10. 31. Rom. 11 36. Psal. 73. 24. to the end: God • made all things for his glory Pro. 16. 4. And all things ought to be levelled to his Glory. Man is made capable of God. and therefore he is restless till he can fully center in God, in whom alone in Christ all his happiness is treasured up. Augustine said sweetly —Feei • ti nos • d te: & inquietum est Cor nostrum, d • nec requiescat in te. Aug. Conf, lib. 1. c. 1. Tom. 1.;—Thou hast made us for thee; And our heart is unquiet till it rest in thee. As the Needle once touched with the loadstone, is unquiet till it come to the Magnetick Center, and point towards the Pole.

2. Thou, that wast dead in sin, and a child of wrath, but art quickened by God and made a child of Grace, of the riches of his Grace. Eph. 2. 1. 5, 6, 7. Canst never do enough for this God, and for his glory▪ And therefore he hath provided heaven for his people wherein they may glorifie him eternally. Yet while thou art on earth, glorifie him to the uttermost in thy momentany life, for thy Redemption, Reconciliation, Vocation, Sanctification, Justification and hopes of Salvation: So shalt thou by this heavenly imployment begin Heaven on Earth and pr • posses • thyself of Paradise.

3. If a little taste, a short glimpse of Gods favour in Christ, breaking thorough the thick clonds of thy manifold frailties here on earth, be so sweet, as to transcend incomparably all subl • nary enjoyments, Psal, 4. 6, 7. Cant. 2, 3, 4, 5, 6, 7: Then how sweet, how delicious, how ravishing will be the full Sun-shine of his Love unto thy Soul in Heaven for ever when all imperfections and infirmities shall be totally and finally done away, Eph. 5. 27. Act. 3. 19. Rev. 21. 4. and 22. 3. To haev Communion with Christ in this world by Grace, is a blessed Priviledge Ioh. 1. 3. Eph. 1. 3. But to be with Christ in Paradise and to have Communion with him in glory is 〈 in non-Latin alphabet 〉 by much more better. How elegantly! Here being, as it were, 3 Comparatives. Phil. 1. 23. viz. To be with Christ is far the best of all. Herein our Blessed Saviour himself placeth the height of his peoples eternal felicity, That they may be where he is, to behold his glory, Ioh. 17. 24. That will be an immediate vision: Not as now through a glass darkly, but face to face clearly 1 Cor. 13. 12. That will be a perfect Vision: For we shall see him as he is, 1 Joh. 3. 2. and know even as also we are known, 1 Cor. 13. 10, 12. That will be a glorious Vision: we shall behold Christs Glory, which is infinitely beyond all Celestial, Angelical, or Created Glory, Ioh. 17. 24. That will be a transforming Vision: for, we shall be like him, because we shall see him as he is, 1 Joh. 3. 2. Phil. 3. 21. That will be a Beatifical Vision: for the chief blessedness Christ placeth in seeing God, Mat. 5. 8. That will be a Vision with fruition: we shall so see Christ, as fully to enjoy him, as our Head, as our Husband, as our Redeemer, as our Happiness, as our Treasure, as our Glory, as our All. That will be an eternal Vision and fruition: for, so we shall be ever with the LORD, 1 Thes. 4. 17. There we shall (said Augustine)Ibi vacabimus & videbimus; videbimus & amabimus; amabimus & la • dabimus. Ecce quod erit in fine, sine fine. Aug. de Civit. Dei, l. 22. cap. 30. sub finem. Tom. 5. rest and see; we shall see and love; we shall love and laud. Lo what shall be in the end, without end. This will be the very Heaven of Heaven, and Glory of Glory. Unto this eternal Bliss, the Lord God Almighty, and the Lamb, bring him that writeth these things, and him that readeth them with an honest heart, in his due time. Amen, and Amen.

Sept. 18. 1669. FINIS.