Grace triumphant. Or, A notable exemple [sic] of a great sinner, becoming a great saint. Improved for the direction and encouragement, of them that have sinned exceedingly, to seek salvation from all their sins. : [Three lines of quotation in Latin] Mather, Cotton, 1663-1728. Approx. 47 KB of XML-encoded text transcribed from 45 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI : 2006-02. N00767 N00767 Evans 925 Wing M1113 APX1972 925 99018674

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Early American Imprints, 1639-1800 ; no. 925. (Evans-TCP ; no. N00767) Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 925) Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 925) Grace triumphant. Or, A notable exemple [sic] of a great sinner, becoming a great saint. Improved for the direction and encouragement, of them that have sinned exceedingly, to seek salvation from all their sins. : [Three lines of quotation in Latin] Mather, Cotton, 1663-1728. 44+ p. ; 13 cm. (12mo) Printed by T. Green, sold by Benjamin Eliot., Boston, in N.E. : 1700. Attributed to Cotton Mather by Holmes. Cf. Diary of Cotton Mather I, p. 363. Only copy located lacks all after p. 44. Error in paging: p. 42 misnumbered 32.

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eng Salvation. 2005-07 Assigned for keying and markup 2005-08 Keyed and coded from Readex/Newsbank page images 2005-10 Sampled and proofread 2005-10 Text and markup reviewed and edited 2006-01 Batch review (QC) and XML conversion

GRACE TRIUMPHANT.

OR, A Notable EXEMPLE of a Great SINNER, Becoming A Great SAINT.

Improved for the DIRECTION and ENCOURAGEMENT, of them that have SINNED Exceedingly, to ſeek Salvation from all their SINS.

Admone ur omnis •• as, id fiere poſſe, quod aliquando factum est.

Boſton, in N. E. Printed by T. Green, Sold by Benjamin Eliot. 1700.

To the READER.

THe Author was in a Courſe of Sermons, upon, The Cahpter of Faith, in the Epiſtle to the Hebrews. One of the Sermons, which had nothing elſe to diſtinguiſh it, had a Singular Impreſſion upon ſome of the Hearers. The affected Hearers, Loving to ſee Grace Magnified, ask'd for a Copy of the Diſcourſe, that they might again have it as Readers. The poor, and plain Diſcourſe, is, without any Ornaments, but thoſe of a Conſtant Preaching, (ſometimes more than twice or thrice in a week,) here Expoſed. And perhaps, the leſs Adorn'd it is, the more Ʋſeful it will be to thoſe, whoſe Edification is therein moſt aimed at. A Miniſter of the Goſpel, ſhould not be diſcouraged from uſing all Opportunities to Do Good; but rather in Endeavours to bring forth much Fruit, render himſelf worthy of the Name, which I find was the Name of a Spaniſh Biſhop; namely, Fructuoſus.

Grace Triumphant. Heb. XI.31.

By Faith, the Harlot Rahab Periſhed not, with them that Believed 〈◊〉 , when ſhe had received the Spies with Peace.

Stand ſtill, O my Hearers, and Conſider the wondrous Works of God.

THE Jews Confeſs, (and it is a very Chriſtian Confeſſion,) that all the ſix hundred and thirteen Precepts, which they reckon in the Law, are ſumm'd up in that One, Hab. 2.4. The Juſt by Faith ſhall Live. A Juſtify •• Faith, is, A Reliance upon God for Life, through His promiſed Meſſiah. The Apoſtle Paul (for the Apoſtle eter tells us, it was he!) calls upon the Hebrews, to continue ſtedfaſt in the Faith of our Lord Jeſus Chriſt, though the expected Kingdom of the Meſſiah at the Reſurrection from the Dead, were for a while deferred. The Glorious Exemples and Atchievements of a Juſtifying Faith, are here therefore in a whole Chapter of them Exhibited.

The laſt Believer, of whoſe Faith, we have a particular Account and Applauſe, in the Apoſtolical Catalogue, ow appears before us. It is a Woman, for Faith is Compatible to both Sexes: and it is a Woman of wonderful Circumſtances, to be found in ſuch a Catalogue. For the Larger and Fuller Hiſtory of the matter, you muſt have Recourſe to the Second Chapter of Joſhua.

It is not among the Hebrews only, that the Examples of a Great Faith are to be found: We find them among the Gentiles alſo: Rahab was one of them. Now, what was this Rahab? What was the Action of Rahab? What was the Iſſue of the Action?

Firſt. The Perſon famous for Faith, was, The Harlot Rahab. The word that firſt ſignified an Hoſteſs, did come alſo to ſignify an Harlot. In thoſe Debauch'd Countreys, and thoſe Brutiſh Ages, Women that kept publick Houſes of Entertainment made them to be Bawdy Houſes as well as Drinking Houſes. 'Tis true, in our better Times of Chriſtianity, we often ſee more Vertuous and Modeſt women, Employ'd about publick Houſes. But the Old Scandal ſhould admoniſh them, to keep the ſtricter Guard upon their Vertue. Rahab it ſeems, comes under an unhappy Character, both for Idolatry and Ʋnchaſtity: No doubt the One ſubordinate unto the Other. The Rites of Idolatry were nouriſhed, and maintained by the Snares of Unchaſtity. The women that ſerved the Temples, where men did Sacrifice to Idols, were provided alſo for their Fornication. Rahab ſeems to have been of that quality. And it was not on any Ill Deſign, that the Honeſt men of Iſrael, went into the Houſe of a woman of that quality; But God had prepared the Heart of the poor woman for their coming to her Houſe, Even a Faith of Gods fulfilling to His Iſrael, the Great Promiſe of His Meſſiah to come. She had heard What Great Things had been done by God, for His Choſen people, and That theſe Great Things were in Order to the Appearing of the Redeemer of the world, one Day among them. And God ſet Home what ſhe Heard; By this Hearing, there came Faith unto her.

