A short and sure way to grace and salvation being a necessary and profitable tract, upon three fundamental principles of Christian religion ... : how man was at first created, how he is now corrupted, how he may be again restored : together with the conditions of the covenant of grace, and to whom the promises of the Gospel belong ... / by R. Younge ...

A short and sure way to grace and salvation being a necessary and profitable tract, upon three fundamental principles of Christian religion ... : how man was at first created, how he is now corrupted, how he may be again restored : together with the conditions of the covenant of grace, and to whom the promises of the Gospel belong ... / by R. Younge ...

Table of contents

Title page

Sect. I.

Sect. II.

Sect. III.

Sect. IV.

Sect. V.

Sect. VI.

Sect. VII.

Sect. VIII.

Sect. IX.

Sect. X.

Sect. XI.

Sect. XII.

Sect. XIII.

Sect. XIV.

Sect. XV.

Sect. XVI.

Sect. XVII.

Sect. XVIII.

Sect. XIX.

Sect. XX

Sect. XXI.

Sect. 22.

Sect. XXIII.

Sect. XXIV.

Sect. XXV.

Sect. XXVI.

§

§

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A SHORT AND SURE Way to Grace and Salvation; Being a neceſſary and profitable Tract, upon Three Fundamental Principles of Chriſtian Religion: which few do indeed know, and yet hee who knowes them not, cannot bee ſaved: Viz.

How Man was at firſt Created.

How he is now Corrupted.

How he may be again reſtored.

Together with the conditions of the Covenant of Grace, and to whom the promiſes of the Goſpel belong.

The which well learned, would keep millions out of Hell, that blindly throng thither.

By R. YOUNGE of Roxwell in Eſſex.

If our Goſpell bee hid, it is hid to them that are loſt: in whom the god of this world, hath blinded the minds of them which believe not: leaſt the light of the glorious Goſpell of Chriſt, who is the image of God, ſhould ſhine unto them, 2 Cor. 4. 3, 4.

Sect. I.

AS when God created the World, the firſt thing he made was Light, Gen. 1. 3. ſo when he makes us new creatures, hee firſt creates light in the underſtanding, whereby the poor ſoul may ſee his ſpiritual miſery and wretchedneſſe; which before (by reaſon of that vail or curtain which is drawn over every natural man's heart, 2 Cor. 3. 14, 15, 16.) he is ſo far from diſcerning, that with Laodicea he thinks himſelf rich, and to want nothing; when yet he is wretched and miſerable, and poor, and blinde, and [...]aked of all ſpiritual endowments, Rev. 3. 17. 1 Tim. 6. 4. As for inſtance, it [...] to be obſerved, (can never be enough bewailed) that generally through [...]ut the Land people of all ſorts (young and old, rich and poor) eſpecially [Page] the poor; are ſo invincibly ignorant, that (remaining ſo) it is impoſſible (ſo far as I am able to judg by the word of God;) that ever they ſhould be ſaved.

As ask them theſe queſtions, How do you hope to be ſaved? They will anſwer, By my praiers and good indeavors. Have you never broke this or that Commandement? Thou ſhalt have no other gods but the Lord. Thou ſhalt not kill. Thou ſhalt not ſteal. Thou ſhalt not commit Adultery? No, never they thank God. Are you proud? No, not they, What ſhould they bee proud of? and many the like. As for Original ſin, they know not what it means. Nor is there any convincing them, that they were born ſinners into the world. Yea, let a Miniſter come to them upon their death-bed, and queſtion with them about their eſtates, or ask them how their ſouls fare, and what peace they have? What will be their manner of anſwering? (eſpecially if they have not been notorious offenders) Are they a whit troubled for Sin, either Original or Actual? Or will they acknowledge themſelves in a loſt condition without Chriſt? No, their conſciences are at quiet, and they are at peace with themſelves and all the world; and they thank God, no ſin troubles them, not ever did. They have been no Murtherers, no Adulterers, no common Drunkards; neither have they been Oppreſſers. (For they are ſo blinde and ignorant, that they think the Commandement is not broken, if the outward groſſe ſin bee forborn.) Yea, will they ſay, I do not know that I have wronged man, woman, or child. I have been a Proteſtant, and gone to Church all my daies.

Sect. II.

§ 2. Yea, ſo far are they from being ſenſible of their wants, that you ſhal hear them brag of their faith, works, and good meaning; of their juſt and upright dealing, the goodneſſe of their hearts, the ſtrength of their faith, hope; and that they never doubted in all their lives. Yea, that it were pity they ſhould live, if they did not believe in Chriſt, and hope to be ſaved by him. The uſual expreſſions of formal Chriſtians, and Proteſtants at large; who know not what faith, hope, or a good heart means, no more then Nicodemus knew what it was to be born again.

All which anſwers and brags of theirs do imply, that they are as righteous as Chriſt himſelf, or Adamin the ſtate of innocency: for he that can clear himſelf from pride, or the breach of any one Commandement, or from Original ſin; may clear himſelf from all ſin whatſoever; and if ſo, what need of Chriſt? Yea, what poſſibility is there that ever ſuch a ſoul ſhould have any benefit by Chriſt? who came not to call the righteous, (viz. ſuch as think themſelvs ſo) but weary and heavy laden ſinners to repentance, Mat. 10. 6. [...] ▪ & 15. 24. & 18. 11. 9. 12. 13. 1 Tim. 1. 15. Luke 1. 53.

Sect. III.

Again, this is an infallible truth, that without repentance there is no being ſaved; and what hope of their ſerious and unfained repentance? For ſin muſt be ſeen, before it can be ſorrowed for. A man muſt know himſelf ſick, before he will ſeek to the Phyſitian. Yea, where is no diſcovery of th [...] diſeaſe, the recovery of the health is in vain hoped for. Which makes Cyp [...] [...] ſay, that it is as meer loſt labour, to preach unto a man the things of God, [...] fore he is humbled with the fight o [...] his wants: as to offer light to a blin [...] [...][Page]man, to ſpeak to a deaf man, or to labour to make a bruit beaſt wiſe.

Beſides, if we look to be ſaved by any thing that we can do; Chriſt can profit us nothing. For the Son of man is come to ſeek, and to ſave onely that which was loſt: the loſt ſheep of the houſe of Iſrael, Mat. 18. 11. Luk. 19. 10. 1 Tim. 1. 15. even ſuch as utterly deſpair in regard of all other helps. Nor is he any way fit for abſolution, who finds not himſelf worthy of condemnation. We ſhal find no ſweetneſſe in Chriſts blood, till we feel the ſmart of our own ſins. Yea, no men under Heaven are in ſo hopleſſe a condition as they, who think to be ſaved by their performances, or any other thing or means, then by the righteouſneſſe of Chriſt alone. faring with them as it doth with unskilful ſwimmers: who when they begin to ſink, if they catch hold of weeds in the bottom, the faſter they hold, the ſurer they are to be drowned.

Sect. IV.

Fourthly and laſtly, there needs no more to condemne theſe men, then their ignorance of ſuch ſaving truths: eſpecially in ſuch glorious times of light and grace as theſe are; wherein they may hear the. Word preached every day in the week, if they did not ſleight and diſregard it, which aggravates their ſin exceedingly: For though it be enough, that God hath ſet down his will in his word moſt plainly, and we may read, or hear it read, (were it at any rate) and that the Epitome of the whole Law is writ in every man's heart. Whatſoever yee would that men ſhould do unto you, even ſo do ye unto them, Mat. 7. 12. (As it ſervs not a male factors turn, to plead ignorantiam juris, he knew not the Law of his Prince which he hath broken: for if the King have once proclaimed any thing, and the ſubject after ſufficinet time of notefying his will, be ignorant of it; at his own perill be it.) Yet to be affectedly ignorant, and to ſhut their eies againſt the light of the Goſpel, is by far more damnable: this is a ſin with a witneſſe. As what ſaies our Saviour? John 3. 19. This is the condemnation: that light is come into the world, and men loved darkneſſe rather then light, becauſe their deeds were evil. And ſo on the contrary, This is life eternal, to know thee the onely true God, and Jeſus Chriſt whom thou haſt ſent, John 17. 3. Beſides, without knowledge, the minde cannot be good, as wiſe Solomon affirms, Prov. 19. 2. A man may know the will of God, and yet not do it; but he cannot do it, except hee know it. Neither can he be born of God, that knoweth him not, 1 John 4. 7. nor can he love God, verſ. 8. Whence that terrible text, Jer. 10. 25. Power out thy fury upon the Heathen that know thee not, Pſal. 79. 6. And that other more terrible, 2 Theſ. 1. 7, 8. The Lord Jeſus ſhall be revealed from heaven in flaming flie, to take vengeance on them that know not God. Whence the Prophet Iſaiah is peremptory, It is a people of no underſtanding, therefore he that made them, will not have mercy upon them; and he that formed them, will ſhew them no favour, Iſ a. 27. 11.

Obſerve theſe Scriptu [...]es you ignorant ſouls, that think your ignorance will excuſe you: and let not Satan, nor your deceitful hearts ſo delude you, as to think that God is in jeſt, where he ſaith, My people are deſtroied for lack of knowledge; and becauſe thou haſt rejected knowledge, I will alſo re [...]ect thee, Hoſea 4. 6. Or if you do, you ſhall one day finde him in earneſt. For as you know not Chriſt here, ſo when you ſhall look for entrance into [Page] his Kingdome hereafter, he ſhall ſay unto you, Depart from me, I know you not, Mat. 25. 12, 41. which will be but a ſad ſaying; And far better were it, that you were ignorant of all other things: which makes Saint Paul ſay, I deſire to know nothing among you, ſave Jeſus Chriſt, and him crucified, 1 Corinth. 2. 2.

Sect. V.

Now this being the caſe of millions in this City, and ſo all the Land over: what can we other then conclude, That few (even amongſt us) ſhall be ſaved, as our Saviour affirms, Matth. 7. 13, 14. & 20. 16. And that the whole world lieth in wickedneſſe, as Saint John ſpeaks, 1 John 5. 19. And that the number of thoſe whom Satan ſhall deceive, is as the ſand of the Sea, Revel. 20. 8. & 13. 15, 16, 17, Iſa. 10. 22. Rom. 9. 27.

Which being ſo, I hold my ſelf bound to acquaint them, what every one muſt of neceſſity know, or they cannot be ſaved: the which I will do in a few lines, that all (who will) may have the benefit thereof. Wherefore let all ſuch (if they hve ears) hear what I ſhall ſay unto them out of God's Word, in laying open thoſe three fundamental principles before mentioned.

Sect. VI.

Touching the bounty and goodneſſe of GOD in Man's Creation, theſe things would be known.

1. That God in the beginning made Man in Paradice, after all his other works; that he might come as to a Sumptuous pallace ready furniſhed.

2. That he was made a compendium, and abridgment of all the other creatures: as being a little world of himſelf; for whereas Planets have being, not life: Plants have life, not ſence; Beaſts have ſence, not reaſon; Angels have being, life, reaſon, not ſence; Man hath all, and contains in him more generality then the Angels; viz. being, life, ſence, reaſon.

3. That as he was made Lord of, and had dominion over all; ſo he did excell all other viſible creatures.

1. In that he had a reaſonable ſoul,

2. In that he hath a speaking tongue,

3. In that he was made upright, with his face lifted up to heavenward,

4. In that all things were made ſubject to him,

5. In that he was made after the Image of God,

6. In that his ſoul is immortal,

7. In that he was ordained to eternal glory.

More eſpecially we are to know, that as God made all things elſe for mans uſe and ſervice: ſo he created man (male and female) more immediately for his own honour, and ſervice; and did accordingly adorn him with gifts, and abilities above all other viſible creatures. For God made us, (had not we un-made our ſelves) after his own Image, endowing us (as with reaſonable, and immortal ſouls, ſo) with perfection of all true wiſdom, holineſſe, and righteouſneſſe; writing his Law in our hearts, and giving us ability to obey, and fulfill the ſame in every point; and withall a power to ſtand, and for ever to continue in a moſt bleſſed and happy condition, free from all miſery, and to enjoy a ſweet, and bleſſed Communion with his Creiter. So that man was created very good, did clearly and perfectly know the whole [Page] will, and works of his Maker; was able out of the integrity of his ſoul, and fitneſſe of all the powers; fully, willingly and chearfully to love, obſerve, and obey his Maker, in every tittle and circumſtance he required, and to love his neighbour as himſelf: ſo that neither the minde did conceive, nor the heart deſire, nor the body put in execution any thing, but that which was acceptable, and well pleaſing unto God; as theſe inſuing Scriptures do plainly prove, Gen. 1. 26, 27. 30. Eccleſ. 7. 29. Rom. 2. 14, 15.

Sect. VII.

Which being ſo, how ſhould it humble us, and make us aſhamed of our preſent condition; and withall ſet us on fire with a holy zeal, to out-ſtrip and go before all the reſt of the Creatures in obaying our Creator; as far as he did make us out-ſtrip them all in ſpiritual and divine excellencies? whereas hitherto, they have out-ſtript and gone before us in a high degree: as for inſtance, Though we are bound to praiſe and ſerve God above any creature whatſoever: in that all the creatures were ordained for our ſakes: yet heaven, earth, and ſea; all the elements, all the creatures, obey the word of God, and ſerve him as they did at firſt; yea, call upon us to ſerve him; onely men for whom they were all made, moſt ingratefully rebell againſt him. As if you conſider it rightly, the obedience of inſenſible and bruit creatures unto the will of God, is a great check and reproof unto the diſobedience of man. Man is the chiefeſt of creatures, and they the loweſt; yet do they as far exceed him in obedience, as he doth them in natural eminencie. The Stork, and the Swallow know their appointed times. The Oxe knows his owner, and the Aſſe his Maſters crib; the Sea moveth in a ſettled, and unmoving courſe; the Stars fit their many changes, to a ſteddy rule anſwerable to the will of him that never changeth. The Lord by Moſes but ſpake to the rock, and it gave water to the thirſty Iſraelites; he but commanded the clouds to rain down Mannah; and the winde to bring them in Qu [...]ils, for the ſatisfying of their hunger, and they did ſo. Yea, he but had the Ravens bring bread and fleſh to Elijah, and they did it. In like manner did [...]he winde and ſea, Mat. thew 8. 27. the Lions, Dan. 6. 22. thoſe two ſhee-Bears, a Kings 2. 24. the Fire, Dan. 3. 27. the Earth, Numb. 16. 29, to 37. obey the voice of the Lord, and many the like ſpoken of in Scripture. But Man is wholly gone aſtray from his rule; and not onley runneth from it, but againſt it: ſo that he is far worſe, then things worſe then himſelf.

Which were it rightly conſidered, would be enough to melt an heart of Adamant: For was this the principal end, for which men were created in ſuch a glorious condition? That we might honour, love, and ſerve our Creator and injoy communion and happineſſe with him for ever; and are we ſo far from excelling the reſt of the creatures, that we are become more diſobedient, and rebellious to God, then any one of them, except Satan himſelf? One would think it ſhould make all, (that thirſt not after their own damnation) not onely to hate, and diſlike themſelves for it: but force us with all poſſible ſpeed and induſtry; to ſeek out the cauſe, and how to recover our ſelves out of this wretched and damnable condition.

Sect. VIII.

But it will be demanded how this comes [...] be ſo? and what was the cauſe?

[Page] To which I anſwer; God at firſt, entered into Convenant with our firſt parents as publick perſons; both in behalf of themſelvs, and all that ſhould proceed out of their loin [...]; and ſo, that whatſoever gifts, privileges and endowments they had beſtowed upon them, ſhould be continued to them and theirs onely upon condition of their loyaltie, and perſonal obedience (of which the tree of life was a pledge:) and they ſhould have and injoy them, or loſe and be deprived of them, aſwell for their off-ſp [...]i [...]g, as for themſelves, as they ſhould keep, or tranſgreſſe his royal Law.

But ſee how unworthily they demeaned themſelvs, towards this their boun [...]ul Maker and Benefactor! For whereas God placed them in Paradice, and gave them free liberty to eat of the fruit of every tree in the Garden; ſave onely of the tree of knowledge of good and c [...]i [...], prehibiting them that alone, even upon pain of eternal death to them and theirs; they moſt pe [...]fidi [...]uſly contemned, and brake this Law; which (as ſundry circumſtances that do aggravate it ſhew) was a moſt execrable and damnable ſin. As obſerve the ſeveral circuſtances ſet down by Moſes, to amplifie the foulneſſe of their Fall: as,

Firſt, that they deſpiſed, and made light of the promiſe of God; whereby they were commanded to hope for everlaſting life, ſo long as they continued their loialty and obedience.

2. There was in it an unſufferable pride and ambition, in that he could not content himſelf with being Lord of the whole Univerſe: but he muſt be equal unto God; and every way like his Maker.

3. What greater unbelife could there be? when he gave more credit to the Serpent, in ſaying, he ſhould not die; then to God, who immediately before tells them, that if he did ſin in eating the forbidden fruit, he ſhould die.

4. In this ſin was not onely unkindneſſe not to be parallel'd: but wilful murther of himſelf, and all his poſterity, whom he knew were to ſtand, or fall with him.

5. Herein was ſoul apoſtacie from God to the Divel: to whom (charging God with lying, envy, malice, &c.) he revolted, and adhered, rather then ſtick to his Maker.