Secondly. The Action whereto Faith inclined this perſon, was that of Receiving the Spies with peace. It was 〈◊〉 a Young Faith, which had been infuſed into her; and yet a Y ung Faith muſt be a Tried One. Chriſtian, If thou haſt any Faith, look for ſome Trial of it. The Prince of Jericho had got ſome Information, that certain Iſraelitiſh pies were come unto her. She not only covered and concealed the Spies, and notably aſſiſted their Eſcape, when ſhe might have gained the Princes Favour by Betraying them, and ſhe ran the Hazard of her very Life by not Betraying them: but alſo upon her Examination, ſhe told an Officious Lye to preſerve them. How contrary now is the Goodneſs of God, unto the Ma es of man! The way of Man uſually is This: If there be ſome little Infirmity in any One, we Proclame it, we Magnify it, we Aggravate it, with all the Reproach imaginable: And rather than fail, we will Stigmatize that for an Infirmity, which rather is an Excellency. On the other ſide, Behold the way of God! He takes no notice of Rahabs Fault: But He publiſhes Rahab Faith, with all poſſible Commendation. My wayes are not like your wayes, ſaith the Lord.

Thirdly. The Iſſue of the Action produced by the Faith of this perſon; was, Her not Periſhing with them that Believed not. If there be but One Believer in a Multitude, in a Town, in a Land, you ſee, God will find out that One Believer, with ſingular Expreſſions of His Favour. Chriſtian, If thou haſt the leaſt Grain of true Faith, neither Thou, nor thy Faith ſhall be loſt. She Periſhed not! No, when all the reſt of the City were dreadfully Deſtroyed in their Sins, Rahab had the Pardon of all her Sins. The Life of her ſelf, and of all her Family was given to her. Life, did I ſay? Yea, ſhe was honourably Married unto One of the Nobles of Iſrael. And more than ſo? Our Lord Jeſus Chriſt Himſelf deſcended from her: You ſee Rahab her ſelf by Name, among the Anceſtors of our Lord Jeſus Chriſt.

Will you not now Stand aſtoniſhed, O Congregation? Stand aſtoniſhed at the Triumphs of Juſtifying Faith! nd with a Juſt aſtoniſhment now give Attention to this Doctrine of God.

The Vileſt of Sinners may become the Higheſt of Saints; and by Believing on the Lord Ieſus Chriſt, Eſcape the horrible Perdition, that ſhall Overwhelm thoſe who Perſiſt in Vnbelief.

We have theſe PROPOSITIONS now before us.

I. The Great God ſingles 〈◊〉 ſometimes the Vileſt of Sinners, to make them the Higheſt of Saints. 〈◊〉 the Harlot Rahab, Stand as an Eternal Monument of what Forgiveneſs, what Holineſs, what Bleſſedneſs, the V leſt of S nners may arrive unto! Rahab, a Canaaniteſs, yea, an Amoriteſs, belonging to a Nation, devoted by God unto Everlaſting Deſolation; a Serpent in a Generation of Vipers: Rahab, One that had worſhipped Idols and Devils with her Spirit, and that with her Body perpetrated the moſt Filthy Villany, the moſt Loathſome Filthineſs: Rahab, a ſcandalous Wretch, a Pagan and a Proſtitute This Rahab you ſee incorporated into the only true Church of God, and ſo diſtinguiſhed with ſignal ſmiles of Heaven. She became a Mother in Iſrael; Yea, a Mother to the Saviour of Iſrael. And when Salmon, an Eminent perſon in Iſrael Eſpouſed her, it was not becauſe of her Eminency in worldly Riches and Honours; for ſhe had nothing: but becauſe of her Eminency in Piety. If her Piety & Sanctity had not been as Notorious as once her Wickedneſs, doubtleſs the Oracles of God would not more than once in the New-Teſtament, have celebrated her, as a moſt Exemplary Perſon.

We meet with another woman, that was a very Vile woman. It was the Samaritaneſs, who Succeſſively and Illegally procured her ſelf to be Divorced from ſeveral Husbands, and was an Abominable Adultereſs. And yet! We read, Joh. 4.39 This woman did not only become a Diſciple of the Lord Jeſus Chriſt her ſelf, but alſo was an Instrument of Diſcipling many others.

We meet with a Third woman, who was alſo a very Vile woman. It was Mary Magdalene, who was Emphatically one that every One called A Sinner. And yet! We 〈◊〉 Luk. 7.47. Her Sins, which 〈◊〉 , were Forgiven her, for ſhe 〈…〉 much.