And to theſe might be added many the like circumſtances, which grievouſly aggravate the ſin of our firſt Parents, and make it ſo deadly in effect. For hereby it is, we not onely loſt our bleſſed communion with God; that the Image of God after which they were created, was forthwith aboliſhed, and blotted out: but that many grievous miſeries and puniſhments, came in the room of it: ſo that in the place of wiſdom, power, holineſſe, truth, righteouſneſſe, and the like ornaments, wherewith we had been cloathed: there hath ſucceeded theſe and the like:

1. This their ſin hath filled our whole man with corruption.

2. It hath made us become vaſſals unto ſin and Satan.

3. It hath diſabled us from underſtanding the will, and obſerving the Commandements of the Lord.

4. It cauſed us to loſe our right unto, and ſovereignty over the creatures.

5. It makes our perſons and actions unacceptable to God.

6. It hath caſt us out of Gods favour, and made us liable, and ſubject to [Page] all the plagues and miſeries of this life; and to endleſſe, eafleſſe, and reme [...] dileſſe torments in the life to come.

Sect. IX.

And the reaſon is, Our Firſt Parents being the root of all man-kind; and inſtead of all their poſterrity before they had iſſue: And the covenant being made with them as publick perſons; not for themſelves onely, but for their Poſterity; who were to ſtand, or fall with them: they being left to the freedome of their own wills, in tranſgreſſing the commandment of God by eatting the forbidden fruit, through the temtation of Satan: have made us, and all man-kind deſcending from them by ordinary generation, as guilty of their ſin, as any heir is liable to his Fathers debt. Their act being ours; as the act of a Knight, or Burgeſs in the Parlament Houſe, is the act of the whole County, in whoſe name, and room they ſit, and whom they repreſent: by which means our Nature is ſo corrupted, that we are utterly indiſpoſed and made oppoſite, unto all that is ſpiritually good, and wholly inclined to all evill, and that continually: and have alſo loſt our communion with God, incurred his diſpleaſure and curſe; ſo as we are juſtly liable to all puniſhments, both in this life, and in the life to come.

Now for the fuller confirming and amplifying of what hath been ſaid, touching O [...]iginal ſin; take onely theſe enſuing Scrirptures, and Aphoriſms, without any needleſſe connexion; that I may be ſo much the briefer.

Sect. X.

Amongſt many others, the moſt pregnant Scriptures for the confirming of this point, I hold to be theſe:

The Fathers have eaten ſowr grapes: and the childrens teeth are ſet an edge, Jer. 31. 20. was a true proverb, though by them abuſed. By one man ſin entered into the world, and death by ſin: and ſo death paſſed upon all men, in whom all have ſinned, Rom. 5. 12. to 21. Who can bring a clean thing out of an unclean? not one, Job 14. 4. Sec Chap. 13. 14, 15, 16. We are all at an unclean thing, and all our righteouſneſſes are as filthy rags, Iſa. 64. 6. By the works of the Law, there ſhall no fleſh be juſtified in his ſight, Rom. 3. 20. There is no difference, for all have ſinned, and come ſhort of the glory of God, Rom. 3. 21, 22, 23. And God ſaw that the wickedneſſe of man was grea [...] in the earth; and that every imagination of the thoughts of his heart was onely evil continually. And it repented the Lord, that he had made man, Geneſis 6. 5, 6. Both Jews and Gentiles are all under ſin: As it is written, ther [...] is none righteous, no not one. There is none that underſtandeth, there is none that ſeekerh after God; They are all gone out of the way, they are altogethe [...] become unprofitable, there is none that doeth good, no not one. Their throat [...] an open ſepulchre. the poiſon of Aſps is under their lips, there is no fear of Go [...] before their eies, Rom. 3. 9. to 20. Out of the heart proceed evil thought [...] mur [...]bers, adulteries, fornications, thefts, falſe witneſſe, blasphemies, Mat. 15. 19. ſee Gal. 5. 19, 20, 21. Whence come warrs, and fightings among you? com [...] they not hence? even of your luſts that war in your members, James 4. 1. Un [...] them that are unbelieving is nothing pure: but even their minde, and conſcien [...] is defiled, Tit. 1. 15. I ſee another Law in my members, warring againſt th [...] Law of my minde; and bringing me into captivity to the Law of ſin which is [Page] my members, O wretched man that I am, who ſhall deliver me from the body of this death, &c? Rom. 7. 14. to 25. where the Apoſtle ſpeaks all this, and a gret deal more of himſelf; ſee Epheſ. 2. 2, 3. Gal. 3. 10.

Yet how many that g [...]ieve for their other ſins, who are never troubled for their Original corruption: which ſhould above all be bewailed, even as the mother and nurſe of all the reſt; and thought worthy not of our ſighs alone, but of our tears. For this is the great wheel of the Clock, that ſets all the other wheels a moving, while it ſeems to move ſloweſt. And never did any truly and orderly repent, that began not here: eſteeming it the moſt foul and hateful of all, as David, Pſal 51. 5. And Paul, crying out of it as the moſt ſecret, deceitful, and powerful evil, Rom. 7. 23, 24. And indeed if wee but clearly ſaw the foulneſſe, and deceitfulneſſe of it; we would not ſuffer our eies to ſleep, nor our cye-lids to ſlumber, until a happy charge had wrought theſe hearts of ours (which by nature are no better then ſo many ſtyes of unclean Divels) to become habitations for the God of Jacob.

Sect. XI.

We are the curſed ſeed of rebellious parents; neither need we any more to condemne u [...], then what we brought into the world with us. In Adam the root of all, we all ſo ſinned; that if we had no inherent ſin of our own, this imputed ſin of his, were enough to damne us.

Our firſt Parents were the root, we are the branches: if the root be bitter, the branches cannot be better. They were the fountain, wee the ſprings: if the ſountains be filthy, ſo muſt the spangs. Whence it is, that holy David cries out: Behold I was ſhapen in iniquity, and in ſin did my mother conceive me, Pſal 51. 5.

Tantillus puer, tantus peccator, ſaith Saint Auſtin: when a little childe, I was a great ſinner. As in the little and tender bud, is infolded the leaf, the bloſſom, and the fruit; ſo even in the heart of a young child, there is a bundle and pack of folly laid up, as Solomon affirms, Pov. 22. 15. And as Moſes ſpeaks, The thoughts of man's heart are evil: even from his childhood, Gen. 6. 5. & 8. 21.

We brought a world of ſin into the world with us; and were condemned. ſo ſoon as conceived: we were adjudged to eternal death, before we lived a temporal life. As admit thou hadſt never offended, in the leaſt thought, word, or deed all thy life: yea, admit thou couldſt now keep all the Commandements, actually and ſpiritually; yet all this were nothing, it could not keep thee out of Hell: ſince that Original ſin which we drew from the loins of our firſt Parents, is enough to damn us.

Sin and corruption are the riches that we bequeath to our children; rebellion the inheritance that we have purchaſed for them, death the wages that we have procured them. God made us after his own Image; but by ſin we have turned the image of God into the image of Satan: Yea, like Satan we can do nothing elſe but ſin, and make others ſin too, who would not ſo ſin but for us.

As a ſurnace continually ſparkles, as the raging Seafoams and eaſts up mire and diet, and as a filthy dunghill, does continnally reak forth, and evaporate [...]ous [...]do [...]: ſo do our hearts naturally ſtream forth unſavery eructations, [Page] unholy luſts and motions, even continually.

As, O the infinitely intricate windings and turnings of the dark labyrinths of man's heart! who finds not in himſelf, an indiſpoſition of mind to all good; and an inclination to all evill? O the ſtrange monſters, the ugly, odious, hidious fiends; the ſwarms, litters, legions of noiſome luſts that are couched in the ſtinking ſties of every one of our decetful hearts! inſomuch that if all our thoughts did but break forth into action, we ſhould not com far ſhort of the Divels themſelvs.

Sect. XII.

And as the healthieſt body is ſubject to the mortalleſt diſeaſe; ſo there is no ſin ſo odious, unto which of our ſelvs we are not ſufficiently inclinable. For Original ſin, in which we are all born and bred; containeth in it ſelf the ſeeds of all ſins; that fearful ſin againſt the Holy Ghoſt it ſelf not excepted.

Such venemous natures we have; that never was there any villany committed by any forlorn miſcreant; whereunto we have not a diſpoſition in our ſelves. Inſomuch that we ought to be humbled, even for thoſe very ſins from which we are in a manner exempt: For that Coins envy, Iſhmaels ſcofing, Rabſh [...]ka's railing, Shimei's curſing, Senacheribs balſphemy, Doegs murther, Pharaohs cruelty, Sodoms luſt, Judas his treaſon, Julians apoſtacie, &c. are not our ſins, and as much predominant in us, as they were in each of them; it is onely God's free grace and goodneſſe. For all of them ſhould have been thine and my ſins, if God had left us to our ſelves. Lord faith Saint Auſtin, thou luſt forgiven me thoſe ſins which I have done, and thoſe ſins which onely by thy grace I have not done: they were done in our inclination to them, and even that inclination needs God's mercy. If we eſcape temptation, it is his mercie; if we ſtand in temptation, it is his mercie; if our wills conſent not, it is his mercie; if we conſent, and the act be hindered, it is his mercy; if we fall, and riſe again by repentance, all is his mercy.