In the Genealogy of our Lord J •• ſus Chriſt, there are ſeveral Women mentioned. But there was in ſome one Remarkable Reſpect or other, an Ill Note upon every One of thoſe women. And it is the Note, which one of the Ancients hath upon it, This was, Ʋt qui propter peccatores venerat, de peccat ribis naſcens, Omnium peccata deleret: Our Lords Birth was from Sinners of all ſorts, to teach us, that His Death is for Sinners of all ſorts.

Will you Believe it, Sirs? There is no Sinner ſo Vile, but what may come to be Juſtified, and Sanctified. It is an amazing paſſage! 1 Cor. 6.9, 10, 11. Foznicatozs, Idolaters, Adulterers, Effeminate, [i. e. Self-Polluters;] Sodomites, Thieves, Ephe •• us, Drunkards, Revilers, E t •• tioners: Such were ſome of 〈◊〉 but ye are Waſhed, but ye are 〈…〉 , but ye are Juſtified, in the 〈…〉 of the Lord Jeſus, and by the 〈◊〉 of our God. Yea, Sometimes 〈◊〉 of a more Civil and Moral behaviour, may finally Periſh in their Ʋnregeneracy, when perſons that have been moſt notorious and flagitious for the worſt of Crimes, have become Regenerate. Certainly, there were many more Innocent women than Rahab in Jericho, who periſhed under the Wrath and Curſe of God, when the Harlot Rahab, at laſt became the Saved of the Lord. Moſt Noted and Awful, are thoſe words of our Lord Jeſus Chriſt, Mat. 21.31. The Publicans and Harlots go into the Kingdom of God, before the Phariſees.

But what is the Reaſon of ſuch a Diſpenſation in the Providence of God?

The Grand & Sole Reaſon of it, is, that Firſt Reaſon of all Reaſons, The Pleaſure of God. We muſt fall down before Sovereign Grace, and ſay, Mat. 11.26. Even ſo, Father, for 〈◊〉 ſeemed Good in thy ſight.

More particularly.

Firſt. God will diſplay His own •• finite Mercy, in receiving the Vileſt of Sinners to His Mercy. When God will ſhow Mercy, He will do it like a GOD. Hence, as God will have Mercy, on whom He will have Mercy, ſo He will make the Vilest of Sinners, the Subjects of His Mercy: and He will put up Injuries, and paſs by Offences, that would break the back of all Humane Patience. Thus 'tis ſaid, Hoſ. 11.9. I will not Execute the fierceneſs of my Anger, for I am God, and not man. The Free-Grace and Mercy of God is a Boundleſs Ocean: And God will declare the Glory of His Mercy, by caſting the Greateſt of ins, into the Depths of that Ocean. The Deſign of God, in bringing home Sinners to Himſelf, is to Exerciſe and Glorify His Free-Grace: He does what He does, to manifeſt the Exceeding Riches of His Grace. Now the Free Grace of the moſt High God, is Glorified unto the Heighth, in Chooſing the Vileſt of Sinners from the reſt of mankind, and bringing them home unto Himſelf. As 'tis ſaid; Tit. 3.3, 5. We were ſometimes fooliſh, diſobedient, deceived, ſerving diverſe luſts and pleaſures, living in malice and envy, hateful, —but according to His Mercy He Saved us: Thus, when the moſt fooliſh and hateful of Sinners, and they that wallowed in the Vileſt of Luſts, are Saved, Oh, how much will the Mercy of God ſhine forth in their Salvation! Methinks, I overhear the Songs of the Redeemed; Lord, If thou hadſt not been abundant in Mercy, I tha have abounded in Sin, could never have been Saved! Lord, If thou hadſt not De •• ghted in Mercy, thou would never have Saved me, that have made Sin my Delight! Lord, Thou art Merciful, and Ready to Pardon, Elſe I, who have been Ready to Sin, had never found a Pardon! And the Angels of God, make a Conſort hereto, with Eternal Hallelujahs.

Secondly. God will diſplay the Infinite Merit of our Lord Jeſus Chriſt, by making the Vileſt of Sinners feel the Efficacy of that Merit. If only Sinners, of an Ordinary Elevation in Sin, were Saved, the Merit of our Lord Jeſus Chriſt, would not be ſeen to be of ſuch an Unlimited Value as indeed it is. But when Extraordinary Sinners, & the talleſt Giants, and the fierceſt Monſters, of Sin, come to be Saved, Then! Then indeed, it is made Evident, that the Blood o Jeſus Chriſt, the Son of God, cleanſes from All Sin. Hence 'tis urged, Pſal. 25.11. For thy Names ſake, O Lord, Pardon mine Iniquity, for it is Great. What is Great? Why, As the Sin is Great, ſo, the Name is Great the Name of God, that is to ſay, the Chriſt of God. When Great Sin is Pardoned, it ſhows, that there is a Great Chriſt who has purchaſed the Pardon, and that he has paid a Great Price for the purchaſe of it, and that He is, A Saviour, and a Great One. When the Vileſt of Sinners are Saved, 〈◊〉 is a vaſt Encouragement unto other Sinners to come unto the Lord Jeſus Chriſt, who, they ſee, will not Caſt out the Vileſt of Sinners, when they Come unto Him, & whoſe Blood is an Open Fountain for the Vilest of Sinners. Thus the Apoſtle, 1 Tim. 1.15, 16. Chriſt Jeſus came into the world, to Save Sinners of whom I am Chief; I obtained Mercy, that in me first, Jeſus Chriſt might ſhew forth all long-ſuffering, for a Pattern to others. When the Chief of Sinners are Saved, there is a Pattern given, of what the Blood of the Lord Jeſus Chriſt can do for them that come unto it.

Thirdly. God will diſplay the Infinite Power of His Holy Spirit, by making the Vileſt of Sinners feel the transforming Effects of that Power upon them. When Sinners are Saved, they are not only Releaſed from the Damnation whereto they were Expoſed by their Sins, but they are alſo Reſcued from the Dominion which th i Sins had over them. In the Saving of Sinners, the old Sinners are made New Creatures; They have New Principles, New Abilities, New Diſpoſitions: The Sinners undergo a wonderful Renovation in all their Faculties: The Image of Satan is Aboliſhed in them, and the Image of God Introduced: A Toad is turn'd into a Man, yea, a Serpent is turn'd into an Angel. This Converſion of a Sinner is a mighty work, and a work that can be done by none but the Almighty Power of God: We are told, Eph. 1.19. We believe according to the working of His mighty Power. Now, for the Vileſt of Sinners to have the Experience of ſuch a Change, as that which is undergone in Converſion, & be Changed from the Slaves of Hell, into the Sons of God; This, Oh! This does manifeſt the Power of the Holy Spirit, with a very marvellous Demonſtration. To fetch a forlorn Sinner from the very belly and bottom of Hell, and Extinguiſh all the hideous Luſts which he is depraved withal, and Rectify all that is amiſs in him, and make him a very Picture of the Lord Jeſus Chriſt Himſelf throughout Eternal Ages: Oh! the Power of the Spirit, that ſhall do ſuch a thing? Tis ſaid, Act. 11.21. The Hand of the Lord was with them, a d a great Number Believed, and Turned unto the Lord. Now when the vileſt of Sinners are Turned unto the Lord, He as it were Glories in it, ſaying, See what my Hand can do! One of the Heathen writers in the Primitive Times, made that Cavil ag inſt Chriſtianity, That it was a Sanctuary for the vileſt of Sinners! Origen made this Excellent Anſwer to the Cavil, A Sanctuary, Sir! No, Tis an Hoſpital for the vileſt of Sinners. Chriſtianity indeed Receives the Vileſt of Sinners, but it Releives thoſe whom it Receives. God will ſhow what His Holy Spirit can do, by making the Vileſt of Sinners become the moſt Holy Chriſtians..

II. Believing is a ſufficient Se •• rity againſt Periſhing. If a 〈◊〉 do not Periſh, it is by Faith ſhe muſt be Saved. Salvation is moſt certainly ſecured by Believing.

We will Enquire, Firſt, What is the Believing, that will ſecure Salvation?

And that Enquiry ſhall be thus Anſwered. It is a Looking to, and Truſting in, the Lord Jeſus Chriſt, for Salvation. Faith cannot be better deſcribed, than in that Call to Faith which our Lord has given us, Iſa. 45.22. Look unto me, & be ye Saved. A man mu •• ſee himſelf plunged into doleful circumſtances of Sinfulneſs & Wretchedneſs, by his Fall from God, & ſee himſelf unable to help himſelf out of thoſe doleful circumſtances. A man muſt ſee God manifest in Fleſh, and the Son of God become Incarnate, in our Lord Jeſus Chriſt, and the Lord Jeſus Chriſt become the only Mediator between God and man. A man muſt ſee the Lord Jeſus Chriſt making Satisfaction for the Sins of His Choſen by His Obedience to the Death, and now Everliving to make Interceſſion for us, and able to Save unto the uttermoſt all that come to God by Him. A Sight of theſe things, & a Flight unto the Lord Jeſus Chriſt upon what we ſee, This is Faith. Faith is an Addreſſing to, & a Depending on the Lord Jeſus Chriſt, as the only One, that ſhall Recover us to Everlaſting Happineſs. Faith is a Repairing to the Lord Jeſus Chriſt for Salvation. It ſaith, Pſal. 116.4. I beſeech thee, O Lord, to deliver my Soul. And Faith is a Relying on the Lord Jeſus Chrſt for Salvation. It ſaith, Pſal 62.5, 6. My Soul, wait thou only upon God, for my Expectation is from Him, He only is my Salvation.

We will Enquire, Secondly, What is the Salvation, that we ſecure by Believing?

And that Enquiry ſhall be thus Anſwered. All the Benefits to be derived and expected from the Lord Jeſus Chriſt, are comprized in th •• One word, Salvation.

More particularly.

Adoption is one ſtroke i the Salvation, that follows upon Believing. We read; Gal. 3.20. Ye are all the Children of God, by Faith in Chriſt Jeſus. We no ſooner Believe on the Lord Jeſus Chri •• , but Then we are fetch'd out of the Devils Family Then the Almighty God ſayes unto us, Ye are my Sons and my Daughters And the Angels of Heaven acknowledge us for their Brethren.