We cry out of Cain, Judas, Julian, the Sodomites: alas they are but glaſſes to ſee our own faces in: For as in water, face arſwereth to face; ſo doth the heart of man to man. Sayes Solomon Prov. 27. 19. even hating of God, is by the Holy Ghoſt charged upon all men. Rom. 1. 30. John. 15. 23. 24. 25. Wee are all cut out of the ſame piece, and as there is the ſame nature of all Lyons, ſo of all men

There is no part, power, function or faculty, either of our ſouls or bodies, which is not become a ready inſtrument to diſhonour God: our heart is a root of all corruption, a ſeed plot of all ſin; our eyes are eyes of vanity, our ears are ears of folly, our mouthes mouthes of deceit, our hands hands of iniquity; and every part does diſhonour God; which yet would be glorified of him. The underſtanding which was given us to learn virtue, is apt now to apprehend nothing but ſin; the will which was given us to affect righteouſneſſe, is apt now to love nothing but wickedneſſe; the memory which was given us to remember good things, is apt now to keep nothing but evill things &c. For ſin like a ſpreading leaproſie, is ſo grown over us, that from the crown of our heads, to the ſole of our feet; there is nothing whole therein, but wounds, and ſwellings, and ſores full of corruption. To be ſhort, wee are as Trailors, condemned to ſuffer eternall torments in Hell-fire being only repricved for a time.

Sect. XIII.

[Page]

And ſo much of Originall ſin, which is the pravity, naughtineſs, and corruption of our Nature. Pſal. 51. 5. Now of actuall ſin, which is the tranſgreſſion of Gods law, 1 John. 3. 4. when evill thoughts are conſented unto, and performed in outward deeds. James. 1. 15. Touching which we are to know, and take notice; that

The Law of God is ſpirituall, and therefore requireth, not only outward obedience in word and deed; but alſo inward in mind and heart, and that chiefly: neither doth it forbid onely the committing of outward ſins in word and deed; but alſo all the ſecret corruptions of the mind, and heart. Rom. 7. 13, 14, 15. Matth. 5. 21, 22, 27, 28. 1 John. 3. 15.

Again where any duty is commanded, there the means which tend thereto are enjoyned: and where any vice is forbidden, there the occaſions, provocations, and alurments tending thereto; are alſo forbidden. Again,

It is not enough to do that which is good for ſubſtance; except wee do it well alſo, in regard of circumſtances: as namely, that it flows from a pious and good heart, ſanctified by the holy Ghoſt; and be done in faith, obedience to the word, humility, ſaving knowledg, and ſincere love to God, zeal of his glory, and a deſire to edifie and win others: of which I might give you many examples; as of the Jewes faſting Iſa. 58. 3, to 8. of thoſe reprobates preaching in Chriſts name, and caſting out devills Matth. 7-21, 22, 23. of Cains ſacrificiing. 1 John 3. 12. He offered, and God abhorred; becauſe he cared not for the manner, to do it well; God cared not for his offering, though the act was good. Simon Magus believed, Herod listned, Felix feared, Saul obeyed, Jezabell faſted, the Pha [...]ſees prayed▪ but becauſe they did not believe ſo, hear ſo, fear ſo, obey ſo, faſt ſo, and pray ſo as God required, and as is before related, they were never the more regarded for what they did. For love is the fountain of obedience, and all externall obedience to God without inward love, is hyppocriſie: whereas Chriſt commends to his diſciples, the care of keeping his commandements aright, as the utmoſt teſtimony of their love unto him, John. 15. 10.

Sect. XIV.

Which being ſo, how oft and how many wayes do we all offend? For if we but narrowly look into our hearts and lives: we ſhall eaſily perceive, that there is not one of thoſe righteous precepts, ſet down Exodus 20. which we have not broken, ten thouſand times, and ten thouſand wayes. Yea O God (may the beſt of us ſay) there is no vein in me, that is not full of the blood of thy Son; whom I have crucifyed and crucifyed again, by multiplying many, and often repeating the ſame ſin [...]; there is no artery in me, that hath not the ſpirit of errour, the ſpirit of pride, of paſſion, of luſt, the ſpirit of giddineſſe in it; no bone in me, that is not hardened with the cuſtome of ſin, nouriſhed and ſupplied with the marrow of ſin, no ſinews, no ligaments, which do not tye and chain ſin and ſin together. Yea, If we but watch over our own hearts narrowly one day: we ſhall find an army of unclean thoughts and deſires there, perpetually fighting againſt our ſouls. Whereby wee are continually tempted, drawn away, & inticed through our own concupiſcence. As how many temptations come in by thoſe Cink-ports the ſenſes? how many [Page] more by Satans injections? preſenting to the affections things abſent from the ſences? but moſt of all by luſt it ſelfe, (a thing not created, yet as quick as thought) tumblieg over a thouſand deſires in one houre: For the devill, and our fleſh meet together every day, and houre; to ingender new ſins, which is the reaſon, our ſins are counted among thoſe things which are infinite: as the hairs of our head, the ſands of the Sea, the ſtars of Heaven.

We are ſwift to all evill, but to all good immoveable; when we do evil, wee do it cheerfully, and quickly, and eaſily; but if we do any good, wee do it faintly, and rawly, and ſlackly. We have uſed all our wiſedome, to commit the fooliſhneſs of ſin; our whole converſation hath been to ſerve Satan, and fulfill the luſts of the fleſh. We even ſuck in iniquity like water, and draw on ſin as it were with cart-ropes: Iſai. 5. 18. It hath been the courſe of our whole life, to leave that which God commands, and to do that which he forbids. The Word and Spirit may work in us ſome flaſhes of deſire, and purpoſes of better obedience: but we are conſtant in nothing, but perpetuall offending; onely therein we ceaſe not: for when we are waking, our fleſh tempts us to wickedneſſe; if wee are ſleeping, it ſollicits us to filthineſſe.

What ever God commands, we do the contrary: We prophane his daies, contemne his Ordinances, reſiſt his Word, grieve his Spirit, miſuſe his meſſengers, hate our reprovers, ſlander and perſecute his people, ſeduce our friends, give ill example to our neighborurs, open the mouths of God's, and our enemi [...]s, to blaſpheme that glorious Name after which we are called, and the truth we profeſſe. Yea, we have done more againſt God in one week, then we have done for him ever ſince we were born: and whereas the leaſt of Gods mercies, is greater then all the courteſies of men: we are not ſo thankful to him for them all, as we are to a friend for ſome one good turn.

Sect. XV.

Neither are we ſufficient of our ſelves to think, much leſſe to ſpeak, leaſt of all to do ought that is good, 2 Cor. 3. 5. Joh. 15. 4, 5. There is ſo much weariſomneſſe, pride, paſſion, luſt, envy, ignorance, awkwardneſſe, hypocriſie, infidelitie, vain thoughts, unprofitableneſſe, and the like; cleaving to our beſt actions to defile them: that even our praying, and faſting, and repenting; our hearing, believing, and giving; our holieſt communication our moſt brotherly admonition, &c. are in themſelves as filthy raggs, Iſa. 64. 6. were they not accepted in Chriſt, covered with his righteouſneſſe, and waſhed white in his moſt pretious blood.

Our very righteouſneſſe is as a menſtruous cloth, Iſa. 64. 6. What then is our ſinfulneſſe? As bring we our lives to the rule; Look how many ſins are cheriſhed, ſo many falſe gods there are choſen. Look how many creatures thou inordinately loveſt, fearest, truſteſt, rejoiceſt in; ſo many new gods haſt thou coined: and wilt thou not th [...]n plead guilty, when the firſt and ſecond Commandement arraigneth thee?

Thou canſt not away with ſwearing; but do'ſt thou reprove others for their ſwearing? Didſt thou never hear Sermons unpreparedly, irreverently, &c? Does thy heart upon a Sabbath reſt from wordly thoughts? much more thy tongue from worldly ſpeeches? There is murther of the heart, hatred: [Page] Haſt not thou murthered thy Neighbours ſoul, by thy negligence, perſwaſion, evil example, &c. Thou haſt not ſtolne, but haſt thou not coveted? Haſt thou been liberal to thoſe that are owners of a part of thy goods? haſt thou not robb'd thy brother of his good name? which is above ſilver and gold. Haſt thou not robb'd God of his worſhip? of his Sabbaths? of his Tythes, &c. Lying, flattering, detracting, liſtning to tales; yea not defending thy brothers good name, is to bear falſe witneſſe.

Haſt thou kept the Tenth Commandement? which condemns the very first motions of ſins, ſpringing out of our hearts, though preſently rejected; and a thouſand the like: and yet for every drop of wickedneſſe that is in the life, there is a ſea in the heart that feeds it.

Sect. XVI.