Juſtification is another part of the Salvation that follows upon Believing. We read, Rom. 5.1. We are Juſtified by Faith. When we Believe on the Lord Jeſus Chriſt Then we are accquitted from all the Curſes which the Law of God had pronounced upon us; Then we are inve ted with the perfect Righteouſneſs of that Obedience which our Surety has yielded unto the Law for us; we are entituled unto the Bleſſedneſs of the Righteous; Then the Great God ſayes unto us, Be of Good Cheer, thy ſins are forgiven thee.

Sanctification is one more part of the Salvation that follows upon Believing. We read, 2 Theſ. 2.13. God hath Choſen us to Salvation, through Sanctification of the Spirit, and Belief of the Truth. When we Believe on the Lord Jeſus Chriſt, Then we Dy to Sin and Live to God, and we are ſet at Liberty from the Bondage of our Corruptions; Then the Divine Influences of our Lord Renew us in the Spirit of our mind, and Adorn us with His Heavenly Graces, and Aſſiſt us to bring forth much of that Fruit whereby our Heavenly Father may be Glorified; and render us meet for the Inheritance of the Saints in Light.

But, finally, the Conſummation of ur Salvation is in that Inheritance. We read 1 Joh. 5.13. You that Believe 〈◊〉 the Name of the Son of God, may •• now, that you have Eternal Life. If we Believe on our Lord Jeſus Chriſt, Then we ſhall at the End of our Life, receive the End of our Faith, even the Salvation of our Soul, in Everlasting Life. Then we ſhall at our De arture, go to be with the Lord on whom we have Believed, where to be is by far the beſt of all, and find that we know whom we have Bel eved, for He has kept what we have committed unto Him. Then at the Second Coming of our Lord, when He ſhall be Admired in all them that Believe, we ſhall be Raiſed from our Graves, and in Raiſed Bodies we ſhall converſe with our Lord Jeſus Chriſt, and partake of a Felicity which Eye hath not ſeen, Ear hath not heard, and the Heart of man hath not conceived.

We will Enquire Thirdly, The Security that our Salvation hath by our Believing, what is it, and where lyes it?

Our Anſwer to that Enquiry muſt be This.

Firſt, Faith puts the Believer under a Promiſe of Salvation. We have the unfailing Promiſe of the God that cannot Lye; It is the Promiſe of God, Mar. 16.16. He that Believeth ſhall be Saved. It is the Promiſe of God, Act. 16.31. Believe on the Lord Jeſus Chriſt, and thou ſhalt be Saved. And becauſe of this Promiſe, 'tis ſaid, Joh. 3.36. He that Believeth on the Son, hath Everlaſting Life.

And then Secondly, Faith is the Inſtrument by which the Believer does Receive the Promiſed Salvation. Salvation is all for the Receiver. If men won't Reject Salvation, but Receive it, they ſhall have it. Now, Faith is a Receiving. All the Bleſſings of the New Covenant are tendered unto us: The Great God makes this Tender, Wilt thou have my Son, and ſhall His Righteouſneſs be Imputed unto thee? Wilt thou have my Spirit, and ſhall His Holineſs be Imprinted upon thee? Wilt thou have my Word, for the only Rule of thy Life, and wilt thou have thy Happineſs, in my Kingdom for 〈…〉 ? The Heart, the conquered Heart, anſwering, Lord, I take t, I take it, with all my Heart! That's Faith: Here's Faith. Faith is a Receiving of the Lord Jeſus Chriſt, who is the Saviour. We read, Joh. 1.12. They that Receive Him, are they that Believe on H s Name. Hence it cannot but be a Receiving of Salvation with Him. When the Lord Jeſus Chriſt is Received by any Soul, He ſayes unto that Soul, as He ſaid unto Zacheus, This Day Salvation is come unto thee. As Rahab was Married unto Salmon, ſo by Faith we are Married, unto our Saviour. When the Myſtical Marriage is brought about, He is ours; but if He be ours, All is ours; and God will with Him, give us all things.

III. Perdition will be the unavoidable, the irremediable, the intolerable Conſequence of Vnbelief. The Inhabitants of Jericho, from whom Rahab therefore came out (as likewiſe all they muſt that would not be Deſtroyed with the Romiſh Jericho!) were to be Deſtroyed. Now that which Expoſed them to Deſtruction was, their Vnbelief: That is, They would not come in, and ſubmit unto the God of Iſrael, and Liſt themſelves, among the people of His Meſſiah. Vnbelief 〈◊〉 not the only Deſtroying Sin; the Wages of every Sin, is Death. But it is the only Sin, that makes Deſtruction Unavoidable, and Irrem diable. What can be more Monitory, than that Thunder, Mar. 16.16. He that Believeth not, ſhall be Damned: And that, Joh. 3.18. He that Believeth not, is Condemned already: And that, Heb. 3.18. To whom Sware He, that they ſhould not Enter into His Reſt, but to them that Believed not?

Lay together theſe CONCLUSIONS

Firſt. Though Every Sin be a Deſtructive Evil: yet God has provided a Remedy to deliver a Sinner from Deſtruction. As it was ſaid, Hoſ. 13.9. O Iſrael, Thou hast deſtroyed thy ſelf, but in me is thy Help: So may the God of Heaven ſay, O Sinner, thy Sin has deſtroy'd thee, but I ha e provided Help for thee. The Leaſt Sin, is againſt the Great God. The Dignity of the Object affronted, and offended, by Sin, makes the Deſtruction of the offending Sinner, to be the Demerit of it: There muſt be a Destruction to the workers of Iniquity. But the Lord Jeſus Chriſt, the God-man, has been made a Sacrifice to God for man. That Sacrifice has made Atonement for Sin. If we made uſe of that Sacrifice, we ſhould be Delivered from the Deſtruction, whereto we are obnoxius.

Secondly. Vnbelief is a Refuſal of the only Remedy, for the Deliverance of a Sinner from Deſtruction. As 'tis ſaid, Heb. 2.3. How ſhall we Eſcape, if we neglect ſo great Salvation? Truly, Vnbelief is a Neglecting, yea, a Rejecting of the Salvation, which God has prepared for us. Had a Stung Iſraelite Refuſed and Forbore, to have Look'd unto the Healing Serpent, he muſt have remained unheal'd; but he could have Blamed none but himſelf. An Unbeliever is a Refuſer of the Lord Jeſus Chriſt, and of that Wiſdom, that R ghteouſneſs, that Sanctification, and that Redemption, which the Lord Jeſus Chriſt is ready to beſtow upon us. The Deſtruction of the Vnbe liever cannot be prevented, becauſe He Deſpiſes and Refuſes, the Only Name whereby he can be Saved.

Thirdly. Poſitive Vnbelief makes the Deſtruction of a Sinner, 〈◊〉 only Ʋnavoidable, and rremediable but alſo of all, the moſt Intolerable The Negative Vnbelief of them that never heard of the Lord Jeſus Chriſt, makes their Deſtruction to be Ʋnavoidable, and Irremediable. But then; If they that know not God, ſhall be puniſhed with Everlaſting Destruction, what ſhall they be, that Obey not the Goſpel of God? Surely, when our Lord ſhall be Revealed from Heaven in flaming Fire, none ſhall ſo Exquiſitely feel the Scalds of it, as they that have ſlighted Him, after they have had Him Revealed from Heaven, in the Light of the Goſpel to them. There is a Poſitive Vnbelief, which Lies in a Contempt of the Lord Jeſus Chriſt by them that ſit under the Tidings and the Tenders, of the Goſpel. Herein, men that have the Lord Jeſus Chriſt ſet before them, do rample under foot the Son of God, and count the Blood of the Covenant an Ʋnholy th ng. And what can remain for thoſe, but a fearful Expectation of a fiery Indignation to devour them? The Deſtruction of theſe Criminals, truly t'will be of all the moſt Intolerable. The mouth of Truth it ſelf hath ſpoken it; Mat. 11.24. It ſhall be more tolerable for Sodom and Gomorrah, in the Da of Judgment, than for them. Truly, Sirs, It will be a Sorer Puniſhment, than a Death without Mercy, that ſuch miſerable Vnbelievers will be doom'd unto. The ſaddeſt, the darkeſt Portion, of the Damned, is called, Luk. 12.46. A Portion with Ʋnbelievers.

But let us now Apply theſe Faithful ſayings of God.

APPLICATION.

Deſpair! Deſpair! Thou art never to open thy mouth any more. What? May Rahab, the Harlot, become a Sincere, and a Saved Believer? And may the Blackeſt of Sinners, become the Brighteſt of Saints? Let no Sinner after this be Deſpaired of Never, Never let it be ſaid, concerning the Vileſt Sinners, that are not yet gone down into the place of Torment and the P •• where the ca not hope 〈…〉 Chriſt of God, as it was of old ſaid, Ezek. 37.11. Our Hope is loſt. Sinner, be thou never ſo far gone in Sin, yet, Oh, yet! There is H pe in I •• el concerning thee. If, as the Pſalmiſt complain'd, Pſal. 3.2. Ma y the e be, which ſay of my Soul, There is no Help for him in God: So if the Sinner ſhould have many Objections, and many Temptations, againſt Hope for the Mercies of God, let him Reply, Yes, O my Soul, There is Help for thee. Though Defiled, though Depraved, though Deſtroy'd unto the uttermost; not there is a CHRIST, that can Save thee to the utte moſt.