True, if thou lookeſt on thy ſins in Satans falſe glaſſe, that will make them ſeem light, and contemptible; but behold them in the clear and perfect glaſſe of Gods Law, and they will appear abominable. Which makes our Saviour call hatred, murther; a wanton eie, adulterie, &c. Yea, conſider thy ſins rightly, and they will appear as the Judaſſes that betraied, the Souldiers that apprehended, bound, ſmote and wounded thy Saviour, as the gall and vineger in his mouth, ſpittle on his ſace, thorns on his head, nails in his hands, ſpear in his ſide, &c.

This is the way to know thy ſelf ſinful: and as thus to know thy ſelf, is the beſt Divinity, as Demonax ſaid of Philoſophy: ſo thus to aggravate thy ſins in thine own ſight, is the onely way to have them extenuated in the ſight of God. Whence the more holy a child of God is, the more ſenſible he is of his own unholineſſe; thinking none ſo vilde as himſelf: as it fared with holy Job, Job 40. 4. & 42. 6. and with Iſaiah, chap. 6. 5. & 64. 6. and with Saint Paul, 1 Tim 1. 15. Rom. 7. 14, to 25. and with holy David, who almoſt in every Pſalme ſo much bewails his ſins, original and actual; of omiſſion and commiſſion.

Carnal men are onely troubled for thoſe ſins that appear to the world: but thoſe in whom Chriſt i [...] formed a new, think they cannot be humbled enough for their evil thoughts, vain and unprofitable words, for the evil which cleavs even to their beſt actions; for ſins of omiſſion, as the want of faith, and love, and repentance, want of the true fear of God, the neglect of preparation, and profitable hearing, of praying and reading in their families, of inſtructing their children and ſervants, of ſanctifying the Sabbath, and ſeeing that all under them do the ſame; their unfruitfulneſſe under the means of grace, their not growing in grace and true wiſdom, their not fearing a lie, an oath, and a hundred the like. And thus do all experimental Chriſtians, all that have ſpiritual eies. The want whereof I take to be the cauſe of all deſperate wickedneſſe: as what elſe but invincible ignorance is the cauſe, why wickedneſſe ſo abounds in every corner of the Land. Sin indeed at firſt was the cauſe of ignorance: but now ignorance is the cauſe of ſin. Swearing, and lying, and killing, and ſtealing, and whoring abound: (ſaith the Prophet) becauſe there is no knowledg of God in the land, Hoſea 4. 1, 2. It is a people that do [...] their hearts, ſaies God; Why? Becauſe they have not known my waies, [...] 10. Ye [...] are dec [...]ived (ſaith our Saviour) becauſe ye know not the [Page]Scriptures, neither the power of God, Matth. 22. 29. When Chriſt wept over Jeruſalem, what was the cauſe? Even their blindneſſe. If thou hadſt known (ſaith he) at the leaſt in this thy day; thoſe things which now are hid from thine eies Luke 19. 42. Becauſe men know not the wages of evil, therefore they do it: and becauſe they would ſecurely do it, therefore they refuſe to know it. O that men knew, how good it is to obey; to diſobey, how evill! for this would ſoon diſp [...]rſe and dispell all the black clouds of their reigning ſins in a moment. If they were wiſe (ſaith Saint Bernard) they would fore-ſee the torments of Hell, and prevent them: but they that wander in by-paths, declare themſelvs ignorant of the right-way of ſalvation, Rom. 3. 17. I grant. many that are wicked have a ſhew of wiſdom: but let them ſeem to know never ſo much; yet it is through ignorance that they do ſo ill.

Sect. XVII.

And ſo having given you, a ſhort ſurvey of our wretchedneſs, by reaſon of O [...]i [...]inal, ſin and act [...]all tranſgreſſions; by which we muſt confeſſe to have deſerved double damnation I come now to declare the means, which God of his infinite goodneſs hath found out, both for the ſatisfying of his juſtice, and alſo freeing us from the guilt, and puniſhment of either. And that with aſmuch brevity, as may ſtand with p [...]ſpicuity.

Firſt in generall we muſt undoubtedly know, that the ſole perfection of a Chriſtian, is the imputation of Chriſts righteouſneſs; and the not-imputation of his own unrighteouneſs, as appears by the whole current of Scripture, of which a few.

Even the Son of man, came to give his life a ranſom for many. Mark. 10. 45. As in Adam all dye, ſo in Chriſt ſhall all be made alive. 1 Cor. 15. 21, 22. As by one mans diſobedience, many were made ſinners: ſo by the obedience of one, ſhall many be made righteous, &c. Rom. 5. 18, 19. As by the offence of one, the fault came on all men to condemnation: ſo by the juſtifying of one, the benefit abounded towards all men to the juſtification of life. Rom. 5. 18. Unto Jeſus Chriſt that loved us, and waſhed us from our ſins in his own blood. Revel. 1. 5. The blood of Jeſus Chriſt his Son, cleanſeth us from all ſins 1 John. 1. 7. he is the reconciliation for our ſins &c. 1 John. 2. 1, 2. He hath made him to be ſin for us, who knew no ſin: that we might be made the righteouſneſs of God in him: 2 Cor. 5. 21. He was delivered to death for our ſins, and is riſen again for our juſtification. Rom. 4. 25. Who his own ſelf, [...]re our ſins in his own body on the tree: by whoſe stripes we were healed. 1 Pet. 2. 24. He was wounded for our tranſgreſſions, he was broken for our iniquityes, the chaſtiſement of our peace was upon him, and with his ſtripes we were healed Iſa. 53. 5. Neither i [...] there ſalvation in any other; for among men, there is given none other name vnder Heaven, whereby we muſt be ſaved. Acts. 4. 12. The wages of ſin is death, but the gift of God is eternall life, through Jeſus Chriſt our Lord. Rom. 6 23. I am the reſurection and the life, be that believeth in me, although he were dead, yet ſhall he live. John. 11. 25. You hath he quickned, that were dead in treſpaſſes and ſins. Ephe. 2. 1. God ſo loved the world: that he gave his onely begotten Son, that whoſoever believeth in him ſhould not periſh, but have everlaſting life. For God ſent not his Son into the world, to condemn the world: but that the world through him might be ſaved. John. 3. 16. to 20.

[Page] God commendeth his love towards us, in that while we were yet ſinners, Chriſt died for us: much more then being now juſtified by his blood, we ſhal be ſaved from wrath through him. For if when we were enemies, we were reconciled to God, by the death of his Son: much more being reconciled, we ſhall be ſaved by his life, Rom. 5. 6, to 11. read to the end of the Chapter. See more Joh. 1. 29. Acts 13. 39. Rom. 6. 4, to 23. & 8. 2, 3. & 10. 3, 4. 1 Cor. 15. 56. Coloſ. 1. 14. Gal. 3. 22. Heb. 9. 28. 1 Pet. 1. 18, 19, 20. 1 Joh. 3. 8.

Sect. XVIII.

As Chriſt was a ſinner, only by the imputation of our ſins: ſo wee are juſt, onely by the imputation of his righteouſneſs. Our good works (were they never ſo many and rare) cannot juſtify us, or deſerve any thing at Gods hands: it is onely in Christ that they are accepted, and only for Chriſt that they are rewarded. Yea the opinion of thine own righteouſneſs, makes thy condition far worſe then the wickedeſt mans alive: For Chriſt that came to ſave all weary and heavy laden ſinners; (be they never ſo wicked) neither came to ſave, or once to call thee that haſt no ſin, but art righteous enough without him. As hear his own words to the proud Phariſees, who had the ſame thoughts of themſelvs as thou haſt. They that be whole need not a Phyſitian, but they the [...] are ſick. I am not come to call the righteous, but ſinners to repentance. The [...]ſt ſheep of the houſe of Iſrael, Mat. 9. 13. & 10. 6. & 15. 24. & 18. 11. Nor can any ſoul be ſo dangerouſly ſick: as thou, who art leaſt ſenſible of thy being ſick.

Briefly, untill with Saint Paul, thou renounceſt thine own righteouſneſs, ſeeſt thy ſelf the greateſt of ſinners, art able to diſcern ſin in every thing thou canſt think, ſpeak, or do; and that thy very righteouſneſſe is no better then a menſtruous cloth, Iſa. 64. 6. thou canſt have no part in Chriſt. And until Chriſt ſhall become thine by Regeneration, and a lively faith: Thou art bound to keep the whole Law, actually and ſpiritually with thy whole man, thy whole life; or elſe ſuffer eternal death and deſtruction of body and ſoul in Hell for thy not keeping it. So that thou haſt yet to anſwer (and I pray mind it ſeriouſly) for all the ſins, that ever thou haſt committed; who art not able to anſwer for one of the leaſt of them. For the wages of ſin (any ſin, be it never ſo ſmall) is eternal death, Rom. 6. 23. Gal. 2. 16, 19, 20, 21.

Neither let Satan, nor thy own deceitful heart delude thee; in thinking that thou haſt faith, when thine own words declare the contrary. Nor would I ask any more evidence againſt thee in this, then thine own mouth: in ſaying, that thou never doubteſt in all thy life: for this makes it plain, that thou never hadſt faith, nor ever kneweſt what faith means. For he who never doubted, never believed: and Satan hath none ſo ſure, as thoſe whom he never yet aſſaulted.