Wherefore,

Firſt. Let no Sinner fall into an Affrighting Deſpair, as if it were Impoſſible, he ſhould have all his horrid, and bloody Sins, Forgiven, him. It was not Impoſſible, for a Menaſſeh himſelf, to be Forgiven, though he had wrought much Evil in the Sight of the Lord, to provoke Him unto Anger: And though he had made others to Err, and to do worſe than the Heathen. To thee, O Sinner, is directed that Heart-melting word, of a God, who forgives Iniquity, Tranſgreſſion and Sin; Iſa. 1.18. Come now, and let us Reaſon together, ſaith the Lord; Though your Sins be as Scarlet, they ſhall be as white as Snow, though they be 〈◊〉 like Crimſon, they ſhall be as 〈◊〉 The Invitation of the Lord Jeſus Chriſt, is to thee, O Polluted Creature, though thou haſt a Soul a black as Hell, and art but one 〈◊〉 out of Hell. He Invites thee, in theſe terms, Mat. 11.28. Come to me, all ye that labour, and are heavy laden. Come to Thee; Ah, 〈◊〉 Lord! For what? Oh, For what? Come to me, He ſayes, That my Blood may Cleanſe thee from all Sin, though thou art as Unclean, as all Sin can render thee. Come to me, He ſayes, That though thou art the moſt Guilty upon Earth, yet thou mayeſt now ſtand in my Righteouſneſs, without Guilt before the Court of Heaven. But who may Come? He ſayes, Let all Come! What? Lord, may Rahab Come? Yes, let Rahab Come. Oh, Don't ſtand aloof, Don't keep away: when the Lord Jeſus Chriſt thus Calls thee to Him! The Bad may Come, 〈◊〉 well as the Good. [Se Mat. 22. •• ] Return, O Prodigal, Return; 〈…〉 Bowels of thy grieved Father, •• ill yet yearn towards thee. And •• ere will be Joy among the Angels 〈◊〉 God, at thy Return. I remember, 〈◊〉 Peter, had been weeping over 〈◊〉 prodigious Crimes one of the Angels was raviſh'd with it: Sayes 〈◊〉 Go tell His Diſciples, and Peter, 〈…〉 before you: — he takes more Notice of eter, than of all the reſt of the Diſciples. It is a ſurprizing paſſage, 2 Cor. 5.20. As though God did beſeech you by us, we ray you in Chriſt s ſtead, Be ye Reconciled unto God. Come now, and thus argue upon it; Oh thou God of all Grace, dost thou Beſeech me to be Reconciled unto thee, after all my Wicked and Curſed Enmity againſt the! my Soul is astoniſhed at this Grace! That which I do, with inexpreſſible Ardours of Soul, beſeech of thee, is, That thou wilt be Reconciled unto me, I could never have Believed ſuch a thing to have been poſſible, if thou hadſt not Commanded, and Enabled me, to •• lieve it. And, ſince thou doeſt ( 〈◊〉 Wonderful Grace! Infinite Grace!) Beſeech me to be Reconciled, ſurely thou wilt be Reconciled, now thou doſt but it in my Heart thus ardently to Beſeech it of thee.

Secondly. Let no Sinner fall into an Enfeebling Deſpair, as if it were Impoſſible, he ſhould ever obtain a Victozy over his Violent Sins. It is not Impoſſible, for a woman that has been a 〈◊〉 Sinner againſt the Lord, to become. Great Lover of the Lord. Many •• e diſcouraged, like thoſe, Jer. 18.12. They ſaid, There is no Hope, but we will every one do the Im •• nation of his Evil Heart; Or, like thoſe, Jer. 2.25. Thou ſaidst, There is no Hope No, for I have Loved Strangers, and after them I will go. Thus, they ſay, There is no Hope, that ever I, ſhall ſhake off the Chains of Darkneſs 〈◊〉 are upon my Soul; There is 〈◊〉 Hope that ever I ſhall be Effectually Reclaimed from all my Evil Courſes; There i no Hope, that ever I, ſhall attain the Graces, and Comforts, of an Heavenly Life. Oh! Say not ſo! There is Hope, there is Hope. Even a Rahab her ſelf, may become Renowned for Godly •• verſion; God may fetch a ain 〈◊〉 of the St ws, and make a Rahab, a Pattern of Godlineſs, to 〈…〉 Iſrael. A Wanton may 〈…〉 Pattern of Chaſtity; A 〈…〉 may become a Pattern of Sobriety; A Swearer may come to have 〈◊〉 Tongue made a Tree of Life; and the Mouth which Curſed Many, may come to Feed Many. And be it known to thee, O Deſolate Sinner; when thou art come to Repentance, all thy Old miſcarriages will be Forgotten, as if they had never been at all. The Bleſſed God will fulfil that word unto thee, Jer. 31.34. I will Forgive their Iniquity, and I will Remember their Sin no more. And no Man will Remember it, and Mention it, for thy Diſgrace, except he be a Baſe man, unworthy the Name of a Man: and one to whom the Reviled perſon may ſay, as Beza did of them that baſely twitted him, with the Repented Vanities of his youth, What ſtrange Folks are theſe, to Envy me the Grace of my Lord Jeſus Chriſt!

〈…〉 Let us not with Vtter 〈…〉 over any Sinner, 〈◊〉 our Friends, for whom we are Concerned. Perhaps we may have Relations, (or others,) that 〈◊〉 given over to all Impiety. No Counſils, No Charges, No Warnings, take any Impreſſion on them, to make them deſiſt from their Impiety; However, let not us give over, theſe Extravagent Sinners, or our Counſils to them. Who can tell, what God may do for them? We read, Rom. 5.20. Where Sin did abound, Grace did much more abound. It may be, the Grace of God, may bring that Sinner, to •• urn for, and to turn from Sin, and become a Remarkable Penitent after all. Chriſtian, That Wild Son of thine, for which thy Soul is in Trav •• l, oth ſuch Ʋnutterable Groans, ny yet be Recovered. Thy Lewd Child 〈…〉 and yet come back. Thou mayſt yet have 〈…〉 to Sing, He was dead, but 〈…〉 And he may one day 〈…〉 Heart as Glad, as he now 〈…〉 Sad. God, in the Saving of Sinner does marvellous things without 〈◊〉 Excuſe the Roughneſs of the Expreſſion, if I ſay, That Sinning, Sin •• Relation, for which thou haſt Employed ſo many Prayers, and Tears, that it is hardly poſſible they ſhould Peaiſh, Deſpair not of them, I ſay, Deſpair not, and Give them not over, until you ſee them turn'd over at the Gallows.