Sect. XIX.

But this being a main fundamental point, which every man is bound to know: I will more particularly and fully explain it as thus:

Man being in a moſt miſerable, and undone condition; by reaſon of Originall and actuall ſin, and of the curſe due to both; being liable to all miſeries in this life, and adjudged, to ſuffer eternall torments in hell-fire after death: having no poſſibility to eſcape, the fierce wrath of Almighty God: who had [Page] already pronounced ſentence upon him. When neither Heaven Earth nor Hell, could have yielded any ſatisfactory thing beſides Chriſt; that could have ſatisfied Gods juſtice, and merited Heaven for us: then, O then! God of his infinite wiſdome and goodneſs, did not onely find out a way to ſatisfie his juſtice, and the Law: but even gave us his own Son out of his boſom; and his Son gave himſelfe to dye, even the moſt ſhamefull, painfull, and curſed death of the Croſs to redeem us: that whoſoever believeth in him, ſhould not periſh, but have everlaſting life. John. 3. 16. A mercy beſtowed, and a way found out; that may aſtoniſh all the Sons of men on earth, and Angels in Heaven. Wherefore wonder at this, you that wonder at nothing! that the eternall God would die, to redeem our worſe then loſt ſouls; that we might not dye eternally! O the deepneſs of Gods love! O the unmeaſurable meaſure of his bounty! O Son of God, who can ſufficiently extoll thy love, or commend thy pity or extoll thy praiſe! It was a wonder that thou madeſt us for thy ſelf; more that thou madeſt thy ſelf man for us; but moſt of all that thou ſhouldeſt unmake thy ſelfe, that thou ſhouldeſt dye to ſave us.

Which ſalvation ſtands, in two things. Firſt in freeing and delivering us from Hell; ſecondly, in the poſſeſſion of Heaven, and eternall life. Chriſt by his death, merits the firſt for us: and by his obedience, fulfilling the law, merits the ſecond. The parts of our juſtification are likewiſe two: the remiſſion of our ſins, and the imputation of Chriſts righteouſneſs; whereby we have freedome from all evill here, and the perfection of all good and happineſs in Heaven. Inſomuch, that all thoſe Millions of mercies that we have received, from, before, and ſince, we were born, either for ſoul or body; (even to the leaſt bit of bread we eat) or ſhall injoy to eternity: Chriſt of his free grace hath purchaſed for us, with the price of his own pretious blood. For which ſee Pſal. 68. 19. and 145. 15, 16. and 75. 6, 7.

Hear this all you that care to be ſaved! God will pardon all your ſins, he will give you an eternal crown of glory in heaven, if you unfainedly repent, and wholly rely upon Chriſt for your ſalvation, by a lively faith; and that becauſe he is juſt: for although the Lord cannot in juſtice let ſin go unpuniſhed; (for the wages of ſin is eternal death, Rom. 6. 23. death in the perſon, if not in the ſurety.) Yet Chriſt hath ſufficiently ſatisfied for all the ſins of the faithful, and paid their debt even to the utmoſt farthing; as is evident by Iſa. 53. 4. 5. a Cor. 5. 21. Heb. 9. 26. 1 Pet. 2. 24. Rom. 3. 25, 26. 1. Joh. 1. 7, 9. and ſundry other places. As, are we bound to perform perfect obedience to the Law? Chriſt performed it for us. Were we for diſobedience ſubject to the ſentence of condemnation, the curſe of the Law, and death of body and ſoul? He was condemned for us, and bore the curſe of the Law; he died in our ſtead an ignominious death. Did we deſerve the anger of God; hee indured his Fathers wrathful diſpleaſure, that ſo he might reconcile us to hi [...] Father and ſet us at liberty. He that deſerved no ſorrow, felt much; that we who deſerved much, might feel none. And by his wounds we are healed, Iſa. 53. 5. Adam eat the Apple, Chriſt paid the price. I [...] a word whatſoever w [...] owed, Chriſt diſcharged; whatſoever we deſerved, he ſuffered, if not in the ſel [...] ſame puniſhments (for he being God, could not ſuffer the eternal torment [...] of Hell,) yet in proportion, the dignity of his Perſon, (he being God and [Page] man, giving value unto his temporary puniſhments; and making them of more value and worth, then if all the world ſhould have ſuffered the eternall torments of Hell. For it is more for one that is eternall to dye: then for others to dye eternally. Therefore was the Son of God made, the Son of man: that the Sons of men, might be made the Sons of God: and therefore was he both God and man: leſt being in every reſpect God, he had been too great to ſuffer for man, or being in every reſpect man; he had been to weak to ſatisfie God. And ſo much for explication of the Third Principle, mentioned in the beginning.

Sect. XX

But now coms the hardeſt part of my work to be performed. For admit the Natural man be convinced of the truth of theſe three fundamentall principles never ſo clearly: yet he will draw ſuch a concluſion from the premiſſes; that he will be never the better, for what bath been told him, yea he will decoct all, (even the mercy, and goodneſs of God) into poyſon. For what wil ſuch a one ſuggeſt to himſelf? (the Divell helping forward) Let it be granted will he ſay, that I were every way wretched and miſerable; a great ſinner, both originally and actually; and likewiſe liable to all the plagues of this life, and of that to come: yet I thank God, I am well enough, ſo long as Chriſt hath p [...]y'd my ranſom; & freed me from all by a new Covenant; the tenu [...]e whereof is, Believe and live: whereas at firſt it was, do this and live: to which I anſwer;

In Covenants and indentures between party and party: there are always articles, and conditions to be performed on the one ſide, aſwell as promiſes to be fulfilled on the other, as ſaith Pareus. Now as God hath covenanted & bound himſelf by his word and Seal; to remit thee thy ſins, adopt thee his child by regeneration; and give thee the kingdome of Heaven, & everlaſting life by & for his Son's ſake; ſo Chriſt hath for, & on thy behalf undertaken; yea thou thy ſelf didſt for thy part, bind thy ſelf by covenant, promiſe and vow in thy baptiſm, that thou wouldeſt forſake the Devil and all his works, conſtantly believ Gods holy Word, & obediently keep his Commandements; the better thereby to expreſs thy thankfulneſs towards him, for ſo great a benefit. 1 Pet. 3. 21. Pſa. 116. 12, 13, 14 And we know that in Covenants and Indentures: if the Conditions be not kept, the Obligation is not in force. Whereby millions (Magus like) after the water of Baptiſme, (which is a ſeal, of the Covenant of Grace) go to the fire of Hell. Yea except we repent and believe the Goſpell; (threats, and precepts; aſwell as promiſes) that holy ſacrament, together with the offer of grace: inſtead of Sealing to us our ſalvation; will be an obligation vnder our own hand and ſeal againſt us; and ſo prove a ſeal of our greater condemnation. Therefore the mayn queſtion is, Whether thou art a Believer? For although Chriſt in the Goſpel, hath made many large, & precious promiſes: there are none ſo generall: which are not limited, with the condition of faith, and the fruit thereof unfained repentance; and each of them are ſo tyed and entayled, that none can lay claim to them, but true believers, which repent and turn from all their ſins, to ſerve him in holineſs, without which no man ſhall ſee the Lord Heb. 12. 14. Iſa. 39. 20. As for inſtance, Our Savior hath made publick proclamation. Mark. 16. 16. That whoſoever ſhall believe, and be baptized, ſhall be ſaved: but mark what withal is added; he that will not believe, ſhall be [Page] damned. Again, So God loved the world, that be gave his onely begotten Son; that whoſoever believeth in him ſhould not periſh, but have everlaſting life, Joh. 3. 15, 16. And that none may deceive themſelvs, he addeth; He that believeth on him is not condemned; but he that believeth not, is condemned already: becauſe he hath not believed in the name of the onely begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkneſs rather then light, Joh. 3. 19, 20. And again, As many as received him, to them he gave power to become the ſons of God; even to them that believe on his name, Joh. 1. 12.

Again, Hec [...] 5. 9. He is ſaid to be the author of eternal ſalvation, unto all that obey him: not unto them which continue in their rebellious wickedneſſe, and never ſubmit themſelvs to be ruled by the ſcepter of his Word. Chriſt's blood (ſaith Z [...]c [...]ie) was ſhed as well for ablution, as for abſolution: as well to cleanſe from the ſ [...]il and filth of ſin, as to clear and aſſoil from the guilt of ſin, Rom, 6. 5, 6. God bath choſen us in Chriſt, before the foundation of the world: that we ſhould be holy, and without blame before him in love, Epheſ. 1. 4. They the efore that never come to be holy, were never choſen. He is ſaid to have given himſelf for us: that he might re [...]eem us from all iniquity, and purge us to be a peculiar people unto himſelf, zealous of good works: Titus 2. 14. Luke 1. 74, 75. Yea the Lord binds it with an [...]ath, that whomſoever he redeemeth out of the hands of their ſpiritual enemies, they ſhall worſhip him in holineſſe and righteouſneſſe all the daies of their life, Luk. 1. 73, 74, 75. 1 Pet. 2. 24. and Titus 2. The grace of God which bringeth ſalvation, teacheth us; that we ſhould deny ungodlineſſe and worldly luſts, an [...] that we ſhould live ſoberly, righteouſly and godly in this preſent world, verſ. 12.