II. But what ſhall we Do, That we may ſecure Salvation, that we may avoid Perdition? Do! It is not to be done by Doing, but by Believing.

We muſt Every one of us, Believe on the Lord Jeſus Chriſt, or Deſpair of mercy; Believe on the 〈◊〉 Jeſus Chriſt, I ſay, or elſe 〈◊〉 Periſh under the Indigna •• God Believe; That is to ſay, 〈◊〉 a periſhing Soul into the •• ving Hands of the Lord Jeſus Chriſt, knowing, that He is Able, 〈◊〉 Willing, to Save, what thou haſt •• mitted unto Him. Accept the 〈◊〉 Influences of the Lord Jeſus Chriſt, and Requeſt Him to Rule 〈◊〉 , as well as to Save thee. •• nſent that the Lord Jeſus Chriſt ſhould make thee Righteous, by Doing, and by Dying for thee, and 〈◊〉 is Good Spirit, make thee Holy, as the Fruit and Sign of His having made the Righteous.

The Queſtion of the Diſheartned inner, is, May I Venture to Believe in the Lord Jeſus Chriſt, after all my Superlative Sinfulneſs? Why not, as well as Rahab? Venture! Yea, thou art Siez'd by the Eternal Vengeance of God, if thou do not Venture. May I Venture? Yea, 〈◊〉 not only Mayſt, but Muſt. Ther is the Indiſpenſable Command of Go for it; 1 Joh. 3.23. This is His Commandment, That we ſhould Believe on the Name of His Son Jeſus Chriſt. Your Weal, or your Wo throughout Eternal Ages, turns upon your Obeying of this Command; Neceſſity is laid upon you: and Wo unto you, if you do it not.

But then, this Admonition remains to be introduced. Reſt not in a Falſe Faith. Even from Rahab, we are taught, That a Saving Faith, will be a working Faith. There is no cauſe to Reject the Epiſtle of James, for that paſſage in it, Jam. 2.25. Was not Rahab the Harlot Justified by works, when ſhe had received the Meſſengers, and had ſent them another way? The Sincerity and Reality of our Justifying Faith in the Righte •• neſs of our Lord Jeſus Chriſt, muſt be Juſtified by 〈◊〉 the Works of Evangelical Obedience.

〈◊〉 this, more 〈◊〉 ook Entituled, The Everlaſting Goſpel.]

You Judge that you Believe: Shall I now Try, whether you do or no?

Firſt, What uſe do you make of the Scarlet Line? The ſafety of Rahab, was managed by that Sign, Joſh. 2, 21. She bound a Scarlet Line 〈◊〉 the window; And the ſight of that Sign, according to previous Contract, preſerved her. The Blood of the Lord Jeſus Chriſt, ſhall be that, whereto the Scarlet Line ſhall Conduct our meditations. I ſay then; Do you ſhow the Blood of the Lord Jeſus Chriſt on all occaſions, and make That your only plea, for your preſervation? Faith will produce the Blood of the Lord Jeſus Chriſt, as the only Defence, againſt all the terrible ſtrokes of Heaven.

Secondly, What Company do you •• ke? The Faith of Rahab was Con •• icious, in her forſaking the Com •• ny of all her wicked Countrey-men ave you Renounced the Company 〈◊〉 all that you ſee to be Vitious, •• d Ungodly, and Embraced the •• mpany of them that have the ower of Godlineſs, to recommend them. Faith inclined one to ſay, Pſal. 119.63. Lord, I am a Companion of all them that Fear thee, and that keep thy Precepts.

Thirdly, What Confeſſion do you make? The Faith of Rahab, was videnced, in her making a Confeſſion of what Effect, the Words and Works of God had upon her. Do you, as the Apoſ le ſpeaks, Ad unto your Faith, Courage? Or, are you unable, or unwilling to make a Confeſſion of the Lord Jeſus Chriſt o Aſham'd of a Confeſſion, that ſha •• Declare what He hath done 〈◊〉 you, and what you Deſire to 〈◊〉 for Him? 'Tis ſaid, Rom. 10.10 With the Heart man Believeth 〈◊〉 Righteouſneſ , and with the 〈◊〉 Confeſſion is made unto Salvation.

Finally, What Reſpect have y •• for the Meſſengers of Joſhua? The Faith of Rahab cauſed her to Receive the Spies with Peace. Th Faithful Miniſters of the Goſpel, are the Spies of the Lord Jeſus Chriſt: But men much maligned in the world. If you are carried away with a Spirit of malignity again •• them, 'tis a very Ill Symptome up •• your Faith. Eſpecially, if th •• 〈◊〉 hoſe Miniſtry Faith was wrough

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