By all which it is plain; that as Chriſt's blood is a Charter of pardon; ſo withall it is a covenant of direction: and hee that refuſeth to live, as that covenant preſcribes; may periſh as a malefactor that is hanged with his pardon about his neck.

Sect. XXI.

But alas, ſay what can be ſaid! carnall men (who love their ſins, better then their ſouls) will anſwer all, yea conſute whatever can be alleaged, with God is mercifull; Or in caſe that will not ſerve, yet they have another ſhift, or rather the enemy of mankind, will furniſh them with an [...]vaſion, telling them that they have a ſtrong faith, good hearts, and mean well: they repent of their ſins, have as good wiſhes and deſires as can bee, are elected, hope to go to heaven as well [...]s the beſt, &c. But to every of [...]heſe, I anſwer.

Firſt, true faith purifieth the heart, and worketh by love, conſumeth our [...]o [...]ptions, and ſanctifieth the whole man throughout, ſo that our faith to God, is ſeen in our faithfulneſs to men; our inviſible belief, by our viſi [...]le life.

[...] holineſs are as inſeparable, as life and motion, the Sun and light, [...], ice, and coldneſs, the ſp [...]ing and greenneſs, the roſe and ſweetneſ [...], [...] and [...]ardneſs, criſtall and cleerneſs, pitch and foulneſs, hony and ſweetneſs. [Page] Again, faith believeth the threats of the Word; together with the promiſes: Now thou who pretendeſt belief in the promiſes, ſhew my thy belief in the threatnings. For did'ſt thou believe the truth of thoſe menaces, which God hath denounced againſt unclean, coveteous, am [...]itious, unjuſt, envious, malicious perſons, and ſuch like ſinne [...]: how du [...]ſt thou then ſo wallow in theſe ſins, [...]hat if God inſtead of Hell, had promiſed Heaven as a reward unto them; thou couldeſt not do more then thou doſt. Why ſhouldeſt thou deceive thy ſelf with an opinion of faith? when indeed thou believeſt not ſo much as the Devill does; for hee believs [namely the threatnings of the Word] and [...]rem [...]les for horror, Jam. 2. but thou goeſt on in ſin, even mocking at the menaces; and in the infidelity of thy heart, giveſt them the [...]ve, ſaying; no ſuch thing ſhall befall thee. But Invadunt urbem, ſomno vino [...]u [...] ſepultam; when they ſhall ſay peace and ſafety, then cometh on them ſudden deſtruction, 1 Theſ. 5. 3.

Though theſe perſecutors of Chriſt, and murtherers of the Lord of life, were the Devills children; as they were plainly told by tru [...]h it ſelf, John 8. 44. yet they moſt confidently believed, and stiffly maintained, that God was their father, ver. 41. And to will the wo [...]ſt of men in theſe days, ſuch as do nothing but ſin, and make others ſin, ſuch as glory in, and maintain their ſins.

Again, as faith is wrought by Gods Spirit: ſo where it is wrought, it brings forth the fruits, of the Spirit, mentioned, Gal. 5. 22. 23. whereas preſumption, as it is of the fleſh; ſo it b [...]ings forth the fruits of the fleſh, ver. 19. 20. 21.

But it is very eaſie to believ, thinks the ſenſualiſt; yes, but why? Satan troubles not ſuch, for then hee who begot this preſumptious faith in him, ſhould be divided againſt himſelf. Nay Satan confirm [...] him in this his deceit. Beſides this is a ſure rule, that that perſwaſion only, which follows sound humiliation, is faith: that which goes before i [...] is preſumption. And as Ambroſe ſpeaks, no man can repent of ſin, but hee that believs the pardon of ſin: nor none can believe his ſins are pardoned, except hee hath repented. Beſides how eaſie a matter ſoever thou thinkeſt it is to believe: hee that goes about it, ſhall find it as hard a work to believ the Goſpell, as to keep the Law; and onely God muſt inable to both, and yet ſo far as wee come ſhort of either, ſo far forth wee have juſt cauſe to bee humbled; if wee conſider how God at firſt made us, and how wofully wee have unmade our ſelves. But

Sect. 22.

Secondly, as for their good hearts and meanings, they may think what they will; but every wiſe [...]an knows; that the outward actions declare the inward intentions. A good converſion is proved by a good converſation.

The [...]e is no heart made of fleſh, which at ſome time or other [...]elents not; even [...] and marble, will in ſome weather ſtand or drops. Men may flatter God with their mouthes, and wit [...] t [...]ei [...] tongues diſſemble with him; when their hearts are not upright with him, Pſal. 78, 3 [...]. 37. and indeed they whoſe words and dee [...]s are faulty and evill; and yet plead the goodneſs [Page] of their hearts towards God: are like malefactors, who being convinced of theſ [...], or the like naughtineſs, by plain evidence to their faces, do appeal to the teſtimony of ſuch perſons for their purgation, as they know cannot bee found. And in caſe the hearts of ſuch men could bee ſeen of others, as their works and words are, their hearts would appear worſt of all, as they do to God, who ſeeth them. Nor is any evill in the mouth or hand, which was not in the heart firſt of all, as the ſtream in the fountain. And let a vici [...]us man boaſt never ſo much of his good heart; I will as ſoon believ him that ſaith he hath the Philoſophers ſtone [...] and yet lives like a beggar: which two hang together like a ſick mans dream.

Wee have good hearts, and mean well; alaſs poor ignorant ſouls! for every drop of wickedneſs that appears in the life, there is an ocean in the heart. The heart of man is deceitfull above all things: and while hee thinks there is no deceit in it, even in that hee is moſt of all deceived. S [...]nners are like that peremptory Sexton, that ſaid, howſoever the day goes, I am ſure the clock goes rig [...]t. So that the Spaniſh Proverb does every way pleaſe mee: defienda medios demio, God defend mee from my ſelf.

Carnall men, are apt to boaſt of the goodneſs of their hearts: but a mans heart is as arch a traitor, as any hee ſhall meet withall [...] truſt it too much, and know it too little, is it fared with Leah, Gen. 30 18. and Hazaell 2 Kings 8. 12. 13. and Peter, Mat. 26. 33 Luke 22. 32. Mark 14. 29. And thoſe Jews, Act. 2. 36. [...] all this they will acknowledge in the end; yea, prove by experience, that Heaven is full of good works; Hell of good wiſhes; and that the fetters whi [...]h ſin makes, it must wear.

Sect. XXIII.

Thirdly, touching their repentance, my anſwer is True repentance for ſin, is a turning from every ſin, to the contrary good. In all true repentance is a change, both in the judgment from error to tru [...]h, and in the will from evill to good, and in the affections from loving evill, and hating good; to love good and hate evill; in the whole man from darkneſs to light, and from the power of Satan unto God. Without which change, no repentance, no being ſaved: The two main and eſſentiall parts of repentance are contrition or humiliation, and converſion or reformation. It is not true repentance, except humiliation and reformation go both together: for either of theſe ſingle make but a half, or halting repentance. An unreformed ſorrow, is but deformed: and a ſorrow leſs reformation, is but a very ſorry one. Humitation without reformation, is a foundation without a building: and reformation without humiliation, is a building without a foundation. Judas was grieved for murthering Chriſt, yet no change followed: hee fell to murthering of himſelf. It is not poſſible a man ſhould truly grieve, and bee diſpleaſed for his ſins; and yet continue in them without [...] change.

Sect. XXIV.

Fourthly, as for their aſſurance of ſalvation, it is upon a good ground as a [...] the reſt: for they ſ [...]mber, and ſuppoſe themſelvs good Chriſtians: [...]e faith is but a dream, their hope but a dream, their charity but a dream, [Page] their obedience but a dream, their whole religion but a dream; & ſo their aſſurance of ſalvation is but a dream, they have regeneration in conceit, [...]epentance and righteouſneſs in conceit, they ſerve God well in conceit, do the works of juſtice and piety in conceit, and they ſhall go to heaven only in conceit, or in a dream; and never awake untill they feel themſelvs in the flames of hell Every drunken beaſt, and blaſphemer thinks to go to heaven: though none ſhall come there, nor once ſee God without holineſs: which they abhor. One mindes nothing but his cups, another nothing but his coyn, a third onely his Curtiz [...]n: yet all theſe point to meet in heaven, but this is not the way thi [...]her. The luſt of the fleſh, the luſt of the eyes and the pride of life, 1 John 2. 16. is a broad way, but not to heaven. Micha when hee had a Levite in his houſe, thought that God loved him, Judg. 17. 13. It is uſuall with formaliſts, when they have the Sacrament in their belly, to think that all is well, as the Jews thought, wee may [...]ut away our wives, wee may ſwear, wee may hate our enemies, wee may kill the Prophets, ſubject the Word of God to our traditi [...]ns, and follow our own ways. Why, Abraham is our father, John 8. 39. But by their leave, Chriſt calls them baſtards, and finds out another father for them, ver. 44. Ye are of your father the Devill, and the luſts of your father ye will do. Profane Libertine [...], ſuch as account not themſelves well, but when they are doing ill: yea, the moſt covetous oppreſſors, who may ſay as Pope [...] did, I can have no place in heaven, becauſe I have ſo often ſold it upon earth; every man of them hopes (I confeſs with more confidence, then judgment) to have benifit by the Goſpell; when they will not bee tyed to the leaſt tittle of the Law. But if Chriſt bee not our King to govern us▪ hee will nei [...]her bee our Prophet to fore-warn nor our Prieſt to expiate. Except we ſo ſake our ſins, God will never forgive them, yea hee hath ſw [...]rn by an oath, that whomſoever hee redeemeth out of the hands of their ſpi [...]ituall enemies; ſhall ſerve him in holineſs, and righteouſneſs all the days of their lives. Neither can it confiſt with his juſtice, to pardon ſuch as continue in an evill c [...]u [...]ſe of life.

If Chriſt hath freed us f [...]om the damnation of ſin, hee hath alſo freed us from the dominion of ſin. If with his blood hee hath quenched the fire of hell for us; hee hath alſo quenched the fire of luſt in us. Chriſts juſtifying blood, is given us by his ſanctifying Spirit. He being conſecrated, was made the authour of eternall ſalvation, unto all t [...]em (and them onely) that ob [...]y him, Heb. 5. 9. Of whomſoever a man i [...] overcome, even unto the ſame he is in bondage, 2 Pet. 2. 19 Have ye then no government of your paſſions, no conſcience of your actions, no care of your lives: falſe hypocrites, yee do but abuſe, and profane that name, which yee unjuſtly arrogate.

Sect. XXV.

But yet more to convince you, you go to heaven, when in ſundry partlcula [...]s, you fall ſho [...]t of many wicked reprobates recorded in Scripture; as do bu [...] deal impartially with thy ſelf, and tell mee thou civill Juſticiary whether thou ever hadſt the heart upon hearing the th [...]eatnings of the Word, to [...]ele [...]t and humble thy ſelf with Ahah? to confeſs thy ſins, and [Page] [...]eſire the people of God to pray for thee with Pharoah? to bee affected with joy in hearing the Word, and practice many things, with Herod? to [...]ee zealous againſt ſin, with Jehu? willingly to part with a good part of [...]hy goods, with Anarias? [...]o forſake the world & all thy hopes in it; to fol [...]ow poor Chriſt, as Demus and others? to venture thy life with Alexander [...]he Copper-ſmith, in cleaving to the tru [...]h? yea it is ſaid of Judas himſelf [...]hat hee repented, there is contrition; hee ſaith I have ſinned, there is confeſſion, and hee reſtored the money again, there is ſatisfaction; which is [...] the Papists repentance: and yet hee is Judas the son of perdition still. Now tell me? doſt thou not com ſhort of theſe, many ſuch as theſe be wicked reprobates, and yet wilt thou pleaſ thy ſelf in a falſ conceit, of thine own happineſs, who comeſt further behind them, then they do behind true chriſtians? If ſome that have journied in the wilderneſs to Kad [...]ſh-barnea, ſhall yet never enter into Gods reſt; ſhall thoſe that never left Egypt? Is [...]he ſtony ground reprobate? and can the high-way ground bee good. There are three ſorts of ground mentioned, Mark. 4. 4. 5. 6. 7. and the very worſt of them receives the ſeed, yet all damned; whither then ſhall the [...]empeſt of Gods wrath drive them, that would never yet give the Goſpell [...] religious ear.

But vicious men, think God is all mercie (as [...]oggie ayr uſeth to represent every object far bigger then it is.) when the Word tells us, that he is a conſuming fire, and a [...]ealous God, Deut. 4. 24. Heb. 12. 29 and when we [...]hall find in Deut. 28. thrice as many curſes as bleſſings. Doſt thou expect to have him mercifull to thee, that art unmerci [...]ull, cruell, and bloody to [...]im, to his, and thine own soul? none that have eies in their heads and open, can be ſo ſort [...]. But Sin is like the juic [...] of Poppie, called Opium; which if the quantity exceed, b [...]ingeth the patient into a deep ſleep, that he never awaketh. Sinners dream they are awake, but ind [...]ed they are [...]ast aſleep; yea, with Sardi they are dead, while they think they are [...]live.

And indeed this miſp [...]iſion or miſtake, this very opinion of being in [...]afe good enough; keeps a man out of all poſſibility of being bettered: [...]or what we preſume to have attained, wee ſeek not after. Yea this con [...]ited righteouſneſs, is the onely cauſe of all unrighteouſneſs; and many a man had been good, if he had not at preſent ſo thought himſelf. Untill Paul was humbled to the very ground; trembling and aſtoniſhed, he ne [...]er asked Jeſus, what wilt thou have me to do. And the like of thoſe Con [...]e [...]ts that were p [...]ickt in their hearts at Peters ſearching Sermon, upon their being convinced, that they were the murtherers of the Lord of life, Acts 2. verſ. 36, 37, 38.

Sect. XXVI.

In the laſt place touching their Election, this is an infallible truth; Whomſoever God hath appointed to ſalvation, to them he hath appointed [...]he means alſo, which is holineſs. I [...]deed a man may be ſo bold of his Pre [...]eſtination, as to forget his converſation; ſo he may dream himſelf in Hea [...]en, and waken from that dream in Hell. God's purpoſe touching the end, [Page]include the means. Though God had promiſed Paul that his company ſhould not be drowned; yet he told the Mar [...]iners, that unleſſe they kept in the ſhip, they ſhould be drowned, Act. 2 [...]. 22, 23. 31. [...]s if their ſafety ſhould not be without means: Rebek [...] had God's Oracle for Jacobs life, yet ſhe ſent him away out of Eſau's reach. It was impoſſible for Herod to hurt the child Jeſus, yet he muſt flie into Egypt.

And ſo I have ſhewn in the laſt place, what are the conditions of the new Covenant, and to whom the promiſes belong; which is all that I undertook. Now if men will yet go on, and periſh in their impenitencie; their blood be on their own heads, and not on mine, I have diſcharged my duty.

Nevertheleſſe, leaſt the ſingle evidence that I bring from the Word of Truth, ſhould not prove ſufficient to gain your credence to what ha [...]h been ſpoken; And becauſe examples give a quicker impreſſion then arguments, I have one thing more to crave of thee, which is of as great concernment, as all that I have hitherto ſpoken; namely, that thou wilt alſo hear the confeſſion of two parties (in the enſuing, or ſecond part of this Diſcourſe) that were lately in thy very condition; though now by the infinite goodneſſe of God they have their eies opened, and their hea [...]s changed, to ſee and know, both what it is to be in the ſtate of nature, and what to be brought into the glorious liberty of the ſons God; that ſo by a three-fold coard, you may be drawn to accept of ſalvation upon God's own terms; whereas otherwiſe, you can no way eſcape his eternal wrath.

The enſuing, or ſecond part, which I would requeſt you to read and mind, is; A happie conference, between a Formaliſt converted, and a looſe Libertine; intituled, As Experimental Index of the Heart.

And ſo much of the firſt Part, the ſecond followeth.

FINIS

§

Sold onely by James Crump, in Little Bartholomews Well-yard; and by Henry Cripps, in Popes-head Alley. 1658.

[Page]

Information about this book

Title statement

A short and sure way to grace and salvation being a necessary and profitable tract, upon three fundamental principles of Christian religion ... : how man was at first created, how he is now corrupted, how he may be again restored : together with the conditions of the covenant of grace, and to whom the promises of the Gospel belong ... / by R. Younge ...

Younge, Richard.

Edition statement

1658

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2006-02 (EEBO-TCP Phase 1).

ID [DLPS]

A67773

ID [STC]

Wing Y185

ID [STC]

ESTC R14649

ID [EEBO-CITATION]

13339037

ID [OCLC]

ocm 13339037

ID [VID]

99130

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This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A67773)

Transcribed from: (Early English Books Online ; image set 99130)

Images scanned from microfilm: (Early English books, 1641-1700 ; 443:20)

Source

— A short and sure way to grace and salvation being a necessary and profitable tract, upon three fundamental principles of Christian religion ... : how man was at first created, how he is now corrupted, how he may be again restored : together with the conditions of the covenant of grace, and to whom the promises of the Gospel belong ... / by R. Younge ..., Younge, Richard..

Extent

22 p.

Sold onely by James Crump ... and by Henry Cripps ...,. [London] :: 1658.. (Caption title.) (Place of publication from Wing.) (Reproduction of original in British Library.)

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